PERKINS LIBRARY 
 
 Dulce Uni^ 
 
 Rare Books 
 
Digitized by the Internet Archive 
 in 2015 
 
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A N ] 
 
 AN T I D OTE ! 
 
 AGAINST 
 
 ATHEISM. 
 
 OR, 
 
 An Appeal to the Natural! 
 
 Faculties ot the Minde of Man, j 
 whether there be not a God. i 
 
 ByHxNRY More Fellow of Chrift 
 
 Colledge in Cambridge. : 
 
 The [econd Edition correfted and enlarged : 
 WITH 
 
 thereunto anl^exed^ 
 
 LONDON : * 
 Printed by J; F/e-yZifr, and are to be fold by 
 
 X> Cambridge, 165 5^, i j 
 
I 
 
)ixA<'^/'^^^^^^' (f^'^' oym ^ ' i<f g&~ 
 
 TO 
 
 THE HONORABLE, 
 
 The Lady 
 MADAM> 
 
 He high cphmi or rather cer- 
 tain Knowkdge I haVe of yo^^ 
 ^fingular Wic and Vermes, 
 emholdefied , or to jje^^ ^ore 
 properly^ commanded me to mah choice of 
 ?me other then your fdf for ^ Patronefs 
 of this prefent Treatife. ^or heftdes that 
 I do your ladtjhip that 'B}ght^ as alfo this 
 prefent Age and juneeding Tofierky, .as to 
 be a witmfs to-'^e W'rld of fuch eminent 
 JccompUjhments and tranfcendmt Worth ; 
 fo I do not a little pkaje my felf whiie I 
 
 J 2 flnde 
 
The Epiflie Dedicatory. 
 
 fnde my felf ajjured in my own conceit j 
 that Cebes Us myjlerhm and judkiom 
 ^iece of Morality hun^ up in the Tem- 
 ple 0/ Saturn, which ivct6 done in way of 
 Divine Honour to the Wijdome of the 
 Deity y was not more fifely and futeahly 
 placed^ then this caiefull Draught o/Na- 
 turall Theology or iMeraphyficks, ivhich 
 I have dedicated to fo Noble ^ fo Wife ^ and 
 fo Tiom a Terfonage. ^nd for my own 
 part , it feems to ?ne as reall a point of 
 \ Religious Worfliip to honour the Ver- 
 ^ous y as to relieve the NeceiTitous , 
 ^^h Chrijiianity terms no leffe then a Sa- 
 crifi^. 2^cir is there any thing here of 
 HjperhO^Cm or high-flown Language ^ it be- 
 ing agreed\pon by all fides , by Prophets ^ 
 Jpojlles, and^ident fhihfophers, that holy 
 and good Men c^e ihe Temples of the 
 Living Go J. Verily the ^fidence 
 of Divinity is fo conffcuom in that He- 
 roicall Pulchritude of yous noble ^erfon^ 
 that Plato if he loere alive again might 
 finde I'm timorom Suppofnion broHght into 
 
 abfolute 
 
The Epiftlc Dedicatory. 
 
 ahjolute Act , and to the emaVtjhnent of 
 hts ama:^d Sold might behold Yenm he^ 
 come vifible to hts outtpard fight. And 
 truly Madame y I mujl confejje that fo 
 Divine a Confticucion as this ^ mints no 
 Preiervative , being both devoid and un- 
 m^ahk of \n\t£tion ; and that tf the reft 
 ef the World had attain d but to the leajl 
 Vegree of this found Complexion and 
 generous frame of Mindc ^ nay if they 
 were but brought to an (equilikiom Indif 
 ferency, and^ as they fay, flood but Neu- 
 tralise that If as many as are fuppofed to 
 have no love of God^ nor any knowkdge or 
 experience of the VivineLife^ did not out of 
 a bafe ignorant fear irreconcdably hate him, 
 ajjfuredly this Antidote cf mine Muld ei- 
 ther prove 7U'edhfs and fuperfluom^ OTy if 
 Occafton eVer called for it , a mofl certain 
 Cure, For th'is Truth of the Exiileace 
 of Go^being as clearly demonflr able m any 
 theorem in Vlaxhematicks , it would not 
 fail of winnmg as firm and as umVerfall 
 Ajfent J did not the fear of a fad After- 
 
 A } clip 
 
The Epiftle Dedicatory. 
 
 cUp pervert mens Under jlandings ^ andVre" 
 judice and Inter eft pretend uncertainty and 
 objcurityin fo plain a matter, ^ut con- 
 Jider'mg the Jiate oj things cvs they are^ 1 
 cannot hut pronounce , that there is more 
 ntctiXixy of this my hsxiiAoit then I could 
 wijh there were. (But if there were lefs 
 or none at all^ yet the plealure that may 
 he reaped in perujal of this Treatife {eVen 
 hy fuch as by an holy Faith and dmne Senfe 
 are ever held fafl in a full ajjent to the Qon^ 
 clufion 1 drive at ) ivill fufficiently com^ 
 pcnjate the pains in the pmntng thereof. 
 For M the heft Eyes and mofl able to he- 
 hold the pure Light do not unwillingly turn 
 their hacks of the Sun to fview hisrefraBed 
 ^Beauty in the delightful colours of the ^am-^ 
 how ^ fo the perfecleft Mindes and the 
 moji livdy p^jfefl of the Divine Image^ 
 cannot hut take contentment and pleafure in 
 ohferVtm^ the glorious Wjfdom and Good- 
 nefs of Go«Jj/o fairly drawn out and skil^ 
 fully VanegU'ed in the fundry Ohjecls of ex- 
 ternall 2iature. Which delight though 
 
 it 
 
The Epifllc Dedicatory. 
 
 it; redound to all ^ yet not fo much to any 
 (IS to thofe that are of a more ^hikfophi- 
 call and Contemplative Conjlitution 5 and ' 
 therefore Madam ^ mo(l of all to Your feif^ 
 whofe Genius Iknow to be fo Jpeculative^ 
 and Wk fo penetrant^ that in the knowledge 
 of things as n^ell Tslatural as Divine ^ you 
 have not onely out-gone all of your own 
 Sex , k^t even of that other alfo ^ 'i^hofe 
 ages have not given than oVer-much the flart 
 of you. And affuredlyyour LadiJJ?ips Wit 
 dome and Judgement can neVer he high- 
 ly enough commended , that makes the heft 
 uje that may he of thofe ample Fortunes 
 that Divine Providence has heflowd upon 
 you. For the befl rcfult of Riches ^ Imean 
 in reference to our fdves^ is^ that finding our 
 [elves already li?ell provided for^ ^e may he 
 fully Maflersof our own time: andthehefl 
 improvement of this time is the Contem- 
 plation of God and Nature ^ l^herein if 
 thefe prefent Labours of mine may prove f ) 
 grateful unto you and ferViceahle^ as I have 
 been bold to prefagc^ next to the Tvinning of 
 
 A 4 Souls 
 
The Epiftle Dedicatory". 
 Souls from hthtiCm.itU the fweetejl fruit 
 they can eyer yield to 
 
 Tour Ud'tfhipshumUy devoted 
 Se-iyant, 
 
 HENRY MORI. 
 
 .The 
 
l^he Treface. 
 
 ATheifm and Enthuftafm ^ though 
 theyfeem fo extremely oppofice 
 one to another, yet in many 
 things they do very nearly agree. For 
 to fay nothing of their joyntconlpira^ 
 cy againft the true knowledge of God 
 and Religion^ they are commonly en- 
 tertained , though fucceffively , in the 
 fame Complexion. For that temper 
 that difpofes a man to liften to the Ma- 
 gifterial Didates of an over-bearing 
 Fancy, moreihen to the calm and cau- 
 tious infinuacions of freeReafon, is a 
 fubjeft that by turns does very eafily 
 lodge and give harbour to thefe mif- 
 chievous Guefts.' 
 
 For as Dreams are the fancies of 
 thofe that fleep, fo Fancies are but the 
 dreams of men awake And theft Fan- 
 cies by day, as thofe Dreams by nighty 
 will vary and change with the weather 
 
 and 
 
The Preface. 
 
 and prefent temper of the body : So 
 thofe that have onely a fiery Enchufia- 
 ftick acknowledgment of God, change 
 of diet, feculent old age, or fome pre- 
 fent damps of Melancholy, as confi- 
 dently reprefcnt to their fancy that there 
 is no God, as ever it was repr eftnted 
 that there is one ; and then having loft 
 the ufc of their more noble faculties of 
 Reafon and Underftanding,chey muft 
 according to the courle of Nacure^be as 
 hold /jtfmjlsnovj^ as they were before 
 confident Enthufiajls. 
 
 Nor do thefe two unruly Guefts only 
 ferve themfelves by turns on the fame 
 party ,but alfo fend mutual fupplies one 
 to another, being lodg'd in feveral per- 
 fons.For the Jtheijls pretence co wic and 
 natural reafon (chough the foulncfs of 
 his mind makes him fumble very 
 dotingly in the ufc thereof) makes the 
 Enthufiaft fecure that reafon is no guide 
 to God. And thtEnthJiafts boldly dila- 
 ting the carelefs ravings of his own tu- 
 multuous 
 
The ^Preface. 
 
 mulcuous fancy for undeniable princi- 
 ples of divine knowledge ^confirms the 
 Jtheijls that the whole bufinefs of reli- 
 gion and nodon of a God^ is nothmg 
 buc a croublefomefii of over^cutious 
 Mtoc?;o/>Therefore J thought I fhould 
 not be wanting to Rel ^gion and co the 
 Publick, iflauemp':edj lorneway, co 
 make this fanciful Theofophy or Jhoma-^ 
 gy^2iS It is very ridiculous in it felf/o al. 
 to to appear to the world^and if it were 
 poGible, to the very favourers of it • it 
 being the moft effedual means in my 
 judgemenr,to remove this dangerous e- 
 vil cue of [he minds of mcn^Sc to keep it 
 off from theirs that are as yet untainted. 
 
 And this I indcvored in thofe two 
 late Tamphkts I wrote, namely my Ob- 
 fervations and my ^eply. In both which 
 I putting my felf upon the merry pin. 
 (as you fceic was neceflary fotodo) 
 and being finely warm'd with Anger 
 and Indignation againft the mifchief I 
 had in defign to remove;^ if I may feem 
 A 5 after 
 
The Treface. 
 
 after the manner of men to have tranf- 
 greffed in any nicecies, yet the ingenu- 
 ous cannot but be very favourable in 
 their cenfure^it being very hard to come 
 off fo clearly well, intheadtingof fo 
 humorous a parCjthere fcarce being any 
 certain Judgeof humors, but the hu- 
 mor of every man chatjuJges. 
 
 And I am very well aware that fome 
 paflages cannot buc feem harfli to fad 
 and weakly fpirics^as fick men love no 
 noife nor din, and take offence at but 
 the fmell of fuch meats, as are the moft 
 pleaiant and ftrengthening nouriOi- 
 ment of thofe chat are well. But as for 
 my felf,l can truly pronouncethac what 
 I did, 1 did inreaibn and judgement, 
 not at all offending that Life that d weU 
 lech in me. For there was that Tonical 
 exertion and fteady Tenjion of my Ipi- 
 rits, that every chord went off with a 
 clear and finart found, as in a welU 
 tuned inftrumcnt fet at a high Pitch, 
 and was good Muftck to my felf that 
 
 throughly 
 
The ^refcicel 
 
 throughly iinderftood the rtieaning 
 of it. And my agile and fwift nio- 
 tion from one thing to another, even 
 of chofe that were of very different na- 
 tures, was no harfli harmony at all to 
 me, 1 having the art to flop the hum- 
 ming of the lafl: ftroke;as a skilful Har- 
 per on his lri(h Harp^ 8l fo to render the 
 following chord clean, without the 
 mixing or interfering of any tremu- 
 lous murmurs from the firings that 
 were touclVd immediately before. 
 And I did the more willingly indulge 
 to my felf this freedom and mirth, in 
 refpci^l of t\\Q Libertines whom I was ft-- 
 verely and fharply to reprove, and fb 
 made my felf as freely merry as J might, 
 and not defert the realities of foberneft^ 
 that thereby they might know that no 
 Juperjlitious Sneaksby^ or moped Legalijl (a$ 
 they would be ready to fancy every bo* 
 dy that bore no refemblance at all with 
 themfelves) did rebuke them or Ipcak 
 
 to thcm.but one that had in fome mea^ 
 
 - »t .... 
 
 [urn 
 
The deface. 
 fure 5ttainM to the truth of that Liber- 
 ty, that they were in ahl(e fent after. 
 Thus was I content to become a fpedta- ! 
 cle to the world, in any way or dif^ 
 guife whatfoever, that I might thereby 
 poGibly by any means gain ibme fouls ] 
 out of this dirty and dizzy whirl-pool 
 of the Flcilijinco the Reft and Peace of 
 God^and to feem a fool my felfto pro- 
 voke others to become tru!y and feri- 
 oufly wile. 
 
 And as 1 thought to win upon the Lu 
 heriine by my mirth and freencls^ fo I 
 thought to gain ground upon the En- 
 thufiajl ^hy {nffcving my felf to be car- 
 ried into fuch high Triumphs and Ex-^ 
 altations of Spirit as I didoln all which 
 (though the unskilful cannot diftin- 
 guifli betwixt vain-glory and Divine 
 joy or ChriPdan gloriation) I ido real- 
 ly nothing but highly magnific the fim- 
 plicitv of the life of Chrift above all 
 Magick, Miracles, Power of Nature, 
 Opinions,Prophefies^ & whatever elfe 
 
 humane 
 
77;e f reface. 
 
 humane nature is fo giddily and furi- 
 oufly carried after ^ even to the negle<5t- 
 ing of t hat which is the fublimeft pitch 
 of happinefs that the foul of man can 
 arrive to. 
 
 Wherefore many of thofe exprefsi- 
 ons in my ^^ply chat ftem fo turgent,are 
 to be interpreted with allufion to what 
 this Divine life does defervedly tri- 
 umph overhand particularly whatMi- 
 gicians boaft they can do: As in that paC- 
 fage which (cems moft enormous page 
 40. IJiill the racing of the Sea^ &c Which 
 is the very fame that Medea vaunts of in 
 
 — ' — ConcuJJdque fijio, 
 Stantia concutio cantu f eta, mbilapello. 
 And for the reft that has fain from itic 
 in thofe free heats am fure there is nei- 
 ther expreffion nor meaning that I can- 
 not not only make good by reafon^but 
 warrant and countenance alfo by fome 
 .thing plainly parallel thereto, in Scri- 
 pture. Philofophers and fathers, efpc- 
 
The ^refdcel 
 cially Qrigen^ whom I account more 
 profoundly learned and no lefs pious 
 then any ofchem. 
 
 But as I faid the Drift and Scope of 
 all was J vigoroufly to witnefs to this 
 bufie and inquificive Age,that the fim- 
 plicity of the life of Chrift though it be 
 run over by moftand taken no notice 
 ofjthat iS;that perfed Humility and di- 
 vine LovC;, whence is a free command 
 over a mans pafiions and a warranta- 
 ble Guidance of them^ with all Screni- 
 ty^ becoming Prudence, and Equity • 
 thatthefe are above all the glory of the 
 World^ curiofity of Opinions, and all 
 power of Nature whatfoevcr. 
 
 And if the fenfe of this fo plain a 
 truth with all its power and ioveliiicfs 
 did fo vehemently poflefs my foul^that 
 itcaufed for the prefent fomefenfible 
 mutations and tumults in my very Ani- 
 mal fpirits and my body^the matter be. 
 ing offo great Importance^ it was but 
 an obvious piece of prudence to record 
 
 thoft 
 
The Treface. 
 
 thofecircumftanceSjthat profefsing my 
 felf (o very much moved,others might 
 be the more effectually moved thereby; 
 according to that of the Poet, 
 
 Si vk me fere J doknhm efi 
 
 Trimum ip(i ttbi^ 
 And I am no more to be eft'^emed an 
 Enthufiafl^oT fuch paflages as thefc^then 
 thofe wift and circum(pe6t Philolb- 
 ^hcYs^^lato and flotinm^ who upon the 
 more then ordinary fenfible vifics of 
 the divine Love and Beauty defcending 
 into their enravifli'd fouls , profefs 
 themfeives no lefs moved, then what 
 the fenfe of fuch expreffions as thefe 
 will bear, ^V^'ct;^^^?*:^^, c^CfiCjc^JgcS^j o^- 
 JouaicfvQt c>p%v(n(tljiv.And to fuch Enthu-^ 
 fi(t[m as is but the triumph of the foul of 
 riian,inebriated as ic were,with the de- 
 licious ienfc of the divine life^that blef» 
 led Root,and Original of all holy wii^ 
 dom and virtue, I am as much a friend 
 as I am to the vulgar fanatical &?^/?«//- 
 ^^aprofefled enemy. And eternal 
 fliame ftop his mouth^that will dare to 
 
 B deny 
 
Tl^e Preface. \ 
 
 deny, but that the fervent love of God 
 and of the pulchritude of Virtue will | 
 afford the fpirit of man more joy and 
 triumph , then ever was tafted in any 
 luftful pleafure;^ which the pen of un- 
 clean Wits do fo highly magnifie both | 
 in verle and profe. 
 
 Thus much I thought fit topremife 
 concerning my two late Pamphlets, 
 which I have done in way of Civility 
 to the world, to whom I hold my felf j 
 accountable, efpecially for any publike i 
 a£lions,who now I hope willnoc deem I 
 thofe unexpected motions of mine lb 
 ftrangcand uncouth, they fo plainly j 
 perceiving what Mufick they were 
 meafuredto. 
 
 But as for thisprefent Difcourfe a- 
 gainft Jtheijk^zs there is no humour at I 
 all in it, fo I hope there is lefs hazzard 
 of cenfure. For here is nothing to give I 
 offencc.unlcfs we be fo weak lighted, j 
 that the pure light of Reafon and Na- ! 
 ture will offend us. Here's nolaviflh I 
 Mirth, no Satyrical Sharpnefs, no i 
 
 Writing^ 
 
I Tl?e Preface. 
 
 Writhing or Diftorting the genuine 
 frame and compofurc of mine own 
 mind, to fee out the deformity of ano^ 
 therSj no Rapture, no Poetry, lio En- 
 thufiafm, no more then there is in Eu- 
 tMs Elements, ox Hippocrates hisjphonfmsl 
 But though i have been fo bold as to re. 
 citewhat there is not in this prefent dif- 
 courfe , yet lhad racher leave it to the 
 quick" fightednefs of the Reader to fpy 
 out what there is, then be put uponfd 
 much Immodefty my felf, as to fpeak 
 any thing that may fecm to gif e it any 
 precellency above what is already ex- 
 tant in the v^orld about the fame m^- 
 ter. Onely I may fay thus much^ ^ ^ 
 did on purpofe abftain from -^^di^^g 
 any Treatifcs concerning tK^ fubjcft ^ 
 that! might the more ii^idifturbedly 
 write the tzCicEmanadpis ofmint own 
 Unind.and nocbep-^^ied offfrom what 
 fliould naturally fall from my felf, by 
 prepofTefsing my thoughts by the in- 
 #mionsof others « 
 
 I ha^ writ therefore af^cE no Copy 
 B' r buf 
 
The Preface. 
 
 but the eternal Characters of the mind 
 
 of man^ and the known Th^nomena o£ 
 
 Nature- And all men con fulcing with 
 
 thefc that indevor to write fenfe^though 
 
 it be not done alike by all men^it could 
 
 not happen but I Hiould touch upon: 
 
 the fame heads that others have, that 
 
 have wrote before me. Who though 
 
 they merit very high commendation 
 
 for their learned atchievements^ yet I 
 
 hope my indcvors have been fuch/hat 
 
 though they may not deferve to be cor- 
 
 rivals or partners in their praifc & cre- 
 
 ^it^y et I do not diftruft but they may do 
 
 ^h^r fliare towards chat publick good, 
 
 that performances ufually pretend 
 toaimir^ 
 
 For thatvvbich did embolden me to 
 publifh this prefentTrfatife, was not, 
 aslfaidbefore^hecaufe I flatcer'd my 
 felf m a Conceit t'l^at it was betcer or 
 more plaufibie, then wWc is already in 
 the hands ofmen : but chat ic was of a 
 different fort, and has its peculiar fer- 
 viceablenefs and advantages apart and 
 
 diftind 
 
(The Preface. 
 cliftind from others; whofe proper pre- 
 eminences it may aloof offadmire^buc 
 dare not in any wi(e compare with. So 
 1 that there is no Tautology committed 
 in recommending what I have written 
 to the publick view, nor any leflening 
 the labours of others by thus offering 
 the fruit of mine own.For confidering 
 there are fuch feveral complexions and 
 tempers of men in the world,! do not 
 diftruft but that as what others have 
 done^has been very acceptable and pro- 
 fitable to many, fo this of mine may 
 be well relifli'd of fome or other, and 
 fo feem not to have been writ in 
 vain» 
 
 For though I cannot promife my Rea-' 
 dcr that I fiiall entertain him with fo 
 much winning %hetorkk and pleafanc 
 Thilology^^s he may find elfewhcrc^yet I 
 hope he will acknowledge,if his mind 
 be unprejudiced, that he meets with 
 found and plain Rcafon^ and m cafic 
 and clear Me^W. 
 
 And though I cannot furnidi him 
 B3 with 
 
 i 
 
Thefrefaci. 
 
 with that copious variety of arguments j 
 that others havedone^ yet the frugal- 1 
 carefulnefs and fafenefs of choice that 
 I have made in thcm^ may com penface I 
 their paucity. 
 
 For I appeal to any man^ v\^hethcr the - 
 propofalof fuch as will eafily admit of ^ 
 evafions (chough they have this peculiar j 
 advantage that they make for greatec 
 pomp and at firft fight fecm more for-' 
 midable for their multitude) does not 
 embolden the Jthieji & make him fan^>; 
 cy jthat becaufe he can fo eafily turn the 
 edge of thefe^that the reft have no more 
 folidity then the former • but that if he 
 thought good,and had leifure^he could ^ 
 with like facility enervate them alL 
 
 Wherefore I have endcvored to infift 
 upon fuch alone>as are not only true in 
 thcmfelves^ but are unavoidable to my 
 Adverlary,un!e(s he willcaft down ]ml 
 fhicld/orfakc the freeuleof the natural 
 faculties of his mind^ and profefi hiitl^ 
 fclf a mcer puzzled ScepiicLQut if he wit 
 with us but admit of this one fojlulate 
 
The Preface, 
 ot Hyl^othefis^ that: Our Faculties aretrue^ 
 though 1 have fpoke modeftly in the 
 Difcourfe it felf^yet I think I tnay here 
 without vanity cr bcafting/reely pro- 
 fefs that I have no lefs then demonftra- 
 ted that there is a God, And by how 
 inuch more any man {hx\ ferioufly in- 
 dcvor to refift the ftrcngth of my argu- 
 mcnts,by fb much the more ftrong he 
 flhall find them ; as he that prefles his 
 weak finger againfta wall of Marble i 
 and that they can appear flight Eb none 
 but thofe thatearelefly and flightly coni 
 fider them. For I borrowed them not 
 frombooksjbutfetch'd them from the 
 very nature of the thing it felf and in- 
 deUble Ideas of the §oul of Man, 
 
 And I fetind that keeping my felf 
 within fo narrow a compafs as not to 
 afFeft any reafbnings but fuch as had 
 very clear affinity and clofe connexion 
 with the fubjeit in hand,that I natural* 
 ly hit upon what ever was material to 
 my purpofe,and fo contenting my felf 
 with my own^ received nothing from 
 • B4 the 
 
The Preface, 
 the great ftore and riches of others. And 
 what I might eafily remember of o- 
 therSj 1 could not let pafs if in my own 
 judgement it was obnoxious to evafi- 
 on. For 1 intended not to impofeupon 
 the Atheift,but really to convince him. 
 And therefore I)4S'Cartes, whofe Me- 
 chanical wit I can never highly enough 
 admire^ might be no Matter of Meta" 
 phyficksto me. Whence it is that I make 
 ufe but of his firft Argument only^ if I 
 may not rather call it the Schools, or 
 mine own- For I chink I have managed 
 it in fucb fort and every way fo propt 
 it and^ ftrengchened it , that I may 
 challenge in it as much intercft as 
 any. ^ , 
 
 But as for his following reafbns^ that 
 fuppofe the OhjeHm Reality of che Idea 
 of God does exceed the efficiency of the 
 mind of man^ and that the mind of 
 man J were it not from aaocher;jWould 
 have confer'd all that perfection upon it 
 fel ^,that it has the Idea o£,and laftly^that 
 k having no power to conlcrve it felf. 
 
"The ^nfacel 
 
 and the prefenc and future time having 
 no dependence one of another, chat ic 
 is continually reproduced, thacis con- 
 ftiVd by fome higher caufe, which 
 muft be God; thele grounds^ I fay^be- 
 ing foeafily evaded by theAtheift, I 
 durft not truft to them^unlcfs I had the 
 Authors wit to defend them;Who was 
 handfomely able to make good any 
 thing But they feem to me to be li« 
 able to fuch evafions as I can give no 
 ftop to* 
 
 For the mind of manias the Atheift 
 will readily reply ^may be able of herfelf 
 to frame fuch an adual Idea of God , as 
 is there difputed of, which Idea will be 
 but the preftnt modification of her, as 
 qthcr notions are, and an cffcdi of her 
 cffence, and power^ and that power a 
 radical property of her eflence. So that 
 there is no exccfs of an eflfcd: above the 
 efficiency of the caufe, though we look 
 no further then the mind it (elf, for flic 
 frames this notion of God as natural- 
 ly and as much without the help of an 
 
The Treftce, 
 higher Caufe, as (lie docs any thing 
 clfc whatfoever. 
 
 And as for cheMindes contributing 
 thofe perfections on her felf, flhc has an 
 Idea of J if fhe had been of her felf, the 
 Jtheifi Will Cxy^ it implies a contradi- 
 £lion,and fuppofes that a thing before 
 icexifts,may confult about the ad van-, 
 tages of its own exiftence. But if the 
 minde be of it felf, it is what it findes 
 it felf to be, and can be no other wife* 
 
 And therefore laftly if the Mindc 
 finde it felf to exift, it can no more de- 
 flroyit felf, then produce it felf, nor 
 needs any thing to continue its being, 
 provided that there be nothing in Na- 
 ture that can a£t againft it and deftroy 
 it- for whatever is, continues fo to be, 
 unlefs there be fotne caufe to change it. 
 
 So likewife from thofc arguments 
 I fetched from external Nature, as well 
 as in thefc from the innate properties 
 of the minde of man,my careful choice 
 made very large defalkations, infifting 
 mher upon fuch things as might be 
 
 otherwife^ 
 
The Preface. 
 otherwife, and yet are far better as they 
 are, then upon fuch as were neceflary 
 and could not be otherwife. As for ex- 
 ample y when I confider'd the diftance 
 of the Sun, I did not conceive that his 
 not being plac'd folow as the Moon, 
 or fo high as the. fixed Scars, was any 
 great argument of Providence, becauCe 
 it might be reply'd that ic was neceffa- 
 ry itfhould be betwixt thofe two di*- 
 ftances^ elfe the Earth had not been ha*' 
 bitablc, and fo mankinde might have 
 waited for a being, till the agitation of 
 the Matter had wrought things intoa 
 more tolerable ficnefs or pofture for 
 their production. >' 
 Nor fimply is the Motion of th# 
 Sun or rather of the Earth, anyargm 
 mcnt of divine Providence, but as me* ; 
 ceflary as a piece of wood's being car-2 
 ried down the ftream, orftrawsabouc 
 a whirl-pool. But the Laws or her 
 Motion are fuch, that they very manii 
 feftly convince us of a Providence,and: 
 therefore 1 was fain to let go the for- 
 mer 
 
The fnficel 
 
 mtr] and infill: more largely upon the 
 latter. 
 
 Nor thought I it fit to Rhetoricate in 
 propofing the great variety of things, 
 and praecellency one above another, 
 but to prefs clofe upon the defign and 
 fubordination of one thing to ano- 
 ther, fliewing that whereas the rude 
 motions of the matter a thoufand to 
 one might have caft it otherwife, yet 
 the productions of things are fiich as 
 our own Reafon cannot but approve 
 tobebeft, or as we our feives would 
 have defign'd them. i 
 
 And fo in the confiderat|bn of A- 
 nimals , I do not fb mucK||irge my 
 Reafbns from their diverfiij^^nd fiib- 
 fiftence, (chough theframiri*g of mat- 
 ter into the bare fubfiftence of an Ani- 
 mal is an effeft of no lefs caufe theti 
 what has (bme skill and cdunftl) But 
 what I drive at, is the exquifite con- 
 trivance of their parts, and that their 
 ftrudure is far more perfcdl, then will 
 mccrly ferve for their bare exiftence,& 
 
The Trefaci. 
 continuance in the worldj which is an 
 undeniable demonftracionchat they are 
 the effvdts of wifdom^not the refulcs of 
 Fonune or fermented Matter. 
 
 Laftly^when I defcend to the Hifto- 
 ry of things miraculous and above the 
 ordinary courfe of Nature/or the pro-^ 
 ving that there are Spirits ^ that the A- 
 theift thereby may the eafierbe indu«; 
 ccd to believe there is zGod^l am fo cau- 
 tious and circumfpciSt, that I makeufe 
 of no Narrations that either the ava- 
 rice of the ¥rieji^ or the credulity and 
 fancifulncfs of the Melancholijl may 
 render fufpedted. 
 
 Nor could I abftain from that fub- 
 je6l, it being fo pat and pertinent un. 
 to my purpofe, chough 1 am well a- 
 ware how ridiculous a thing it feems 
 to thofe I have to deal with. But theif 
 confident ignorance fiiall never dafli 
 me out of countenance with my well- 
 grounded knowledge: For I have been 
 no carelefs Inquirer inco thefe things^ 
 and from my Childehood to this 
 
 ^ ~ very 
 
The Preface. 
 
 very day ^ have had more rcafbns to be- 
 lieve the Exi ftence of God and a Di- 
 vine Providence, then is reafonable for 
 nie to make particular profe(fion of. 
 
 In this Hiftory of things Miracu- 
 lous or Supernatural^ I might have re- 
 cited thofe notable Prodigies that hap- 
 pened , after che birth, in the life, and 
 at the death of Chrijl • As the Star that- l| 
 led the Wife men to the yoiing Infant • 
 Voices from heaven teftifying Chrijl to 
 be the Son of God j and laftly that mi- j 
 raculous Eclipfe of the Sun, made>no£ 
 by interpofition of the Moon, for flie 
 was then oppofite to him, but by the 
 interpofition or totall involution ^ if 
 you will, of thofe fcummy fpots that 
 ever more or le(s are fpread upon his j 
 face, but now overflowed him with 
 fuch thicknefs, and fo univerfallyj that 
 day-lighc was fuddenly intercepted 
 from the aftoo J filed eyes of the Inha- 
 bitants of the Earth. To which dire- I 
 ful Symptomcs though the Sun hath 
 been in fome meafure at ifeveral times 
 
 obnoxious. 
 
The Preface. 
 
 obnoxious, yet that cho(e latent Caufes 
 fliould fo fuddenly ftep out and fur- 
 prife him, and fo cnormoufly at the 
 Pafllon of the Mefia^, he whole minde 
 is not more prodigioufly darkned then 
 the Sun was then Eclips'd, cannot but 
 at firft fight acknowledge it a fpecial 
 defignment of Providence. 
 
 But I did not in fi ft upon any facred 
 Hiftory, partly becaufe it is fo well and 
 fo ordinarily known, that it ieemcd 
 lefs needful ; but mainly becaufc I 
 know the Jtheiji will boggle more at 
 whatever is fetched from eftablifli'd 
 Religion, and flie away from it, like a 
 wilde Colt in a Paflure at the fight of 
 a bridle or an halter, fnuffingup the 
 aire and fmelling a plot afaroflfj as he 
 foolifhly fancies. 
 
 But that he might not be fiiie of me, 
 I have conformed my felf as near his 
 own Garh as I might, without parta- 
 king of his folly or wickednefs ;that 
 is^ I appear now in the plain fhape of 
 a meer ^aturaltji , that I might van- 
 
The Preface. 
 
 quifli Atklfm . as I did heretofore af- 
 ie<5tedly {ymbolize in carelefs mirth 
 and frccdomc with the Libertines^ to 
 circumvent Libertinifm; 
 
 For he that will lend his hand to 
 help another fallen into a ditch, muft 
 himfelf though not fall, yet ftoop and 
 incline his body : And he that conver- 
 les with a Barbarian, muft difcourfe 
 to him in his own language: So he 
 that would gain upon the more weak 
 and funk mindes of fenfual mortals^ 
 is to accommodate himfelf to their 
 capacity, who like the (Bat and Owle 
 cm (ce no where fo well as in the 
 fhady gUiBmerings of iheir ownTwi. 
 
 AN 
 
I 
 
 ANTIDOTE 
 
 Againft 
 
 ATHEISME. 
 
 C k A p . I. 
 
 The feafonayie ufefulne^e of the frefent Difcourfe^ 
 or the Motives that p^t the Author upon thej^ 
 indevoHrs of demonftrating that there is a God, 
 
 He grand truth which we are now 
 to be imployed about and to 
 provGjk^Thatthereis aGodt, And 
 I made choice of this fubjed as 
 very leaionable for the times we are in, and 
 are coming on, wherein Divine Providence 
 granting a more large releafe from Superftiti- 
 on, and permitting a freer perufal of matters 
 of Rehgion, then in former Ages, the Tem- 
 pter would take advantage where he may^ to 
 carry men captive out of one dark prifon in- 
 to another, out of Super flition into Athdfme it 
 felf. Which is a thing teafible enough for 
 him to bring about in fuch men as have adhe- 
 red to Religion in a meer externall way, either 
 for fashion fake^ or in a blinde obedience to 
 \ C ' th€ 
 
 1 ' . . 
 
2 An Antidote Lib. I. 
 
 the Authority of a Church. For when this 
 externall frame of godlinefs (hall break about 
 their ears, they being really at the bottome de- 
 voyd of the true tear and love of God, and 
 deftitute of a more free snd unprejudic'd ufe 
 of their faculties, by reafon of thefinfulnefs 
 and corruption of their natures it will be an 
 ea{y thing to allure them to an affent to that, 
 which fecms To much for their prefentlntereft-, 
 and fo being imboldened by the tottering and 
 falling of what they took for Religion before, 
 they will gladly in their conceit caft down alfo 
 the very Objed: of that Religious Wor/hip 
 after it, and conclude that there is as well no 
 God as no Religion-, That is, they have i 
 minde there fhould be none, that they may, bfe 
 free from all wringings of confcience^ troublfe 
 ef correcting thiir lives, and fear of Iteihg afc- 
 countable before th it great TribunalL 
 
 Wherefore for the reclaiming of thefe if it 
 were poffible, at leaft for the fuccouring and 
 extricating of thofe in whom a greater mea- 
 fure of the love of God doth dwell, ( who 
 may probably by fome darkening cloud of 
 Melancholy, or fome more then ordinary im- 
 portunity of the Tempter be dilTetled and in- 
 tangled in their thoughts concerning this 
 weighty matter) I held it fit to beftowraine 
 indevours upon this fo ufeful & feafonable an 
 enterprifejas to demonftrate that there isaGod. 
 
 Chap. 
 
agauijl Jtheifme. 
 
 I C H A p. II. 
 
 What if meam hy demonfi rating thsre is a Godj and 
 that the minde of mar^j unlejfe he do violence tQ 
 his faculties, will fully ajfent or dijfent from 
 that which notwithflanding may have a hare foffi-^ 
 hilitj of being otherwife^ 
 
 T>Ut when I fpeak of demonftrating there is 
 
 I a God, I would not be fufpeified of fo 
 much vanity andoftentationjas to be thought 
 
 I I mean to bring no Arguments, but fuch as 
 1 are fo convidive, that a mans underftanding 
 I ftiall be forced to confeCTe that it is impolfible 
 
 1 to be otherwife then I have concluded. For, 
 for mine own part I am prone to believe, that 
 there is nothing at all to be fo demonftratedc 
 For it is poflible that Mathematicall evidence \t 
 fclf, may be but a conftant undifcoverable de- 
 I lufion, which our nature is neceffarily and per- 
 ipetually obnoxious unto> and that either fa- 
 I tally or fortuitoufly there has been in the 
 j world timeout of minde fuch a Being as we 
 I call Man^ whofe effentiall property it is to be 
 j then moft of all miftaken, when he conceives 
 [a thing moft evidently true. And why may 
 not this be as well as any thing elfe, if you will 
 have all things fatal! or cafuall without a Godf 
 jFor there can be no curb to this wilde con- 
 I Q % ceiptj 
 
4 An Antidoit L i b. Li 
 
 ceiptjbut by the luppofing that we our felvej' 
 exift from ibme higher Principle that is abfo- 
 luttXygeod and rvtfe^ which is all one as to ac- 
 knowledge that there is a God. | 
 Wherefore when 1 fay that I wil denaonftratci 
 that there is a God, I do not promife that ] 
 will alwayes produce fuch arguments^ that the 
 Reader (hall acknowledge fo ftrong, as he (hall 
 be forced to confefle that it is utterly unpoffi- i 
 ble that it (hould be ocherwife. But they 
 fliallbe fuch as fliall deferve full affent, and i 
 will full afient from any unprejudiced minde. | 
 For I conceive that we may give full aflend I 
 to that which notwithftanding may poffibly be 
 otherwife : which 1 lhall illuftrate by feverall 
 examples. Suppofe two men got to the top 
 of mount j^thos^ and there viewing a ftone in i 
 the form of an Altar with Afhes on it, and the ( 
 footftepf of men on thofe aflies, or fome rvords i{ ^ 
 you wil! 5 as opimo Maximo^oi nra dyvo^^c^ i 
 lecp^ or the like, written or fcralled out upon I 
 the aflies 5 and one of them ihould cry outj i 
 Afluredly here have been fome men here that 
 have done this: But the other more nice thea 
 wife (hould reply. Nay it may poffibly be o4 
 therwife. For this ftone may have naturally 
 grown into this very (hape, and the feemingi 
 albes may be no afhes, that is^ no remainders ol 
 any fewell burnt there but fomt unexplicabk ; 
 and imperceptible motions of the Aire^or othei 
 
G H A p. ctgdnjl Jtheifme. 5 
 
 particles of this fluid matter that is adlive every 
 ivhere, have wrought fome parts of the matter 
 nto the form & nature of afhes, & have fridg'd 
 md plaid about fo that they have alfo figured 
 I -Jiole intelligible C haraders in the fame. But 
 ! rnxAA not any body deem ita pieceof weak- 
 ' leffe no lefs then dotage for the other man 
 3ne whit to recede from his former apprehen- 
 ion, but as fully as ever to agree with what he 
 ; pronounced firft, notwithftanding this bare 
 1 30iTibility of being other wife 
 
 So of Anehors that have been digged up, 
 1: nther in plain fields or mountainous places , as 
 t ilfo the Roman UrMes with aOies and infcripti- 
 1 )ns, zsSeveriant^^ Ful' Linus and the like, or 
 f ^omm Coynes^ with the effigies and names o^ 
 f he C^fars on them-, or that which is more 
 I )rdinary, the .9^:^/^ of men in every Churchr 
 1 /ard, with the right figure, and all thofe ne- 
 \ reflary perforations for the paflingof thevef- 
 i els, befides thofe confpicuous hollo wes for _ 
 I :he Eyes and rowes of teeth, the Os Stjloeides^ 
 I Ethoeides^m& \N\\ztnQr.< if a man will fay of 
 !! them, that the Motion of the particles of the 
 > Matter, or fome hidden Spermatick power has 
 t gendered thcfe both Anchors^ Urncs^ Cojns^ 
 I md SctiUs vsi the ground, he doth but pro* 
 c lounce that which humane reafon muft admit 
 ! IS poffible : Nor can any man ever fo demon- 
 Irate that th^fe Ceps^ A rich or and Urne> 
 
 C 3 were 
 
6 
 
 Jn Antidote 
 
 L 1 B I> 
 
 were once the Artifice of meo^ or that this or ! 
 that Scdi was once a p-^rt of a living man, that'i 
 he fliall force acknowledgaicrti that it is im-' 
 pofTiblethat it lhould beotherwife. But yet f ' 
 do not think that Iny man^ without doing ma^ 
 tii feft violence tohis faculties^can at ail furpend' 
 his afient^ but freely and fuily agree that thi$ i 
 or that Scull was once part of a living manj 
 and that thefe Anchors^ Vrnes^ and Cojns^ wtw 
 certainly once made by humane artifice, not-ii 
 withftanding the poffibility of being otherwifej 
 hni what I have faid of J(jem k alfo true 
 in Biljent. For the minde of mm not 
 nor prejudiced, will fully and unrec^nciieablj?^ 
 difagree, by it's own naturall fagaciry, whei?#i 
 aotwithftanding the thing that it d6th thus re^ 
 folvedly and undoubtingly fe^eS^^ no wit 
 man can prove impoflibie to be true/ As if w€' 
 fhould make fuch a fidionas ffii'S^;that'yir<r){^i^ 
 ?n€des^'\vkh, the fame individs^allbody that he 
 had when the Souldiers flew hifnus now fafely 
 intent upon his Geometrieall figures undei? 
 ground^at the Center of the Earm^farre froi^i 
 the noife and din of this WorW^M might di 
 fturb his Medirafions- or diftra^ in his cu- 1 
 rious delineatioas he niakes with his rod upoii 
 theduft • which no man living can proveinS^I 
 poffible.^ Yet if any man does not as umt^; 
 concileably diflfent from fuch a fible as this, ^ 
 as from any falfliood imagineaMe^ affuredly 
 
C H A P.2. a^ainjl Atheijme. 
 
 that man is next .door to madnefs or dotage, 
 or does enormous violence to the free ufc of 
 his faculties. 
 
 Wherefore it is manifeft that there may be 
 I a very firm and unwavering aflent ordiflent, 
 when as yet the thing we thus affent to may 
 be pcffibly otherwife^ or that which we thus 
 diffent froaij cannot be proved impoffible to 
 betrue. 
 
 • Which point I have thus long and thus va- 
 rioufly fported my felf in, for making the bet- 
 ter impreifion upon my Reader^it being of 
 no frnall ufe and confequeiice, as well for the 
 ad vertifing of him, that the Arguments which 
 I (hall produce^ though! do not beftow th^n: 
 oftentative term of Demonflration uponthem, 
 yet they may be as effeduall for winning a 
 firm and unfhaken affenc . as if they were in the 
 ftrideft notion fuch 3 as alfo to reminde him 
 that if they be fo ftrong and fo patly fitted 
 and futeable with the faculties of mans minde, 
 that he has nothing to reply, but only that for 
 all this, it may poflibly be otherwife , that he 
 I fhould give a free and full affent to the conclu- 
 fion. And if he do not, that he is to fufpsdl 
 himfelf rather of fome diftemper, prejudice, 
 or wcaknefs, then the Arguments of want of 
 ftrength. But if the Athsisf fliall conrrary- 
 , Wife pervert my candour, and fair dealing, and 
 ? phanfie tbjit he has got fome advantage upon 
 
 C 4 my 
 
8 jin Antidote L i b. L | 
 
 my free confeffion, that the arguments that 
 I ftiall ufe are not fo conviftive, but that they 
 leave a poffibility of the thing being other- 
 wife, let him but compute his fuppofed gains 
 by adding the limitation ^of this poffibility i 
 ( mz^. that it is no more poflible, then that the | 
 deareft Mathematkall evidence m^y he falfe 
 ( which is impoflible if our faculties be true ) 
 or in the fecond place^ then that the Roman 
 Vrnes and Coym ahovQ mentioned may prove 
 tobe the works of Nature, not the Artifice of 
 man, which bur faculties admit tobefohttle 
 probable, that it is impoflible for them not 
 fully to affent to the contrary ) and when hee 
 hascaft up his account^ it will beevident that it 
 can be nothing but his groffe ignorance in this 
 kind of Arithmetick tfiat (hall embolden him 
 to write himfeif down gainer and not me. 
 
 C H A p. 3 . 
 
 An attempt towards the finding out the true Notion 
 or Definition of God^ and a cleer ConviElion that 
 there is an indelible Idea 0/ ^ Being abfolutely 
 ^tth^ in the mind of Man, 
 
 A Nd now having premifed thus much, I 
 f^fliall come on nearer to my prefent de- 
 ^gne. In profecution whereof it will be re- 
 quifite for me, firft to define n>hatGodis^ty 
 ^ fore 
 
C H A p. 5 • againjl Atheifine. 9 
 fore I proceed to dcmonftration that he is. For 
 it is obv ous for Mans reafon to findeargu- 
 ments for the impoflibiliryj poflibility , pro- 
 bability ^or of necefTity the exiftence of a thing, 
 from the explication of the Effence thereof. 
 
 And now I am come hither, I demand of 
 any Atheift that denies there is a God, or of a- 
 ny that doubts whether there be one or no, 
 what idea or Notion they frame of that they 
 deny or doubt of. If they will prove nice 
 and fqueamifli, and profefs they can frame no 
 notion of any fuch thing, I would gladly ask 
 them, why they will then deny or doubt of 
 they know not what. For it is neceffary that 
 he that would rationally doubt or deny a thing, 
 fliould have fome fettled Notion of the thing 
 he doubts of or denies. But if they profefs 
 that this is the very ground of their denying 
 or doubting whether there be a God, becaufe 
 they can frame no notion of him, I fhall forth- 
 with take away that Allegation by offering 
 them fuch a Notion as is as proper to God, as 
 any Notion is proper to any thing elfe in the 
 world. 
 
 I define God therefore 'thus, An Effence or 
 Being fully and ahfolutely ferfe5f* I fay fully 
 anddfolutely /^fr/'f^^jin counterdiftin<5lion to 
 fuch perfedion as is not full and abfolute, but 
 the perfedion of this or that Species or Kind of 
 finite Beings^ fuppofe of a Lyon, Horfe, or 
 
jio An Jntidote L i b L 
 
 Tree. But to be fully and abfolutely perfcd 
 is to be at leafl: as perfedas theapprehenfion 
 of a man can conceive, without a contradidi- 
 on. For what is inconceivable or contradi- 
 ftious, is nothing at all to us, who are not 
 now to wag one Atome beyond our faculties. 
 But what 1 have propounded is fo far from be- 
 ing beyond our faculties^that I dare appeal to 
 any Aiheiji that hath yet any command of 
 Senfeand Reafon left in him, if it be not very 
 eafy and intelligible at the firftfight, and that 
 if there be a God^ he is to be deemed of us, 
 fuch as this idea or Netio/t fets forth . 
 
 But if he will fuUingly deny that this is the 
 proper Notion of God, let him enjoy his own 
 humour I this yet remains undenyable, that 
 there is in man an idea of a Behg abjolutelj 
 dnd fully f erf e6{^ which we frame out by attri- 
 buting all conceivable perfection to it what- 
 focver, that implies no contradidion. And 
 this notion is naturall and effen tiall to the foul 
 of man^Sc cannot be wafht out^noi conveigh'd 
 away by any force or trick of wit whatfoever, 
 fo long as the mind of man is not craz'd, but 
 hath the ordinary ufe of her own faculties. 
 
 Nor will that prove any thing to the pur- 
 pofe, wheQ as it (hall be alledg'd that this No- 
 tion is not fo connaturall and eflTentiall to the 
 Soul, becaufe ftie framed it from fomeoccafi- 
 ons from without. For all thofe undeniable 
 
 con- 
 
1 1 
 
 conclufions in Geometry which might be 
 helpd and occafion d from fomething with- 
 out, are fo naturall nocwithftanding and Ef- 
 fentiall to the Soul, that you may as foon un- 
 foul the SouL as divide her from perpetuall 
 alFent to thofe Mathematical! truths, fup- 
 pofing no diftemper nor violence offered to 
 her Rcuicies. As for example (he cannot 
 but acknowledge in herfelf tht feveral diftm^ 
 ideas of the fi've regular Bodies^ as zKo^thdtit is 
 mpo(^Me that there jhould be an'impre then five. 
 And this Idea of a Being abfolutely perfecS 
 is as difiinvfi and indehble an Idea in the Soul, 
 as the Idea of the'fivc Regular Bodies^ pr iny 
 other Idea whatfoever. 
 
 li: remaius therefore undeniable , that 
 there is an infeparable idea of a B^ijsg 4h[o' 
 ktely ferfe0 t\\€V XQCidmg^ though noralwayes 
 adingjintheSoulof man. 
 
 I ,fb< 
 
 C H A 
 
I2 
 
 Jn Antidote 
 
 L I B.I. 
 
 C H A p. IV. 
 
 what Notions are more particularly comprifed in the 
 Idea of a Being abfolutely perfed. That the 
 difficulty of framing the conception of a thing 
 ought to be no argument againft the exiflence there- 
 ef : the nature of corporeall Matter being fo per- 
 plexed and intricate^ which yet all men acknotv- 
 ledge to exift. That the Idea of a Spirit is as 
 eajy a Notion as of any other fub fiance whatfoever 
 what powers and properties are contained in the 
 Nation of a Spirit. That Eternity and Infinity, 
 if God were not^ would be caft upon fomething elfe\ 
 fhthat Atheifme cannot free the mind from fuch 
 Intricacies, Good nefs, Knowledge and Power, 
 Notions of highefi perfeElion^ and therefore ne- 
 cefarily included in the Idea of a Beiflg abfo- 
 lutely perfcd. 
 
 T? Ut now to lay out more particularly the 
 •'-^perfeaions comprehended in this Notion 
 of a Being abfolutely and fully perfect, I 
 think I may fecurely nominate thefe Self fub- 
 ft(lency^ Immaieridlitj^ Infinity as well of Dura.' 
 tion 04 Effence^ Immenftj of Goodnejfe^ Onfmfci" 
 ency^ Omnifotency^ and Necepty of Exifiena. 
 Let this therefore be the defcription of a being 
 abfolutely perfed, that it is a 5/>/>/k Eternally 
 Infinite h E([ence and Goodne(fe^ omnifcient^ Om- 
 nipotent 
 
C H A P 4- a^ainfi Athifme, i j 
 
 nifotent^ and of it jelf meffarilj exi/fent. All 
 which attributes being attributes of the high- 
 eft perfection that falls under the apprehenfi- 
 on of man, and having no difcoverable im- 
 perfedion interwoven with them, muft of ne- 
 ceffiry be attributed to that which we conceive 
 abfolutely and fully /'^^/^t^. And if any one 
 will fay that this is but todrefsiipa Notion 
 out of my own fancy, which I would after- 
 wards flily infinoate to be the Notion of a 
 Godi, I anfwer, that no mancandifcourfeand 
 reafon of any thing without recourfe to fettled 
 notions deciphered in his own mind. And 
 that (nth an exception as this implies themoft 
 contradidious abfurdiries imaginable, to wit^ 
 as if a man fliould reafon from fomething that 
 never entered into his mind, or that is utterly 
 out of the ken of his own faculties. But fucb 
 groundlefs allegations as thefe, difcover no- 
 thing but an unwillingnefs tofind themfelves 
 able to entertain any conception of God, and 
 a heavy propenfion to fink down into an uttei? 
 oblivion of him, and to become as ftupid and 
 fenfelefs in divine things, as the very beafts. 
 
 But others it may be will not look on this 
 Notion as contemptible for the eafy compo- 
 fure thereof out of familiar conceptions which 
 the mind of man ordinarily figures it felf in- 
 to, but rejedl it rather out of fome unintelli- 
 gible hard terms in it, fuch as Sfirif^ Euman 
 
I 4 Jn Anttdote L i b Ja 
 
 and Infnite^?ox they do profefs they can frame 
 no NvOtion oiSfmt^ and that any thing fliould 
 be F^erndliox I nfimte^xhty do notknow how 
 to fee rheir mind in a pofture to apprehend^and 
 therefore fome would have no fuch thing as a 
 ^^imin the world. 
 
 But if the difficr-lty of framing a concepti- 
 on of a tl :ig muft take away the exiftence of 
 the thing ii fel£ there will be no fuch thing as 
 a Body left in the world s and then will all be 
 Sprit OF nothing. For who can frame fo fafe 
 a notion of a Body^ as to free himfelf from 
 the intanglements that the extenfion thereof 
 will bring along with it. For this extended 
 matter confifts of either indivifible points, or 
 of particles divifible in infrntum. Take which 
 of thefe twoyouwill^ (and you can find no 
 third ) you will be wound into the moft notori- 
 ous abfurdities that may be. For if you fay 
 it confifts of points, from this pofition I can 
 neceflarily demonftrate, that every Spear or 
 Spire- Steeple or what long body you will, is as 
 thick as it is long 5 that the talleft C^^//r is not 
 fo high as the loweft Mujhrome and that the 
 jy^oon and the Earth are fo neer one another^ 
 that the thicknefs of your hand will not go 
 betv\ixt*, that Rour/ds and Squares zvt^Mom 
 figure-, that Even and odde Numbers are E- 
 quall one with another ^ and that the cleareft 
 Day is as dark as the biackeft Night, And if 
 
 you 
 
A F«4« ^gainft Atheifme^ i 5 
 
 you make choice oJ the other Member of th^ 
 disjundion, your fancy will be lictle better 
 eafe. For nothing can be divifible into parts 
 it has not : therefore if a body be divifible in- 
 to infinite parts, it has infinite extended parts t 
 and if it has an infinite number of extended 
 parts, it cannot be but a hard myfterietothe 
 Imagination of Man, that infinite extended 
 parts, (hould not amount to one whole infinite 
 extenfion. And thus a grain of Mu^ard-feed 
 would be as well infinitely extended, as the 
 whole Matter of the Univerfe 5 and a thou- 
 fandth part of that grain as well as the grain it 
 felf. Which things are more unconceivable 
 then any thing in the Notion of a Spiritm 
 Therefore we are not fcornfuUy and contera- 
 ptuoufly to rejed any Notion, for feeming at 
 firft to be clouded and obfcured with fome 
 difficulties and intricacies of conception ^ fitb 
 that, of whofe being we feem moft affured, 
 is the moft intangled and perplexed in the con- 
 ceiving, of any thing that can be propounded 
 to the apprehenfion of a Man. But here you 
 will reply, that our fenfes are ftruck by fo ma- 
 nifeft impreffions from the Matter, that 
 though the nature of it be difficult to conceive, 
 y^txhz Exiflence is palpable to us, by what it 
 afts upon us. Why. then all that I defire is 
 this, that when you fhall be reminded of fome 
 actions and operations that arrive to the notice 
 
 of 
 
1 6 An Antidote L i b, L 
 
 of your fenfe or underftanding, which unlefi 
 we do violence to our faculties we can never 
 attribute to jifattcr or Bodj^ that then you 
 would not be to nice ?ind averfe from the ad- 
 mitting of fuch a fubftance as is called a Sfirit^ 
 though you fancy fome difficulty in the con- 
 ceiving thereof. 
 
 But for mine own part I think the nature 
 of a iS^/Wns as conceivable, and eafy CO be de- 
 fined as the nature of any thing elfe. For as 
 for the very E\Jence or bare Subflance of any ; 
 thing whatfoever, he is a very Novice in fpe- 
 culacion t hat does not acknowledge that utter- 
 ly unknow^ble. iiut for the E^cwiall and 
 InfepAPdkle properties^ they are as intelligible 
 and explicable in a Spirit as in any other fubjed 
 whatever. As for example, I conceive the 
 intire idea of a Spirit in general!, or at leaft of 
 all finite created and fubordinate Spirits to 
 confifl: oi'theie feverall powers or properties 
 viz. Seif-penetrdtiort^ Self motion^ Self contra- : 
 Bion and DiUtattor}^ and Iridi'vifihilitj ^ and 
 thefe are thofe that I reckon more abfolute ; 
 Jwilladde alfo what has relation toanother, 
 and that is the power of Fenetrating , Moving^ 
 and Altering the Matter. Thefe properties 
 and powers put together make up the Notion 
 and idea of a Spirit^ whereby it is plainly dt- 
 ftinguifhed from a body, whofe parts cannot 
 penetrate one another^ is not Self-moveabk, nor 
 
 can 
 
t I B J. agmjl Jtheifme. 1 7 
 cm central nor dilate it felf, . is divifible and 
 fcf arable one part from another-, But the parts 
 ofa^/^/mcanbeno more feparated 5 though 
 they be dilated, then you can cut oft the Rayes 
 of the Sunne by a paire of ScifTors made of 
 pellucide CryftalK And this will ferve for the 
 fettling of the Notion of a Sfirit the proofe of 
 its >EA;//^^;^r^be!ongsnot unto this place. And 
 outofthisdefcriptionic ijpplain^that ^Spirit is 
 a notion of more perfedion thena and 
 therefore the more fit to be an Attribute of 
 what is abjolutely ferfeci .. then a Bodj is. 
 
 But now for the other two hard terms of 
 Burnall and Infinite^ if any one would excufe 
 himfelf from affenting to the Notion of a Gody 
 by reafon of the Incompreheniiblenefle of 
 thofe attributes, let him confider, that he fliall 
 whether he will or no be forced to acknow* 
 ledge fomething Eternally either G'^jij or the 
 World. and the Intricacy is alike in either. And 
 though he would fhuffle off the trouble of ap- 
 prehending an Infinite Deity ^ yet he will never 
 extricate himfelf out of the intanglements of 
 an Infinite Space which notion will flick as 
 clofely to his Soul ^ as her power of imagi- 
 nation* 
 
 Now that Goodnefje , Knowledge and Power^ 
 which are the three following attributes, are 
 Attributes of ferfecfion , if a man confult his, 
 own FacultieSjit will be undoubtedly conclu- 
 
 D ded 
 
rS Jn Jntidote Lib.1. 
 
 ded , and I know nothing elfe he can confulc 
 with. At leaft this will be returned as infallibly ' 
 true . that a Being dfolutely perfect has thefe, 
 or what fupereminentiy contains thefe. And 
 that Knowledge or fomethmg like it is in God, 
 is manifeft, bccaufe without animad verfion in 
 fome fenfe or other^it is impoflible to be Hap- 
 ^y.But that a Being (hould be dfolutely perfe^^ 
 and yet not happy, is as impoflible But Know- 
 ledge without Goodnef is but dry Subtilty, or 1 
 mifchievous Craft-, znd Goodnefje with Knorv^ i 
 ledge devoyd of Power is but lame and ineffe- 
 duall: Wherefore whatever is djoluiely perfect ^ j 
 is infinitely both Good^ i^^ife^ and PowerfulL 
 
 Andlaftly it is vc\ox^ perfe^tonxh^t all this 
 hQ Stable^Immutable and Necejfary^thQnContin' \ 
 gent or hut PofiUe.lhc^^fotG the idea of a 5^- ; 
 ing dfolutely perfect reprefents to our mindes, | i 
 that that of which it is the idea is necefsarily to i 
 exift. And that which of its own nature doth i 
 necefsarily exift, muft never fail to be. And' ( 
 whether the Atheift will call this dfilute per- i 
 feet Being.Godovnot^ it is all one J hft not i 
 to contend about words. But I think any man : ( 
 elfe at the firft fight will (ay that we have ! 
 found out the true idea of G ed. 
 
 C H A F., { 
 
C H A P. 5. againjl Jtheifme. 1 9 
 
 Chap. V. 
 
 That the fsulof wan is mt Abrafa Tabula, and In 
 rvhat fenfe Jhe might be [aid ever to have had the 
 A^uall knovpledge ef eternall truths in her. 
 
 A Nd now wee have found ourthi$ J^uo^ 
 Behig ahfolutely fn'fe5t^ that the ufe 
 which we (hall liereatter make of it. may take 
 the better cfFeftj it will not he amiffc by way 
 of further preparation, briefly to touch upon 
 that notable point in Philofophy , whether tht 
 soul of man be Abrafa Tabula, aTahlebookm 
 which nothing is writ*^ or whether Jhe have fome 
 innate Notions and ideas in her felfe. For fo it is 
 that fhe having taken firft occafionof think- 
 ing from externall objedls, it hath fo impofed 
 upon fome mens judgements, that they have 
 conceited that the Soul has no Knowledge 
 nor Notion , but wliat is in a Pafsive way 
 impreffed, or delineated upon her from the 
 objefts of Senfe-y They not warily enough di- 
 (linguifhing betwixt extrinfecall occafions, 
 and the adsequate or principal caufes of things* 
 But the mind of man more free, and better 
 cxercifedin theclofe obfervations of its own 
 operations and nature, cannot butdifcover, 
 ^hat there is an aiiive and a^uall Knowledge 
 
 D t ia 
 
20 An Antidote L i B. L 
 
 in a man , of which thefe outward objedlsare 
 rather the reminders then the firfl: begetters or 
 implanters* And when I fay actuall Knowledge, 
 I doe not mean that there is a certain number 
 oi ideas flaring and fhining to the Animadver* 
 five facnhy like tommy Torches ox Starr es'm 
 tht Fkmament to our outward fight, or that 
 there are any fgures that take their diftindl 
 / places5& are legibly writ there like the Redlet- 
 ^ ters or J flronor^kal CharaBers in an A lmana€k\ 
 
 ^'^^^^^•but I underftand thereby an aftive fagacity 
 ^l^(UA 'i/^i^ in the Soul , or quick recolledion as it were, 
 whereby fomc fmall bufineffe being hinted 
 unto her , flie runs out prefently into a more 
 clear and larger conception. And I cannot bet- 
 ter defcribe her condition then thus-, Suppofc 
 a skilful! Muftcian fallen aflecpin the field up- 
 on the graffe^durin^ which time he fliall not fo 
 much as dream any thing concerning his mu- 
 ficall faculty , fo that in o:ie fenfe there is no 
 it^uall skill ox Notion nor reprefentation of a- 
 ny thing muficall in him^but his friend fitting 
 by him that cannot fing at all himfelfjogs him 
 and awakes him.and defires him to fing this or 
 the other fong, telling him tw^o or three words 
 of the beginning of the fong^he prefently takes 
 it out of h s mouth , and fings the whole fong 
 ^pon fo flight and flender intimation: So the 
 Mind of fnan being jogg'd and awakened by 
 the impulfes of outward objeitsisftirrcd up 
 
C H A T,6. aomft Jtheifme. 1 1 
 
 into a more full and cleare conception of 
 what was but imperfeftly hinted to her from 
 cxternall occafions-, and this faculty I venture 
 to call a^uall Knewledge in fuch a fenfe as the 
 fleeping Muficians skill raighf be called affu- 
 4II Skill when he thought nothing of it. 
 
 Ghap. VI..» 
 
 That the Soul of Man has of her felf aduali Know-- 
 ledge in her , mud^e good hj fundrj Inflames and 
 Arguments. " 
 
 ANd that this is the condition of the foul is 
 difcoverable by fundry obfervations. As 
 for cxample^Exhibite to the Soul through the 
 outward fenfes the figure of a Circle^ (he 
 acknowledgeth prefently this to be one kind of 
 fgure^znd can adde forthwith that if it be per- 
 feft, all the lines from fome one point of it 
 drawn to the Perimeter , muft be exadly E- 
 quail. In like manner (hew her a Tn^;^^/^, {he 
 will ftraightway pronounce that if that be the 
 right figure it makes toward ^ the Angles muft 
 beclofed inindivifiblepfi/W^.But this accuracy 
 either in the Circle or: the Tm;?^/^ cannot be 
 fet out in any materiall fubjed, therefore it re- 
 mains that (he haih a more full and exquifite 
 knowledge of things in her felf, then the mat- 
 ter can lay open before her. Let us caft in a 
 
 D 3 third 
 
22 
 
 An Antidote L i b J 
 
 third Inftance , let fome body now dcmon^ 
 ftrate this TrUngle defcribed in the Matter to 
 have its three angles equall to two right ones 
 Why yes faith the Soul this is true, and not 
 only in this particular T ri:ingle but in all plain 
 Trungks that can polTibly bs defcrib'd in the 
 Matter. And thus you fee the Soul fings out 
 the whole fong upon the firft hint, as knowing 
 it very well before. 
 
 Befides this ^ there are a multitude of Rela- 
 tive Notions or ideas in the minde of Man, as 
 well Mathematkdl as Logically which if we 
 prove cannot be the imprefles of any materiall 
 objed from without^it will neceflarily follow 
 that they are from the Soul her fclf within^and 
 arc the naturall furniture of hum?.ne under- 
 ftanding. Such as are iht(t^Caufe^Effc5f^Whok 
 and Part^ Like and Unlike^ and the reft. So E. 
 quality Inequaliij^ >.oy(^, and ccvctXoylct, 
 Proportion and Andogy , Sjmmetrj and jfjnt- 
 metry znd (nch like: all \vK\ch Relative Ideas 
 I(halleafi!y prove to be no materiall impref- 
 fes from without upon the Soul , but her 
 own adlve conception proceeding from her 
 fclf whileft /he takes notice oiexternallob^ 
 jeSIs. For that thefe ideas cm make no Im- 
 prefles upon the outward fenfes is plaine from 
 hence^becaufe they are no fenfible nox PhyficaU 
 ajfeciions of the Matter, And how can that, ' 
 that is no Phjftcallaffeitm of the Matter ^zS^d: 
 
 our 
 
Chap.(?. a^ainfl Athellm, 25 
 
 our corporeal I Organs of ^^;;/^^Buc now that 
 t\\tk Relative ld€as ^ whether Logical! ov Ma- 
 thematic all no ihyficall ajje^ions of the Mat- 
 ter^ is manifeft from theie two argmrients, 
 Firft, they may be proJuced when there has 
 been no phyficall Motion noraheration in the 
 Subjed: to which they belong, nay indeed 
 when there hath beennorhmg at all done to 
 the Subjeft to whkh they doc accrue. As for 
 example, fuppole one fide of a Roome white- 
 ned, the other not touch'd or medled with, 
 this other has thus become unlike-, and hach 
 the Notion of Dipmile necclTanly belonging 
 to it, although there has nothing at all been 
 done thereunto. So iuppofe tvyoPoun isof 
 Lead^ which therefore are two Equall Pieces 
 of that Metall cut away half from one of 
 them , the other Pound , nothing at all being 
 done unto it, has loft its Notion of f quall^md 
 hach acquired anewoneof D^?«W^untotheo- 
 ther. Norisittoany purpofetoanfwer, that 
 though there was nothing done to this Pound 
 of LeaJ^ yet there was to the other-. For thac 
 does not at all enervate the Reafon but fhews 
 that the Notion of Sub double which accrued 
 to that Lead which Lud half cutaway, is but 
 our Mode of conceiving , as well as the other, 
 and not any Phyficall ajfeBion that ftrikes the 
 corporeall Organs of the Body , as Hot and 
 Cold^ Hard and Soft^ White and Blacky and the 
 D 4 like 
 
2 4 Z4n Antidote L i b. V: 
 
 like do. Wherefore the ideas of BquM and 
 Unequall^'Doublemd Suhdouble^UksZni Unlike^ 
 with the reft , are no externall ImprefTes up- 
 on the Senfes, but the Soules owne adive 
 manner of conceiving thofe things which are 
 difcovered by the outward Senfes. 
 
 The fecond argument is, that one and the ' 
 fame part of the Matter is capable at one and 
 the fame time , wholly and entirely of two 
 contrary /J^^i of this kind. As for example, 
 any peece of Matter that is 'a Middle frofor- ■ 
 tiofjoil hetwixt two other pieces is Double^inp' 
 f ok, and Suh'doul?le^ or Triple znd Sub- triple^. 
 at once. Which is a manifeft figne that thefe. 
 idea^ are no affcdions of the Matter , and 
 therefore do notaffed: our fenfes, elfe they 
 would affed the fenfes of Beafls^ and they 
 might alfo grow good Geometricians and A- 
 rithmcricians. And they not affeding our : 
 fenfes, it is plain that wee have fome ideas 
 that wee are not beholding to our fenfes for, 
 but are the meer exertions of the Mind occafi- 
 onally awakened by the Appulfes o{ the out- 
 ward objefts 5 Which the outward Senfes 
 doe no more teach us 5 then he that awakened 
 the Muftcian to fing taught him his skill. 
 
 And now in the third and laft place it is ma- 
 liifeft, befidesthefefingle/i^^^ I have proved 
 to be in the mind , that there are alfo feverall 
 goipplex Notions in the fame^ fuch as are 
 
 thefei 
 
C H A p. 7 • d^ainfl Atheifme. 2 5 
 
 thefe; The whole ts bigger then the fart : ; if'jou 
 lake Bqtiallfr cm cqnall the Remainders areE- 
 quail : Every number is either Even or Odde:^ 
 which are true to the Soul at the very firft 
 propofall 5 as any one that is in his wits does 
 plainly perceive. 
 
 t Chap. VIL 
 
 The mind of man being not unfarnifl/d Innate 
 Truth, that ne are with confidence to attend to her 
 fiaturall and ^^nprejudic'd Dictates and Snggefli^ 
 ons.That feme Notions and Truths are at leajl na- 
 
 ' tHrallj andunavoydahly affented unto by the foul, 
 rohether Jhe have of her felf ABuall Knowledge in 
 her or not. And that the definition of a Being ab- 
 folutely perfect is fuch. And that abfolucely 
 perfed Being is God^ the Creator and Contriver 
 of all things » 
 
 A Nd now we fee fo evidently ihe Soul is 
 •^not unfumiflied for the dictating of Truth 
 iintouSj I demand of any man, why under a 
 pretence that (he having nothing of her own 
 but may be moulded into an aflent to any 
 thing^or that (he does arbitrarioufly and fortu- 
 itoufly compofe the fcverall Imprcfles flie re- 
 ceives from without^ he will be ftill fo fquea- 
 liiifli or timorous , as to be afraid to clofe 
 with his own faculties , and receive the Na- 
 
 turall 
 
2 6 An Jntidott L i bJ. 
 
 tiirall Emanations of his own mind 5 as faith- 
 full Guides. 
 
 But if thisfeem , though it be notjtoofub- 
 tile which I contend for ^ viz . That the Soul 
 bath a5iuali knowledg in her jelf^ in that fenfe 
 which I have explained , yet furely this at 
 leaft will be confefs'd to be true , that the na- 
 ture of the Soul is fuch^ that (he will certamly 
 and fully aflent to fome conclufions, however 
 fhecameto the knowledge of themjunleffe 
 flie doe manifeft violence to her own Facul- 
 ties. Which truths muft therefore be conclu- 
 ded not fortuitous or arbitrarious , but Natu- 
 ral to the Soul: fuch as I have already named, 
 ^s that ev^ry finite number is either even or odde, 
 jfjou adde equall to equdl. the wholes are equall-^ 
 and fuch as are not fo fimple as thefe, but yet 
 ftick as clofeto the Soul once apprehended, as 
 that The three angles tn a Triangle are ecfmll to 
 two right onesiThat there arejuH five regular Bo- 
 dies neither wore nor leffe^ and the like, which 
 we will pronounce neceffarily true according 
 to the light oi N ^ ture. 
 
 Wherefore now to reaffume what we have 
 for a while laid afide, the idea of a Being ahfo- ■ 
 luiely perfect above propofed , it being in fuch 
 fort fet forth , that a man cannot rid his mind 
 of it , but he fnuft needs acknowledge it to be 
 indeed the Idea of fuch a Beings it will follow 
 that it is no arbiirarious nor fortuitous con- 
 
 ceipt,' 
 
C H A P. 7. ^g^'^^fl Athelfjne. 27 
 
 ^ ceipt, but fiece([ary^ and therefore naturall to 
 
 the Soul at leaft^if net ever adlually there. 
 I Wherefore it is manifeft, that weconfult- 
 : ting with* our own natural! light concerning 
 • the Notion of a l?ehg dfolutely perfe^^xhzt this 
 ■ Oracle tells us, that it is A jfirituall fuhflance^ 
 Eternally Infinite in Effence and Goodnefs^Omni- 
 j>otent^Omnifcient^& of it felf necejfarily cxijlent» 
 For this anfwer is fuch, that if we nnder- 
 ftand the fenfe thereof^we cannot tell how to 
 deny it, and therefore it is true according to the 
 light of Nature. But it is nfianifeft that that 
 . which is ScJf'fttbfiflent^ infinitely Good^ Omnifci- 
 \ znd Omnipotent^ is tht Root znd Origin all oizW 
 I things. For Ow;?/^(?^.77r;fignifies a power that 
 ' can effed any thing that implyes no contradi- 
 dion to be effeded 5 and Creation implyes no 
 contradidlion: Therefore this ferfeSf Being can 
 create all things. But if it found the Matter or 
 other Subftancesexifting aforehandof thcm- 
 felves, this Omnipotencjmd power of Creation 
 will be in vain, which the free and unprejudiced 
 Faculties of the minde of man do not admit 
 of.Therefore the naturall notion of zBeingab- 
 folutely perfect ^ implies that the fame Being is 
 Lord andmaker of allthings. And according to 
 Naturall light that which is thus^is to be adored 
 and worihipped of all that has the knowledge 
 of it, with all humility and thankfulneffe- and 
 u hat is this buc to be acknowledged to be Godf 
 
 Where- 
 
2§ Jn Antidote Lib. 8. 
 
 Wherefore I conceive I have fufficiently 
 demonftratedjthat the Notion or idea ofGodk, 
 «s Naturall^neceflary and eflential to the Soul 
 ofMan, as any other Noiiofi or /^^4,whatfoe- 
 ver , and is no more arbitrarious or fiditious 
 then the Notion of a CubeoxTetraedrum^ or a- 
 ny other of the Regular Bodies in Geometry: 
 Which are not devifed at our own pleafure 
 (for fuch figments and Chimdms are infinite,) 
 but for thefeit is demonftrable that there can 
 be no more then five of them . Which fliews 
 that their Notion is neceflary, not an arbitra- 
 rious compilement of what we pleafe. 
 
 And thus having fully made good the No- 
 tion of God , IVhat hee is ^ I proceed now to 
 the next Point, which is to prove ^rhat he is. 
 
 Chap. VIIL 
 
 The fir Argument for the exiflence of God takjft 
 frem the Idea of God as it is reprcfencative of his 
 Nature and FerfeBioniVrom whence alfo it is m- 
 deniably demonftrated that there can be ne more 
 Gods then Onc» 
 
 A Nd now verily cafting my eyes upon the 
 true idea of God which we have found 
 out y I feem to my felf to have ftruck farther 
 into this bufineffe then I was aware of. For if 
 : ~ ^ this 
 
C H A vX. d^mfi Athifme. 29 
 
 this idea or Notion of God be true, as I have 
 undeniably proved, it is alfo undeniably true 
 that hedoihexift ^ For this idea of God be- 
 ing no arbitrarious Figment taken up at plea- 
 fure, but the neceffary and naturall Emana- 
 tion of the minde of Man, if it fignifies to us 
 that the Notion and Nature of God implies 
 in it mcefjary Exiflence^ as we have {liown it 
 does, unlcfle we will wink againft our own 
 naturall hght, we are without any further 
 ; Scruple to acknowledge that God does exijl. 
 Nor is it fufficient grounds to diffide to the 
 ftrength of this Argument, becaufe our fancy- 
 can ftiuffle in this Abater, viz. That indeed 
 this idea of God, fuppofing God did exift, 
 fhews us that his Exiftence is neceflary, but it 
 does not (hew us that he doth neceffarily 
 exift. For he that anfwers thus, does not ob* 
 ferveout of what prejudice he is enabled to 
 I make this Anfwer, which is this : He being 
 ! accuftomed to fancy the Nature or Notion of 
 I every thing elfe without Exiftence, and fo 
 ever eafily feparating Effencc and Exiftence 
 in them, here unawares betakes the fame li- 
 jberty, and divides Exiftence from that Ef- 
 fence to which Exiftence it felf is effcntiall. 
 ! And that's the witty fallacy his unwarinclTe 
 has intangled him in. 
 
 Again, when as we contend that the true 
 Idea oi God reprefents him as a Beir^g mefa- 
 
30 An Antidote L i b.L 1 
 
 rily Exigent J and therefore that he does ex- 1 
 ift ^ and you to avoid the edge of the Argu- j 
 ment reply, If he did at allexift^ by this 
 anfwer you involve your felf in a manifcft 
 contradiction. Forfirftyou fay with us, that 
 the nature of God is fuch, that in its very No- 
 tion it implies its Necefjary Exifie/7ce^ and then 
 again you unfay it by intimating that not- 
 vvithftanding this true idea znd Notion^ God 
 may notexift, and fo acknowledge that what 
 is abfolutely neceflary according to the free 
 Emanation of our Faculties,yet may be other- 
 wife: Which is a palpable Contradidion as 
 much as refpeds us and our Faculties, and we 
 have nothing more inward and immediate 
 then thefe to fteer our felves by. 
 
 And to make this yet plainer at leaft if not 
 ftronger, when we fay that the Bxi(leioceoi 
 God is Nece(fary, we are to take notice that 
 Necefity is a L^gkall Terw^ and fignifies fo 
 firm a Connexion betwixt the Sub\eS and 
 Fredkate {^s they call them J that it is impof- 
 fible that they (hould be dififevered, or Hiould 
 not hold together J and therefore if they be af- 
 firmed one of the other, that they make Axi- 
 ma Neccjfariufn^ an A xiome that is neceflary, 
 or eternally true. Wherefore there being a 
 Necejfary Comexionheimxt God mdExiJlcf^ce^ 
 this A xiome^ God does Exifl^ is an Axiome 
 Neceflarily and Eternally true. Which wc 
 
C H A P.8. a^ainjl Atheifme. 3 1 
 
 ihall yet more clearly underftand , if we com- 
 pare Necefsity 2ind Contingency together-. For 
 as Contingency fignifies not onely the Manner 
 cfExiflence in tnat which is contingent accor- 
 ding ro its idea^ but does (ntimate alfoa ?<?/- 
 fibility of A6iuull Extftence^ fo \to make up the 
 true and eafie Analogy^ Necefsity docs not 
 onely figa fie the Manner of Exijlence in ihat 
 which is Necefjary^ but alfo that it does a^lnally 
 Exijl^and coM never pojsibly dootherip fe. For 
 ccvecyxa7ov If) and ccS'woilov ju-rj ft)^ Neceffity 
 of Being and Impolfibiiuy of Not being, are 
 all one with Arijlotle^ and the reft of the Lo- 
 gicians. But the Atheifl and the Enthuftafi^ are 
 ufually fuch profcfTd Enemies againft Logick 5 
 the one meerly out of Dotage upon outward 
 grofTe fenfe, the ocher in a dear regard to his 
 ftiffe and untamed fancy, that fliop of Myfte- 
 ries and fine things. 
 
 Thirdly, we may further adde,that whereas 
 we muft needs attribute to the idea of God 
 either Contingency^ Impofsibility^ or Necefsity 
 of A^iuall Exijlence J ( fomeone of thefe be- 
 longing to every idea imaginable) and that 
 Contingency is incompetible to an idea of n 
 Betngahjolutely perfeff^ much more Impof^ibi- 
 lity^ the idea of God being compiled of no 
 Notions but fuch as are pofsible according to 
 the Hght of Nature, to which we now appeah 
 Icregiains^creforcthat Necefsity of Aciuall 
 
 £xi' 
 
3 ^ An Antidote L i b. L 
 
 Bxi[lerjce be unavoidably caft upon the idea 
 of God, and that therefore God does a^iudlf 
 Bxift. > ' > 
 
 But fourthly and laftly, if this feem more 
 fubtile, though it be no leflfe true for it, I 
 fliall now propound chat which is fo palpable, 
 that it is impoflible for any one tt^at has the 
 ufe of his wits for to deny it. I fay therefore, 
 that either God or this corporeall and fenfible 
 world muft of it felf nece(jarilj exijl. Or thus. 
 Either God^ox Matter^ox loth d© of themfelyes 
 m'elfarily exijlliboth^wt have what we would 
 driveat5the^A://?r;?^)>of God. •) 
 But yet to acknowledge the neceffary ex-, | 
 iftence of the Mmer of it felf, is not fo con- j 
 gruous and futeable to the light <of Nature; •! 
 For if any thing can exift tndefendently of 
 God, all things may 5 (b that not onely the 
 Omriipotcncy of God might be in vain, but 
 befide there would be a letting in from hence 
 of all confufion and diforder imaginable; 
 N^y of fome grand Devill of equall Power 
 and of as large Command as God himfelf: j 
 Or3if you will, of fix thoufand Millions of ^ 
 fuch raonftrousGigantick Spirits/raught with I 
 various and mifchievous Paflions, as well as | 
 armed with immenfe power, who in anger or !|l 
 humour appearing in huge ftiapes, might take 
 the Planets up in their prodigious Clutches,^ 
 and pelt one another with them as boyesarel 
 
 wontl 
 
C H, A P . 8 , aga'mjl Jthctfme. 3 | 
 
 wonc todo with fnowbals-, And that this has 
 not yet happened will be refolved onely into 
 this^ that the humour has notyet taken them* 
 But the frame of Nature and the generation 
 of things would be ftill liable to this ruine 
 and diforder. So dangerous a thing it is to 
 ilight the mtm^ll <defe}7i^e!^cies and ceneffm^^ 
 demes of our innate ided^^ and conceptions. 
 
 Nor is there any Refuge infucha Reply 
 asthisj that the full and per fed: Infinitude of 
 t Lie power of God, is able eafily to overma- 
 fler thefe fix thoufand Millions of Monfters^ 
 and to ftay their hands. For I fay that fix or 
 fewer, may equalize the infinite power of 
 God. For if any thing may be felf-ej[entiated 
 be fides God, why may not a Sprit of jaft fix 
 times lefle power then God exift of it felf 
 and then fix fuch-wil! equalize him, afeventh 
 wiir overpower him. Butfuch a j-abble of 
 felf-effemiated and divided Deities, does not 
 onely hazzard the pulling the world in pieces, 
 but plainly takes away the Exlflence of the 
 true God. For if there be any power or per- 
 feftion whatfoever, which has its originali 
 from any other then God, it manifeflly de- 
 monftiates that God is not God, that is, \% 
 not a Being ahfolntely and fully ferfecf^ becau jT 
 we fee fome power in the world that is not 
 bis, that is, that is not from him. But what 
 k-iiilly and wholly from him, is very truly 
 
34 Antidote LibI. 
 
 and . properly his , as the thought of my 
 minde is raiher my mindes, then my 
 thoughts. 
 
 And this is the onely way that I know to 
 demonftrate that ic is impoffible that there 
 fliould be any more then one true God in the 
 world 5 For if we did admit another befide 
 Iiim^ this other muft be alfo jelf- originated 
 and fo neither of them would be God. For 
 the idea of God fwallows up into it felf all 
 power and perfedion conceivable, and there- 
 fore neceflarily implies that whatever hath 
 any being J derives it from him. 
 
 But if you fay the Matter does only exift 
 zn&miGod^ then this Matter dot^ nece(Jarily 
 exift of it felf, and fo we give that Attribute 
 unto the Matter which our Naturall Light 
 taught us to be contain'd in the Eflentiall 
 conception of no other thing befides God, 
 Wherefore to deny that of God, which is fo 
 neceffarily comprehended in the true idea of 
 him, and to acknowledge it in that in whofe 
 idea it is not at all contained (for neceffary Ex- 
 ijleme is not contain'd in the idea of any thing 
 but of a Being ahfoktelj perfeff) is to pro- 
 nounce contrary to our Naturall light, and 
 to do manifeft violence to our Faculties. 
 
 Nor can this be excufed by faying that the 
 Corporeall Matter is palpable and fe^fitle unto 
 us^ but Cod is not^and therefore we pronounce 
 
 confi- 
 
C H A p . 8 « dgainjl Jtheifme. 3 5 
 
 confidently that it is, though God be not, and 
 alfothat itis;^m//^?'^oficfcIf5 fiththat which 
 is without the help of another muft n.eceffarily 
 be and eternally. 
 
 For I demand of you then^fith you profelTe 
 your felvcs to beleeve nothing but fefife^ how 
 could fenfe ever help you to that truth you 
 acknowledged hd^ 'viz. That that which exifis 
 mthoHt the help of another^ is necejjary and eter- 
 mil f For Necepty and Etermty are no fenfible 
 Qualities, and therefore are not the objeds of 
 any And I have already very plenti- 
 
 fully proved, that there is other knowledge 
 and perception in the Soul befides that of 
 Senfe. Wherefore it is very unreafonable^ 
 when as we have other faculties of knowledge 
 befides the fenfes, that we fliould confuk with 
 the fenfes alone about matters of knowledge, 
 and exclude thofe faculties that penetrate be- 
 yond Smfe, A thing that the profefl'd Atheijls 
 themfelves will not doe when they are in the 
 humor of Philofophifing, for iheir principle 
 of Atomeiis a bufineffe that does not foil un- 
 der Scfife^ as Lucretius at large confefTes/ 
 
 But now feeing itis fo manifeft that the 
 Soul of man has other cognofcitive faculties 
 befides that of Senfe ( which I have clearly 
 above demonftrated ) it is as incongruous ta 
 deny thereisa6'«?i^ becaufe (^^^^isnotanob- 
 y|e(ft fitted to the Senfes^ as it were to deny 
 I ' E % ihei'e 
 
36 An Antidote Lib.!. 
 
 there is Matter or a Bedj^ becaufe that Body or 
 Matter^ in the imaginative Notion thereof,lies 
 fo unevenly and troublefomly in o\xt fancy 
 and reafon. 
 
 In the contemplation whereof our under- 
 ftanding difcovereth fuch contradi^lious inco- l 
 herencies, that were it not that the notion is 
 {iiftain'd by the confident ^Gt^x^oi Senfe^\ i 
 i^e^/J^ appealing tothofe more crafTe Repre- 1 
 fentations of Fancy ^ would by her (hrewd Di- I 
 lemmas be able to argue it quite out of the! ( 
 world. But our Reafon being well aware that t 
 corporcall matter is the proper objed of the [ 
 fenfitivc faculty, (he gives full belief to the t 
 information of Senfc in hert^wn fphear, fligh-i \ 
 ting the puzling objedlions of perplexedj \ 
 Fancy^and freely admits the exiftence of Mat-' I 
 ter, notwichftanding the intanglements of i 
 Imagiaation,as(liedoesairothe exiftence of t 
 God, from the contemplation of his idea ia 
 our foul, notwithftanding the (ilence of the> 
 fenfes therein. For indeed it were an unex- 
 cufable piece of folly and madneffe in a man, 
 when as he has cognofcitiye faculties reach-l| 
 ing to the knowledge of God, andhasacer- ! 
 tain and unalterable of God in his foul,; 
 which he can by no device vv^ipe out, as well as 
 he has the knowledge of Seijfe that reaches to, 
 the difcovery of the Matter; to give necef-' 
 fary Sdf-exiftence to the Matter^ no Faculty 
 
 at 
 
C H A P.8. d^ainjl Mheifme^ 57 
 
 at all . informing himfo^ and to take necef- 
 faiy Exiftence from God, though the natii- 
 rall notion of God in the Soul inform him to 
 the contrary^ andonely upon this pretence, 
 - becaufe God does not immediately fall un- 
 
 • der the Knowledge of the Sci^Jes ^ Thus 
 s partially liding with one kinde of Faculty 
 , onely of the Soul, and profcribing all the 
 
 • reft. Which is as humourfomcly and foo- 
 ' liflily done, as if a Man fliould make a fa» 
 e dion amongft the Senfes themfelves, and 
 It refolve to beleeve nothing to be but what 
 le he could fee with his Eyes, and fo confi- 
 le dently pronounce that there is no fuch thing 
 > as the Element of nor Winds^ norM^- 
 i ftck ^nov Thufjder. And thereafon forfooth muft 
 [. be becaufe he can fee none of thefe things 
 " with his Eyes, and that's the fole fenfe that he 
 
 intends to beleve. 
 
 E 3 C H A P« 
 
An Antidote 
 
 L I bIo 
 
 Chap. IX. '|l ' 
 
 ^he fecond Argument from the Idea of God as it is 
 Subjected in our Souls, and is the fittefi^ Natu- \ i 
 rail means imaginable to bring us to the k.now- \ 
 ledge of our Maker, That bare poffibility ought 
 to have noporper upon the 'mindej to either haflen [ 
 or hinder its ajfent in any things we being dealt \ 
 TT'tth in all points as if there were a God^ that na^ '] 
 turallj we are to conclude there is one, 1 i 
 
 Nd hitherto I hsve argued from the nam- r 
 nil Notion ot idea of God as it refpe<Ss. !| i 
 that of whichitisthe 7^e'4or Notim, I fliall > { I 
 now try what advantage may be made of ic, 'i ( 
 from the refped it bears unto our Souls^ the ^J I 
 ^^^/><f? thereof^ wherein it does refide. :! t 
 
 I demand therefore who put this Indehble j f 
 Charader of God upon our Souls ? why^and ' 1 
 to what purpofe is it there < Nor do not think i 1 
 to fliuffle me off by faying, We muft take 2 
 things as wefinde them, and not inquire of I 
 the finall Caufeof any thing 5 for things are ' ( 
 aeceffarily as they are of themfelves, whofe j i 
 guidance and contrivance is from no principle I 
 of Wifdome or Counfel, but every fubftance " 
 is now and ever was of what nature andcapri- 
 city it is found- having its Originall from 
 none other then it felf and all thofe changes 
 and varieties we fee in the World^ aie but 
 
 the 
 
Chap. 5^. againjl Atheifmc, 39 
 
 the refult of an Eternall Scuffle of coordi- 
 nate GaufeSj bearing up as well as they can, 
 to continue themfelves in the prefent ftate 
 they ever are, and ading and being aded up« 
 on by others, thefe varieties of things appear 
 in the world, bat every particular Subftsnce 
 with the Effentiall Properties thereof is feif- 
 originated, and independent of any other. 
 
 For to this I anfwer, that the very befl: that 
 can be made of all this is but thus much 5 that 
 it is mecrly and barely f^y/J/^/^, nay if wecon- 
 fult our own faculties^ and the Idea of God, 
 utterly impoffible .» but admit it poflible-, this 
 bare fofsMit) isfolaxe, fo weak, andfo uii- 
 determinate a confideration^ that it ought to 
 have no power to move the minde this way or 
 that way that has any tolerable ufe of her own 
 Reafon, more then the faint breathings of the 
 loofe Air have to (hake a Mountain of braffe. 
 Toy ifh^vt pefsilpility may at ailintangle our 
 affent or diftent in things^we cannot fully mi& 
 beleeve the abfurdeft Fable m<iA:fop oxOvid^ 
 or the raoft ridiculous figments that can be 
 imagin'd 5 As fuppofe that Ears of Corn in the 
 field hear the whirling of the wind and chirping 
 of the Birds : that the ftones in the flreet arc 
 grinded mth fain when the Carts go over them 
 that the Heliotrope eyes the Sun and redly fees 
 him as well its turns round about with him : that 
 theFulp ofthe jfalUnut^ hearing the fgnature 
 
 £.4 ^/ 
 
4^ Antidote L i b. L 
 
 0fthe brai}^^ is indued with Imagination and Rea- 
 fin.l {ay no man can fully mis beleeve any of 
 thefefooleriesc^ifbare pfsthility may have the 
 leaft power of turning the Scales this way or 
 that way. For none of thefe nor a thoufand 
 more fuch like as thefe imply a perfed & pal- 
 pable Contradiaionjand therefore will put in 
 for their right of being deemed fofsible.ButvjQ 
 are not to attend to what is fimply fofftble^ but 
 to what our natural faculties do direil & deter- 
 mine us to. As for example, Suppofe the que- 
 flion weie3 ^vheiherthe Stones in the (Ireet have 
 fenfe or no^ we are not to leave the point as in- 
 different 5 or that may be held either way, be- 
 caufe it is fofsible & implies no palpable Con - 
 tradidion, that they may have finfe^ & that 
 fainfull fenfe too. But we are to confuic with 
 our natur all faculties^ and fee whither they pro- 
 pend5& they do plainly determinate the con- 
 troverfy by telling us, that what has fenfe & is 
 capable of /^w/,oughi: to have alfo progreflive 
 M(^uon^xoh^ able to avoid what is huitfull & 
 painfuil, & we fe it is fo in all beings that have 
 any confiderable fliare of Seafe.And Arifcik 
 v/ho was no deter on a Betty ^ yet frequently 
 does affume this principle, 'H (pt'^s -Ah fi^ry^v ' 
 ^iii^Th^t Nature does nothing in vain.Wklch 
 is either an acknowledgment of a God , or an 
 sppeale to our own Kationdl Faculties , and I 
 am indifferent which^fbr I have what I woul^; 
 
 put: 
 
C H A p. 9* a^ainfl Atheifme. 41 
 Giit of either^for if we appeale to the natural! 
 fuggeftions ofour own faculties, they will 
 afluredly tell us there is a God. 
 
 I therefore again demand and I defire to be 
 anfwered without prejudice, or any reftraint 
 laid upon our naturall faculties. To what pur- 
 pofeis this indelible /w^^^ or /^^-^ of God in 
 us, if there be no fuch thing as Cod exiftent in 
 the world/" or who feaFd fo deep an impreffion 
 of that Charader upon our Minds ^ 
 ■J If we were travailing in a defolate n^i/i^r- 
 nejfe^vjhQVQ we could difcover neither Man nor 
 houfe, and fhould meet with Herds of Cattell 
 or Flockes of upon whofe bodies there 
 were branded certain Markes or Letters^ we 
 fliould without any hefitancy conclude that 
 thefe have all been under the hand of fome 
 man or other that has fet his name upon them. 
 And verily when we fee writ in our Souls in 
 fuch legible Charaftcrs the Name or rather 
 the Nature and idea of God5why (hould we be 
 fo flow and backward from making the like 
 reafonable inference :r AfTuredly he whofe 
 Charader is figned upon our Souls , has been 
 here , and has thus marked us that we and all 
 may know to whom we belong , That it is he 
 that has made m ^ and not rve our [elves that we 
 are his people ^and the fheep of his Pa/lure. And it 
 is evidently plain from the idea of God,which 
 incliides omnipotency in it , that w^e can be 
 
 made 
 
42 An Jntidote L i b L 
 
 made from none other then he 5 as I have be- 
 fore demonftrated. And therefore there was no 
 better way then by fealing ns with this /^^^^^ 
 £0 make us acknowledge our felves to be his, 
 and to do that worlhip and adoration to him 
 that is due to our mighty Maker md Creator ^ l 
 th:it is to OUT God. 
 
 Wherefore things (Complying thus natural- 
 ly 3 and eafily togcthp, according to the free 
 Suggeftions of our jiaturali Faculties , it is as j 
 perverfe and forced a bufinefle to (ufpend af- ! 
 fentj as to doubt whether thofe Roman Urnes \ 
 and Coynes I fpoke of digg'd out of the Earth, 1 
 be the works of Nature ^ or the Artifice of ( 
 •Men. I [ 
 
 But if we cannot yet for all this give free i t 
 sffent to this Pofitionj that God does Exiff^ \ 
 let us at leaft have the Patience a while I 
 to fuppofe it* I demand therefore fuppofing 
 God did BxiB.^hzt can the Mind of Man i- \i 
 magine that this God fliould do better or | 
 more effeduall for the making himfelf known \ i 
 to fuch a Creature as Man, indued with fuch i 
 and fuch faculties, then we finde really already ! i 
 donee' For God being a Spirit and Injimte^cm- ( 
 not ever make himfelf known Neceffarily , ( 
 and Adaequately by any appearance to our i 
 outward Senfes.Vor if he Ihould manifeft him- 
 felf in any outward figures or fhapes, portend- 
 log eifher love or wrath^ terror or protedion, 
 
 our 
 
C H A ^^^i^^fi Atheljim. 4 3 
 
 our faculties could not affure us that this were 
 I God^ but fome particular Geni^ good or 
 ! bad: and befides/uch dazcling and afFrightfuU 
 , externall forces are neither becoming the di- 
 , vine Nature, nor futeable with the Condition 
 of the Soul of Man^whofe better faculties and 
 more free God meddles with, does not force 
 nor amaze us by a more courfe and oppreffing 
 power upon our weak and brutifli fenfes. 
 What remains therefore but that hefhould 
 manifeft himfelf to our Imvard Mm ^ And 
 what way imaginableis more fit then the inde- 
 lible Imprellion of the Idea of himfelf, which is 
 (not di vine life and fenfe , for that's an higher 
 prife laid up for them that can win it5but)a na- 
 turall reprefentation of the God-head and a 
 Notion of his E^ence^ whereby the Soul of 
 Man could no otherwife conceive of him thea 
 an Eternall Spirit^ Infinite in Goodneffe^Omnipd' 
 tent^ Omnifcient^ md Nece(Jartly of himfelf Exi- 
 flent.But this^as I have fully proved , we find 
 deface done in as^ wherefore we being every 
 i way dealt with as if there were a God Exifting^ 
 \ and no F^^'^/^jf difcovering any thing to the 
 contrary, what fliould hinder us from the con- 
 I eluding that he does really Exifl': 
 
 C H A p. 
 
44 
 
 An Ant I Me L i b J 
 
 Chap. X. 
 
 Natiirali Confcsehce, and Religious Veneration, 
 
 arguments of the Exiftence of God. 
 
 TJItherto we have argued for the Exiftency • 
 -*^of the God-head from the mtmAiidca 
 of God, infeparably and immutably refiding 
 10 the foul of Man. There are alfo other ar- 
 guments may be drawn from what we may 
 obf€i¥e to ftick very clofe to mansnature^and 
 foch is Naturall remorse of Confiieme^ and a fear 
 and difturbance from the committing of fuch 
 things as notwithftanding are not puni(hable 
 by men : As alfo a naturall hope of being pro- 
 fperousand iuccefTefull in doing thofe things 
 wWch are conceived by us to be good and 
 righteous % And laftly Religious Feneration or 
 Dmme worfhip-^ All which are fruits unfor- 
 cedly and eafily growing out of the nature of 
 mzn% and if we rightly know the meaning 
 of them^ they all intimate t\\2ithereis aGod. 
 
 Andfirft of Naturall Confcience it is plain 
 that it is a fear and confufion of Mind arifing 
 from the prefage offome mifchief that may 
 befall a man befide the ordinary courfe of 
 Nature, or the ufuall occurrences of affairs, 
 becaufe he has done thus or thus: Not chat 
 what is fopernaturall or abfolujely extraordi- 
 nary 
 
C h a p. 10. ^^mji Athjfmt 45 
 
 nary muft needs fall upon hiiHj but xmt a£ 
 leaft the ordinary calamities and misfortuneSj 
 which are in the world, will be diredcd and 
 levelled at him feme time or other, becaofe he 
 hath done this or that Evill againfthis Cmfci- 
 ence. And men doe naturally in fome heavy 
 Adverfttj^ mighty Temfefi on the Ses, or 
 dreadfullT^«;^^^r on the Land (though chefe 
 be but from Naturall CaufesJ refled upon 
 themfclves and their aftions, and fo are inva- 
 ded with fear, or are unternfied, accordingly 
 as they condemne or acquit themfelves ia 
 their own Conjciences. And from this fuppo- 
 fall is that magnificent Expreffion of the F&et 
 concerning thejuftman, 
 
 Nec fulminant is magna ^ovis manus^ 
 That he is not afraid of the darting dowo of 
 Thunder and Lightning from Heaven. Bot 
 this fear, that one fliould be ftruck rather 
 then the rcftj or at this time rather then 
 another time, becaufe a man has done thus or 
 thus, is a naturall acknowledgement that chefe 
 things are guided and diredled from foraedif- 
 cerning principle, which is all one as to con- 
 fefiethat thereis aGcd» Nor is it materiall 
 that fome alledgd that Mariners curfe and 
 fwear the iowdeft whe^i the ftorm is the grea- 
 teft 5 for it is becaufe the ufualnefs of fuch dan- 
 gers have made them lofe the fenfe of the 
 danger^ not the fenfe of a Ged. 
 
 " -^^ ■ " It 
 
46 An Antidote L i bJ. 
 
 Itisalfovery natqrallfor a man that fol- 
 lows honeftly the diftates of his own Conlci- 
 ence^ to be full of good hopes^ and much at 
 eafe, and fecure that all things at home and 
 abroad will go fucceffcfully with him, though 
 hisadions orfincere motions of his Mind a(5l 
 nothing upon Nature or the courfe of the 
 world to change them any way : wherefote 
 it implies that there is a Supermtendent Prin- 
 r;/?/i?overNature5 andthemateriall frame of 
 the worldjthat looks to it fo that nothing fliali 
 cometopafle, but what is confident with the 
 good and welfare of honeft and confcientious 
 Men. And if it does not happen to them ac- 
 cording to their expedations in this world, it 
 does naturally bring in a beleef of a world to 
 come. 
 
 Nor does it at all enervate the ftrength of 
 this Argument thatfome men have loft the 
 fenfe and difference betwixt good and evill, 
 if there be any fo fully degenerate but let us 
 fuppofe it, this is amonfter^and I fufpedof 
 his own making. But this is no more preju- 
 dice to what I aim at,who argue from the Na- 
 turallconfiitutionol a Man the Bxijlencj of a 
 God then if becaufe Democritm put out his 
 Eyes, fome are born blind, others drink out 
 their Eyes and cannot fee, that therefore you 
 fliould conclude that there is neither Light nor 
 Colours : For if there were^ then every one' 
 
 would 
 
Chap. I c. agamfl Jtheifme. 47 
 
 iwould fee them, but Dmocrim and fome 
 I others do not fee them. But the reafon is 
 I plain, there hath been force done to their N^- 
 \turall Faculties and they have put out their 
 fight. 
 
 Wherefore I conclude from mturall Con- 
 science in a Man that puts him upon hope and 
 fear of Good and Evill from what he does or 
 omits, though thofe adlions and omiilions do 
 i nothing to the change of thecoarfe of Na- 
 ture or the affairs of the world, that there is 
 an Intelligent Principle over univerfall Nature 
 , that takes notice of the Adions of Men, that 
 \%t\\2X there is dGody for elfe this Naturall 
 F acuity v^o\x\d befalfeand vain. 
 
 \^ov^iot Adoration 0^ Religious Worfhip it 
 lis as univerfall as mankind, there being no Na- 
 tion under the Cope of heaven that does not 
 doe divine worfhip to fomething or other, and 
 I in it to God as they conceive ^ wherefore ac- 
 cording to the ordinary natur all light that is ia 
 iall men, there is a God. 
 j Nor can the force of this Argument be 
 'avoided,by fayingit isbutan univerfall Tra- 
 \ dition that has been time out of minde fpread 
 ; among the Nations of the world. For if it 
 I were fo (which yet cannot at all be proved J in 
 that it is univerfally receivedjit is manifeft that 
 lit is according to tht light of Nature to ac- 
 knowledge there is a God. For that which all 
 ■ ■ mep 
 
48 
 
 Jn Antidote 
 
 L I B. L 
 
 men admits as true, though upon thepropO'l 
 fall of another, is undoubtedly to be termed 
 true according to the\/^fo of Nature, Asl 
 many hundreds of Geomtricall Demonflrati-^ 
 ms that were firft the inventions of fomc one! 
 man, have paffed undeniable through all ages 
 and places for true, according to the light of 
 Nature, with them that were but Learners, 
 not Inventors of them. And it is fufficient to 
 make a thing true according to the light of Na- 
 ture^ that no man upon a perception of what 
 is propounded and the reafons of it (if it be 
 not clear at the firft fighr^ind need reafons to 
 back it) will ever ftickto acknowledge for a 
 Truth. And therefore if there were any Na- 
 tions that were deftitute of the knowledge of 
 a God^ as they may be it is likely of the Rudi- 
 ments of Geometry, fo long as they will admit j 
 of the knowledge of one as well as of the ^ 
 other, upon due and fit propofall the ac- ^ 
 knowledgement of a God is as well to be faid ' 
 to be according to the light of Nature^ as the 
 knowledge of Geometry which they thus re- ' 
 ceive. 
 
 But if it be here objeded that a thing may • 
 be univerfally received of all Nations and yet 
 be fo farre from being true according to the 
 light of Nature^ that it is not true at all : As for 
 example,that the Sun moves about the Earth.^ 
 and that the Emh ftaods ftill as the fixed Cen- 
 
Chap.io, againfi Jtheifme. 4^ 
 
 itr of the world, which the beft of Aftrono- 
 mers and the profoundeft of Philofopherspro 
 noiince to be falfe : I anfwcr that in tome fenfe 
 it does ftand ftilljif you underftand by Motion 
 the tranflation of a body out of the vicinity of 
 other bodies. But fuppofe it did not ftand 
 I ftill, this comes not home to our Cafe 5 For 
 I this is but the juft vidory of Reafon over the 
 generall prejudice of Senfe-, and every one 
 will acknowledge that Reafon may corred the 
 ImprefTes of Senfe^ otherwife we fliould ad- 
 mit the Sun and Moon to be no wider then a 
 Sive^ and the bodies of the Stars to be no big- 
 ger then the ordinary flame of a Candle« 
 Therefore you fee here is a clafhing of the fa- 
 culties one againft another, and the ftroriger 
 carries it. But there is no faculty that can be 
 pretended to clafti with the judgement of 
 Reafon and naturall Sagacity that fo eafily ei- 
 I ther concludes or prefages that there is a God: 
 I wherefore that may well go f3r a Truth ac- 
 cording to the light of Nature thzt isuniver- 
 fally received oi men, be it by what faculty 
 it will they receive it, no other faculty appea- 
 ring that can evidence to the contrary. And 
 fuch is the umverfall acknowledgement that there 
 is a God, 
 
 Nor is it tnuch more materiall to reply, 
 -That though there be indeed a Religion VVor- 
 ft//>excrcifed in all Nations upon the face of 
 
JO An Antidote Lib.I. 
 
 the Earth^yet they worfliip many of them but 
 (locks and fiones , or fome particular piece of 
 Nature, as the Sume^ Uoon^oi SiArs-^oi I an- 
 fwer^that firft it is very hard to prove that they 
 v^orlhip any Image or Statue , without refer 
 rencc to fome Spirit at leaft^ if not to the om- 
 nipotent God, So that we (hail hence at leaft 
 win thus much, that there are in the Univerfe 
 fome more fubtileand Immaterial! Subftan- 
 ces that take notice of the affliirs of Men, and 
 this is as ill to a flow Atheift , as to believe 
 that thtre is a God, 
 
 And for that adoration fome of them do to 
 the Sun and Moony I cannot believe they doic 
 to them under the Notion of mere Inanimate 
 B edits ^\xt they take them to be the habitation 
 of fome imeUe^uall ^i'/^^ias that verfe does 
 plainly intimate to us, 
 
 The Sun that hears and jees all things-^ and this Is 
 very neer the true Notion o f a God. 
 
 But be this miverjall Religious Worjhip what 
 it will as abfurd as you pleafe to fancy it,yet it 
 will not faile to reach very far for the proving 
 of a Deity. For there is no naturall Faculties in 
 things that have not their objed in the worlds 
 as there is meat as well as mouths, founds as^ 
 well as hearingjColors as well as fight, dangers 
 as well as feare, and the like.So there ought in 
 like manner to be a C'i?^ as well as a naturall 
 
 propen-'j 
 
C H A p . I o. againfl Atheifme, 5 i 
 
 propenlion in men to Religious j^orfhif^ Ged a- 
 lonebeine the proper oh]e5f thereof. 
 
 Nor dbes it abate the ftrcngth of the argu- 
 ment that this fo deeply radicated property 
 of Religion in man, t hat cannot be loft^does fo 
 ineptly and ridiculoufly difplay it felf in 
 Mankind. 
 
 j For as the plying of a Dogs feet in his Oeep, 
 as if there were fome game before him^and the 
 butting of a yong lamk before he has yet ei- 
 f ther homes or enemies to encounter, would 
 I not be in nature, were there not fuch a thing as 
 ■ a Hare to be courfedjOr an horned Enemy to be 
 incountred with horns: So there would not be 
 fo univerfall an exercife of Religiotis Worfljip in 
 irhe world, though it be done never fo ineptly 
 \ md foolidily, were there not really a due ob- 
 'eff of this worlhip, and a capacity in Man for 
 . i:he right performance thereof 5 which could 
 ' [lot be unleffe there were a C^^i. 
 
 But the Truth is,Mans Soul in this drunken 
 Irowfy condition (he is in, has fallen aflcep in 
 il^ body, and like one in a dream talks to the 
 ' )ed-pof ts,embraces her pillow in (lead of her 
 "rriend,falls down before ftatues in ftead of a- 
 foring the Eternall and Invifible God.prayes 
 I D ftocks and ftones in ftead of fpcaking to him 
 . bat by his word created all things . 
 V Ijbut you will reply that a yong Lamhe has 
 ,ic length both his weapon and JS;?^;*?; to en- 
 I ' # i coutt^f^ 
 
5 1 An Jntidote Lib. I**^ 
 
 counter, and the dreaming Dogge did once and 
 may again purfue fome reall game; And fo he 
 that talks in his deep did once confer with 
 men awake , and may do fo once again But 
 whole Nations for many facceffions of Ages 
 have been very ftupid Idolaters, and dofo 
 continue to this day. Butlanlwer that this 
 radier informes us of another great Myftery 
 then at all enervaies the prefent argument or 
 obfcures the grand truth weftrivefor. For 
 this does plainly infinuate thus much, that 
 Mankind is in a laps'd condiiion, like one fal- 
 len down in the fit of an EpiIepfy,whofe limbs 
 by force of the convulfion are moved very 
 incompofedly and illfavordly-, but we know 
 that he that does for the prefent move the 
 members of his body fo rudely andfortui- . 
 toufly, did before command theufeof his , 
 Mufcles in a decent cxercife of his progreffive , 
 faculty, and that when the fit is over he will i 
 do fo again. 
 
 This therefc're rather implies that thefe ,[; 
 poor barbarous Souls had once the true know-i 
 hd§Q of God, znd of his ivorjlip-^ and by fomej u 
 bidden providence may be recover'd into it^ 
 again* then that this propenfiontoi?f%/V/^^ if 
 W0rfl)ip^ihn fo confpicuoufly appears in them, i r; 
 lliould be utterly in vain: As it would be both! 5 
 in them and in all men elfe, if there were nOj j 
 
 C H A 
 
C H A P.I I . a^a'vijl Jtloeifme. 5 5 
 
 Chap. XI. 
 
 Of the Nature of the Soul of Ma>iy whether fhe be 
 a meer Modification of the Body? or a Subftance 
 really diftind, and then whether corporeall or in- 
 • corporeall. 
 
 WE have done with all thofe more oKvi- 
 ous faculties in the Soul of Man, that 
 naturally tend to the difcovery of the Exi- 
 ftenceof a God. Let us briefly, before we 
 loofe from our felves and lanch out into the 
 ! vaft Ocean of the External Fhmomena of Na- 
 
 I /f/re.confidertheEffenceoftheSoul herfelf, 
 
 ' what it is, whether ameer Modification oi the 
 i Body^ov Subflance di^inci therefrom; and then 
 whether corporeall or incorporealL For upon 
 ^ the clearing of this point we may happily be 
 t convinced that there is a Spirituall Subflance, 
 
 II really diftind from the Matter. Which who 
 fodoes acknowledge will be cafilier induced 
 
 iao beleeve there is a God, 
 
 Firfl: therefore if we fay that the Soul is a 
 raimeer Modification of the Body^ the Soul then is 
 but one univerfall Faculty of the Body, or a 
 many Faculties put together^ and thofc ope- 
 tii|rations which are ufually attributed unto the 
 Soulj muftofncceffitybe attributed unto the 
 Body. I demand therefore to what-in the 
 body will you attribute Spontanems Mmion ? 
 
 oil 
 
 hi 
 
54 Jn Antidote L i b.TJ ' 
 
 I underftand thereby a power in our felves of I 
 wagging or holding ftill moft of the parts of | 
 our body, as our hand fuppofe or little finger. 
 If you will fay that it is nothing but the 
 immi[sion of the Sfirits into fuch and fuch | 
 mufcles-, I would gladly know what does im- 
 w?/^ thefe Sfirits ^znd dired them fo curiou{^y. I 
 Is it ihemfelves, or the Brain^ or that particuW 
 piece of the Brain they call the Corjarionov \ 
 Pirn kernel': What ever it be, that which does 
 thusimmit them and dire(^ them mufthave 
 JmmaJverfm^zndxhe fame that has Anim- j 
 ad verfion,bas Memory alfo and Reafon. Now ! 
 I would know whether the Spirits themfelves I 
 be capable of Animadverfiony Memory , and i 
 Heafin-y for it indeed feems altogether impof- 1 
 iible. For chefe animal Spirits are nothing 
 elfe,but matter very thin and liquid, whofe 
 nature confifts in this, that all theftarticlesh 
 of it be in Motion, and being foofcfroln one i 
 another fridge and play up^i(id down accord^ i 
 ingtothe meafure and manher of agitation in ; 
 them. J 
 I therefore now demand,which of the par* i - c 
 ticks in thefe fo many lobfely moving one ? 
 from another, has Animadverfion in it ^ If i 
 you fay that they all put together have, I ap^j i 
 peal to him that thus anfwers how unlikely id j 
 is that that (hould have Animadverfm that is ! ( 
 fo utterly uncapable of Memory ^znicovitt-} 
 ' quently 
 
C H A p. 1 1 . a^cLinjl Jtheifme. 5 5 
 
 quently of Reafon. For it is impoflible to 
 conceive Memory compecible to fuch a fub- 
 jeft, as it is, how to write Charaders in the 
 i water or in the wind. 
 
 If you fay the Brain immits and dire<Ss 
 thefe Spirits^how can that fo freely and fpon- 
 taheoufly nnove it felf or another that has no 
 Mufcles < befides Anatomifls tell us that 
 though the Brain be the Inftrument of fenfe, 
 yet it has no fenfe at all of it felf ^ how then 
 can that that has no fenfe, dired thus fponta- 
 neoufly and arbitrarioufly the animal Spirits 
 into any part of the body ? an ad: that plain- 
 ly requires determinate fenfe and perception. 
 But let the Anatomifts conclude what they 
 willj I think I fliall little lefs then demonftrate 
 that the Brains ha^ve no Senfe, For the fame 
 thing in us that has Senfe has likewife Aniwad- 
 verJioni,2Lnd that which has Animadverfion in 
 us, has alfo a faculty of free and arbitrarious 
 
 ( F anjj cLndoLB^a fon^ 
 j Let us now ^onfider the nature of the 
 Srain^ and fee how competiblethofe alterati- 
 ons are to fuch a Subjed:. Verily if we take 
 : a right view of this laxe pith or marrow in 
 ' mans head, neither our fenfe rfor undcti^and- 
 ing can difcover any thing more in this fyb- 
 : ftance that can pretend to fuch noble operati- 
 ons as free imagination and fagacious coUedi- 
 ons of Reafon, then we can difcern in a Cake 
 
 F4 of 
 
^6 [An Antidote Lib. I, 
 
 pf Sewet or a Bowl of Curds. For this loofe 
 Pulp, that is thus wrapp d up within our Cra-, 
 mum J is but a fpongy and porous body, and 
 pervious not only to the Animal Spirits but 
 alfo to more Juice and LiquorjClfe it could 
 not well be nouriflied, at leaft it could not 
 be fo foft and raoiftned by drunkennefs and 
 excefsjas to make the underftanding inept and 
 fottifti in its operations. Wherefore I now 
 demand in this foft fubftance which we call ^ 
 the Eraw^ whofe foftnefs implies that it is in . 
 fome meafure liquid, and liquidity implies a 
 feveral Motm of loofned parts 5 in what pare 
 or parcel thereof doQsFamy ^ Reafon^znd A-i 
 nimadwrfton \yt < In this laxe confiftence 
 that lies like a Net all on heaps in the water, 
 I demand in what knotjloopjOr interval there- 
 of does this faculty of free Fancy and acSive 
 Eeafon refide i I believe you will be aftiam'd 
 to affigne me any : and if you will fay in all 
 together, you muft fay that the whok brain^. 
 is figured into this or that reprefentati- 
 on, which would cancel Memory and take a- 
 way all capacity of there being any diftin(3: 
 Notes and places for the feveral Species of 
 things there r^refented. But if you will, 
 fay there is in Every part of the Brain this 
 power of Animadverfion and Fancy ^ you are 
 1:0 remember that the Brain is in fomc meafure 
 a lipid kody^ and we iiiuft inquire how thefe 
 
 .loo%. 
 
C H A p. 1 1. a^ainjl Jtheifme. 57 
 
 loofe parts uilderftand one anothers feverai 
 Animad'verftQns and Notions: And if rhey 
 could ('which is yet very inconceivable) yet if 
 they could from hence do any thing toward 
 the immif ion and dire ion of the y^nimal sfi- 
 fits into this or. that part of the body^they 
 n^uft do it by knowing one anothers minds, 
 and by a joynt contention of ftrength , as 
 when many men at once the word being gi- 
 ven, lift or tugge together for the moving 
 of fome fo maSic a body that the fingk 
 ftrength of one could not deal with. But 
 this is to make the feverai particles of the 
 brain, fo many individual ferfons-^ A fitter 
 objed for laughter then theleaft meaf^reof . 
 belief. 
 
 ^ Befides,ho w come thefe many animadvcrfi- 
 ons to feem but one to us, our mind being 
 thefe, as is fuppofed < Or why if the figurati- 
 on of one part of the brain be communicated 
 to all the reft, does not the fame objed feem 
 fituated both behinde us andbefore us, above 
 and beneath, on the right hand and oii the 
 left, and everywayasthelmprefsof theob- 
 jeft is reflefled againft all thep arts^^ of the 
 brains ^ But there appearing to us but one 
 animadverfion and one lite of things, it is a 
 fufficient Argument that there is but one, or 
 if there be many, that they are not mutually 
 /commuuicated from the parts one to another , 
 
5S 
 
 An Antidote 
 
 LibL 
 
 I 
 
 therefore there can be no fuch joynt endevour 
 toward one defigne, whence it is manifeft that 
 the braim cannot immit nor dired thefe AmA 
 mal Spirits into what part of the body theyl 
 pleafe. 
 
 Moreover that the BrainhdsmSenfe^mA 
 therefore cannot imprefs fpontaneoufly any 
 motion on th^ Animal Sprits ^ it is no flight 
 Argument in that fome being differed have 
 been found without Brains, and Fontanus tells 
 us of a boy at Amfier^am that had nothing 
 but limpid water in his head in ftead of Brainsj 
 and the Brains generally are eafily diflblvable 
 into a watery confiftence , which agrees with 
 what I intimated before. Now I appeal to 
 any free Judge how likely thefe liquid parti- 
 cles are to approve themfelves of that nature 
 and power as to be able by ereding and knit- 
 ting themfelves together for a moment of 
 time, to beare themfelves fo as with one joynt 
 contention of ftrength to caufe an arbit rarious 
 ablegationof the Spirits into this or that de- 
 terminate part of the Body. But the abfur^ 
 dity of this I have fufficiently infinuated al- 
 ready. 
 
 Laftly the Ner'vgs, I mean the Marrow* of 
 them which is of the fclf fame fubftance with 
 theBrain , have m Senfe^ as is demonftrable 
 from a Catalepfis or CatQchushut I will not ac- 
 cumulate Arguments in a matter fo palpable. 
 
3 H A p. 1 1 againjl Athetfme. 5p 
 
 As for that little fprunt piece of the Brain 
 ; ivhich they call the Comrio?fythat this lliould 
 . be the very fubftance whofe natural faculty it 
 1 is to move it felf.and by its motions and nods 
 CO determinate the courfe of the Spirus into 
 I this or that part of the Body, fcemstomeno 
 ( iefs foolifli and fabulous then the ftory of him 
 : that could change the wind as he pleafed by 
 fetcing bis cap on this or that fide of his head. ' 
 
 If you heard but the magnificent (lories 
 that are told of this little lurking Mufhrome, 
 how it does dot only hear and fee, but ima- 
 gines reafons, commands the whole fabrick 
 of thebody more dexteroufly then an Itjdia^t 
 : boy does an Elefhant^ what an acute Logician^ 
 fubtle Geometrician^ prudent Statefma^^skilinl 
 Phyficiamnd profound Philofofher he is, and 
 then afterward by diflre<5i:ion you difcover this 
 worker of Miracles to be nothing but a poor 
 filly contemptible Knob or Protuberancy 
 confifting of a thin Membrane containing a 
 little pulpous Matter much of the lame na- 
 ture with the reft of the Brain, 
 
 Speciatum admiSi rifum tencaiis amici ? 
 
 Would you not fooncr laugh at it then go 
 about to confute it < And truly I may the 
 better laugh at it now. having already confu- 
 ted it in what I have afore argued concerning 
 the reft of the brain. 
 
 I 
 
6q An Antidote L i b.I. J| 
 
 I fhall therefore make bold to conclude that 
 thelmpreft of Spontaneous Motion is neither j| 
 from the Animd Sprits nor from the Brain^&c 
 therefore that thole operation that are u(u- il 
 ajly attribute unto the Soul arereaily incom-ii 
 pctible to any part of the Body- and thereforet 
 that the Soul is not a meer Modification of the ; 
 Body^ but a Suhflance dipnct therefrom. 
 
 Now we are to enquire whether this Sub-: 
 fiance diflinct from what ordinarily we call the 
 Body, bealfoit felf a CorforealSvb&mct^ot 
 whether it be incorporeal. If you fay that ic is a . 
 Or/?^>r^^/fubftanceyoucan underftandno o- i 
 ther thenMatter more fubtile & tenuious theaj 
 the Animal Spirits themfelvcs, mingled mih j 
 them & difperfed through the veflels & poro-* \ 
 fities of the Body^for there can benoPenetra* j 
 tion of Dimenfions.But I need no new Argut I 
 ments to confute this fond conceipt/or what I 
 faidof the Animal spirits h^foi'G^ is applicable 
 with all eafe and fitnefsto thisprefent cafe. 
 And let it be fufficient that I advercife you 
 fomuch, and fobe excufed from the repeat? 
 ing of the fame things over again. 
 
 It remains therefore that we conclude that 
 that which irap(efles Spontaneous Motionu^on 
 the Body, or i^ore immediately upon the 
 Animal Spirits^ that \s/\\kh imagines ^ r emem- 
 krs^mdreafons/is m Immaterial fuhfiancedi^^ 
 fiinct from the Body^ which ufes the Animal 
 
 Spirits 
 
C K A 1 1 . a^uinji Atheifme. 6 1 
 
 Spirits and the Brains for Inftruments in fuch 
 and fuch Operations : and thus we have found 
 a spirit in a proper Notion and fignification 
 that has apparently thefe faculties in it ; it can 
 both under jldfjd and wove Corporeall Matter. 
 
 And now this prize that we have wonne 
 will prove for our defigne of very great Con- 
 fequence. For it is obvious here to obferve, 
 that the Soul of man is as it were ay^Xi\^ 
 GgS a Compendiom Statue of the Deity, Her 
 fubftance is a filid Effigies of God. And 
 therefore as with eafe we confider the Sub- 
 ftance and Motion of the vaft Heavens on a 
 little Sphere or Glohe^ fo we may with like faci- 
 lity contemplate the nature of the AU-mighty 
 in this little Meddal of Ged^ the Soul of Man, 
 enlarging to Infinity what we obferve in our 
 felves when we transferre it unto God ^ as we 
 do imagine thofe Circles which we view on 
 theGW^jtobe vaftly bigger while we fancy^ 
 them as defcribed in the Heavens. 
 
 Wherefore we being aflured ofthis^ that 
 there is a Spiritual Subftance in our felves in 
 which both thefe properties do refide, viz. of 
 underftanding and of moving Corporeal 
 Matter, let us but enlarge our Minds fo, as to 
 conceive as well as we can of a Spiritual Sub- 
 ftance that is able to move and actuate all 
 Matter whatfoever never fo farre extended,, 
 and after what way and manner foever ic 
 
An Antidote 
 
 L I B.L 
 
 pleafe, and that it has not the knowledge only! 
 of this or that particular thing, but a diftind:! 
 and plenary C ognofcenceof all things 5 and 
 we have indeed a very competent apprehen- 
 fion of the Nature of the Eternal and Invifi- 
 bIeGod,who like the Soul of Man, does not 
 indeed fall under fenfe, but does every where 
 operate fo, that his prefence is eafily to be ga- 
 thered from what is difcovered by our out* 
 wardfenfes. 
 
 C H A F 
 
)hap. i. a^ainjl Jtheifme. $3 
 
 C H A p. I, 
 
 The Univerfa! Matter of the World be it homoge- 
 tied or heterogeneal^ felf-mov'd or refting of it 
 felf that it can never be contrived into that Order 
 it is without the Sufer-intendency of a God, 
 
 HE laft thing 1 infifted upon was 
 the Specifick nature of the Soul 
 of Man, how it is an immaterial 
 fubftance indued withthefe two 
 eminent Properties, of Under- 
 [landing and Power of moving corporeal 
 Matter. Which truth I cleared, to thein- 
 :ent that when we fhall difcover fuch Motions 
 md contrivances in the largely extended Mat- 
 :er of the World as imply Wifdome and Pro- 
 ^Idence , we may the eafilier come off to the 
 icknowledgement of that Eternal Spiritual 
 Eflence that has fram'd Heaven and Earth, 
 and is the Author and maker of all vifible 
 pd invifiblc Beings. 
 
 Wherefore we being now fo well furnifli'd 
 for the voiage, I would have my Atheifi to 
 pke Shipping with me, and loofing from this 
 particular Speculation of our own inward 
 nature, to lanch out into that vaft Ocean,as I 
 raid, of th^E-sxtimXrhmmnu of Umverfd 
 
 I 
 
 Nature^ 
 
4^ Jn Antidote L ib. L 
 
 Nature, or walk with mc a while on the wide! 
 Theatre of this OutwardWorU^ and diligently 
 to attend to thofe many and moft raanifeftj ^ 
 marks and fignes that I fhall point him to in 
 this outward frame of things, that naturally 
 fignify unto us that there is a God. \ ^ 
 
 And now firft to begin with what is moft ^ 
 general^ I fay that the ^hmomena of Da'j and ' 
 Nighty Winter and Surnmer^ Spring time and 
 Barvejl^ that the manner of rifing and fitti;jg^ i| 
 of the su^. Moon and Stars . that all thcfe are , 
 figns and tokens unto us that there is 4 c^ i^ 
 that is, that things are fo framed that they na-|:i j|, 
 turally imply a principle oifvif^ome and Court^^ 
 fel in the Author of them. And if there be fiicF|| ,^ 
 
 Author of external Nature, there is a G'i?^. ' 
 
 But here it will be reply'd, that meer Motion ; 
 of the univerfd Matter m^l at laft neceffarily 
 grindeitfelf into thofe more rude and g^^^e-r^, 
 ral Delineations of Nature that are obferveJ j^'^ 
 in the Circuits of the Sun, Moon, and StarSj 
 and the general Confequences of them. Buij 
 if the mind of man grow fo bold as to con- 
 ceit any fuch thing^let him examine his fa^ | ' 
 culties what they naturally conceive of the f 
 Notiort of Matter. And verily the great !| 
 Matter of this Mechanical Hjpothefis does noi ' ' 
 fuppofenor admit of ^'ny Specif cal differenci^'y 
 in this Univerfal Matter, out of which thii' ^^''^' 
 outward frai^e of the World fliould arife 
 
 Neiihe 
 
 II 
 
G H A p. I . ^^'^'^^'fi Atheijme. 6 5 
 Keitherdo I think thatany Man elfe will ea- 
 Sly imagiac but that all the Matter of the 
 .vorld is of one kind for its very Subftance or 
 Ejfence. 
 
 Now therefore I demand concerning this 
 inlverfali uniform Matier, whether naturally 
 Motion^oxiRefl belongs unco it Jf Motion it be-^ 
 ng acknowledged unifoi me it muft be alike 
 noved in every fart or p/jrf/V/e imaginable of 
 t. For this Motion beirignaturallandeffenti- 
 11 to the Matter is alike every where in it, and 
 hercfore has loofened every Jitome of it to 
 le utmoft capacity^ fo that every particle is 
 like, and moved alike. And thereforethere 
 peingno prevalency at allinany one Atome 
 bove another in bigneffe or Motion, it is ma- 
 ifeft that this univerfall Matter, to whom 
 lotion is fo cfTentiall and intrinfecall, will be 
 lefFeduall for the producing of any variety 
 f appearances in NaturCjand fo no Sumes^nox. 
 tarrs^ nor Earths^ nor Vortices can ever arife 
 ut of this infinitely thin and ftill Matter 5 
 hich muft thus eternally remain unperce- 
 tible to any of ourSenfes5were our Senfes ten 
 loufand Millions of times more fubtile then 
 ley are. Indeed there could not be any fuch 
 ling as either Man or Senfe in the world.But 
 fe fee this Matter lliews it felf to us, in abun- 
 nce of varieties of appearance therefore 
 Miere muft be another principle befides the 
 ^,1 G Mattel 
 
(- 6 Jn Jntidote Lib.IL 
 
 Matter to order the Motion of it fo, as may 
 make thefe variaks to affeari And what will 
 ihac provebat a6>^P 
 
 But if youl fay that Motion is not of the na-- 
 turc of Matter ( as indeed , it is very hard tO[ 
 conceive it, the Matcer fuppofed Honiogene- 
 all) bat that it is inert and ftupid of it felf; then 
 ic miift be moved from fome other , and thu$ 
 of necefFiCy we fliall be caft upon a God, or at 
 leaft aSpiritiia]! fubftance adoating the mat- 
 ter , which rS^ Atheifts are as much afraid 
 of, as children arc of Spirits, or themfelves of 
 a God. Ij 
 
 But men that are much degenerate kno\V| 
 not the naturall Emanations of their own 
 Minds, but think of all things confufedly, and 
 therefore it may be will not ftick to affirm ^that 
 either the parts of the Mmtv axe Spccificaty 
 Jiffcrcht^oi thoHv.di t hey be not, yet fome are 
 Movcdk of rlicinPelves , others inclinable toi 
 Reji^ and v\ ;v^ ever io for it happened To to ht 
 though there be ho reafon for it in the thing it 
 fclf : which is to^vouhd our Faculties with fo 
 wade a gap , that after this they will let in any 
 things and take away all pretence to any prin- 
 ciples of Knowledge. L 
 
 But to fcuffle and combat with them in 
 their own dark Caverns, let the univerfall 
 Matter be a heterogeneall Chaos of confufioHj i, 
 varioully moved and as it happens: I fay ther^i 
 
C H A p . u againjl Jtheifme. 6 7 
 
 is no likelyhood that this mad mcuo/j would 
 tever amount to fo wife a Cdritrivance, as iis 
 difcernable even in the generall Delineations 
 of Nature. Nay it will not a mount to a Nam- 
 rail appearance of what we fee and what is con - 
 ceived moft eafy thus to come to pafs^ to wit j 
 I round Sun^Moon^z.nd Earth.Voxit is fhrewdly 
 :o be fufpeded that :f there were no Super in- 
 evident over the MorioriS of thofe ALthcredl 
 Vhifle-fooles^ which the French Philofophy 
 □ppofes that the form of the Sun and the reft 
 )f the Stars would be ohlong, not round^ be- 
 :aufe the matter recedes all along tfie Axisoi 
 
 t Vortex , as well as fiom the Centre ; and 
 erefore naturally the Space that is left for 
 c fineft and fubtileft Element of all of whicK 
 "^SumvAStars ^xt toconfift^ will htlong, 
 Ot round. Wherefore this round VigmQ we 
 them in , muft proceed from fome higher 
 rinciple then the meer Agitation of the Mat- 
 <t : But whether (imply Sfermaticd^ or Sen-^ 
 five alfo and Intelle^fual^ 111 leave to the dif- 
 Wifition of others, who are more at leifure to 
 Hddle with fuch curiofities. 
 
 The Bufinefs that lies me in hand to make 
 6bA is this^that taking that for granted which 
 t'efe great Naturalifts would have allowed, 
 iwir, that the Earth monjes about the Sun : I ' 
 ly, the laws of its Morion are fuch, that if 
 l^y had been impofed on her by humane rea- 
 C % fon 
 
68 'AnMidote L i b.II; 
 
 fon and counfelj they would have been m 
 other then they are. So that appealing to om 
 own faculties, we are to cgafels, that tbe mo? 
 tion of the Sun and Stars^ or of the Eartfi^ ^ 
 our Naturalifts would have it, is hom'^.hikn 
 tng Frincifle y or- at lead , hath pAfled tk 
 Approbation and Allowance of fuch a Prin^ 
 ciple. 
 
 For as Art takes what Nature will afford 
 for her purpofejand makes up the reft her ielfij 
 fothe Eternal Mind (that put the univerfaf 
 Matter uponMotion^as I conceive moft rea 
 fonable, or if the matter be confufedly mov^ 
 of its felf, as the Atheift wilfully contends] 
 this Eternal Mind^ I fay. takes theeafieaadil 
 natural refultsof this general Im pre fs of M-e^ 
 tion^ where they are for his purpofe where; 
 they are not, hereftifies and c:ompIeats themJl 
 And verily it is far more {arable to rea-j 
 fon, that God making the Matter oi thatna-j 
 tuve,that itcan by mttn motion produce foiige- 
 thing, thatitftiould goonfo far, as thatfia-; 
 gle advantage couldnaturally carry it,; that fo' 
 the wit of man, whom God hath made td 
 contemplate thQiphsnomena of Nature^ may: 
 have a more fit obJe(a to exercife it felf i}po0> 
 Tor thus is the underftanding of Man very I 
 highly gratified, when the works of God and 
 their manner of produdionaremadeintelli-| 
 gible unto him by a natural dedudlion of one: 
 
H'AP.i. againft Mheifme^ 6g 
 
 hing from another 5 which would not have 
 )eenj if God had onpurpofe avoided what 
 heMatter upon Motwn naturally afforded^and 
 ancelled the laws thereof in every thing. Be- 
 ideSj to have altered or added any thing furt- 
 her, where there was no need, had been to 
 nultifly ^^////Vi- to no purpofe. 
 Thus it is therefore with Divine Providence, 
 vhat that one fingle imprefs of motion upon 
 h& univerfd matter will afford that is ufeful 
 nd good, it doth allow and take in ^ what it 
 [light have mifcai'ried in^or could not amount 
 O5 it direiSs or fupplies. As in little pieces 
 f wood naturally bow'd like a Mans Elbow, 
 he Carver doth not unbow it, but carves an 
 ^ and at the one end of it, and (hapes it into 
 jhe coai pleat figure of a Mans arm. 
 cThat therefore that I contend for is this, 
 Liat be the Matter movedhow it m\\^ the u4p' 
 earances of thwgsarQ fuch a$ do manifeftly 
 f :uimate that they are either appointed all of 
 |bem or at leaft, approved by znumverfal 
 'rincifie of Wifdom and CounjcL 
 
 Da 
 
 ell 
 
 Chap 
 
70 An Antidote L i b JL 
 
 Chap. II. 
 
 Tke perpetuall ParalleUrme of i:he Axis of the 
 Earth a^d its due proportion of Inclination ; as \ 
 alf^ the courfe of the Moon crofllng the Ecli- 
 ptick, evident argtiments^ that the flmd Matter 
 u guided bj a divine Providence, The Atheifls 
 S ophifm of argningfrom fome pettj inconfiderable 
 Eife^s of the Motion of the Matter^ that the [aid 
 Motion is cmfe of all things^ feafonably deteB^'i 
 ed anddefervedlj dirided, ?\ 
 
 NOvv therefore to admit the Motion of the 
 Earth, and to talk with the Naturalifts 
 in their own Dialed J demandjWhether it be 
 better to have the Axis of the Earth fleadj^md^ 
 ferfemdlj parallel with its felf 5 or to have it 
 carelejly ttmible this way and that wayas it hap- 
 penSj or at leaft very varioufly and intricately.: 
 And you cannot but anfwer me^That it is bet- 
 ter to have \t(ledd} and Parallel'^ for in this 
 lies the necefiary Foundation of the Art of 
 Navigation and Djalltng. For thatfteady 
 ftream of Particles which is fuppofed to keep 
 the Axis of the Earth parallel to it feif^ affords 
 the Mariner both his Cynofura and \\\sCom' 
 pafs. 1l Hq Loadjione and ih^ LoaJ-fiar depend, 
 both on this. An4 By ailing could not be atj 
 all without it. But both of thefe Arts are 
 pkafaatj and thg oneefpecially of mighty im- 
 portance 
 
Chap. 2* a^dnjl Atheijme. 71 
 
 poi tance to mankind : For thus there is an or- 
 derly meafuring of Time for our affairs at 
 homeland an opportunity of traffi que abroad. 
 
 If with the moft remote Nations of the world, 
 and fo there isa rautualfupply of thefeveral 
 commodities of all Countreys ^ befides the 
 
 1^1 inlarging of our underftoinding by fo ample 
 
 I Experience we get of both men and things. 
 Wherefore if we were rationally to con fulr, 
 
 ;] Whether the Axis of the Earth is to be held 
 fteady and paraUel to it fclf, or tobeleft ztran- 
 dom 5 we would conclude. That it ought to be 
 i]( (ieadp And fo we find it defaUo^ though the 
 3; Earth move floating in the liquid Heavens. 
 Ijf So that appealing to our own Faculties^we are 
 fi( to affirm. That the conftant diredionof the 
 
 II Axisoi the Earth was eftablifhed by aprinci- 
 i> pie of mfdm and Counfel^ox at leaft approved 
 ji of it, 
 
 t Again, there being feveral Poftures of this 
 ij. fteady diredion of the Axis of the Earth; 
 ), ^iz.. Either Perpendicular to a Plane going 
 !, through the Centre of the Sun, or Co^jr^cident 
 J or Inclining 5 I demand"*. Which of all thefe 
 I Reafon and Knowledge would make choice 
 , ofr' Notofa P6'r/?^W^V«/4rpofture^ for both 
 the pleafant variety and great conveniency of 
 Summer mdiWtnter^ Spring-time Harvejl 
 would be loft, and for want of acceflionof 
 the Sun, thefe parts of the Earth that bring 
 G 4 forth 
 
7 - 'Jn Antidote - L ! b JL' | 
 
 forth fruit now, and are habitable, would be | 
 in an incapacity of ever bringing forth any, l' 
 and confequently could entertain no Inhabi- | 
 tants and thofe parts that the full heat of the | 
 Sun could reach>he plying them always alike, 
 without any annual recelfion or intermiflion, 
 would at laft grow tired andexhaufted. And 
 befides, confulting with our own faculties we 
 obferve, that an orderly vicijsitude oi thing, 
 is moft pleafant unto us,and doth much more \ 
 gratifiethe contemplative property in Man. I 
 And now in the fecond place, nor would i 
 reafon make choice of a Co-incidem ^oiiiion i 
 of x\iQAxls of the Earth. For if the Axis thus , 
 lay in a Plane that goes through the Centre of I 
 the Sun, xh^BdipuckwovXdYiVtzColure ^ or 
 one of the Meridians^ pafs through the Poles \ 
 of the Earth, which would put the Inhabitants 
 of the world into a pitiful condition : For | 
 they that fcape beft in the Temperate Zone^ 
 would be accloy'd with very tedious long 
 nights^oo lefs then fcurty days long and they I 
 that now have their night never above four 
 and twenty hours , as Frifelmd , Ifeland^ the 
 further parts of Rufiia and Norway^ would be 
 deprived of the .Sun above a hundred and 
 thirty days together ^ our felves inEngUniy 
 and the reft of the fame Clime would be clofed 
 up in darknefs no lefs then an hundred or 
 eighty continual days, and fo proportionably 
 
C H A p. 2 . againjl Athe'ifme. 7 3 
 
 ofthe reft both in and out of TeiT^f crate 
 Zones. And as for Summer and Wwter^xhow^ 
 thofe vicilTitudes would be, yec it could not 
 but caufe very raging difeafes^to have the Sun 
 ftayfolong defcribing his little Circles near 
 the Poles, and lying fo hot upon the Inhabi- 
 tants that had been in fo long extremity of 
 Darknefs and Cold before. 
 
 It remains therefore , that the pofture of 
 the Axis of the Earth be Indining^ not Co in- 
 cident nor FcrfcndicuLir to the forenamed 
 Plane. And verily it is not onely im'lirji^g , 
 but in fo fit proportion, that there can be no 
 fitter excogitated, to make it to the utmoft 
 capacity as well pleafant as habitable^ For 
 though the courfe of the Sun be curbed with- 
 in the compafs ofthe Tropicks^ and fo n;iakes 
 thofe parts very hot, yet the conftant gales of 
 i wind from the Eaft (to fay nothing of the na- 
 ture and fit length of their nights) make the 
 Torrid Zonemt onely habitable, but pleafanr* 
 Now this beft pafture which our reafon 
 ! would make choice of, we fee really eftablifti'd 
 in Nature.,and therefore^if we be not perverfe 
 and wilfu],we are toinfer,thatit was eftablifti'd 
 by a Frinciple that hath in it Knowledge and 
 CoimfeU notfroma blind fortuitous jumbling 
 of the parts of the Matter one againft ano- 
 ther, efpecially having found berore in our- 
 felves a homing Spiritual Suifiance^ th^t isalfo 
 
74 Anjntidote L i b JJ. 
 
 able to move and alter the matter. Where- 
 fore I fay^we fliould more naturally conclude. 
 That there is fome fuch umverfal kmwing 
 Prmiple^ that hath power to move and dire^S 
 the Matter^ then to fancy , that a confufe^ 
 juftling of the Parts of the Matter fliould con- 
 trive themfelves into fuch a condition , as if 
 they had in them Reafon and Counfel) and 
 could dired themfelves. But this direding 
 Principle, what could it be but God < 
 
 But tofpeak the fame thing more briefly, 
 and yet more intelligibly, to thofe that are 
 onely acquainted with the Ptolemaical Hjpo- 
 thefts : I fay, that being it might have hapned, 
 that the annual ceurfe of the Sun fliould have 
 been through the P^/^i of the world, and that 
 the Axis of the Heavens might have been ve- 
 ry troublefomely and diforderly moveable, 
 from whence all thofe inconveniencies would 
 arife which I have before mentioned 5 and yet 
 they are not, but are fo ordered fas our own 
 reafon muft approve of as befl; it is natural 
 for a man to conceive, that they are really 
 ordered by a Primple of Reafon and Comfe\ 
 that is, that they are made by an All- wife, and 
 All-powerful God. 
 
 I will onely adde one or two obfetvables 
 more, concerning the ^xis of the Earth, and 
 the courfe of the Moon^ and fo I will pafs to 
 other things. 
 
C H A F.2. againft Athetfme. 
 
 It annot but be adnowkdged, that if the 
 Jxis of the Earth were ferpendicular to the 
 Plane of the Sons Eclipkk^ that her motion 
 would be more eafie and natural, and yet for 
 the conveniences aforementioned, we fee it is 
 made to ftand in an inclimng pofture : So in 
 all likelihood it would be more eafie and natu- 
 ral for that Hand-maid of the Earth^the Moon^ 
 to finifti her monethly courfes in the B(\ui' 
 mUtd Line: But we fee, like the Sun, (he 
 crofles it, and expatiates fome degrees further 
 then the Sun himfelf, that her exalted light 
 might be more comfortable to thofe that live 
 very much north, in their long nights. 
 
 \yherefore I conclude, That though 
 were^offible, that the confufed agitation of 
 the parts of the Matter, might make a round 
 hard heap like the Earthy and more thin and 
 liquid bodies like the ^ty^thr and Stm^ and that 
 the Barih may fwim in this liquid ^tber^ like 
 a rofted Apple in a great bowl of Wine and 
 be carried about like ftraws or grafs caft upon 
 a Whir- pool , yet that its Motion and ^ofiure 
 would be fo direfted and attempered, as we 
 our felves that have reafon, upon due confi- 
 deration woukj have it to be 5 and yet not to 
 be from that which is Knowings and in fome 
 fenfe Reafondle^ is to our faculties , if they 
 difcern any thing at alljas abfonous and abfurd 
 as any thing can be : For when it had been 
 
 calier 
 
7 6 Jn AntrdQte L i b.IL 
 
 eafier to have been otherwife , why fliould 
 it be thuSjif fome Superintendent Caufedid not 
 overfee and dired the Motions of the Matter, 
 allowing pothing therein but what our reafon 
 will confefs to be to very good purpofef 
 
 But becaufe fo many Bullets joggled toge- 
 ther in a mans hat, will fettle to fuch a deter- 
 minate figure, or becaufe the Freftzwd the 
 Wind will draw upon doors and glafs- windows 
 pretty uncouth ftreaks like feathers, and other 
 fooleries, which are to no ufe or purpofe, to 
 infer thence, that all the Contrivances that are 
 in Nature^ even the frame of the bodies both 
 of ^^en and Beafls^ are from no other princi- 
 ple but the jumbling together of the Matter , 
 and fo becaufe that this doth naturally effed 
 fomething, that it is the caufeof all things, 
 feems to me to be a reafoning in the fame 
 Mood and Figure with that wife Market-mans, 
 who going down a hill,and carrying his Cheefes 
 under his arms, one of them falling and trund- 
 ling down the hil very faft,let the other go af-^ 
 ter it, appointing them all to meet him at his 
 houfe at Gotham^mt doubting but they bcgin- 
 ningfo hopefully jwould be able to make good 
 the whole journey. Or like another of the lame 
 Town, who perceiving that his Iron Trevet 
 he had bought had three feet, and could ftand, 
 expefted alfo that it (hould walk too, and fave 
 him the labour of the carriage . So our pro- 
 found 
 
C H A V 2] dgawjl Meifmt 77 
 
 found Jtheifts and Efkureans according to the 
 fanie pitch of Wifdom do not ftick to ij^Br^ 
 becaufethis confufed Motion of the parts of 
 the A/4//^rnfiay amount to a rude delineation 
 of hard and foftj rigid and fluid , and the like 5 
 that therefore it will go on further, apid reach 
 to thedifpofing of the Matter in fuch order 
 as doth naturally imply 2L Prmiple^ that fome 
 way or other contains in it cx^diH^ifJom and 
 ComfeL A pofition more befeeming the 
 Wife>n\en aboye mentioned, then anyone 
 ^hat hath the Leaft command of his nattiral 
 wit and faculties. 
 
 Wherefore we having fufficiently dete^ied 
 the^ridiculous folly of this prefent Sophifbi| 
 let us attending heedfully tp the natural ema- 
 nations of unprejudiced Veafon conclude, that. 
 the lEiji'ng and Setting of- the' lights of Hthfm^ ' 
 the 'vifsicitude of Bay md ~ Night :^ TViMter akd^ 
 Summer, being fo ordered and guided^ as if ^ 
 they had been fettled by exquifitc confiiltdti- 
 on,, and by cleareft knowledge 5 that there- 
 fore that which did thus ordain them is z 
 hmwing Principle ^ zh\t to move, alter ih^i^ 
 guide the Matter according to his dwn#ilt 
 and pleafure^ that is to fay, that there is a. 
 
 God, ■ 
 
 And verily I do not at all doubt, bat ttiafTt 
 J^)|ftiall evidently trace the vifible foot- ftepsbf 
 this Divine Cot^nfelmd Providence^ even in afl 
 
 ~ things 
 
 utt 
 
78 An Antidote L i bJI. 
 
 things difcoverable in the world. But I will 
 pafe through them as lightly and briefly as 
 lean. 
 
 C H AP. III. 
 
 ri^f Rivers, Quarries of fione, Timber- wood ^ 
 Metais, Minerals, W the Magnet, confiderin^ 
 the nature of Man^what ufe he can maj^ oftbem^ 
 mmifeft Jjgns th^.t the rude Motion oj the 
 Matter is not left t(f it fe/f , but is under the 
 guidmiee and Snur-intend^ncy of afir AU-rptfe 
 God. 
 
 LEt us therefore fwiftly courfe over the 
 P*dllej$. and Moumams^ found the depth' 
 of the5f^, range the modsmd Forreft^^ dig 
 into the Entrailes of the Earthy and let the 
 Aiheijjt td\mQ^ which of alt thefe places are 
 fileht, and fay nothiog of a G od. Tbofe that 
 are moft dumb, will at Itaft corof ^^^iife with; 
 theref^, t&at all things are by the-goidanGe*^ 
 and (d^^t«risiination ('let thf Matter moi/v? as itit 
 will) oratleaft by the aliowance ardappro-^ 
 batfcn^qf a Kncwmg, J^nnQifk\ A^aMafoa; 
 that maKes a wall^ fametimes meets with a-; 
 j?^»^t?!at wants no cutting, and fo only ap- * 
 proving of it,, he places ir in his work. And 4 
 fuce of Timber m^/ happen to be crack'd in^ . 
 the very place where the Carpenter wouldif^ 
 
 cleave 
 
Chap. 3* againjl Atheifme. 79 
 
 cleave it, and he need not clofe it firfl:5that he 
 may cleave it afiinder afterwards 5 wherefore 
 if the meet Motion of the Matter can do any 
 riide general thing of good confequence^ let 
 it ftand as allowable : But We (hall find out 
 alfo thofe things which do fo manifeftly 
 favour of Deftgnmd Counfei^ that we cannot 
 naturally withhold our aftentj but muftfay 
 there is a God» 
 
 And now let us betake our felves to the 
 fearch, and fee if all things be not fo as our 
 Reafon would defire them. And to begin a|^ 
 the Top firft , even thofe rudely fcattered 
 Mountains^ that feem but fo many Wens and 
 unnatural Protuberancies upon the face of the 
 Earth 3 if you confider but of what confe- 
 quence they are , thus reconciled you may 
 deem them ornaments as well as ufeful. 
 
 For thefe are Natures Stillatories^ in ivhofe 
 hollow Caverns , the afcending vapours are 
 congealed to that univerfal Aqua ^viu^ that 
 good frefh-water^ the liquor of life, that fu- 
 ftains all the living Creatures in the world, 
 being carried along in all parts of the Earth 
 in the winding Chanels of Brooks and Rivers^ 
 Geography would make it good by alarg6 
 indudion. I will onely inftance in three or 
 four-, and T'^^/^ run from Sierra Molina 
 mSfain^ Rhenfis^ Vadm and Rhodanus from 
 the Alp J TanaisixQVSX the Riphean^ Garumna 
 
 from 
 
8a An Antidote L i b.IL 
 
 from die Pjrenean Mountains, Achelom from. 
 findus 5 Hchrus from Rloddcfe , T^igris from, 
 
 hates ^ Orontcs from Liban^^ and Eufhra- 1 
 to from the Mountains of Armenia ^ and fa 
 in the reft. But I will not infift upon this, I 
 will now betake my felf to what doth more 
 forcibly declare an Eye of Providence, di- 
 re(Sing and determining, as well as approving 
 of the refuits of the fuppofed agitation of the 
 parts of the Matter. 
 
 And that you may the better feel the 
 flrength of my Argument, let us firft briefly 
 cpr/ider che nature of Man, what faculties; 
 he hath, and in what order he is, in refped 
 of the reft of the Creatures. And indeed, 
 tteugh his body be but weak and difarmed, 
 yethis ieward abilities of Reafon and Artifi- 
 cial coatrivanc^e is admirable. He is much 
 given to Contemplation, and the viewing of : 
 this Theatre of the world^to trafick and com- 1 
 meixe with forein Nations, to the building i 
 of Houfes and Ships, to the making curious 
 inftruments of Silver, Brafs or Steel, and the ' 
 like. - In ^ word, he is the flower and chief of i 
 ail the produds of Nature upon this Globe 
 of the Earth. Now if I can fliew^ that there 
 are defigns laid even in the loweft and vileft j 
 products of Nature, that refped Man the 
 higheft of all, you cannot deny but that there 
 is an Eye of Frovidence that refpefteth 2X\ 
 
 things,' 
 
• J H A P . 3 . ^^a'mfi Atheifme. 8 1 
 
 If things 5 and pafftth very fwiftiy from the 
 1 Top to the Bottom, difpofing all things 
 
 • A'ifely, 
 
 I therefore now demand^Man being of this 
 
 1 lature that he is, whether thefe noble fecul- 
 
 2 :ies of his would no be loft and fruftrate, 
 
 • vere there not Materials toexercife themon* 
 \ r\nd in the fecond place I defire to know, 
 ' ^vhether the rude confafed Agitation oi the 
 
 ^articles of the Matter do certainly produce 
 ' my fuch Materials fit for Man to exercife his 
 /..kill on, or no-, that is to fay, whether there 
 s vere any Neceffity that could infallibly pro^ 
 i luce Quarries of Stone in the earth, which are 
 ,i:he chief Materials of all the Magnificent 
 I, ikrucftures of building in the world ^ And the 
 
 • 'ame of Iron and Steel , without which there 
 lad been no ufe of thefe ftones And then of 
 Ua-Codmd, other necefTary Fewel^ fit for the 
 
 ' vorking or melting of thefe Metals andal- 
 l b of Timber T rees, for all might have been as 
 i5 veil bru(h-wood and (hrubs-,and then afiured- 
 ly there had been no fuch convenient (hipping^ 
 (vhatever had become of other buildings^, A nd 
 e b of the Load-florae^ that great help to Na- 
 rigation, whether it might not have lainfo 
 □w in the Earth, as never to have been reach- 
 ed by the induftry of Man 5 and the fame may 
 ii>efaid alfoof other ^/^;?^^and Metais, that 
 lirey being heavieft, might have lain loweft- 
 lr _ _ H Aduredly 
 
Jn Antidote Lib U, 
 
 Affutedly the Agitated Matter, unlefs there! 
 were fome Ipecial over powering guidana 
 over itj might as well have over-flipt theft 
 neceffary ufeful things, as hit upon them 
 But if there had not been liich a Creature ai 
 Man, thefe very things themfelyes had been 
 ufelefs, for none of the brute Beafts make u(i I 
 of (uch commodities. Wherefore unlefs ; | 
 man willdo enormous violence to his faculties 
 he muft conclude, that there isacontrivana i 
 of Providence and Counfel in all thofe things 
 which reacheth from the beginning to the end 
 and orders all thisgs fweetly. And that Fro ^ 
 wW^^ire fore feeing what a kind of Creature (hi , 
 would rndk^Mdn^ provided him with mate | 
 rials, from whence he might be able to adori i 
 his prefent Age, and furnifli Hiftory with th , 
 Records of egregious exploits, both of Ar !| 
 and Valour. But without theprovifion o J 
 the forenamed Materials,the Glory and Pom] ^ 
 both of war and peace had been loft. For mei 
 in ftead of thofe magnificent buildings whici 
 are feen in the world^ could have had no bet 
 ter kind of dwellings then a bigger fort o ■ 
 Bee-hives or Birds- nefts, made of contempti ^ 
 ble flicks, and ftraws,and durty morter. An( | 
 in ftead of the ufual pomp and bravery of war 
 wherein is heard the folemn found of th 
 hoarfe Trumpet, the couragious beating 4 
 the Drum^ the neighing andpranfingof th 
 
 Horfes 
 
C H A p , 3 • ag^injl Atheifme, 8 3 
 Horfes, clattering of Armour, and the terri- 
 ble thunder of Canons % to fay nothing of the 
 glittering of the Sword and Spearjthe waving 
 and fluttering of difplayed Colours, the gal- 
 lantry of Charges upon their well managed 
 SteedSy and the like : I fty, had it not been 
 for the forenamed provifion of Iro^^ Steel mA 
 Brafs^and fuchlike neceffary Materialsjn ftead 
 of all this glory and folemnity, there had been 
 nothing but howlings and Ihoutings of poor 
 naked men , belabouring one another with 
 fnag'd flicks, pr dully falling together by the 
 ears at Fifti-ciiffs, Befidesthis, Beafts being 
 naturally armed, and men naturally unarmed 
 with any thing fave their reafon, andreafort 
 being ineffectual^ having no materials to work 
 upon, it is plain, that that which made Men, 
 Beafts and Metals, knew what ic did, and did 
 lot forget it felf in leaving Man deftituteof 
 natural Armature,having provided Materials, 
 ind giving him wit and abilities to arm hiiii- 
 .elf, and fo to be able to make his party good 
 igainft the moft fierce and ftouteft of all living 
 Creatures whatfoever-, nay indeed^ left him 
 inarmed on purpofe, tliat he might arm hifn- 
 felf^ and exercife his natural wic and induftryfiT 
 
84 
 
 An Mttdote 
 
 L I B.ll 
 
 Chap. IV- 
 
 farther proof of Divine Previdence^ taken from 
 the Se?, and the large train of Caufes laid toge-, 
 ther^ in reference to Navigation. 
 
 HAving thus paffed over the Hills ^ and 
 through the Woods and hollow Entrails 
 of the Earth, let us now view the. wide ^"^4 
 alfojand fee whether that do not inform us that 
 there is a God that iSj whether things be not 
 there in fuch fort as a rational Principle would ' 
 either order or approve^when as yet notwith- 
 (landing they might have been otherwife. | 
 And now we are come to view thofe C/^/^ai;?^^ f 
 mtantes , as Lucretim calls them , that vaft 
 Champian of water, the Ocean ^ I demand 
 firft. Whether it might not have been r^/^^rj 
 then it is, even fo large as to overfpread the 
 face of the whole Earth, and fo to have taken 
 away the habitation of Men and Beafts. For i 
 the wet particles might have eafily ever min- 
 gled with the dry, and foall had either been 
 Sea OT ^Ag-mire. Secondly , though this 
 diftindionof Landmd, Sea be made, whether 
 this watry Element might not have fallen out 
 to be of fo thin a confiftency as that it would 
 not bear Shipping ; for it is fo far from im- 
 poffibility, as there be defdiio in Nature fuch 
 
 waterSj 
 
|C H A P.4- a^ainjl yftheifme. 85 
 i waters^as the River Silas for example in If?dra. 
 And the waters of BorifthenesOiXQ iothin and 
 light, that they are (aid to fwim upon the top 
 of the Stream of the River Hjpams, And 
 we know there is fomt kind of wood foheavyj 
 that it will fink in any ordinary kind of wa- 
 ter. 
 
 Thirdly andlaftly, I appeal to any mans 
 reafon, whether it be not better that there 
 fliould be a diftindlon of La^/^d and Sea^ then 
 that all iTiould be mire or water^aad whether 
 it be not better that the Timber-trees afford 
 wood fo light that it fwim on the water, or the 
 water be fo heavy that it will bear up the 
 wood, then the contrary. That therefore 
 which might have been otherwife an i yet is 
 fettled according to our own hearts wiih, who 
 are knowing and rational Creatures, ought to 
 be deemed by us as eftablifloed by Comfel and 
 Reafen. And the clofer we look into the bu- 
 finefs,we (hall difcern more evident foot-fteps 
 of Providence in it : For the two main pro- 
 perties of Man being Contemplation and So- 
 ciablenefs, or love of Converfe , there could 
 nothing fo highly gratifie his nature as power 
 of MavigAtion^ whereby he rid'ng on the back 
 of the waves of the Sea^ views the wonders of 
 the Deep,and by reafon of the glibnefs of that 
 Element, is able in a competent time to prove 
 ^he truth of thofe fagacious fuggeftions of his 
 
 H 3 owa 
 
Jn Antidote 
 
 L I B.IL 
 
 own mind that is^ whether the Emh be eve- 
 ry way rcU'/7d ^ and whether there be any 
 ^ntifcdes^ and the Hke 5 and by catting the 
 BquinoctidliM^ decides that controverfie of 
 the habitablenefs of the Torrid Zone % or rather 
 wipes out that biot that lay upon Divine Pro- 
 vidence, as if fo great a fliare of the world had 
 been loft by reafon of unfitnefs for habita- 
 tion. 
 
 Befides, the falling upon yfr^/^^t^ Coafis.^ and 
 dt [covering men of fo great a diverfity of man - 
 Gers from our felves, cannot but be a thing of 
 infinite f/^^/^r^r and advantage^to the enlarge- 
 ment of our thoughts from what we obfer ve 
 in their converditionj parts, and policy. Add 
 unco this the fundry Rarities of Nature^ and 
 Commodities proper to feveral Countreys , 
 which they that flay at home enjoy, by the j 
 travels of thofe that go abroad, and they thaCi 
 travel grow rich for their adventure. | 
 
 Now therefore Navigation being of fo great | 
 confequence, to th^ delight and convenience 
 of humane life, and there being both wit anc} 
 courage in man to attempt the Seas, v/ere he 
 but fitted v/ith right Materials, ^nd other ad- 
 vantages requifite^ when we fee there is fo 
 pataprovifion made for him to this purpolej 
 in large Timber^ for the building of his (hip, 
 ina^fei^i'^'^-'n'^i'.^;' fufficient to bear the ftips 
 purtheo, ip the Magnet or Loadfione for hi^ 
 ' Conipa.fs3 
 
J H A P.4. a^ainfl Jtheijme, H 7 
 
 lompafs.inthefteady and parallel direBion 
 
 f the Axis of the Earth for his Cjnofura and 
 ; hen obferviog his natural rvH^^nd courage to 
 
 nakeufeof them, and how that ingenitde- 
 ' ire of krtcwlejge and converfe^ and of the im- 
 I ^roi>ingoi his own pr/j and happhefsRkinm 
 ^ tp ro fo notable a defign5 wecannotbutcon- 
 ■ hide fromfuch a train of caufes fofitly.and 
 
 ongruoufly complying together, that it was 
 ^ eally ihecouafelof an umverfd and eternal 
 
 '4hdih^z hath the ovcrfeeing and guidance 
 ' >f the whole frame of Nature, that laid toge- 
 
 her thefc caufes fo carefully and wifely 5 that 
 ^ we cannot but conclude that there is a 
 ' 'lod. 
 
 i And if we have got fo faft foot-hold already 
 in this truth by the confidcration of fuch Fh£^ 
 ^ mena in the world that feem more rude and 
 ^yenerall^ what will the contemplation of the 
 more 'particular and more foUjhed pieces of 
 I ^JatureafFordinrc^e/^W^-j, Antmals^ and the 
 ' odi of Man i 
 
 \ ■ 
 
 C H A ?, 
 
S8 Jn Antidote Lib.U, !i 
 
 Chap. V, ! i 
 
 Thot'Sgh the meer motion of the Matter may do fome-^ | , 
 things jet it will not amount to the froduUion of 
 Plants ani Anirnals, Th>it it i6 no Botch in Na-} 
 tnre tharfime l^lixnomtn^L be the refults of M^^ |] ' 
 f others of fiih ft antid Forms ^ Bea'UEyM 
 ts not A meer fancji and that the Beauty oF Planes' 
 is anargHment that thej are from an IntelleBpt.ii 
 Principle, 
 
 fllcherto we have onely confidered the' 
 ^ more rude and carelefs ftrokes andde- 
 lineainents of divine Providence in the world, 
 fct out in thofe more large Phenomena of Day 
 and Night, Winter and Summer, Land and 
 Sea. Rivers, Mountains, Metals, and phelike ^ 
 we now come to a clofer view of God aadij 
 Nature in Vegetables^ jinimds^md Man. -V! 
 
 And fixdioi Vegetables^ where I (ball cou€h!| 
 only thefe four heads, their Form and Btauiy^ 
 their Seed, their Signatures^ and their great life 
 as Well for Medicine as Suftenance. And that 
 we may the better undeiftand the advantage 
 we have in this clofer Contemplation of the 
 works of Nature^ we are in the firft place to 
 take not ce of the condition of that Subftance. 
 which we call Matter, how fluid, and flippery, 
 and undettrminate it is of it fe!f5 or if it be 
 hard, how unfit it is to be changed into any 
 thing elfe? And therefore all things rot into 
 amoifture beforeaey thing can begeneratedj 
 
C H A p. 5 ' ^^^^^'^fl Atheifme. 2 9 
 of them, aswcfofcen the wax before we fee 
 on the Seal, 
 
 Now therefore unlefs we will be fo foolifhj 
 , as becaufe the uniform morion of the Aire, or 
 kome more fubtile corporeal Elem.ef ^t, may fo 
 equally comprefs or bear ag:unft the parts of 
 i2 little vaporous moifture, as to form it into 
 round drop's (as we fee in the Dew and other 
 Experiments) and therefore becaufe this more 
 f ude and general Motion can do fomcthing,to 
 conclude that it does all things we muft in 
 all Reafon confefs that there is an Eternal 
 Mind^m vertue whereof the Matter is thus ufe- 
 fully formed and changed. 
 ■ But meer rude and undireded Motion, be- 
 caufe naturally it will havefome kind of Re- 
 ifults, that therefore it will reach to fuch as 
 Iplainly imply a wife contrivance of Comfel^is 
 ifo ridiculous a Sophifo^as I have already inti- 
 i mated^ that it is more fit to impofe upon the 
 minconfiderate Souls of Fools and Children, 
 mhen upon men of mature Reafon and well 
 tl exercis'd in Philofophy. Admit that Rain 
 "1 ind Sriow and Wir^dand HrMmd Ice and fuch 
 m ike Meteors may be the produds of Heat and 
 m Qldpn of the Motion and Refi of certain fmall 
 iill pirticles of the Matter 5 yet that the ufeful 
 m^n\ beautiful contrivance of branches ^ 
 mflovers and fruits of Plants fhould be fo too (to 
 r^tlfay nothing yet of the bodies of Birds, Fillies, 
 I Beads 
 
An Jntidote 
 
 Lib IF. 
 
 Beads and Men) is as ridiculous and fupine a 
 Colk^lion^as to infetjthat becaufe mecr Heat 
 and Cold docs fiften and harden wax^ind puts it ! 
 into fome ftiape or other, that therefore this ' 
 meer Heat &Coldj or Motion and Reft^with- 
 out any art and direiSiion^made the Silver Seal 
 toOj and graved upon it fo curioully fome Coat 
 fif Arms^ or the fhape of fome Birds or Beafis^] 
 as an Bdgle^ a Ljo^^ and the Hke. Nay indeed, 
 this inference is more tolerable far then the 
 other, thefe effeds of Art being more eafie 
 and lefs noble then thofe others of Na-l 
 ture. 
 
 Nor is it any botch or gap at all in the works' 
 of Nature, that (bme particular Ph^nomendl 
 be but the eafie refults of \hdX general Motiert] 
 communicated unto the Matter from Godj! 
 others the effeds of more curious contrivance^ 
 or of the divine Art or Keajon (for fuch are the j 
 T^oyi cmpfJi^iTigi^ the Rat t one s Semtn ales) in-| 
 corporated in the Matter, efpecially the Mat-?' 
 ter it felf being in fome fort viral,elfe it woulc'i 
 not continue the Motion that it is put upon 
 when itisoccafionally this or the other wa;^ \ 
 moved 5 andbcfides, the Nature of Godbf- 
 ing the moft perfed fulneft of life that is pcC- | 
 fibly conceivable, it is very congruous tfat | 
 this outmoftand remoteft (hadow of himfelf 
 be fome way, though but obfcurely vial. 
 Wherefore things falling off by degrees from j 
 
D H A P. 5* againft Athetfme. 9 t 
 
 he higheft perfedion, it will be no uneven or 
 nproportionable ftep, if defcending fiom the 
 fop of this outward Creation^/i/^/^^in whom 
 Ihere is a principle of more fine and reflexive 
 lleafon, which hargs on, though not in that 
 lianner in the more perfect kind of Brutes^ as 
 j ienfe alfojloth to be curb'd within too narrow 
 ■ ompafs, lays hold upon fome kinds of Flants^ 
 s in thofe fundry forts of Zoophyta , but in 
 5 he reft there are no , further foot-ilepsdifco- 
 5 'ered of an animadverfive form abiding in 
 . hem, yet there be the effeds of an inadver- 
 ent form {Aoy®. twA©^) of materiated or 
 incorporated Art or Seminal Reafon : I (ay, 
 I tis no uneven jot, to pafs from the more faint 
 jind obfcure examples of SfermatkalYik^ to 
 |, jhe more confiderable effefts of general Mott- 
 ijf^7, In Minerals^ Metals y and (undry Meteors^ 
 ^ jvhofe eafie and rude (hapes have no need of 
 jny particular principle of I fe, or Spermatid 
 ;^//i;r«?diftin(ft from the Rellor Motion of 
 rlfie particles of the Matter. 
 But there is that Curiofity of form and beautj 
 iii^the more noble kind of?/^;'/^^ bearing fuch 
 I (utablenefs and harmony with the more re- 
 fiDfed fenfe and fagacicy of the Soul of Man, 
 rhai he cannot choofe fhis Intelledual Touch 
 being fo fweetly gratifi d by what itdepre- 
 bends in fuch like Objeds, but acknowledge 
 that fome hidden Caule much akin to his own 
 
 nature. 
 
92 Jn Jntidote L i b.II, 
 
 nature, that is ititelledual^ is the contriver anc 
 perfeder of thcfe fo pleafant fpedacles in th( 
 world. I 
 Nor is it at all to the purpofe to objeft thai 
 this bufinefs of Beauty md comehr^efsoi propor-\ 
 ikn is but a coaceir, btcaufe Tome men ac'l 
 knowledge no fuch thing, and all things m 
 alike handfom to them, who yet notwithfl:and-|j 
 ing have the ufe of their Eyes as wellasotheii 
 folks. For, 1 fay^ this rather makes for vvhaij 
 weaym atjthat pulchritude u conveyed indeec 
 by the outward Senses unto the Soul, but 
 moreintelledualiaculty is that which relifhe! 
 it; as a Geomemcal Scheme is let in by the Eyes; ( 
 but the demonftration is difcern'd by Rca(bn| i 
 And therefore it is more rational to affirm.ii \ 
 that fome intelleffualPrmifle w.is the Authotl 
 of this Fdchritude of things, then that thej! 
 fliould be thus fafhiony without the help ol 
 
 5 hat Principle. And to fay that there is no 
 bch thing as Pulchritude^ becaufe fome mens 
 Souls are fo dull and ftupid, that they relifli !i 
 all ob)C(fts alike in that refpedt,is as abfurd and ii 
 groundlefs, as to conclude there is no fuch 
 thing as Reafon and Demonftration^ becaufe 2 
 natural Fool cannot reach unto it. But that ! 
 there is fuch a thing as Beauty, and thit it 
 is acknowledged by the whole generations oil 
 Men to be in Trees, Flowers and Fruits the 
 adorning and beautifying of Buildings in al^ 
 
P H A p*5. agmjl Athifme, 9 3 . 
 
 !^ges is an ample and undeniable Teftimony. 
 For what is more ordinary with them then the 
 akingin flowers and fruitage for the garnilh- 
 ng of their work i Befides^ I appeal to any 
 nan that is not funk into fo forlorn a pitch of 
 3egeneracy,that he is as ftupid to thefe things 
 is thebafcftof Beafts , whether, forexam- 
 )le, a rightly cut Tetraedrum^ Cuhe ot Jcofae- 
 fr«wf have no more pulchritude in them, thea 
 my rude brokm ftone lying in the field or high- 
 vays or tp name other folid Figures, which 
 hough they be not Regular^ properly fo cal- 
 ed, yet have a fettled Idea and Nature, as a 
 '^om^ Sf hear ox: cyi;?/^^^, whether the fight of 
 n hefe do not gratifie the minds of men more^ 
 ind pretend to more elegancy of fhape , then 
 
 10 hofe rude cuttings orchippings of free fione^ 
 eiihat fall from the Mafons hands, and ferve 
 
 "or nothing but to fill up the middle of the 
 ^all, and fo to be hid from the Eyes of Man 
 [or their uglinefs. And it is obfervable, that 
 f Nature (hape any thing near this Geome- 
 trical accuracy, that we take notice of it with 
 liuch content & pIeafure-,2S if it bur be exad- 
 i ^y round (as there are abundance of fuch flones 
 
 11 found betwixt two hills in Cuba, an Ifland of 
 { i dmrtea ) or ordmately ij um-pa/igular , or have 
 15! :he fides but Parallel^ thou<^h the Angles be 
 
 mcqual, as is feen in fome little ftones, and in 
 I kind of Alabafler found here in BngUnd 5 
 
 thefe 
 
94- -^^^ Anttdote L i bJI 
 
 thefe ftoneSj I fay, gratifie our fight^as having 
 a nearer cognation with the Soul of Man, thai 
 is rational and intelledua! ; and therefore i ' 
 well pieafed when it meets with any outwarc 
 objed that fits and agrees with thofe congeni 
 Ideas her own nature is furnillied with. Foi 
 Symmelrj^ Equaiit^md Correffondencj of parts. 
 is the difcernment of Resfor}^ nor the objed: ol 
 Scrife^ as I iiave heretofore proved. 
 
 Now therefore it being evident, that ihefe 
 is fuch a thing as Bemtj^ Symmetry, and Corbie- 
 linefs of Frofortion {to fay nothing of the de- 
 lightful mixture of colours) and that this is the 
 proper objed of the underftanding & reafonj 
 (for thefe things be not taken notice of by the 
 Beafts)! think I may fafely infer^that whatevet 
 is the firft and principal caufe of changing the!! 
 fluid and undeterminated Matter into fhapes 
 fo comely and fymmetrical as we fee in Flcrv- ' 
 €fs and Trees ^ is an un^erfianding Primplcmd 
 knows both the nature of man, and of thofe 
 obje(Ss he offers to his fighr in this outward 
 and vifible world. For thefe things cannot 
 come by chance,or by a multifarious attempt 
 of the parts of the matter upon themfelves, 
 for then it were likely ihat thcSpecks of things || 
 ("though fome might hit rightjyet mofl:)would ! 
 be maim *d arid ridiculous^ but now there is ji 
 not any ineptitude in any thing, which is a h 
 fign that the fluidneis of the Matter isj ^ 
 
 snided'i' 
 
Chap. 5* a^ainjl Meifme. 95 
 
 guided and determined by the overpower, 
 ingcounfelof mBternd Mtnd-^ that is, of a 
 God. 
 
 I If it were not needlefsj might now inftance 
 [in fundry kinds of flowers, herbs and trees: 
 ut thefe objeds being fo obvious, and every 
 mans fancy being branched with the remem- 
 brance of Ko^es ^ Marigolds ^ Gillyflomrs ^ 
 Fionjes, Tnlifs^ Panftes^ Frmro{es^ the leaves 
 and cluflers of the Fine ^ and a thoufand 
 fuch like, of all which they cannot but con- 
 fefs, that there is in them heauty and fymme- 
 trj^ and grateful proportion , I hold it fupcr- 
 fluous to weary you with any longer indudi- 
 en, but (hall pafs on to the three confiderati- 
 ons behind, of their Seed^ Signatures and 
 ijefulmfs , and (hall pafs through them very 
 briefly, the Obfervabies being very ordinary 
 and eafily intelligible. 
 
 Chap, 
 
9^ Jn Antidote 
 
 [ C H A P. VI. I 
 
 The Seeds ay}dS\gnztmts of^hnts, ar£umef?ts ol 
 a divine Providence, 
 
 ISay thereforej iathat every Pbnt has its 
 Seed^ it is anevidenc fignof divine Pro- 
 vidence. For it being no neceilary Refulc of 
 the Motion of the Matter, as the whole con- 1 
 trivance of the Plant indeed is not, and itbe- { 
 ingof fo great confequence that they have i 
 jssed for the continuance and propagaiionofiu 
 their- own Species^ and for the gratifying of 
 mans Art alfoj induftrj id neceffities ffoB j, 
 much of husbandry and gardening lies inthis), « 
 it cannot but bean kOiof Counfel tofurnifh; li 
 the feveral kinds of Plants with their Seeds ^ l 
 efpecially the Earth being of fuch a nature^- [J 
 that though at firft for a while, it might bring la 
 forth all manner of Plants^ fas feme will have c 
 it alfo to have brought forth all kinds of Anir; l, 
 mds) yet at laft it would grow fe fluggi(h,that \i 
 without the advantage of thofe fmall com- f 
 pendious Principles of generation, the grai^is lii 
 of Seed^ it would yield no fuch births-, no ■ 
 more then a Pump grown dry will yield any 
 water^ unlefs you pour a little watering) it j 
 firft, and then for one Bafon-ful you maip 
 fetch up fomanvSoe-fuls. Hi 
 
; Nor is it material to objecl, that ftinking 
 veeds and poyfr^offs Flants bear Seed too as well 
 %%i\iQmokflcafantznAmo{k ufefaL ForevetS 
 :hofe ftinking weeds and poffonoU'S Flants have 
 :hcir ufe. For firft the Induftry of Man is 
 jxerciftd by them to weed them our where 
 hey are hunful. Which reafon, if it fecnt 
 light, let usbutconfider, that if humane In- 
 iuftry had nothing to conflidand ilruggle 
 vith, the fire of mans Spirit would be half 
 ixcinguifh'd in the flefli, and then we lliall ac- 
 cnowledge that that which I have alledged is 
 lot fo contemptible nor invalid. 
 
 But fecondly, who knows but it is fo with 
 Joyloaous Plants^ ^^ulgarly is pha jfied con- 
 timing Toads ana other poyfonous serpents^ 
 hat they link the venome from off the 
 iatrh^f fo poyfonous fUnts may wdl draw to 
 hem ail the malign juice and nourishment^ 
 hat the other may be more pure and def^^- 
 ate, as there are Receptacles in the body of 
 Am and Emundories to drain them of fuper=* 
 luousQholer, Melancholy and the like. 
 
 But laftly, itds very well known by them 
 hat know any thing in Nature andPhyfick^ 
 hat thofe herbs that the rude and ignorant 
 vould call Weeds^ are the Mateii>^ls of very 
 bveraign Medicines-,thar Acomtum hj^makot 
 Vinter- rpoifs-bane^ that otherwife is rank poy- 
 bn^ is reported to prevail mightily againfl 
 ■ I ' th# 
 
eg , . - Jn Antidote Lib ILS 
 
 thebiwgs of vipers and fcorp ons^whi .h c>{?/- 
 Bm^M^Dit'-h unto. And ihnc iliai pia^ t hat' 
 1^^ ars death in the very name oik siil/ritim L^i 
 ihiferum^ prevents dta h by proc rihg ffeep^ ij;: 
 it be riahtly apply*d in a leaver Nor are |hoft 
 things to be deerae i unprofitable, whoie ufij 
 we know not yet 5 for all is not to be koovvr 
 at once^ that fucceeding Ages may ever have 
 fomcthing left to gratifie themfclvcsia the.i 
 own difvoveries* 
 
 We come now to the Signatures of Plants 
 wbichfeems no lefs / rgument that the higher ! 
 original of the works of Nature is Tome 
 derjlAndi/ig Principle^ then that To careful pro ! [ 
 vifionoftheiry?^d'. Nay indeed, ths reipedti j 
 us more properly and adafquately xh n the o | \ 
 £her, andisa certain Key to enter M nint(Sj 
 the knowledge and ufeof the Treafures olr 
 N tu e. I demand therefore, wbethwiic bflf 
 not a very eafieand genuine inference fron ' 
 the obibiVing thst feveral herbs aremarkec '"' 
 with fome mark or fign that intimates thei: ' 
 vertoe, what they ate good for , and there be 
 ing fuch a creature as Man in the world tha 
 can rea ^aod underftmd thefe fignsmdchJ^^^ 
 racters^ hence to colled thu the Authour botli L ' 
 of Man and them knew the nature o: then, 
 both , For it is like the infiriptions upon Apo 
 thecarics Boxes that the Mafterof the Sho] ' 
 ts on, that the Apprentice may read them 
 . - ■■- . nay ''^ 
 
 1 
 
 I 
 
H A p . 6. agmjl Mheifme. 9 9 
 
 jay, it is bettet, for here is in herbs infcribcd 
 :he very vature and uft of them, not the meer 
 m^t. Nor is there any neceflicy thar alt 
 tould be thus figned, though fome be foe 
 he rarity of it is the delight: for otherwife 
 c had been dull and cloying, too much harp- 
 tig upon the fame ftr ng. And befides, di* 
 ine Providence would onely iniiiate and 
 ncer mankiad into the ufeful knowledge of 
 ter Treafures, leaving the reft to im^^loy our 
 iduftry , that we might not live like idle 
 .oy terers and Tmants. For the Theatre of 
 ic world is an exercife of Mans wit, not a 
 \zy Poljmhea , or book of Common-places. 
 Ind therefore all things are in fome meafure 
 bfcure and intricate, thar the fedulity of that 
 ivine Sparky the Soul of Man, may have 
 latier of conqueft and triumph, when he 
 as done bravely by a fuperadvenient aflift-; 
 iceof hisGodi 
 
 Bur that there be fome Plants that bear a 
 ery evident Sigmtnre of their mature and 
 ^e, I (hall fully make good by thefe follow- 
 ^inftances. 
 
 1 Cafillm Vemrif^ Polytrichonot Majdenhdr^ 
 le lye in which it is fodden or infus'd, is good 
 y wafh the head, and make the hair grow its 
 Lofe places that are more thin and bareo 
 Andthedecodiion of ^inces^ which^iis 
 downy and hairy fluit, is accounted good 
 ' I % fof 
 
CO An /Intidote L i b/II. 
 
 for the fetching again hair that has fallen by 
 the French Pox* 
 
 The leaf of Ealm^znd of Alleluia or u'ood^ 
 Sorrel^ as alfo the Roots of Anthora reprefenti 
 the heart in figure, and are Cardiacal, 
 
 w All-nuts bear the whole fignature of the 
 head. The outward green Cortex anfwers to 
 the Pericranium^ and a {alt made of ic is fingii' 
 larly good for wounds in that part , as the ker- 
 nel is good for the brains , which it refem- 
 bles. 
 
 Umbilicm Vemris is powerful to provoke 
 luft, a$ Diofm/des'dffL\:ms. As alfo your fe- 
 veral forts of Satyrions^ which have the evi- 
 dent refemblance of the genital parts upori 
 them : Arori ^(^QcnWy^ and all your Or^-^/jl/^ 
 that they have given names unto from fomc 
 beafts or other, as Cjmforchis^ Orchis Mfodes 
 T ragorchis^ and the like. The laft whereof 
 notorious alfo for its goatifli fmell, andtufci 
 not unlike the beard of that lecherous Anim al 
 is of all the reft the moft powerful Incentiv(i 
 to Luft. !{; 
 
 The leaves of Hjfericon , are very thicl[| 
 prick'd, or pink'd with little holes and it is t 
 lingular good wound-herb, as uftful alfo fbl 
 deobftruding the pores of the body. i 
 
 Scorfioides ^ Bchium , or Scorfion^grafs , i: 
 like the crooked tail of a Scorpion^ and Ofh 
 ogloflum or AddcrS'ipngue j has a very plai? 
 
 ao'i 
 
I SC H A P .6. againjl ^theifme« i oi 
 
 and p"rfe£l refemblance of the tongue of a 
 Serpeac,as alfo Ofhiofcorodon of the intirehead 
 and upper parts of the body ^ and thefe are all 
 held very good againft poyfon, and the biting 
 t)f Serpents. And generally all fuch plants 
 as are fpeckled with fpots like the skins of vi- 
 persor other venemous creatures^ are known 
 :o be good againft the ftings^or bitings of 
 them, and are powerful Antidotes againft 
 Poyfon. -f 
 
 I . Thus did divine Providence by natural 
 herogljfhuks read fliort Phyfickledures to 
 he rude wit of man. that being a little entred 
 ,nd engaged, he might by his own induftry 
 nd endevours fearch out the refthimfclf, it 
 jeing very reafonable that other herbs that 
 1 \d.inotiuc\\ fignatures^ might be very good 
 ibr Medicinal ufes 5 as well as they that 
 lad. 
 
 But if any here objedl, that fome herbs have 
 ^ .he refemblance of fuch things as cannot in 
 ' iny likelihood refer to Phyfick, ^sGeranifsm, 
 "ruciata , Burfa Paftoris^ and the like ^ I fa}^, 
 V hey anfwer themfelves in the very propofal 
 ' )f their Objediion : For this is a fign that they 
 vere intended onely for ludicrous ornaments 
 )f Nature, like the flourifhes about a great 
 etter, that fignifie nothing,but are made one- 
 y to delight the Eye. And 'tis fofar from 
 )eing any inconvenience to our firft Progeni- 
 I J tors, 
 
102. JnJntidote L i B.H>i 
 
 tots if this intimation oi ftgnatures did fail,| 
 that it caft them with nnore courage upon at- 
 tempting the vertue of thofe that had no fuch 
 ftgnatureszt^W-^ it being obvious for them to | 
 reafbnthus. Why may not rhofc herbs hafel 
 medicinal vertue in them that have mfignaJ\ 
 iures, as well as they that have ftgnatures^2.vt\ 
 BO vertue anfwerable io ihtfigns theybear^l 
 whi^^ was afurcher coafirmat on to them of 
 the former conclufion • 
 
 And it was fufficient that thofe that were of 
 fb prefent and great confequence as to be An- 
 tidoces agaiaft poyfon, that fo quickly would 
 havedifpatcb'd poor rude and naked i\ntiqui- 
 ty, or to help on the fmall beginnings of the( 
 Worldjby quickning and actuating their phleg- 
 matick Natures to more frequent and eflPedu- 
 al Venery f for their long lives (hew they were 
 not very fiery)I fay it was fufficient that herbs 
 of this kind were fb legibly ftgr/dW\i\\ chdrM 
 Hers that fo plainly bewr^iy'd their ufeful ver 
 ^ueSg as is manifefl in your Satjmm^ofhjoglof- 
 jum^ and the like. But I have dwelt too long 
 upon this Theory^ wcel betake our feives t€!l 
 what follows. - 1 
 
 I 
 
p H A p , 7 - Atfmjme. 
 
 Chap. VIL 
 
 Arguments divine Providence^ drawn from the 
 Uiefulnefs 0/ Pknt$. 
 
 E are at lengrh rome to the fourth and 
 
 ^ ^ hiftconfixJeration of viz, their 
 
 W/? and ProfitdUnejs. And to fay h :^thing 
 now of thofe greare^ Trees i\m art fit for 
 Timk^^ and are the req ifite M:Kerfals for the 
 hutldin^ of (liips and magnificent Houfes, to 
 I adorn the Earth, an ^ make the I fe of Man 
 more fplcndid and d ledable-, as alfo forthe 
 er. (fling of thofe hol'j StruBmes confecn^ted 
 divine Worfhip, amongrt: which we a e not 
 ; CO forget thit fimous Edifice that glorious 
 Temple \\i Ter faitmxonkcnt^d to thegreat 
 God (^f H liven and E uth : As indeed it was 
 moft fir that he whofe Guidance and Provi- 
 dence permitted not the ftrength of tfje Earth 
 to fpend it ftlf ia bafegnvel and pebbles in 
 fteadof Quarric<^ ot Stone, nor in bryarsand 
 b^uft>\vood in ftead of Pines 5 Cedars, and 
 Oiks that he fhoiild at fome time or other 
 huve the moft ft. crly magnificent Temflettz-- 
 fted fohim,thatihewit and induftry of Man, 
 an i the heft of thofe materials could afford Jr. 
 .bwing the moft futable ackaowledgement of 
 
 thanks 
 
J 04 Jn Antidote LibJDI 
 
 thanks for that piece of Providcftce that can I 
 be invented. And it is the very confidera- j 
 tion that moved that pious King Davui to \ 
 defignthe bu.lding of a Temple to the God 
 qf Jfracl See ^jotv, fays he, / dwell m a houfe 
 ef Cedar ^ hut^the Jrk of Cod dwelleth mthtn 
 Curtains. But, as I faid, I will add nothing 
 concerning thefe things 5 being contented j 
 with what I have glanced ifpon hereto- 
 fore. 
 
 We will now briefly take notice of the fro- 
 fitahlenefs of Plants for ^hjfick and Food^ and j 
 then pafs on to the confideration of Ammals, \ 
 And as for their Medicinal ufes, the large i 
 Herbals, that are every where to be had, are| 
 fo ample Teftimonies thereof, ihat J have faid 
 enough in but reminding you of them. ThatJ 
 which is moft obfervable hereis this,ihat brute 
 Beafts have fom^ ihare in their vertue as well 
 as ^^en, For the being overcharged with 
 the poyfonof the Sfider^ as is ordinarily be- ' 
 lieved, ha h recourfe to the Plant am leaf. The 
 Weafel whtn fheis to encounter the Serf em, 
 arms her felf with eating of Eue. The D^?^ 
 when he is fick at the ftomach,knows his cure, 
 falls to his Grafs^ vomits, and is well The 
 Sivallows make ufeof Celandine the Linnet 
 of Eupljragia Jot iht repairing of their 
 And the JjTe when he's opprefs'd v/ith ' 
 Melancholy , eats of the herb jfplenium or 
 
 Miltmfie^^^ 
 
pk^Pv7. ^kji^ Jtheijhie. 105 
 
 ■Miltmp^ aod fo eafes himfcif of the fwel- 
 ling of the Sfken. And F/>g// reports of the 
 Diciamnum Cretenfe or Creiian Bittany^ that 
 wild Goats eat it when they zxtfhot with 
 darts or arrows, for that herb has thevertue 
 to work them out of their body^ and to heal 
 Dp the wound. 
 
 ^ — ^non ilU ferls incognita Cafris 
 Gramina^ cum ttrgo 'volucres h.ejere pigitt^. 
 
 Which things I conceive noobfcure indi- 
 ■agitation of Providence ^ For they doing that 
 c by inftindt and nature^ which men who have 
 : free Reafon cannot but acknowledge to be 
 i very pertinent and fitting, nay fuch that the 
 : skilfuUeft Phyfician will approve and allow ; 
 : and thefe Creatures having no fuch reafon and 
 i skill themfelves . as to turn Phyficians it muft 
 1 needs be concluded that they are inabled to do 
 S' thefe things by vertue of that Principle thd.t 
 ,e contrived them, and made them of thatna- 
 V tare they are, and that that Pra^-//?/^ therefore 
 muft have skill and knovpledge^ that is, that it 
 e, muft be 
 
 '\ We come now to the confideration of 
 ; Plants, ds ih^y z^oxi Food both to Man and 
 4 Beafts. And here we may obferve, that as 
 ' there was a general provifion of water ^ by fet- 
 tiflg the Maintains and Hills abrocht , from 
 
 whence 
 
I o5 ' An JnfUote ■ iL/iw 
 
 whence thmngh the Spring-heads and con- 
 tinued Rivulets driwn together (ihat caufed 
 afterwards greater Rivers with the long wind- 
 ing d ftriburions of them ) all the Creatures of 
 the E irth quench t'icir thirft ; So divine Pro- 
 vidence has fp ead her Tdk every where, not 
 wi' h a juicel^fs green Carpe:, bur with fuccu- 
 lent Herbage and nourihmg <7^/?yi,upon wh ch 
 moft of the beads of the field do feed. And' 
 they th:ic feed not on it, fe d on thofe that e t 
 it, and fo the generations of them all are con- 
 tinued. 
 
 But this feeming nther necfffa^j then <?/ 
 cho'ce^ I will not in! ft? pon it. For I grant 
 thjt Counfel moft properly is there imi^ly'd, 
 where we difcern a variety and poflibihty of 1 
 being oherwife, and yet the beft is made ' 
 choice of. Therefore I will onely imimne ' 
 thus much, that though it were neceftary that ^ 
 fome fuch thing as grafs ftiouldbe, if there j 
 were fuch and fuch creatures in the world, yet '< 
 it was/not at allneceflary that grafs and herbs c 
 ftiould have that r^W which they have for 
 they might have been red or whire, or (bme H 
 fiichcolour which would have been veryof-p 
 fenfive and hurtful to our fight. But I will 
 not infift upon thefe things ^ let us n confi-l ^ 
 der the Fruits of T reesyj\\txt I think it iv 11 ap-' c 
 pear very manifeftlyjhit there was one & the 
 fame Author both of Man and them, and that i 
 
 afluredly 
 
Z H A P . 7 * againfl Jtheifme . 107 
 
 iffuredly he knew what he did when he made 
 ihern. For could Jpples^ and Oranges^ and 
 Irafes^ and Africocks^ and fuch like fruity be 
 ntended for Beafls that hold their heads 
 ) downward, and can fcarce look up at them, 
 ) nauchlefsknowhow to reach themr' When 
 ! vve feed our dogs, we fet the difli or trencher 
 i 3n the ground, not on the Table. But youl 
 ; fay, that at laft thefe fruits will fail ddwn, 
 and then the beafts may come at them: But 
 I one thing is, there are not many thatdefire 
 diem, and fo they would rot upon the ground 
 fl before they be fpent. or be fquander'd away 
 1 in a moment of time, as it might eafily fare 
 j with the moft precious of Plants, the Fim^ 
 ] But Man who knows the worth of the Grape ^ 
 If knows to preferve it a longfeafon (for it is 
 { both eaten and drunk fomeyesrs after the vin- 
 V tage) as he does alfo gather the reft of the 
 (fruits of theEirth, and lays up both for him- 
 ! felf and his Cattel : Wherefore it is plainly 
 I difcoverable , thjt Mans coming into the 
 , world is not a thing of Chance ox Necepiy^nt 
 ( a Defign, as the bringing of worthy Guefts to 
 ■ a well furn fh'd Table. 
 
 I And what I have intimated concerning the 
 I ^V;^^, is as eminently, if not more eminently, 
 , obfervable in the ordinary kinds of Grain^ as 
 I Wheat and Early ^ and the like, which alfo like 
 the rimy are made either Edible or Potable by 
 
 Man 
 
io8 An Antidote L i bJI. 
 
 Mans Art and Induftry ^ But that's not the 
 thing that I care fo much toobferve. That 
 which I drive at now is this : Ih^t Bread- com 
 that brings fo confiderable increafe by tillage 
 and husbandry, would fcarce be at all without 
 it 5 for that which grows wildly of it felf is 
 worth nothing : But it being fo wholefom and 
 ftrcngthning a food, that it fliould yield fo 
 plentiful increafe, and that this fhould not be 
 without humane Art and Induftry^does plain- 
 ly infinuate, that there is a divine Frovidenee 
 that intended to exercife the wit of Man in 
 Hu'sbandrj md Tillage: Which we may the 
 more firmly aflTure our felves of, if we add 
 unto this the careful provifion of Injlruments 
 fo exactly fitted out for this imployment 5 
 "viz. the laborious Oxe^ and the ftout>but eafi- 
 ly manageable Horfa^iron for the plough- fliare, 
 and Ropes iot the horfe-gears to pull by. And 
 it is very feafonable to take notice of this laft, 
 it belonging to this confideration of the pro- 
 fitablenefs of Plants. And I appeal to any 
 body that will but take the pains a while to 
 coniider of what great ufe and confequence 
 Cordage is in the affairs of Men , whether it 
 was not a palpable Ad of Providence to fend 
 out fuch plants out of the Earth, which would 
 afford it. For we can difcover noneceflity 
 in Nature that there muft needs be fuch plants 
 as Hemf and iHax. Wherefore if we will but 
 
 follow 
 
H A Pu7. againfi Jtheifme, 109 
 
 follow the eafie fuggeftions of free Reafon^ 
 vve muft caft it upon Providence, which has pro- 
 vided Man- kind of fuch a Commodity, that 
 no left affairs depend upon, then all the Tack- 
 ling of Ships3 their Sayles and Cable-rofes^^ni. 
 what not < and fo confequently all forein 
 Traffck^ aud then the tranfportation of wood 
 and ftone, and other neceflary materials for 
 building, or the carriage of them by land in 
 Wains and Carts, befides the ordinary ufe of 
 Pulleys or other Er?gines for tht lifting up of 
 I heavy weights , which the ftrength of Man 
 : without thefe helps would not eafily mafter 5 
 [ befides what I hinted before concerning the 
 I nfe of Cordage in Hmbandry^ in plowing and 
 , carrying home the ftuits of the Earth. The 
 . ufes indeed of the fore- named Plants are fp 
 ; iiniverfal, and take place fo in every affair of 
 1 Man, that if it were lawful to be a little merry 
 • in fo ferious a matter, a man might not unfit- 
 i. tingly apply thatverfeof the Poet to this fo 
 I general a commodity 5 
 
 I Omnia funt homini tenui fendentiaplo • 
 
 It 
 
 I That all the bufineffes of Men do very much 
 I depend upon thefe little long fleaks or threds 
 I of Hemf and Plax. Or if you will fay, that 
 there may fome fcamblng fliift be made 
 without them in long chains of Iron^ or fails 
 
 of 
 
iio An Antidote L i b.1I,. 
 
 of Woollen, and the ! ke, yet we (%mg qur 
 felves provided for infinitely better, are in aljl 
 reafon to judge it to proceed from ho worfe | 
 Principle then Divms Frovidence. 
 
 I m ght now reach out to Bxo^kk Hanf}^^ 
 fuchas the Cinnamon^tx^t^ the Balfame-txQ^, 
 the Tree that bears the Nutmeg invclloped 
 with the Mace^ as alfothe famous I^t^ian Nut- 
 tree, which at once almoft affords al I the Ne 
 ceffaries of life. For if they cut but the twigs 
 at Evening, there is aplent ful and pleafant 
 Juice comes out, which they receive into Bot- 
 tles, and drink in ftead of fvine, and out of 
 which they extra(3: fuch an Aquanjhct^ z% s 
 very foveraignagainft all manner of fickoefles. 
 The branches and boi^ghs they make their 
 Honfes of-, and the body of the Tree being 
 very fpongy wiihin^though hard withoiit3they 
 cafily contrive into the frame and ufe of their 
 Canoes oxboats^ TbeJceripdiof the^Nw ferves 
 them for Bread and Meat^ and the flielis for 
 Cup to drink in, and indeed they are qpt meei? 
 empty Cupsjox there is found a delicious cool- 
 ing Milk in them : Bcfi Jes, there is a kind of 
 Hemp that inclofes the Not, of which they 
 make Ropes and Cables^ and of the fineft of it 
 Sails for their (hips ; and the leaves are fo hard 
 and lli.irp pointed.thattheyeafily make^^^^/^i 
 or bodkins of thera/or ftirching their Saijs,and 
 for other aece0aryporpof€s» And that Vta4 
 
 vidence 
 
H 7^ againfi Jthcifme, 1 1 1 
 
 n ence may llievv her felt benign as well as 
 .vife this fo notable a Plant is n t reftraui'd 
 o one Coaft of the.world / as fuppo c t'l^ 
 Eaft'lrt^ies^ but is found alfo in fome pat cs of 
 4frica.mA in all i^t Iflands of the i^'eft- irJies^ 
 IS fhj^amola^ Cuba, 3S alfo upon the Conti- 
 lent oi Carthagema in Panama., Norem'ie^a^ 
 ind feveral other parts of the new-found 
 
 But I thought fit not to infift upon t?iefe 
 ihings, but t ) contain my feh within the 
 rompafs of fuch Obje^^s as are familiarly and 
 \ jrdinarily before our eyes^ th t we may the 
 3eiter take occafion from thence to return 
 '.h nkstohim who is the bountiful Auchour 
 Df all the fupports of lift. 
 
 i 
 
 Chap. 
 
 5 
 
i I 2. An Antidote L i b Jf. 
 
 Chap. YIIL 
 
 T/?^ llfcfulnefs ^/ Animals ^« Argument of dlvlni 
 Providence* 
 
 \i\T^ ^re now come to cake a view of 
 ^ ^ mtwtQoi Animals: In the contempla- 
 tion whereot we (hall ufe inuch what the fam^ 
 Method we did in that of Plants^ for we flia 
 confiders-in them a!fo, theit Beauty^ theii 
 Birth^ their yl^f^^f and Fabnck of body , zvid, 
 Ufefuhefs to Msnhnd. And to difpatch thii 
 iaftfirft. Ic is wondeiful eafie and naturall 
 to conceive^ that as almoft all are m^deirl 
 fome fort or other for humane ufcs, fo fome 
 fonotorioufly and evidently , that withou(j 
 main violence done to our faculties, we can ii 
 no wife deny it. As to inftance in thofe thing?' !• 
 that are moft obvious and familiar when we'' ^ 
 fee in the folirary fields a Shepherd his Floi:k!\ f 
 and his Dog^ how well they are fit- edtog€-|f| 
 ther ; when we knock at a Farmers door, anc 
 the firft that anfwers fhall be his vigilani 
 Maftijf, whom from his ufe and office he or- 
 dinarily names Keeper ^ and I remember Tkeo* 
 f hr a flm in his xharader -s^t ^tye^mct^ tellsusJ 
 that his Mafter when he has let the ftranger ini 
 %7nKttfiofj^:o? ^ pofx«? taking his Dcg by the fnouti 
 will relate lone ftories of his ufefulnefs and 
 
 hi 
 
 111 
 
ZuAV,^. a^ai?i/i Jtheifme. i 1 5 
 iiisfervices he does to the houfe and them in 
 
 "his is he that keeps ihejard^ the houfe and them 
 Hthin. Laftly, when we view in the open 
 >hampian a brace of fwift [Grej-homds cour- 
 ;ng a good ftout and well breathed Hare^ or 
 pack of well tuned Hij/i^jj and Huncfmen 
 n their horfc-backs with pleafureand alacri- 
 ^purfuing their game, or hear them winding 
 leir Horns near a wood fide,fothat the whole 
 
 . rood rings with the Echo of that Mufick,and 
 tearful yelping of the eager Bogs : to fay 
 oihingof Biick-hmttng^ of Fox huntings of 
 tter-hnntingy and a hundred more fuch like 
 
 I )orts and paftimes, that are all performed by 
 
 ; lis one kind of Animal-^ I fay 3 when we 
 3nfider th's fo multifarious congruity and 
 tnefs of things in reference to our feives, 
 Dw can we withhold from inferring, that that 
 hich made both D^^^and Bucks ^ and Bares 
 
 I id Sheep^ made them with a reference to uS| 
 id knew what it did when it made them ? 
 
 ) ind though it be poffible to be otherwife, yet 
 is highly improbable that the flefli of Sheep 
 lauld not be defigned for food for men 5 and 
 lat Dogs that are fuch a familiar and dome- 
 
 . ick Creature to Man, amongft other pretty 
 jatsthat ihey do for him, fhould notbein- 
 jnded to fupply the place of a fervitour too,' 
 ad to take away the bones and fcraps, that 
 
 K nothing 
 
An Antidote L i b.U, 
 
 nothing might be loft. And iinkfs we ftiould 
 expcd that Nature flioiild maice Jerkins and 
 Stockings grow out of the ground, what could 
 ftie do better then afford us fo fit materials foi 
 dddthhg as the Wooll of the Sheep^there being 
 in Man Wit and Art to make ufe of it ^ T^c 
 fay nothing of the Silk-mrm ^ th^xk^m^ XQ 
 come into the world for no other purpofe^theti 
 to furnifh man with aiore coftly cloathing,and 
 tofpin away her very entrails to make him finle 
 yvithour, ? 
 
 Again, when we view thofe large Bodid 
 oioxen^ what can webetcer conceit them tcj 
 bCjthen fo many living and walking powdring 
 Tubs, and that they have ardmarnfro Sale^ ^ 
 Thilo fpeaks of fiflies, that iheir life is but foi 
 Salt to keep them fweet till wc flial! have need | 
 to eat them 1 Befides, their Hides afford us 
 Leather for Shooes and Boots ^ as the skhs oi 
 other beafts alfo ferve for other ufes. And 
 iudeed Man feems to be brought into the 
 world on purpofe that the reft of the Creati- 
 on might be improved to the utmoft ufeful- 
 nefs and advantage ; For were it not better 
 t\\ztt\\Q hides ot Beafts mdxhdxfleff) ftiould 
 be made fo confiderable ufe of zsto feed and 
 eloathe Men, then that they fliould rot and 
 ftink upon the ground, and fail fhortof fo, 
 noble an improvement, as to be matter for,, 
 the exercife of the wit of Man^ and to affordj 
 
 him 
 
UHAP.S. a^ainjl Atheijme. 1 1 7 
 
 lim the neceffaty conveniences of life *f For 
 Man did not make ufe of them, they would 
 ither dye of Age^or be torn apieces by more 
 ruel Matters. Wherefore we plainly fee 
 liat it is an A<ft of Reafo/2 and Courjfel to have 
 lade Man that he might be a Lord over the 
 ?ftof the Creation, and keep good quarter 
 jnong them. 
 
 And being furnifh'd with fit Materials to 
 lakehimfelf weapons, as well as withnatu- 
 il wit and valour, he did bid battel to the 
 =ry fierceft of them, and either chafed them 
 J vayinto folitudes and deferts,or elfe brought 
 nem under his fubjeftion, aid gave laws unto 
 iiem ; under which they live more peaceably^ 
 ad are better provided for (or at leaft might 
 Ijif Menwere good)then they, could be when 
 1 ey were left to the mercy of the Ljo?7j Bear 
 i'Tyger. And what if he d'ooccafionally and 
 { derly kill fome of them for food their di- 
 latch is quick, and fo lefs dolorous then the 
 |,w of the Bear, or th« teeth of the Lyon, 
 < tedious Melancholy and fadnefs of old Age, 
 nich would firft torture them, add then kill 
 tem,and let them rot upon the ground ft ink- 
 ijand ufelefs. 
 
 Befides, all the wit and Philofophy in the 
 Drld can never demonftrate, that the killing 
 ad flaughtering of a Beaft is any more then 
 teftrifcingof a bu(h where a birds Neft is^ 
 K % where 
 
ii8 An Antidote Lib. II 
 
 where you fray away the Bird, and then feiz 
 upon the empty Neft. So that if we colli 
 pierce to the utmoft Catajlrophe of things 
 all might prove but a Tragtck-CGmcdy^ 
 
 But as for thofe Rebels that have fled int 
 the Mountains and Defcrts^ they are to us a v( 
 ry pleafant fubjeifi: of natural Hiftory-,befides 
 we ferve our felves of them as much as is t 
 our purpofe. And they are not onely for orn; 
 ments of the Univerfe, but a continual Exei 
 cife of Mans Wit and Valour when he pleaC 
 to encounter. But to exped and wifhtb 
 there were nothing but fuchdull tAntei\\v^ 
 in the world, that will neither bite nor fcratcl 
 is 2S groundlefs and childifh, as to wii 
 there no choler in the body, not fire i 
 the univerfal compafs of Nature. i 
 
 I cannot infift upon the whole refult of th 
 war, nor muft forget how that generous An| 
 mal the Horfe^ had atlaft the wit to yield hin( 
 felf up, to h's own great advantage and our 
 And verily he is fo fitly made for us. that vi 
 might juftly claim a peculiar right in hii 
 above all other Creatures. When we obfen 
 his patient fervice he does us at the Plou^ 
 Cart, or under the Pack faddle^ his fpeed\}^Q\i\ 
 the high' way in matters of importance , i|| 
 docihlenefs and defire of ghrj and fratfe^ ati 
 confequently his notable a tchie vemen ts |[| 
 War, where be will fnap the Spears apieo 
 
 wii 
 
H A P.8. againfl Atheifme. 1 1 9 
 
 ith his teeth, and pull his Riders Enemy out 
 f the Saddle 5 and then that he might be able 
 ) perform all this labour with more eafe, that 
 5 hoofs are made fo fit for the Art of the 
 mith 5 and that round armature of Iron he 
 ats upon them ; it is a very hard thing not to 
 ^:knowledge5 that this fo congruous contri- 
 ance of things was really from a Prmiple of 
 'ifdom and Counjel. There is alfo another 
 onfideration of Animals and their ufefubefs^ 
 ,1 removing thofe Evils we are pefter'd with 
 y reafon of the abundance of fome other 
 artful Animals, fuch as are Mice and Rats^ 
 id the like 5 and to th*s end the C^ns very 
 rviceable. And there is in iht We fl- Indies 
 kdfi in the form of a Bear, which Cardan calls 
 rfpfs Formicarim , whofe very bufinefsit is 
 ) eat up all the Anis^vM(^ fome parts of that 
 luarterof the World are fometimcs excef* 
 t^ely plagued withal. 
 
 We might add alfo fundry Examples of 
 /ing creatures, that not onely bear a lingular 
 Dod afFe<aion to Mankind, but are alfo fierce 
 nemies to thofe that are very hurtful and 
 
 ruelto Man 5 and fuch are the Lizard^ an 
 nemy to the Serpent^ the Dolphin to the 
 
 ^'ocodile ; the Horfe to the Bear 5 the Elephant 
 
 1' the Dragon^ &C. but I lift not to infift upon 
 
 ' efe things. 
 
 K 3 A ?• 
 
120 Jn Antidote Lib.- 
 
 C H A p. IX. 
 
 jirgtiments of divine Providence^ fetched front 
 Pulchritude o/Animals,^^ alfo from the mantfl 
 0/ //;fi> Propagatvion. 
 
 1 Return now to what I propofed firft, tlj 
 Bcautj of living Creatures ^ which thougli 
 thecoarfe fpirited v^^i^^'z/ywill not take notidi 
 of, as reliflung' nothing but what is fub ervi 
 ent to his Tyranny or Luft 5 yet I think it ur t 
 denyable, but that there is comely Symmet) ^ 
 and Bedutifuhefs in fundry living Creature f 
 ztoXtXdkAQukixAProfortionof farts In all. Fc 1 
 neither are all men and women exquifitel f 
 handfome, indeed very few, that they that ai 1 
 may raife the greater admararion in the mine I 
 of Men, and quicken their natural abiliti^ f 
 to brave adventures either of Valor or Poerr) ; 
 Bur as for the brute Creatures, though fom 
 of them be of an hatefuUfped^zs the TW,tb 1 
 Swhe and the Rdt • yet thefe are but like dil 
 cords in Mufick , to make the fucceedinj 
 chord go off more pleafantly, as indeed moi 
 of thofe momentany inconveniences that th 
 life of Man ever and anon ncieets withal, the 
 but put a greater edge and vigour upon hi 
 Enjoyments. 
 
 But it is not bard to find yery many Creai 
 
 tures 
 
 " ' 1 
 
H A p . 9« ^g^i^ft ^theifim. iit 
 ures,that are either xp>W7* or <1<^a^ as the 
 Philofopher diftinguilhes, that are either very 
 things and bemtijul^ or at kzd elegant 
 and fretpy as moft of your B'rJs are. But 
 (ox Staulw. fsznd Majefiie^ what is compara- 
 ble to a Horfe ^ whether you look upon him 
 (ingle, with his Mane and his Tail waving in 
 the wind, and hearhioi courfing and neighing 
 in the paftures • or whether you fee him with 
 foiiie gallant Ueros on his back, performing 
 gracefully his ufeful poftures, and pradlifing 
 hi ; exploits of war ^ who can withhold from 
 concluding, that a providence brought thefe 
 two together, that are fitted fo well to each o- 
 ' ther, that they feem but one compleat Spcda- 
 cle of Niture which impofed upon the rude 
 people near T/^^^/y, and gave the occafionof 
 the fabulous Centaurs^ as if they had been 
 one living Creature made up of Horje and 
 
 That which I driveatisthis^ there being 
 that C^j^^j/Zw/y in the bodies of Animals^ as in 
 theOXj Grirj-houndmAStag-^ or that Maje- 
 flieztid Sutelinefs^ as in the Lj^n^ theH^rf?, 
 the £4^/^ and Cockr, or that grave Awfuhefs^ 
 as in your beft breed of Mafltves ; or Elegancy 
 and Preuinefs^ as in your lefler Degs^^nd moft 
 forts of Birds • all which are feveral Modes 
 of Beauty^ and Beauty being an intelledual 
 Qbjedj as Symmtry and Proportion is (which I 
 ' ' K 4 proved 
 
12 2 Jn Antidote 1 1 b.H. 
 
 proved fufficlently in what I fpake concerning 
 the beauty of Plariti ) that which naturally] 
 follows from all this is, that the Author on 
 Origind of thele Creatures^which are deeme^^j 
 kautfful^muA hirafelf be intelleSml^t having) 
 contrived fo grateful objeils to the Mind orj 
 Intellect of Man. \\ 
 After their Beaury, let us touch upon theirj 
 Birth or manner of Profagation. And herqj 
 I appeal to any man, whether the contrivance^|i 
 of 3/4/^ and Female in living Creatures , be j 
 not a genuine effeil of mfdom z,ndiCounfely^ 
 for it is notorioufly obvious that thefe arej 
 made one for the other, and both for the con- , 
 tinuationof the Sfecies.Fov though we (hould. 
 admit with Cardan and other Naturalifts 
 that the Earth at firft brought forth all manerJ, 
 ot Animals well as Plants, and that they j j 
 might befaftnedby theNavel to their com- | 
 mon Mother the Earth^as they are now to the 
 Fe?pAle in the Womb^ yet we fee flie is grpwn ; 
 fteril and barren, and her births of Animals,] 
 are now very inconfiderable. Wherefore what : 
 can it be but a Providence^ that whiles flie did; j 
 bear, (he fent out Male and Female ^ihzt when! ? 
 her own Prolifick vertue was wafted, yet flic 
 might be a dry- Nurfe, or an officious Grand-, j 
 mother to thouf^nds of generations AnA'| 
 I fay it is Providence^mx. Chance.not Neceptjy \ 
 for what i^ there imaginable in the parts of the 
 ' Mattel^ i 
 
C H A P.p. againjt Jtheifme. 123 
 Matter, that they fliould neceffarily fall into 
 the ftrudure of fo much as an Animal, much 
 lefs into fo careful a provifi^n of diffe- 
 rence of Sexes for their continual propaga- 
 tion ^ 
 
 Nor was it the frequent attempts of the 
 moved Matter that firft light on Animals^ 
 which perpetually were fuddenly extind for 
 want of the difference of Sexes, but after- 
 ward by ^W^^^ differenced their Sexes alfcr, 
 from whence their kinds have continued. For 
 what is perpetual, is not hy chance and the 
 ' births that now are by putrefadion fliew that 
 it is perpetual For the Earth ftill conftantly 
 1 brings forth Male and Female. 
 I Nor is it any thing to the purpofe to reply 
 (if you will make fo large a skip as to caft your 
 [ felf from the land into the water to dive for 
 ' Qbjeftions) that the Bele^ though it be {^oy 
 e hcLiuov^ an Animal fo ferfe5i 4s to havehlooi 
 I inity yet that it has no diftindionof Sexe : 
 
 I For if it hive not, there is good reafon for it. 
 It that creature arifing out of fuch kind of Mat- 
 i ter as will never fail generation. For there will 
 
 II be fuch like mud as will ferve this end fo long 
 i( as there be Rivers, and longer too, and Ri- 
 1 vers will not fail fo long as there is a Sea. 
 \i Wherefore this rather makes for difcrimina- 
 I live Providence that knew afore the nature 
 I andcourfe of allthings^ and made therefore 
 
12 4 An Antidote L i b.H 
 
 her contrivances accordingly, doing nothing 
 fupe fluoufly or in vain. 
 
 but in other Generations that are more ha- 
 zardous, though they be fometimes by putr0i[ 
 faftion, yet (he makes them Male and Female^ 
 as tis plain in Frogs and Mice, Nor are we 
 to be fcandalized at it, that there is fuch care* 
 ful provifion made for fuchconten- pc ble Fe^\ 
 mine as we conceive them : For this onely 
 comes out of pnde and ignorance ,or a haugh- 
 ty prefumption, that becaufe we are in- 
 couraged to believe that in fome fenfe all 
 thingsare made for Man, that therefore they 
 are not made at all for themfelves. But he, 
 that pronounces thus, is ignorant of the na-l 
 ture of God, and the knowledge of things. 
 For if a good man be merciful toh sbeaft^l 
 thenfurelyagood God is bountiful and be-^ 
 nign, and takes pleafure that allh s Creatures 
 enjoy themfelves that have life and fenfc, and 
 are capable of any enjoyment. So that the i 
 fwarms of 1 ttle Vermine^ and of Fljes^ and 
 innumerable fuch like diminutive Creatures, 
 tve fliould rather congratulate their coming! 
 into Being, then murmure fuUenly and fcorn-j 
 fully againft their Exiftence ^ for they find 
 nourifliment in the world, which would bd 
 loft if they were not, and arc again conveni^ 
 cnt nouriftiment themfelves to others thai^ 
 prey upon them • 1 
 
Chap. 9 . a^Mnfl Jtheifme. 1 2 5 
 
 But befidcs, life being individuated into 
 fuch infinite numbers that have their diftindk 
 fenfe and pleafure, and are fufficiently fitted 
 with contentments, thofe little Souls are in a 
 manner as much confiderable for the taking 
 off or carrying away to themfelves the over- 
 flowing ben gnity of thefirft Original of all 
 things, as the Ox t\\Q EUfhantoxWhale. For 
 it \%Jenfe^ not hulk^ that makes things capable 
 of enjoyments. 
 
 • Wherefore it was fit that there (hould be a 
 fafe provifion made for the propagation and 
 continuance of all the kinds living Crea- 
 tures, not onely of thofe that zrcgcoJ^ but o£ 
 ihofe alfothatwe raflily and inconfiderately 
 (fall evil- For they areat Icaft good to enjoy 
 themfelves, and to partake of the bounty of 
 their Creator. Bu: if they grow noyfome 
 and troublefom to us, we have both power 
 and right to ctirb them : For there is no quefti- 
 011 but we are more worth then they or any 
 of the brure Creatures. 
 
 But to return to the prefent point in hand 5 
 there are alfo other manifeft footfteps of Pro- 
 vidence which thQ Generation of living Crea- 
 tures Will difcover to us-, as for Example, the 
 manner of Procreation of Fijhes and Birds. 
 For there being that notable difference in Ani- 
 mals that fome of them are o^vipareus, others 
 Vivivaroffs^ that the 7* vnA^ (as Fhilo compre- 
 hends 
 
126 An Jntidote L i b.II. 
 
 hends them by that general term) that Fijhes 
 and Birds (hould be Oviparotu is a plain fign 
 of Counfel and Providence. For though it will 
 be granted that their Sfecies might continue 
 and fubfift, though they had been Fiviparous^ 
 yet it would have brought their Individuals to 
 very fmall numbers. 
 
 For as for Fifhes^ fince grafs and herbs are 
 no fruit of the Sea, it was neceflary that they 
 fhould feed one upon another, and therefore 
 that they (hould multiply in very great plenty^ 
 which they could not have done any thing 
 near to that fulnefs they now do, if they had 
 been Vivifarous as four- footed beafts are : bu t 
 being now oviparous ^ and the lefler kinds of 
 them fo many atfirft^ and fending forth fuch 
 infinite numbers of Spawn, their generations 
 arc neither extind: nor fcanted , but are as 
 plentiful as any Creatures on the Land. 
 
 And the reafon why Birds are Oviparous 
 and lay Eggs, but do not bring forth-their 
 yong alive, is becaufe there migh|:^e more 
 plenty of them alfo , and that ^leither the 
 Birds of prey, the l^erpent nor the Fowler 
 fliould ftraiten their generations too much. 
 For if they had been T/i/i/^^r^^, the burthen 
 of their womb, if they had brought forth any 
 competent number at a time, had been fo big 
 and heavy, that their wings would have foiled 
 ehcm^ atndfo everybody would have had the 
 
t H A P«9. ^^uirjjl Jtheifme, ii^j 
 
 mt to catch the Old one. Or if they brought 
 but one or two at atime, they would have 
 been troubled all the year long with feeding 
 their young, or bearing them in their womb : 
 befides there bad been a neceffity of too fre- 
 quent Venery, which had been very prejudi- 
 cial to their dry carcafes. It was very reafon- 
 able therefore that Birds ihould propagate by 
 UjingofEggs. 
 
 But this is not all the advantage we fliall 
 make of this confideration, I demand fur- 
 ther^What is it that makes the Bird to prepare 
 her Neft with that Artifice, to fit upon her 
 Eggs when flie has laid them, and to diftin- 
 guifli betwixt thcfe and her ufelefs Excre- 
 ment f Did Ihe learn it of her Mother be- 
 fore her < or rather does fhe not do fhe knows 
 not what, but yet what ought to be done by 
 the appointment of the moft exquifite know- 
 ledge that is ^ Wherefore fomething elfe 
 has knowledge for her, which is the Maker 
 and Contriver of all things, the Omnifcient 
 and Omnipotent God, 
 
 And though you may reply^that i\\tHatching 
 of their Eggs be necefiary, elfe their generati- 
 ons would ceafe-, yet I anfwer ^that al! the Gir- 
 cumftance & Curiofities of Brooding them are 
 not necefiary. For they might have made (hift 
 on the ground in the grafsjSc not made them- 
 felves fuch curious and fafe Nefts in Bufties and 
 
 Trees, 
 
128 
 
 An Jntidote 
 
 L I B fL 
 
 Trees. Befides^if all things were left to Chayice^ 
 itis far eafier to conceive that there fhould 
 have been nofqch things as Birds ^ then that 
 the blind Macter ftiould ever have (tumbled 
 on fuch lucky inftindis as they that feem but \ 
 barely ncceflary. 
 
 But youll object, that the O^rich lays Eggs 
 and hatches ihem nor, fo that thefe things 
 are rather by Chance then Provideme. But 
 this rather argues a more exquifite difcern- 
 ing FYovideme^ then is any Argumen t againft 
 it. For the heat of the ground (like thofe 
 Ovens in Bgjft Bhdoriis fpeaks of) whereon 
 (lie laysthenn, proves effeftual for the pro- 
 dudlion of her young.So Nature tycs not the 
 Feniak to this tedious fervice where it is need- 
 lefs and ufe]ers',asin Fipes alfo^who when they 
 hfv€-fpawn*d are difchargy of sny further 
 trouble-,, v^^hich is a moft manifeft difcovery 
 of a very ciinnus and watchful Eye of Provh 
 dcnc€^v\3c\\ fy ffers nothing to be done ineptly 
 and in vain. 
 
 I will only make one advantage more of 
 this Speculation of mt Birth of Animals^mA 
 then pafs on to what remains. It is obfervcd 
 by thofe that : re more S'tentive watchers of 
 the works ot Na urc, that tlicfc^tr^ isfr med 
 out of- fome homoge eal liquor or moyftiir^, 
 in which th' re i$ no variety of p.^rts of Mat^er^ 
 tobecoiiCiiveaintoDones andfleihj but, as 
 
G H A p. 9. aga'wjl Atheifme. 1 29 
 
 in an Egg for Example, about the third day 
 the Hen has fate on it, in that part where Na- 
 ture begins to fet upon her work of efforma- 
 tion, all is turned into a Cry ftalline liquid fub^ 
 ftance about her, as alfo federal J^feffs are 
 bred of little drops of Jew : So in all Gener/i^ 
 tions bcfides it is fuppofed by them, that Na-. 
 Eure does as it were wipe clean the Table-book 
 Grft , and then pourtray upon it what flie 
 pleafeth. And if this be her courfe to corrupt 
 the fubjeft Matter into as perfect Privation of 
 I Form as (he may, that is, to make it as homo- 
 , ^encalas (he can, but liquid and plyable to her 
 . Ast and Skill 5 it is to me very highly proba- 
 , ^le^if not neceifary^that there (hould be fome- 
 . :hing befides this fluid Matter , that muft 
 ^ :hange it , alter and guide it into that wife 
 ^ :ontrivance of parts that afterwards we 
 ; ind it. For how (hould the parts of th s 
 . iquid Matter ever come into this exquilite 
 , Fabrick of themfelves < And this may con- 
 ' 7mceany >^/^f//?thatthcrcisaSubftance be-^ 
 I ides coporeal Matter, wHch he is as loath to 
 J idmit of as that there is a God. 
 I For there being nothing elfe in Nature but 
 pubflantiaor Modus ^ this power of contriving 
 J he liquid Matter into fuch order and ihape as 
 t is^ being incorapetible to the liquid Matter 
 : fclf, it mufl: be the Modus of fome other 
 ubftance latitantin the fluid Matter^and really 
 
 diftin- 
 
130 An Antidote L i b III 
 
 diftinguiihable from ir^which is either thcSotfll 
 or fome feminalTorm or Archen^^^s the Chj\ 
 m(l calls it, and they are all alike indifferent tc 
 me at this time, I ayming here onely at a Sub- 
 fiance befides the Matter^ that thence the A. 
 theift may be the more eafily brought off to the 
 acknowledjgement of the exiftencc of 2LGod. \ 
 Nor can the force of this Argument be 
 eluded, by faying the Matter is touched and 
 infeded by the life of the Female , whiles flie 
 bore the or that her Phafffie getsdowa 
 iiuo her womb. 
 
 I^arwhat life(jtfhanfie has the Earth, whicti 
 as thejK^y, gendred at firft all Animals^ (oxm 
 ftill < z.m what fimilitude is there betwixt^ 
 andanox, or ^Wafp and an H^r/^', that 
 thofe Infers Ibould arife out of theputrefi'd 
 bodies of thefe Creatures < Ic is but fomf 
 rude and general congruity of vital preparati^ 
 on that fets this Arckus on work rather then" 
 another. As meer cMer engages the Phanfie i 
 to dream of ffering of Guns, and fighting of 
 Armies: figures the imagination in- 
 
 to the repreientation of fair Women , and 
 beautiful children: transforms her in- 
 
 to Water and Fifties 5 and the (Indowy Me- 
 lancely intangles her in coUudlation with old 1 
 Hags and Hobgoblins, and frights her witl^ 
 dead mens faces in the dark. But I have dweh 
 on this fubjed longer then I intended. 
 
 Chap, 
 
C H A p. 1 o. agdi^ijl Jtheifme. 1 3 i 
 
 I. . 
 
 C H A p. X. 
 
 The Frame©)- Fabrick of the Bodies of Animals 
 |. , fiainlj argue that there is a God. 
 
 ■\ Come now to tbelaft confiderarion of Ani- 
 mals, the outward Shape and Fabruk of their 
 bodies ^ which when I have lliew'd you that 
 hey might have been otherwife, and yet arc 
 nade according to the moft cxquifite pitch 
 )f Reafonthatthe witof Man can conceive 
 )f 5 it will naturally follow that they were 
 ; eally made by Wtfdom & Providcme^z^i con- 
 \ equently that there is a God. And I demand 
 ; irft in general concerning all thofe Creatures 
 hat have Ejes & jG^4rj,whether they might not 
 \ lave had only one Ejs & one Ear apiece-,and to 
 nake the Tuppofition more tolerable, had the 
 f iye on the one fide the head^Sc the Ear on the 
 f nher^pr the Ear on the Crown of the head 5 & 
 ; he Eye in the Forehead, for they might have 
 r ivedand fubfifted though they had been no 
 setter provided for then thus. But it is evi- 
 t lent that their having /ri?i? Eyes2LX\Amo Ears, 
 ^ o placed as they are, is more fafe , more 
 t ightlyjand more ufeful. Therefore that being 
 dade fo conftantly choice of, which our owii 
 leafon deenieth beft, we are to infer, th^t 
 Hat &oict proceeded from Reifin arid Cmnfek 
 h ■ ' Agaitt^ 
 
13^ 
 
 An Antidote 
 
 L I B.II 
 
 Again, I defire to know why there be nc 
 three footed Beafls^ (when I fpeak thus , I dc 
 not mean Monfters^ but a conftant Sfecies oi 
 kind of Animals) for fuch a Creature as thai 
 would make a limping fhift to live as well as 
 they that have /(?«r. Or why have notfomc 
 beafts more then four feet/uppofe fix^ and th| 
 two middlemoft (horter then thereft,hangin^ 
 like the two legs of a Man ahorfe-back by th< j 
 horfe- fides ^ For it is no harder a thing fdi 
 Nature to make fuch frames ot Bodies then 
 others that are more elegant and ufeful. Bui 
 the works of Nature being neither ufclefs nou, 
 inept, fhe muft either be wife her felf, or b^ 
 guided by fome higher principle of knmledgi 
 As that Man that does nothing fooliMy al| 
 the days of his life, is e ther wife himfelfi 
 
 And then again for the ormAtun of Beafts i 
 who taught them the ufe of their m^ons \ \ 
 The Zjf/^w will not kick with his Feet, tat fey 
 will ftrike fuch a ftroke with his T ajly that -^l 
 will break the back of his Encounterer witf , 
 it. The Morfe will not ufe his Tayl, unleii 
 againft the bufie flyes, but kicks with his j 
 with that force^that helays his Enemy on tb , 
 ground. The Bullmd i?4wknow the ufe ot i 
 their Horm as well as the myfe of bis Htf^j, 
 So the ^^^and Serpent know their SthgSy ancf 
 ihe j?^4rthe ufe of his ^aw. Which thingif 
 
 confults with them that are fo. 
 
 thej ! 
 
C H A p. I o, a^ainjl Atheijine. 133 
 
 they know meerly by natural inftind, as the 
 Male knows the ufe of the Female. For they 
 gather not this skill by obfervation and expe- 
 rience, but the frame of their nature carries 
 them to it, ss it is manifeft in young Lambs 
 chat wil btttt before they have horns. Therefore 
 t is fome higher Prrvidence that has made 
 them of this nature they are. And this is evi- 
 dent alfo in Birds that will flutter with their 
 kvings, when there is but a little Down upon 
 [hem, and they as yet utterly unufeful for fiy- 
 ng. And now I have fallen upon the men- 
 ion of this kind of Creature, let me make my 
 idvantage of that general ftrudlure obferva- 
 >le in them. The form of their Heads being 
 urrow and fharp^ that they may the better cut 
 he Ayr in their fwift flight, and the fpreading 
 )f their T ayls parallel to the Horizon for the 
 letter bearing up their Body for they might 
 lave been perpendicular as the Tayls of Fillies 
 n the water. Nor is it any thing that 
 he Owl has fo broad a face, for her flight was 
 lot to be fo fwift nor fo frequent. 
 
 And ^stovFifhes and the bladder of wind 
 ound in their Bodies, who can fay, it is con* 
 /eigh'd thitherby a ^/;4^i:^5 but ic is contrived 
 or their more eafie fwimming, as alfo the 
 nanner of their fins^ which confift of a num- 
 ber of griMy bones long and flender like pins 
 md needles, and a kind of a skin betwixt , 
 y La whieh 
 
134 AnJntidote . L i b.II. 
 
 which is for the more exadlnefs, and makes 
 them thin and flat like Oars. Which perfeifl 
 artifice and accuracy might have been omit- 
 ted , and yet they have made a(hift to move | 
 up and down in the w-iter. f 
 But I have fallen upon a fubjed that is ink 
 finite and inexhauftible^therefore that I be not 
 too tedious I will confine my felf to fome 
 few obfcrvations in ordinary ^^.jy?j and B^rdf^ 
 (that which is moft known and obvious, being 
 moft of all to our purpofe ) and then I (hall| 
 come to the contemplation of Man. ! 
 
 And Indeed what is more obvious and ordi^l 
 nary then a Mole^ and yet what morepalpa* 
 ble Argument of Providence then (he < Thej 
 members of her body are fo cxaAly fitted to! 
 her nature and manner of life: For her dwel;-| 
 ling being under ground where nothing is to 
 beieen. Nature has fo obfcurely fitted heil 
 with Eyes^ that Naturalifts can fcarce agrce| 
 whether (he have any fight at all or no. Buti 
 for amends, what (he is capable of for her desi 
 fence and warning of danger , (he has very! 
 eminently conferred upon her: for (be is ex-j 
 ceeding quick of hearing. And then htrflioM 
 Taylmd jhortLeg^^ but broad Fore feet armri 
 ed vjith/fharp Clms^ we (ee by the event ti^l 
 what purpofe they are, (lie fo fwiftly workinjn'' 
 her fel f under ground^and making her way fc j 
 fad in the Earthy as they that behold it cannot i 
 
 bni 
 
 i 
 
C H A p , I o. a^ainjl yftheifme. 1 3 5 
 
 but admire it Her Leggs therefore are ihort, 
 that (lie need dig no more then will fervc 
 the meer tlucknelsof her Body. And her 
 . Fore feet are broad, that flie may fcoup away 
 much Earth at a time. And little or no 7ayl 
 . ibe has , becaufe (lie courfes it not on the 
 . ground lik : the Rat or ^doufe^o{whok kindred 
 : (he is, but lives under the Earth, and is fain to 
 dig herfelfa dwelling there: And (be making 
 her way through fo thick an Element, which 
 [ will not yield eafily, as the Ayr or the Water, 
 it had been dangerous to have drawn fo long 
 a train behind her ; for her Enemy rnighc fall 
 i, upon her Reer, and fetch her out before (he 
 , hadcom^pleated, or had got full pofleflion of 
 her works. 
 
 Cardm is fo much taken with thiscontem- 
 I plation, that though I find him often ftagger- 
 ; ing, yet here he does very fully and firmly 
 : profefs that the contrivance of all things is 
 from w'lfdom and Cour^fel: his words are fo 
 I generous and (ignificant, that I hold them 
 worth the tranfcrib'ng. Falamefiigitur^ Na- 
 turAmincun^is follicttAmmirum in modumfu- 
 ijfe^ r?ec obiter fid ex fe^tentia omnia pr^vidijjfe^ 
 hominefque qmhas hoc beneficium Deus largitus 
 e[l^ ut Caufam rermn priwam in'veniant, par^ 
 ticipes ef[e tllitis prtmA Natura^ neque alterius 
 efe generis Naturam qua hdC con/Htuit, abi/lo- 
 rum mehte^ qui cmjam eorumcur itafi^afini 
 L 3 plenl 
 
136. An Antidote Lib.II. 
 
 fUne a^cquiptmrunt. Thus forcibly has the|; 
 due contemplation of Nature carried him be-^ 
 yond Nature and himfelf , and made hidii 
 write like a Man rap'd into a Divine Ex« 
 ftafic. 
 
 But there are as manifeft foot-ftepsof di- 
 vine Providence in other Creatures as in the 
 Mole. As for Example, the Hare^ who((3 
 temper and frame of body are plainly fitted, 
 onpurpofe for her condition. || 
 
 For why is fhe made jfo full of Fear and| 
 Vtgilamy^ ever rearing up and liftning whileSj 
 file is feeding < and why is (he fo exceeding 
 frvift of foot ^and has her Eyes fo frominentyZm 
 placed fo that flie can fee better behind hef| 
 then before < but that her flight is her onel^i 
 fafety, and it was needful for her perpetuallyj 
 to eye her purfuing enemie^ againft whom (hcj 
 durft never ftandatthe Bay, having nothing 
 but her long fof t limber Bars to defend her . 
 Wherefore he that made the Hare made th^ 
 P^^^alfo, and guarded her with thefe Propei*^j 
 tie's from her eager foe, that (he might not be' 
 too eafie a booty for him, and fo never be ablM 
 to fave her felf, or afford the Spectator anv|| 
 confiderable piftime. And that the Harm 
 might not always get away from the Grej-\ 
 hound^ fee how e^cquifitely his fliape is fitted 
 for theCourf^: For thenarrownefsandflen- 
 ^erfiefs of hispartsare made for fpeedj and 
 
 that 
 
Chap. 10. a^ainjl Athifrm. 137 
 
 :hat feeming impertinent long A^pndix of 
 his body, his Tail, is made for more nimble 
 turning. 
 
 There are other Jmmals alfo whofe particu- 
 lar fabrick of Body does manifeftly appear the 
 
 ' EfFe6l of Froviderjce & CeunfeL though Natu- 
 
 ^] ralifts cannot agree whether it be in the behalf 
 of the heaft thus framed^or of man.hmi fuch is 
 
 ^ :hat Creature,which though it be Exotick,yet 
 s ordinarily known by the name of a Camel i 
 E^or why are thofe hunches on his back, but 
 :har they maybe in ftead of a Pack-faMe to 
 
 ; eceive the burthen And why has he four 
 
 ^ mees and all his Legs bending //^n? W/,like the 
 bur-feet of other beads, and a Prmherancj 
 
 iinderhis ^m/ to lean on, but that being a 
 all Creature he might with eafe kmel 
 
 ' !own , and fo might the more gainly be 
 oaden < 
 
 ^ But Cardan will by no means have this 
 ' hedefignof Nature, but that thisframeof 
 he Camels body is thus made for his own con- 
 enience: For he being a Creature that lives 
 nd feeks his food in wafteand drydeferts, 
 hofe Bunches he would have Receptacles of 
 edundant Mciflure , Jfrom whence the reft 
 f his body is to be fupply'd in a hard and 
 edious time of drought, and that his legs be- 
 ig very long, he ought to have kneesht\yLnd 
 nd a kmb beneath, to reft his weary limbs m 
 
 L 4 the 
 
[An Antidote 
 
 the wildernefs, by fittiog or kneeling in thae 
 pofture hedoe$, for he could not fo conve- 
 niently lie along, asthe Horfe, or AfSjOr o- 
 ther Creature* But I ftiould not determine 
 this to either alone, but take in bothCaufes, 
 and acknowledge therein a richer dcfign of 
 frovidence, that by this Frame and Artifice 
 has graiifi'd both the Camel zndhis Majier^ 
 
 The f articular Frames of the Bodies 0/ Fowls or 
 Birds, fal fable figns of Bhine Providence. 
 
 \/\T^ pafs on now to the confidcration oi 
 
 ^ ^ Fowls or Birds : where omitting thej 
 more general Properties of having two' 
 Ventricles, and picking up ftones to conveigh | 
 them mco their kcond Ventricle^the Gizzern, ! 
 (which provifion and inftinft is a fupply foi 
 the wane of teethjas alfo their having no Papi 
 as Beafls have^ their young ones being nouriih- 
 ed fo long in the Shell, that they are prefently 
 fit to be fed by the mouthes of the old ones 
 (which Obfervations plainly fignifie^thatNa- 
 turedoes nothing ineptly and fooliflily, anc 
 jhat therefore there is a Providence) I ftial 
 
 Cm A XI. 
 
 conten 
 
'C H A p. I I. againfl Jthe'fme. 1 3 9 
 
 content my felf in taking notice onely of feme 
 few kinds of this Creature that tamiliarly 
 come into our fightjfuch as the Cock , the Duck, 
 the Stvarj^ and the like. I demand therefore 
 concerning the Cock^ why he h:xs Spurs at all, 
 or having them, how they come tobefofit- 
 ingly placed. For he might have had none, or 
 foraifplaced that they had been utterly ufe- 
 lefs, and fo his courage *and pleafure in fight- 
 ing had been to no purpofe. Nor are his 
 Comb znd his Wattles in vain, for they are an 
 OrnamerithQCominghis Mai tial Spirit, yea an 
 Armature too, for the tugging of thofe often 
 excufes the more ufefal parts of his head from 
 harm. Thus fittingly does Nature gratifie all 
 Creatures with accommodations futable to 
 their temper, and nothing is in vain. Nor 
 r are we to cavil at the red pugger d attire of 
 the Tur key ^^nd the long Bxcrejcency that hangs 
 down over his Bill, when he (wells with pride 
 and anger-, for it may be a Receptacle for his 
 heated blood, that has fuch free recourfe to 
 : his head, or he may pleafe himfelf in it as the 
 rude Indians, whofc Jewels hang dangling at 
 t tiieirNofes. Andif thebirdbepleafur'd,we 
 are not to be difpleafed^ being always mind- 
 ful that Creatures are made to enjoy them- 
 felves, as wdlas tofcrveus, and it is a grofs 
 piece of Ignorance and Rufticity to think 0- 
 therwife. 
 
 Now 
 
140 Jn Anttdote L i B.Il 
 
 Naw for J'H^^;?/, and Bucks, and fuch like 
 Birds of the Water ^ it is obvious to take no- 
 tice how well they are fitted for that manner 
 of life. For thofe that fwim, their Feet are 
 framed for it like a pair of Oars, their Claws 
 being conne^ed with a pretty broad Mena* 
 branc, and their Necks are long that they 
 may dive deep enough into the water. As alt 
 fothe Neck of the Hern and fuchlike Fowl 
 who live of Fifties, and are fain to frequent 
 their Element, who walk on long ftilts alfo 
 like the people tbit dwell in the Marfties but 
 their Claws have no fuch Membranes , fe 
 they had been bu^ hindrance to thofe kind of 
 birds that onely wade in the water and do not 
 fwim. It is alfo obfervable how Nature has 
 fitted other Birds of Preyy who fpy their booty 
 from aloft in the Air, and fee beft at that di-^ ' 
 ftance, fcarcefeeatallnear at hand. So they 
 are both the Archer and (haft, taking aim afar 
 ©ff, and then (hooting themfelves diredlly up* ' 
 on the defired Mark , they feife upon the prey 
 having hit it. The works of Vrevideme zxt 
 infinite, I will clofe all with the defcription of 
 that (trange bird of Paradife^ for the ftrange* 
 aefs has made it notorious. 
 
 There is a Bird that falls down out of the 
 Air dead, and is found fometimes in the ^dos 
 luccolUmds^ that has no Feet at all no more 
 then an ordinary Fifli. The bignefs of hef 
 
 Body 
 
3h AP . 1 1 . a^injl Meifme. 141 
 
 5ody and Bill, as likewife the form of them,is 
 nuch what as a Swallows; but thefpreading 
 }ut of her Wings and Tail^has no lefs compafs 
 •ben an Eagles. She lives and breeds in the 
 , comes not near the Earth but for her 
 Durial, forthelargenefs and lightnefs of her 
 Wing$ and Tail fuftain her without laffitude. 
 find the laying of her Eggs and brooding of 
 ber young is upon the back of the Male^which 
 is made hollow, as alfo the breaft of the Fe* 
 , nale for the more eafie incubation. Whethei* 
 I lie livemeerlyof the dew of Heaven or of 
 / Fives and fuch like Infeds^ I leave to others 
 j :o'difpute ; but Cardan profeffes he faw the 
 I Bird no lefs then thrice, and dcfcribes it ac- 
 5 :ordingly. Nor does Scaliger cavil with any 
 I :hing but the bignefs of the Wings and little- 
 . nefs of the Body , which he undertakes to 
 ^ corredfromoneof his own which was fent 
 jihim by Orvefanm from fd'va. Now that 
 . fuch contrivances as thefe Ihould be without 
 „ divine Pt evidence^ is as improbable to me as 
 ji that the Coffer Ming with the Greek infcripti*- 
 on upon it found about the Neck of an 
 overgrown Tike^ (hould be the cfTediof un* 
 knowing Natiire, not the Anifice and Skill 
 of Man. 
 
 Ctt A 1». 
 
142 Antidote L i b.IL 
 
 Chap, XII. 
 
 "^f ft Avoidable Arguments for divine Providence 
 taken from the accurate Strudure of Mans Bo- 
 dy, from the Paffions of his Mind , and ficnefs 
 of the whole Man to be a^i Inhabiter of the 
 Univcrfc. 
 
 "D Ut we needed not to have rambled fo far 
 ^ out into the works of Nature^to feek out 
 Arguments to prove a God. we being fo plen- 
 tifully furnifli'd with that at home which we 
 took the pains to feek for abroad. For there 
 can be no more ample teftimony of a God and 
 Providence then the frame and flruHure of[ 
 our own Bodies. The admirable Artifice\ 
 whereof G/ilen^ though a mear Naturalift, was| 
 fo taken with, that he could not but adjudgej 
 thehonour of ahyraa to the wife Creator of| 
 it. The contrivance of the whole and everyj 
 particular is fo evident an argument of exqul- 
 fite skill in the Maker, that if I fliould purfiie 
 all that fuits to my purpofe^ it would amount 
 to an intire Volume. I ftiall therefore onely| 
 hint at fome few things, leaving the reft to be 
 fupply'd by Anatomifts. And I think there 
 is no man that has any skill in that Art, but 
 willconfefs the more diligently and accurate- 
 ly the frame of our ^ody is examined, it is 
 
H A 1 2^ agdhijl Atheifme, 1 4 5 
 
 Ibund the more exquifitely conformable to 
 )ur Reafon, Judgement, and Defire. So that 
 bppofingthe fame matter that our bodies are 
 nade of, if it had been in our own power to 
 lave made our felves, we (hould have fram'd 
 )ur Mves no otherwife then we are. To in- 
 lanceinfomc particular. As in our Ejes^ 
 '\\^ number^ xhtfituation^ the fabrickoi them 
 s fuch that we can excogitate nothing to be 
 idded thereto, or to be altered either for th^cir 
 Hautjy fafety Qt ^fefulnefs, But as for their 
 Beautj I will leave it rather to the delicate wit 
 ■ md pen of Poets and amorous perfons, then 
 ; i^enture upon fo tender and nice a fubjcd: with 
 my feverer ftyle ^ I will onely note how fafely 
 Ithey are garded^ ^nA ply framed out for the 
 ' ufe they are intended. The Brevp and the Nofe 
 1^ faves them from harder ftrokes : but fuch a 
 ? curious part as the Byehdn^ necelTarily lyable 
 1 to mifchieffromfmaller matters, the/trtf/?rof 
 I the Forehead is fenced off by thofe two 
 I wreaths of hair which we call tht Eje-hrem t 
 ! and the Eye- lids are fortifi'd with little ftiff 
 ' hri flies as with Paltfadoes , againft the affault 
 I of Flyes and Gnats, and fucti like bold Ani- 
 malcula. Befides the upper lid prefcntly claps 
 down and is as good a fence, as a PortcuUis 
 aga nft the importunity of the Enemy:Wbich 
 is done alfo every night,whether there be any 
 prcfent affault orno J as if Nature kepcgarri- 
 
 fon 
 
 I 
 
144 Mtidote L i b 11 
 
 fon in this Acropolis of Mans body the HeA 
 and look'd that fuch laws ftioald be dulyob 
 ferv'd, as were moft for his fafety. 
 
 And now for the Ufeof the EyewYiich i 
 sight^ ic is evident that this Organ is fo cxquil 
 fitely framed for that purpofe, that not th( 
 leaft curiofity can be added. For firft thi 
 Humour and Tumcles arc purely Tranj^arent, 
 to let in light and colours unf oul'd and unfo 
 piiifticated by any inward tindure. And thei 
 again the parts of the Eye are made ConveM\ 
 that there might be adiredion of manyrafil 
 coming from one point of the Objed untcl 
 one point anfwerable in the bottom of thi 
 Bye to which purpofe the Crjfia/Ihe Humam 
 fe of great moment, and without which thi] 
 fight would be very obfcure and weak. Third- 
 ly the T unica U<vea has a Mufculous power^ anc j 
 can dilate and contrad that round holein i(l| 
 which is called the Pupil of the Eye, for the? 
 better moderating the tranfmiffion of light J 
 Fourthly theihfideof thcUvea is Hacked iikm 
 the walK of a Tennis- court, that the rays fafcli 
 ilng upontkit Metma^ maynot^ by being rdl 
 bounded rhe^nce upon the Uvea^ be returnew 
 from the Uvea upon the ReHm again, for fuefc n 
 a repercuffion would make the fight more cofljl 
 fufed. Fifthly the Tumca Arachnoides^ whiffll 
 invellops the CryfiaSme Humour^ by vertue oil 
 ks Procerus CMiam can thruft forward or dra\^ f 
 
 bad 
 
C H A p . 1 againfi Athelfme. 145 
 
 back that precious ufeful part of the Eye, as 
 the nearnefs or diftance of the Objecft liiall re^ 
 quire. Sixthly and laftly the Tuma Reti^ais 
 white, for the better and more true reception 
 of the fpecies of things, (as they ordinarily call 
 thcm)as a white paper is fitteft to receive ttiofe 
 Images into a dark room. If the wit of Man 
 had been to contrive this Org4n for bimfelf, 
 what could he have poffibly excogitated more 
 accurate < Therefore to think that meet Mo- 
 tion of the Matter, or any other blind Caufe 
 :ould have hit fo punftually (for Creatures 
 might have fubfiftcd without this accurate 
 provifion ) is to. be either mad or fot* 
 ,:i(h. 
 
 And the Eye is already fo ferfe6t^ that I be- 
 lieve the Reafon of Man would have eafily 
 refted here, and admird at it^^ own contri* 
 ^ance: for he being able to move his whole 
 \ lead upward and downward and on every 
 . ide, might have unawares thought himfelf 
 1 hfficiently well provided for. But Nature 
 1 las added ii/z^y^-Zei alfoto the £jfei,that no Per- 
 f edion might be wanting 5 For we have oft 
 f. )Ccafion to m$ve our Eyet^ our Head being 
 mmoved , as in reading and viewing more 
 particularly any Objeafet before us : and that 
 his may be done with more cafe and accuracy, 
 he has furnifli'd that Organ with no lefs then 
 ix feveral Mufiks. And indeed this framing 
 
An Antidote L i bJU 
 
 of Mufcles not only in the Eye but in the whole 
 Body is admirable For is it not a wonder that 
 even all our flefli fhould be fo handfomely 
 contrived into diftind pieces, whofe Rife and 
 Infertions fhould be with fuch advantage that 
 they do ferve to move fome part of the Body 
 or other and that the parts of our Body arc 
 not moved only fo conveniently as wili fcrvfij 
 us to walk and fubfift by, but that they ar^i 
 able to move every way imaginable that will 
 advantage us !f For we can fling our X^^i andj 
 -r^rw upwards and downwards, backwards,, 
 forwards and round^as they that fpin,or wbuldl 
 fpread a Mole-hill with their feet. TofaynOj 
 thing of Reffiratm , the conftridlion of rhii 
 Diaphragm for the keeping down the Guti 
 and fo enlarging the Thorax that the Lurjgi\ 
 may have play, and the alfiftance of the in: 
 ward Intercolial Muscles in deep Sufpiration% 
 when we take more large gulps of Air ecj 
 cool our heart overcharged with Love or Sofej 
 row. Nor ofthe curious fabrick of the LarpM 
 fo well fitted with mufcles for the modulate 
 on of the Voyce, tunable Sfeechy and deliciour^ 
 Singing* You may iidd to thefe the notable 
 contrivance of the Htart^ its two VentricUi 
 and its many ValvuU^ fo fram'd and fituated 
 as is moft fit for the reception and tranfmiflior 
 of the blood , which comes about througl 
 the H^4r^, and is fent thence away warm tc 
 
 •comfort 
 
 i 
 
C A P 12. a^ iifip. Jtheifme. i 47 
 
 comfoi t and iherifli the red of the Body . For 
 ivhich purpjie alio the Valvule in thtFeiris 
 ire made. 
 
 But I will nirher infiPc upon furh things as 
 ireeafie and iatel '^'b!e cv^ea t^. IJiots, who 
 f they cnii but tell the jcjnts of cheir Hands 
 n k'iow v\t nit of their Te::th^ they may eafi- 
 y difcover ic was Counfd^ ml Chance, that 
 
 I -reared them. For why have we three -fojnts 
 n our Legs and Arm^ as alGj in our Fingcrs^hut. 
 
 . hat it was much better then having but mo or 
 "our? r nd why are our fore-tstth llrxrf hk^ 
 hccfels tociic^ bmommvard-Tee hiroadto 
 liad, but that this is more exqiiificc then 
 av.ng them a/I fharp or all broad^ or the/f.T<^- 
 ^eth broad and the other Jlarp ? But we might 
 avemadea hard fliifcto have I ved though in 
 
 , 'latworfer condition. Again, why arc the 
 
 , ye;h fo luckily />/4,;^Jj0r rather why are there 
 otT ^ah/m other borjes as well as mthtjaw 
 ???es ? for they might have been as capable 
 ; thefe. But the reafon is, Nothing is done 
 3oh(li]yno inviin, thatis^ there is a divine 
 rovideyice that orders all things c Agam, to 
 y n tiling of the inward curiofity of the Ear^ 
 I'hy is chat outward frame oHt, but that it is 
 jrtainly known, that it is for the bettering of 
 arHear'ng^ 
 
 I might add to thefe, that Nature has made 
 le hind'fnofl farts of our body which w^ fit 
 
148 An Antidote L i b.II 
 
 upon moftflefhy, as providing for ourEaft 
 and making us a natural Cuihion, as well aj 
 for inftruments of Motion for our Thighs anc 
 Legs, She has made the hinder- fart of thf. 
 Head more ftrong^as being otherwife unfenc c 
 againft falls and other cafualties. She ha? 
 made the Back-hone of feveral Veriehrdi^ as be- 
 ing more fit to bend, more tough and lefs ir 
 danger of breaking then if they were all one 
 intire bone withouc thofe griftly Jundures, 
 She has ftrengthned our Fingers and Tots witli 
 Nails y whereas (lie might have fent out that 
 fubftance at the end of the firftandfecond 
 joynt, which hadnotbeen fohandfome noi 
 ufeful, nay rather fomewhat troublefome anc 
 hurtful And laftly fhe has made all the Bonei 
 devoid of ^mfe^ becaufe they were to bear the 
 weight of themfelves and of the whole Body. 
 And therefore if they had had ^enfe^ our lift 
 had been painful continually and dolon 
 rous. 
 
 And what (he has done for ^ flie has done 
 proportionably in the contrivance of all othe^ 
 Cremres . fo that it is manifefl: that a divine 
 Providence ftrikcs through all things. 
 
 And therefore things being contrived witb 
 fuch exquifite Curiofity as if the moft watchfulj \ 
 wifdom imaginable did attend them, to fay 
 they are thus framed without the afliftanceol 
 fome Principle that has piijdminit^ and that 
 
C H A p. I 2 . a^ainjl Atheijme. 1 4 9 
 
 bey come topafsfrom Chance otiomQ other 
 )Iind unknowing Original ^ is fullenly and 
 lumoroufly o affert athing, becaufe we will 
 ffert it, and under pretence of avoiding Su- 
 erftitiOn, to fall into that which is the onely 
 lin^ that makes Superftition it felf hateful 
 r ridiculous, that is, a wilful and grouni lefs 
 dheringtoconceitSj without any fupport of 
 .eafon. 
 
 And now I have confidered the fitnefs of 
 le p ^rtsof Mans Body for the good of the 
 hole, let me but confider briefly the fitnefs 
 •f the P^//^;?^ of his Mind, whether proper^ 
 r common to him with the reft of Animals, as 
 io the fitnefs of the whole Mm as he is part of 
 X Univerfe, and then I iliall conclude. 
 And it is manifeft that Apger does fo adluate 
 :l e Spirits and heightens the Courage of men 
 : d beafts, that it makes them with more eafe 
 leak through the difficulties they encounter. 
 .^ar alfo is for the avoiding of danger, and 
 j^pe is a pleafant premeditation of enjoy- 
 lent^as when a Dog expeds til his Mafter has 
 eme picking of ihebone. But there isiiei- 
 Isr Hope, nor Fear^ not Bate^ nor any pecu- 
 Ir Paffionor laftind in Brutes that is in vain^ 
 liy (hould we then think that Nature fliould 
 ■fcarry more in then in any other Crea- 
 te, or fliould be fo careful in theFabrick 
 J our^^j^'j y^^^^ forgetful or unlucky 
 ■ M ^ in 
 
1 50 J?i Jniicbte L I B.II. 
 
 in the framing of the fccultiesof our Souls l 
 that that Fear that is fo peculiarly natural tc 
 uSj t'^z. the fear of d Deity, (liouid be in vain 
 and chat pleafanr Hope and Heavenly Joyso 
 the mind which man is naturally capable ofl 
 v;ith the earneft direction of his Spirit to| 
 
 . wards God, (houid have no real Objed in tb 
 v/orlc < And fo Religious affecftion which Nal 
 ture h: s fo plainly implanted in the Soul 0 
 Man fhou'd be to no ufe, but either to mak 
 him ridiculous or miferable; When as wj 
 find no Pafion or Affel^iion in Brutes eithcj 
 common or peculiar but what is for their gooj 
 and welfare. ^ \ 
 
 For it is not for nothing that the B^re is i 
 fearful of the Bog^ and the Skap of the Wolf 
 ^nd if there be either Tear or Enmi'j in fotr! 
 Creatures for which we cannot eaiiiydifcei a 
 any reafon in refpedt of themfelves, yet v^i \\ 
 may well allow of aas reafonable in regard;<i ir 
 us, and to be to good purpofe* But I thiri i 
 it is manifeft that S^jr^fathj and Anti^Ath ti 
 Love 2nd Emnty^ Aver(ation^ Fear , and t| Ui 
 like^that they are notable whetters and quici En 
 nersof the Spiricof life in all Animals, ar! on 
 that their being obnoxious to dangers and e| id 
 counters daes more clofely knit together tlb 
 vital Powers, and makes them more fenfibj fje 
 
 • relilli tbcir prefect (atety. and they are mc 
 pleakd with an Eicape then if they had ne\| k 
 
 ir 
 
] H A p. I 2 . ^^ctinjl jftheifrne^ i 5 i 
 
 let wicn any Danger. Their greedy afTauIts 
 fo one upon another while there is hpeoi 
 [idory highly gratifies them both. And if 
 aebe conquer 'd and flain, the Conqueror 
 ijoys a frelh improvement of thepleafure of 
 Te, the Iriurnph over his Tnemy. Which 
 lings ieem to me to be contriv'd even in the 
 ?half of thefe Creatures themfelves, that 
 leir vital lieat and moyfture may not always 
 lely (imber in one fluggifh tenour^but fome- 
 mes boyl up higher and ieethe over, the fire 
 Hife being more then ordinurily kindled up- 
 i foir^e emergent occafion. 
 But it is without Controverfie that thefe 
 iculiar Pafior^s of Animals mmy of them 
 e iifeful to Men^ fas that of the Lizards en- 
 lity ?gainft .\\tSerfent) all of them highly 
 fatifie his contemplative faculty, fome feem 
 iipurpofe contriv'd to make his Wordiip 
 lerry For what could Nature intend elfe in 
 at Antipathy betwixt the Afe and Snajl^ 
 lat tliat Beaft that feems fo boldlv to claim 
 bdred of Man from the refemblance of his 
 ^tward fliape, fliould have fo little Wit or 
 ourageas to run away from a Smyl^ctnd very 
 efullyand frightfully to look back, as being 
 raid Ihe would follow him as Erafmu^ more 
 rgely and pleafandy tells the whole ftory 
 But that Nature fliould implmt in Man 
 cha ftrong propenfion to Religion \ which 
 
 : ■ • * M 3 is 
 
1^ 2 An Antidote Lib.IL 
 
 IS the Reverence of a Deity ^ there being neithei 
 G(fd nor A^gel nor Spirit in the world, is fud , 
 a Slur committed by her as there can be in ml 
 \vife excogitated any Excufe. For if there 
 were a higher ^/'^(T/^i of things to laugh at u 
 as we do at the Ape^ it might feem more tole 
 rable. Buttherecanbenoend neither ludil 
 croBS norfedousof this Religious property ii 
 Man J unlefs there befomething of an highe 
 Nature thenhinrifelf in the world. Wherci 
 fore Religion being convenient to no otiie ] 
 Sfecies ot things befides Man, it ought to b 
 convenient at leaft for himfelf : But fuppofinj, 
 there were no God^ih^tt can be nothing worf 
 for Man then Religim. 
 
 For whether we look at the External BffeB} 
 thereof^ fuch as are bloody Majfacres^ the di 
 fimbancemd fuhverjion of Commonweals ., King,^^ 
 Jms and Empires^ raoft falvage Tortures dl 
 particular perfons, the exitrpatingm^difp^p^ 
 jefsionoi whole Nations^ as it hathhnpnedi 
 America^ where the remorfelefs Spaniards i 
 pretence of being educated in abetter Relig\ 
 on then the Americans^ vilified the poor iV/j 
 tives fo much , that they made nothing 
 knocking them on t'head meerly to feed th^ 
 dogs with them, with many fuch unheard 
 cruelties. Or whether we confiderthe gre 
 afflidion that that (c^vere Governefs of the lif 
 pf Man brings upon thofe Souls flie feifes on b 
 
 affright 
 
C H A p. I 2. againfl Atheifme. i % 3 
 
 • ifFrighting honours ofCon^cknce^ by puzzeling 
 and befooling them in the free ufe of cheir 
 {on^ and putting a bar ro more large fearches 
 into the pleafing knowledge of Nature^ by anxi- 
 ous cdres and difquieting /^^n concerning 
 their y?^/^ in the ///^ by curbing xkitvix 
 
 n their natural and kindly in\ojments of the 
 Irfe prefent^ and making ^/^^^r all th^ pleafures 
 md contentments of it, by fome checks of 
 Confcience and fufpicions that they do fome- 
 hing now that they may rue eternally here- 
 ifter Befides thofe ineffable Agonies of 
 Tiind that they undergo that are more gcnc- 
 ouHy Religious^ and contend after the parti- 
 :ipation of the divine Nature , they being 
 villing, though with unfpeakable pain^tobe 
 orn from themfelves to become one with 
 hat Univerfal Spirit that ought to have the 
 guidance of all things, and by an unfatiable 
 [efire after that juft and decorous temper of 
 nind (whereby all Arrogancy (hould utterly 
 ieafe in us.and that which is due to God, that 
 ?, all that we have or can do, fliould be !ive- 
 y and fenfibly attributed to him, and we fully 
 nd heartily acknowledge our felves to benc- 
 hing, tha^ is, be as little elated, or no more 
 elidithe glory and praifcof Men then if we 
 lad done nothing or were not at all in being ) 
 io plunge themfelves into fuch damps & dead- 
 efs of Spirit^ that to be buried quick were lefs 
 M 4 torture 
 
154 Antidote L i bJI. 
 
 torture by far^ then fuch dark privations of all i s 
 the ]oys oilife, then fuch fad and heart-finking 
 Mortijicatms: I fay,\^ heth::r we confider thefe 
 inward fangs oi t\\t Soul, orthc" external out-^:, 
 caufed by Fjljgion (and Religious pre-^ 
 tenfe will animate men to the committing 
 fuch violences, as bare Reafon and the fingle 
 paffionsof the Mind unback'd wirhthe fury 
 of Superftition will never venture upon) it is 
 manifeft that if there w^ere no God^no Spirit ^no 
 Life to come^ it were far better that there were 
 no fuch RcUgioiis frofenfions in Mankind, as we i 
 fee univerfdly there is. 
 
 For ihe fear of the Civil Magiftrate, the| 
 convenience of mutual ayd and fupport, and 
 the natural fcourge and plague of difeafesi 
 would contain men in fuch bounds of Juftice, : 
 Humanity and Temperance, as w^ould make ^ 
 tiiem more clearly and undifturbedly happy,! 
 then they are now capable of being,from any 
 ^cy.mi^'i^Q ReUgion does to either publiquqi 
 State or private perfon, fuppofing there wercj 
 no God, 
 
 WhereK)re this Edigious Ajjecticn which! 
 Nature has implanted, and as ftrorgly root-| 
 ed m Mzn as the fear of death or the love of| 
 women, would be the rr oft enormous flip or ! 
 t|ungleihecouJd ccm.mic fo that OiewouMi 
 fo lhamefully fail in thelaft Ad", in this con^l 
 pivapce of the riature of Man^that in (lead of 
 
 Fiaudit^ 
 
C H A p. 1 2 , ^j^'^inft Alheifme. 155 
 
 I Pianette fl;e would deferve to be hilled off 
 die Stage, 
 
 But (he having done all things clfe fo wife- 
 let us rather fufpecl our own ignorance 
 
 !:hen reproach her, and expeft that which is 
 lUowed in well approved Comedies , G&os; 
 s^Jtz? fj^n^ocvTis^ for nothing can unlofe this knot 
 jui'd Dctij', And then we acknowledging 
 M: n to dwell as it wcrrc in the borders of the 
 fpiritualand material world (for hQisutrhff 
 yic mundi ncxiis, as Scdiger traly calls liirn) 
 ive fliall not w'ooder that there is fuch tugging 
 ind pulhngthis way and that way, upward 
 and downward, and fuch broken diforderof 
 ilungs thofe that dwell m the confint s of two 
 
 ! Kiagdonis^being moft fubjed todifqnict and 
 confufion. And hitherto ot the Pafsionsoi 
 
 i the mind of Man, as well as thofe that tye 
 him down to ihe Body , as thofe that lift him 
 
 \ up towards Coi, Now briefly of the whole 
 
 ^ddn as he is fart of the Univerje. 
 
 i| It is true, if we had not been herein the 
 
 Jkyorld, we could not then have miffed our 
 ftdves^ but now we find our felves in being 
 and able to examine the reafonablenefs of 
 things.we cannot but conclude that our Crea- 
 tion was 4n A6i of very exquifite Reafon and 
 Comfel. For there being fo many notable 
 Objeds in tlie world, to entertain fuch facul- 
 ties as Reafon & inquifitive Admiration^there 
 
 ought 
 
1 5 5 Jn Antidote L i b.H 
 
 ought to be fuch a member of this vifibic 
 Creation aa Man, that thofe things might not 
 be in vain: And if Man were out of the 
 world, who were thee left to view the face q{ 
 Beaven^ to wonder at the tranfciirfion of 
 Comets^ to calculate Tables for the Merw^^ot 
 the Playlets and Fix d Stars, and to take their 
 Heights and Dijlances with Mathematical In- 
 ftruments, to invent convenient Cycles tor the 
 computation of time, and confider the fevcral 
 forms of Tears ^ to take notice of the Vire^li^ 
 ons^ Stations and Refedations of thofe Erratick 
 lights, and from thence m oft convincingly to 
 inform himfelf of that pleafant and true Para- 
 dox of the Annual Motion of the Barth^to view 
 the afperities of the Moon through a Dioptrick-^ 
 glafs^ and venture at the Proportion of her 
 by their fhadows, to behold the beauty 
 oit\iQ Rain-how, the Halo^ Parelii znd other 
 Meteors, to fearch out the caufcs of the Fl^tx 
 and Rejlux of the sea^ and the hidden vertue of 
 the Magnet^ to inquire into the ufefulnefs of 
 plants^ and to obferve the varieiy of thewif- 
 dom of the firft Caufe in framing their bo- 
 dies^and giving fundry obfervable inftinds to 
 Fifhes^ Birds md Beafts ? And laftly as there 
 arc particular Priefts amongft Men, fo the 1 
 whole SfecicsoiMandkind being indued with | 
 Reafon and a power of finding out God, there 
 is yet one Angular end more difcoyerable of 
 
 hi$ 
 
Ch a p . I 2 . a^MriJl Jtheifme. i 5 7 
 
 his Creation, ^viz. chat he may beaPw/?in 
 this magnificent of the Univerfe, and 
 fend up prayers and praifes to the great Crea- 
 tor of things in behalf of the reft of the 
 Creatures . Thus we fee all filled up and fit- 
 |ted without any defcd or ufelefs fuperfluity. 
 I W^^crcfore the whole Creation in general 
 ^and everj fart thereof being fo ordered as if 
 the moft exquifite Reafon and Knowledge 
 had contrived them, it is as natural to con- 
 clude that all this is the work of a wife God^ as 
 at the firft fight to acknowledge thatthofein- 
 fcribed Urns and Cojns digg'd out of the Earth 
 were not the ProGU<as of unknowing Nature, 
 but the Artifice of Man. 
 
 Chap* 
 
Jn Antidote 
 
 L I B.III. 
 
 3^7^ x*H sT^'V • .J^ jP^*^ • S?^ iTH^ iP^'l. v*^*. f V, v'^^'T. 
 
 Chap. L 
 
 "That^ good men not a!wdjs faring he[l in this 
 mrld^ the great examples of Divine Venge- 
 ance upon wicked and blafpemous Pcrfons are 
 not fo convincing to the obftinate Acheift. 
 The irreligious Jeers and Sacrileges of Dio- 
 nyfius of Syraciife* That there have been 
 true Miracles in the w§rld as well as falfe-^ and 
 what are the heji and fafefl ways to dtfiinguifh 
 them, that we may not be imposed upon by 
 Biftorj. 
 
 Icherto I have infifted upon fuch 
 Arguments for the proving of the 
 Bxiflence of God^ as were taken 
 from the ordinary and known Phe- 
 nomena of Nature 5 For fuch is the Hiftory 
 of Plants^ Animals Man, I (hallronie 
 now to fuch effeds difcovered in the World 
 as are nor deemed natural^ but extraordinary 
 and miraculous, I do not mean unexprded 
 difcover.csof Murthers, a confpicuous Ven- 
 geance upo'^^ proud and blafphemous Perfons, 
 Xwx as Nicanor^ Antiochus ^ Herod and the 
 
 ike; 
 
C H A pI I . agdwjl Jtheifme. i 5 9 
 
 like, of which all Hiftories , as wd! Sacred as 
 Profone, are very full^ and all which tend to 
 the imprefltng of chis divine Precept, in the 
 Poet, upon the minds oi Men, 
 
 Vffcite ^ujlitiam momtid'r^on temnereDivos. 
 
 For though thefe Examples cannot but move 
 indifferent men to an acknowledgment of di- 
 vine Prcvidence^ and a fuperior rower above 
 and different from the Matter ; yet I having 
 now to do with the obftinate and refradory 
 Atheifl^ who, becaufe himfelf a known con- 
 temner of the Deity he finds tobefafc and 
 v/ell at eafe^ will fhuffle all thefe things off by 
 nsking fuch a Queftion as /)^did, to whom the 
 Prieft of Neftune ft-ewed the many Donaru 
 hung up in his Temple by his Votaries faved 
 from (liip'Wrack^and therefore vaunted much 
 of the Power of that God of the Sea 5 But 
 what is become of allthofe^ (liith he, that not' 
 j TO It branding their 'vows have heeri hj} ? So I 
 fay, the Athet^ to evade the force of this \r- 
 gument will whifper within himfelf^ But how 
 ! rnAYi'j poudhU('phmom y^thcijiicalmcn^ lik. my 
 felf^ haveefcapedj aj^dthofe tkdt have been ac- 
 counted good hdve djed nntimelj deaih ? 
 
 Such as ^jOf and Socrates^ the Prophets^ 
 Jpojiles znd Martyrs^ with iuadvy other w^;fe 
 and good men in all Ages and Places, who 
 
 yet 
 
i6o AnJntiihte L i b Of 
 
 ; i 
 
 yet l;$eing not fo well aware of the ill condiii | 
 on ind reftinefs of thi;^ wicked World, o] 
 which they have truly profeft themfelves nc 
 Citizens, but Strangers, have fuffered the 
 greateftmirchiefsrh t can happen to humane i 
 Nature, by their inaocent meaning and inter- j 
 medling in Mkiu Republican, It having ufualiy I 
 been more fafe, craftily and cautioufly to un- 
 dermine the hono jr of God , then plainly! 
 and honeftly to feek the good and welfare of 
 Men^ 
 
 Nay outragious affront< done on purpofe to 
 Religion, will the '^^/^^^/? farther reply, have 
 not oaely paft applauded by the World, but 
 unpunifh'd by divine Juftice : /is is notorious 
 in that Sacrilegious Wit.D/V;^;)?/^ of Syracufi), 
 who fpoiling Jupiter oljwfim of his coftly 
 Robe very ftiiff and ponderous with Gold , 
 added this Apologetical jeer to his Sacrilege, 
 that this golden Veftment was too he ivy for 
 the Summer, and too cold for the Winter^ 
 but one of wool would fit both Seafons. 
 
 SoztEpidaurushe commanded he golden 
 Beard of ^fculapm to be cut off and carried 
 away, alle'Jging th t i=: was very unfit that 
 the SonOi >uI J wear a Beard when as his Far 
 ther /^^ 'iv-^r^ nooe. i 
 
 That aho v<^ s r-ot inferiour to any of his 
 Sacrilegious jcfts, when tak ng away the 
 golden Cups and Crowns held forth by ihf 
 
 hand 
 
C H A p. I- againjl Athelfme. 1 6 1 
 
 hands of the Images of the Gods, he cxcufed 
 himfelf, faying , that he received but what 
 they of their own accord gave him ; adding 
 that it were a very grofs piece of fooliflinefs, 
 when as we pray to the Gods for all good 
 . things, not to take them when they fo free- 
 y offer them with their own hands. 
 
 Thefe and other fuch like irreligious Pranks 
 jid this D/^;^^/?/^ play, who notwithftanding 
 , r^ired no worfe then the moft demure and in- 
 locent^dyng noother death then what ufually 
 . )ther Mv^rtals do : as if in thofe Ages there 
 J lad been as great a lack of ^^it^ as there wa§ 
 , lerein England once of Latin^ and that he 
 J| ifc ped a more fevere Sentence by the benefit 
 \ )f his Clergy. But others think that he was 
 viy'd home and pimifli'd in his Son that fuc-- 
 1 ecded him. But that^will the Atheijl reply^ 
 g| s but to whip the abfem, as Jyiftotle wittily, 
 p| aid to him that rold him that fuch an one did 
 inmercifully traduce him behind his back. 
 I Wherefore I hold it more convenient to 
 ^m\t fuch Arguments as may intangleus in 
 Ljch endlefs Altercations, and to bring onely 
 tiofe that cannot he refolved into any Natural 
 iujesj or be phanfied to come by Chance^ but 
 re fo MiraculoHs^ that they do imply the pre- 
 I ^nce of forne free fubtile underftanding 
 fTence diftincS from the brute Matter, and 
 rdinary power of Nature. 
 
 . And 
 
'i Sz AaAnndote L i b IILji 
 
 A nd thefe Mirdculom efKr^-fls, as there is no^i 
 tiling more cogent if they could be believed \ 
 fo there is nothing^more hard to the Athcifi tc 
 believe then they are. For Rdigtomjis having' 
 for pious purpofes, as they pretend forged iej 
 many fali^ miracles toguil and Ipoil the cre^ 
 culous people, they have thereby vvit.i the 
 Aihct(i taken awiiy all belief of thofe which 
 a^etrue. And the childifli and fuperftiiious; 
 fear of sprits in MclajichoUck perfons , whoj 
 create range Moafters to themfeives and ters 
 ifole ^7'/?^ri/i^w in the dark, hath aifo helped 
 them With a farther evafion, and to impute all 
 Sftctrcs and ftrange Af^anncns to meer Me^ 
 Uncholj and difturbed Fa^^fte. But Xami there|| 
 fliOuld be fo univerfai a fame and fe ir of that,^ 
 which never was^ nor is, nor can be ever id \ 
 the worldj is to me the greatcft Miracle of 
 all. 
 
 For if there had not been at fome time or! i 
 Qthtt true Miracles (as indeed there ought td 
 bcjif the faculties of Man,who foeafily liftens 
 to and allows of fuch things, be notinvain;)| ii 
 it is very improbable that Prieft^ and cunrangi": 
 D^iuders of the people would have e '/er been| 
 ablefo eafily toimpofe upon rbrn ny theil 
 fdlik As the Alchjmii would never go abouti 
 to fophifljcate 'Ut^ls^ -nd then pet them of! 
 for true Goldmd Silver, bur th^t iris acknowi 
 kdged that chers is fucb athiiig as/w Gok^ 
 
 am 
 
C H A p , I . ^gMnjl Atheifjiie. 1 6 5 
 
 an J Stiver in the world. In like manner there- 
 fore as there is an indcvour of deluding the 
 people with falfs Miracles^ fo ir is a fign there 
 tiave been^and may be thofe that are true. 
 
 But you'l fay there is a To^hjlone whereby 
 ^ve may difcern the tmihof Metals^ but that 
 :here is nothing whereby we may difcover the 
 :iuth of Miracles recorded every where in 
 Hiftory. But I anfwer there island it is this. 
 
 Firft , if wh^it is recorded was avouched 
 >y fuch perfons who had m end nor intereft in 
 ivouching fuch things. 
 
 Seconaly, if there were many Eye-mt^effes 
 )f the fame Matter. 
 Thirdly and bftly, if thefe things which are 
 
 . bftrange and miraculous leave any Jenfible 
 
 . fec7 behind them. 
 
 Though I will not acknowledge that ail 
 hofe ftories are /^//c' that want thefe Gonditi- 
 )nSj yet I dare affirm that it is meer humour 
 ,nd fullennefsin a man to rejed the of 
 hofc that have them 5 For it is 10 believe no- 
 hing but whit he feeth himfelf: From whence 
 c will follow that he is to read riothing of 
 iiftory,forthere is neither pleafure nor any 
 
 ' ifefulnefs of it, if it deferve no belief. 
 
 N Cuak 
 
i54 Antidote L i bJO 
 
 Chap. IL 
 
 , The Moving of a Sieve hy a Chdrm, Coskino- 
 fliany. A Magical care of m Uorfe. Tk 
 Charming of Serpents, A ftrange Example oj 
 ene Death-ftrucken as foe walked the Streets. A 
 fiory of a fadden wind that had like to throwi 
 down the Gallows at the hangingof two fVitches 
 
 A Nd now that I have premifed thus mud 
 •^^^ I will briefly recite fome few of thofi 
 many miraculous p^lfages we meet with if 
 Writers, beginning firft with hare anci 
 fmfle effeSs of Spirits^ as I will aforchand ad 
 venture to pronounte them, and then after 
 wards we (hall come to the Jfparitions o 
 5/?/>/?xthemfelves. 
 
 A nd of thofe hare effe^s we will not care t< 
 name what may feem llighteft firft. Bodim 
 relates how himfelf and feveral others at Pan 
 faw a young man with a Charm in Frencl 
 move a Sieve up and down. And that ordi 
 nary way of Dhnnacion wh'ch they call Cesh 
 nomancy or finding \^'ho ftole or fpoiled this o 
 that thing, by the Sie^veaTxA Shears, Pictorm 
 Vigi^Unm proieiTeth he made ufe of thrice, ani 
 k was with fuccefs, 
 
 A friend of mine told me this ftory concern 
 ing CharmSj that himfelf had an Hor[e^ whic 
 
 ^ \ 
 
U M A p . 2 . a^cdnjl Atheljme. i ^ 5 
 
 f he had flood found, had been of a good 
 ^alue. His fervants carried him to feveral 
 ^arriers^but none of them had the skill to cure 
 lim. At laft unknown to their Matter, they 
 sd him to a Farrier, thatbad itftiouldfeem, 
 3me tricks more then ordinary, and dealt in 
 :^harms, or Spells, and fuch like Ceremo- 
 ies; in vertue of thefe he made the Horfc 
 )und. 
 
 The Owner of him after he had obfcrv'd 
 ow well his Horfe was, asked his fervants, 
 ow they got him cured^ whence underfland- 
 | :ig the whole matter, and obferving alfo that 
 iiat there was an i?. branded on his buttock, 
 '^hich he conceited flood for Satan^ chid his 
 irvants very roughly , as having done that 
 ^^hich was unwarrantable and impious. Upon 
 lisprofeflion of his diflike of thefa<a, the 
 
 orfe forthwith fell as ill as ever he was ^ 
 1 fo much that for his unferviceablenefs he 
 'as fain to be turned up loofe in thepafture. 
 ^ata kinfmanof the Owners coming to his 
 Imfe, and after chancing to fee the Horfe in 
 te Grounds, took the advantage of a low 
 I ice for fo fair a gelding, and bought him* 
 ^'tie Horfe had no fooner changed his Mafter, 
 iiit prefently changed his plight of body al- 
 i and became as found as ever. 
 
 Charming alfo of Serpents is above the 
 I'Wes of Nature. And Wierm tells us this 
 N ^ ftory 
 
i66 An Antidote Lib. III.} 
 
 fiory of a Charmer at Sahzhrg^ that when ifti 
 thefighcof the people he had cBarmed all the 
 Serpents into a ditch and killed th^^in, at Jaft . 
 there came one huge oiie farHgger then th.e 
 leftj that leapt upon hira^ and winded about 
 his wafte like a girdle, and pulled him into the 
 ditch, and fo killed the Charmer himfelf iil 
 the conclufion, ^ , 
 
 That alfol will adventure toreferto the 
 effeds of Spirits which I heard lately from on< 
 M" Dark of Weflminflcr concerning her owi' 
 BusbarJ^who being in the flower of his Agej 
 well in health and very chearfulj going oul ^ 
 of his houfe in the morning with an intent t(|, 
 return t^^ dinner^was, as he walked the flreets " 
 fenfiblyftruck upon the thigh iby aninyifibji >' 
 hand , ( for he could fee no man near hin ' 
 to ftrike him.) He returned home indeed a 
 bout dinner-time, but could eat nothingjOnll ' 
 iy he complain'd of the fad Accident that be ]? 
 fell him , and grew forthwith fo mortall ' 
 fick, that he dyed within three days, Ahe 
 he was dead there was found upon the plac ' 
 where he was ftruck, the perfed figure of 
 mans hand, the four fingers palm and thuml || 
 black and funk into the fleih, as if one (haultf^ 
 clap his hand upon a lump of dow. r P 
 And hitherto there is nothing related whi#'< 
 will not abide the exadeft tryal and be cle^ T 
 cd from all fufpicion of. either Fraud If 
 
 MeUi i 
 
C H A p . 2 . a^ainjl yftheif?ne. 1 6 7 
 
 Afdamholj, Buc I fliall propound things 
 ,raore ftrange, and yet as tree from that fufpi- 
 cion as the former. 
 
 And to fay nothing of winds fold to Mer- 
 chants by Lafla'/?ders^mA the danger of lofing 
 the Third knot {mxich. was veiy frequent as 
 oLit4s affirms before thofe parts of the. world 
 i\'ere converted to ChriJUarMj) I fliall con- 
 tent my felf for the prefcnt with a true ftory 
 »vhich I heard from an eye- witnefs concerning 
 ihefe preternatural Winds. ^iCdmbridgem 
 :hc reign of Qiiecn Elizdeth there was two 
 Witches to be executed,the Mcther and Daugh- 
 cr. ThQ Mcther when fhe was called upon to 
 *( pent and forfake the Dw/, *flie faid, there 
 .vasnoreafon forthat, for he had been faith- 
 ■ul to her thefe threcrfcore years^and iTie would 
 )e fo to him fo long as flie lived 9 and thus (lie 
 iied in thisobftinacy. But (he hanging thus 
 ipon the Gallows, her D^//^/?^^?- being of a 
 •ontrary minde renounced the £)m7 was very 
 larneft in prayer and penitence 5 which^ by 
 he effed:, the people conceived the Devil to 
 ake very heinoufly. For there came fuch a 
 udden blaft of wind (when as all was calm 
 )efore) that it dravethe Mothers body againft 
 he ladder fo violently, that it had like to have 
 )verturn'd it,and (hook the Gallows with fuch 
 orce, that they were fain to hold the pofts for 
 ear of all being flung down to the ground. 
 
 N 3 C H A ?8 
 
1 6 8 An Jntidote LibIIL 
 
 c H A p. 1 1 1. 
 
 ThM Winds a»fd Tempefis are raifed upon meer Ce 
 rcmonies or forms of y»ords , prov d ify fundr\ 
 JExamples. Margaret War ine dlfcharg*d upon m 
 Oaks Thunder "Clap, Amantius and Rota 
 rius caji headlong out of a Cioad upon a hoiife toy 
 The Witch of Conftance feen by the Shepherds t 
 ride through the aire. 
 
 \/\T^^^^^ ^^^^ induftrious Advocate c 
 ^ ^ Witches recites feveral Ceremonies tha 
 they ufc for the railing of T empejls, and dot' 
 acknowledge that Tempefts do follow the pei 
 formance of thofe Ceremonies^ but that the 
 had come to pafs nevcrchelefs without them 
 which the Devil forefeeing , excites the dc 
 luded Women to ufe thofe Magick Rites^ th 
 they may be the better perfwaded of hi 
 power. But whether there be any caufal cod i 
 nexion betwixt thofe Ceremonies and the en 
 faingTempeJls I will not curioufly decide. Be 
 that the connexion of them is fnpernatural \ 
 plain at firft fight. For what is capng ofFlinh 
 Stones hehin^ their hacks toward the Wefl^ c : 
 flinging a li^e Sand in the Air^ or fir iking 
 River mtha Broom, and fo fpr inkling the Wi 
 cf it toward Heaven , the ftirring of Urine ' 
 Water with their finger in a Hole in thegroum 
 or boyUng of Hogs Bribes in 4 Fot ? What ai 
 
 the 
 
C H A p , 3 • agatnjl Atheifme. 1 6 9 
 ihefefoolenes available of themfelves to ga- 
 ther Clouds and cover tbe Air with Darknefs^ 
 and then to make the ground fmoak with peals 
 : Df Hail and Rain^ and to make the Air terri- 
 ble with frequent Lightnings and Thunder i 
 Certainly nothing at all. Therefore the en- 
 iiing of thefe Temfefts after fucb like C^r^- 
 I mnies muft be either from the previfion of 
 :he Devil (as pvitf^s would have it) who fet 
 :he Witches on work, orclfe from the power 
 / )f the Devil which he hath in his Kingdom of 
 he Air. And it feems ftrange to me thac 
 I Vierm (hould doubt this power , when he 
 \ ;ives him a greater For what is the tranfport- 
 fOg of vapours or driving them together, to 
 [ he carrying of Men and Cartel in the Air (of 
 khichheisa confident Affcrterj unlefsitre- 
 uire krger Devils or greater numbers ? And 
 [ tiac there are fufficient numbers of fuch Spirits 
 /ill feem to any body as credible , as that 
 ' nere are any at all. But now for the truth of 
 ; bis, that certain Words or Ceremonies do feem 
 t leaft to caufe an alteration in the Air^ and to 
 iife Tempefts, Remigia^ writes that he had 
 : witneflTed to him by the free confellion of 
 ear two hundred men that he examined : 
 Vhere he adds a ftory or two in which there 
 eing neither FrAud^ nor MeUncbolj to be fu- 
 )eded3 I thinkthem worth the mentioning, 
 ihe one is of a H'itch^ who to fatisfie the 
 N 4 curiofity 
 
I/O Jn Antidote L i b JUi 
 
 curiofity of them that had power topimiOi 
 ber, wasftc free that (he might give a proof of 
 that powerfheprofefled (he hdd to xVikTem^ 
 fefis. She therefore being kt go, prefemly 
 betakes her felf to a place thick fet with Treesy 
 fcrapes a l^ole w th her hmds^flls it with urinel} 
 and (f irs H ah it (o long, that (he caufed at laft I 
 a thick dark r/(?Ji^i charged with Thunder ar^d 
 Lightmngyto i\xt terror and affrightnient of 
 the beholders. Bat (he bade them be of good) ! 
 courage, for Hie would coinmand the Cloud j 
 todilcharge upon what pbce they would ap-l i 
 point her, which flie made good in the fight! 
 of the Speftators. | ; 
 
 The other Story is of a jmng Girle, who to] j 
 pleafure her Father complaining of a drought,! < 
 by the guidance and help of that ill Mafterl i 
 her Mother had devoted and confecratcd; i 
 her unto, rais'd a Cloudy and water'd her Fa-j j 
 thers's ground onely, all the reft continuingif 
 diy as before. ^ 1 
 
 Let us adde to thefe that of Cuinus andji t 
 Margaret Warim. W hi i e f his- Cuintis was buy | 
 fie at his Hay-m>king, there arofe fuddenly i 
 great T hundtr and Lightmng. which made him 
 run homeward, and forfekehis work, for h( 
 fm fix ods hard by him overturned from the 
 very Roots ^ and a feventh alfo lliatter d anc 
 tornapieces: he was bm toiofe hishat, am, 
 leave hisfo.k or rak^ for hafte-, which wai 
 ■ ' noi 
 
C; H A F . 3 • againjl Jtheifme. 171 
 lotfo faft but another crack overtakes him 
 md rattles about his ears • upon which Thun- 
 ier clap^he prefently cfpied this Margaret Wa^ 
 nnt a reputed Witch upon the top of an Oak, 
 i\'honi he began to chide. She defired his 
 fecitcv, and Ihe would promife that never any 
 injury or harm fnould come to him from het 
 at any time. 
 
 This Ctiinui depofed upon Oath befo:e the 
 Magiftrate, and Margaret Warim acknowled- 
 ged the truth of if, without any force done 
 unto her^fevcral times before her death, and 
 at her death. [See Remigius Bsmonoldtr. lib* 
 I.e. 29.3 Remtgius conceives Ihe was difchar- 
 ged upon the top of the Oak at that laft thun- 
 der^ clap^ and there hung amongft the boughs 5 
 which he is induced to be!ieve from two Sto- 
 ries he tells afterwards. The one is of a em" 
 fejl of 7 hunger and Lightnings that the Herdf- 
 men tending their Cartel on the brow of the 
 Hill Aim an in the field of were frigh- 
 
 ted with , who running into the Woods for 
 (hclter fudder.ly, faw two countreymen on the 
 top of the Trees, which were next then), fo 
 dirty^and in fuch a pickle^and fo out of breath, 
 as if they had been dragg'd up and down 
 through thorns and miry places ; but whert 
 they had well eyed them j-they were gone in a 
 tnomenr out of their fight they kne^y not how 
 nor whither. Thefe herdfmen talked of the 
 
 bufinefSj 
 
17^ An Antidote L i b.III 
 
 bufine/s, but the certainty of it came out noi 
 long after. For the free confeffions of thofij 
 two men they then faw, being fo exadUyl 
 agreeing with what the Herdfmen hadrela- ' 
 ted 5 made the whole matter clear and un- 1 
 doubted. I 
 The other Story is of the fame perfonsjl 
 known afterward by their names, viz., Aman^s 
 tius and his partner Rot arm ^ who having cour-? 
 fed it aloft again in the Aire, and being caft 
 headlong out of a Cloud uponanhoufe, the i 
 later of them being but a Novice and unex^i 
 periencedin thofe fupernatural exploits, wasjl 
 muchaftonilh'd and afraid at the ftrangencfsof j 
 the matter, but Amantlm being ufed to thofe i 
 feats from bis youth, his Parents having de- j 
 voted hin) from his childhood to the Devtl^ 
 roade bu^ a fport of it, and laughing at his 
 friend called him Fool for his fear, and bad^ 
 him be of good courage 5 for their Matter, i 
 in whofe ][)ower they were, would fafely carry 
 tlicm through greater dangers then thofe. And | 
 no fooner had he laid thefe words, but a whkU j 
 took them, and fet them both fafe upon i 
 the ground; but the houfe they were carrie4 | 
 fromfo (hook, as if it would have been over* I 
 turn'd from the very foundations. This, both 
 thofe men examined apart, confefTed in the | 
 fame words, not varying their ftory at all 5 
 whofe confeffions exadly agreed in all circum- 1 
 
 ftances I 
 
Chap. 4* a^mjl Aheif ne. 173 
 
 [lances with what was obferved by the Coun- 
 :rey people concerning the tinne and the man- 
 ler of the T empefl and (baking of the houfe. 
 
 I will onely adde one Relation more of this 
 lature, and that is of a Witch of Cmftancey 
 who being vex'd that all her Neighbors in the 
 i Village where fhe lived were invited to the 
 ' Wedding, and fo were drinking and dancing 
 and making merry, and fhe folitary and neg- 
 i le<2€d,gottheZ)m7totranfport her through 
 f the Aire, in the middeft of day, to a Hill hard 
 by the Village: where flie digging ah&lemA 
 ! ^uttingUrineintoit^ rais'd a great Tempejl of 
 t ffail^ and direded it fo, that it fell onely up* 
 ' on the Village, and pelted them that were dan^ 
 cing with that violence, that they were forc'd 
 , to leave off' their fport. When (he had done 
 ! her exploit (he returned to the Village, and 
 : being fpied was fufpeded to have raifed the 
 I Tew/'^'/?, which the Shepherds in the field that 
 faw her riding in the Aire knew well before, 
 who bringing in their witnefs againft her, (he 
 confefs*d the fad. I might be infinite in fuch 
 Narrations, but I will moderate my fclf. 
 
 C H A f * 
 
174 "^'^ Jntidote L i b . IIL 
 
 Chap. IV. 
 
 Sf^pernaturail EfeBs obferv'd in them that are '^z^ 
 witch'd and PofTefs'd. The famom Story 
 Magdalena Crucia. 
 
 \/\T^ will now pafs to thofe fupermtural 
 ^ ^ ^^^j which are cbferved in theni that 
 zrc temiuh'd otpo{fefi£ And fuch are^ J^^r^- 
 teUing things to corneal ellingwhiit fuchand jtich 
 ferfons (peak or do as tx^Stly as if they were 
 by them, when the party piffejsd is at one end 
 of the town and fitting in a houfe within 
 doors, iind thofe parties that aft and confer 
 together are without at the other end of the 
 town 5 to be able to fee fome and not others • to 
 play at Cards with one certain perfon, and 
 not to difcern any body elfe at the table be- 
 fides him-, to adt, and talk, and go up and 
 down, and tell what will become of thingS| 
 and what happens in thofe fitts of pofjefsiony 
 and then fo foon as the poflelTed or bewitched 
 party is out of them, to remember nothing at 
 all, but to enquire concerning the welfare of j 
 thofe whofe faces they fecmed to look uponj 
 but juft before, when they were in their pts^ 
 All which can be no fymptomes nor figns of 
 any thing elfe but the Devil got into the body 
 of a man, and holding all the operations of i 
 
 hir' 
 
I, H A pr4. againjl Atheifme. 175 
 
 lis Soul, and then ading^'and fpeaking, and 
 porting as he pleafes, in the miferable Tene- 
 nent be hathcrouded himfelf into^making ufc 
 )f the Organs of the body at his own plea- 
 ure, for the performing of fuch pranks and 
 ■eats as are far above the capacity, ftrength or 
 igility of the party thus bervitched or poj[e([ed. 
 
 All thefe things are fully made good by 
 long and tedious obfervations recorded in the 
 difconjerj of the Witches of JVarhois in Hunting- 
 to/ifhire^ Anno 1 5 94. The memory whereof is 
 (till kept frefh by an Anniverfary Sermon 
 preach'd at Huntington by fome of the Fellows 
 of ^lueens ColUdge in Cambridge, 
 
 There is alfo lately come forth a Narration 
 • how one Mrs. Muf hawps children were hand- 
 led in Cumberland , which is very like this of 
 
 iMr. Jhrockmonons children of pf^arbois. 
 That which is generally obfcrved in them 
 •'both is this, That in xh^ir fitts they areas if 
 they had no Soul at all in their Bodies, and 
 that whatfoever operations of fenfe, reafonor 
 motion there feems to be in them, it is not any 
 thingatall to them, but is wholly that ftran- 
 gcrs that hath got into them. For fo foon as 
 their ftts are over, they are as if they had been 
 in fo profound a fleep, that they did not fo 
 much as dream, and fo remember nothing at 
 all of what they either faid, ordid, or where 
 they had been as is manifeft by an infinite 
 
 nurabc 
 
17^ An Jntihte L i b Illj 
 
 number of examples in the forenamed rela 
 tions. Of the truth of which paffagcs here 21 
 home we being very well afcertain'd^ we maj 
 with the more conHdence venture upon what 
 is recorded concerning others abroad. As for' 
 example 5 The pofiTeffion of the Religiom Virk 
 gins in the Monaftery of Werts^ others in ffep 
 jmont^ others alfo not far from Xant€s^ and in| 
 other places, where there were Eye-witneflW 
 enough to take notice, how ftrangely they 
 were bandled^being flung up from the ground' 
 higher then a mans head, and falling down' 
 again without harm , fwarming upon Trees as^ 
 nimbly as Gats,and hanging upon the boughs,' 
 having their flefh torn off trom their bodies' 
 without any vifiblehand or inftrument, and' 
 many other mad pranks which is not fo fit to' 
 name3 but they that have a minde may read at' 
 krge in Wkrm. 
 
 I would pafs now to other effeSis of Witch- 
 frafiy as the conveying of knives ^balls cfhair^ 
 and mils into the bodies of them that are be- 
 mttkd'^ but that the mention of ih^kNuns 
 put me in tninH e of that famous ftory in Wm 
 THs of Magdakm Cruet a. fir ft a Nun^znd thea 
 an Abiafefje of a Nunnery in Corduba in Sfdn'. 
 Thofe things whica were miraculous in hcf 
 were thefe That (he could tell almoft at any 
 diftance how the affairs of the world went, 
 whatconfultations or tranfatflions there were 
 
 in 
 
tH A p . 5 • againfl Athelfme. 1 7 7 
 all the Nations of Chriftcndome, from 
 vhence (he got to h«rfelf the reputation of a 
 /ery Holy mman and a great Frofhetefj'e. But 
 )ther things <;:^me to pafs by her or for her 
 ake, nolcfsftraageand miraculous; as that 
 . It the celebi|ating of the holy Eucharift^ the 
 : ^rieft fliou^ alwayes want one of his roufld 
 Wafers, which was fecretly conveyed to Mag-- 
 lalen by the aapiiniftration of Angels, as was 
 , uppofed 5 and fhe receiving of it into her 
 nouth ate it, in the view of the people, to 
 , heir great aftonifhment and high reverence of 
 ; he Saint. At the elevation of the Hoft Mag- 
 W^/? being nearer hand, but yet a wall be- 
 r wixt, that the wall was conceived to open, 
 I nd to exhibite Magdalen to the view of them 
 i n the Chappel, and that thus (he partaked of 
 , he confecrated bread. When this Ahbate([e 
 ame into the Chappel her felf upon fome 
 , pecial day, that flie would fet off the folem- 
 lity of the day by fome notable and cenfpi- 
 uous Miracle : For Ihe would fometimes be 
 ifted up above the ground three or four cu- 
 its high ; other fometimes bearing the Image 
 f Chriftinherarms, weeping favourly^ ftie 
 7ould make her hair to increafe to that length 
 nd largenefs, that it would come to her heels, 
 nd cover her all over and the Image of Ghrift 
 1 her armes , which anon notwithftanding 
 /ould fhrinkup again to its ufual fize 5 with 
 
 a many 
 
178 An Antidote L j bI{1| 
 
 a many fuch fpecious though unprofitabi 
 Miracles. 
 
 Butyoull fay that the Narnitionof thef 
 things IS not true, but they are for th 
 advantage of the Roman Rehg^o^, and fo i 
 was profitable for the Chu-ch to forge tlien 
 and record thenni to pofterity. A aiai 
 that is unwilling to admit of any thing fuperl 
 
 . mturall would pkafe himfelf with this gene' 
 rallfliijffle and put-off. But when wecomi, 
 to t\iQ Cata(lrofheo{ theftory^ he willfindeil 
 quite otherwife 5 for this Saint at laft began td 
 be fufpi ded for a Sorcerer's as it is thoughtjant 
 flie beiing confciouSj did of her own accord, td 
 favehcr jclf, make confeffion of her wicked 
 nefs to the Vifiters of the Order, as they an! 
 
 : called , viz. That for thirty years fhe hac 
 been married to theJD^i^/7 in thefhapeof ai 
 <iy£thiopia?j^ that another Devil fervanc to this 
 when his Mafter was at dalliance with her ii 
 her Cell, fupplied her place amongft the Nun 
 U their publick Devotions that by vertue o 
 this Cootrad llie made with this Spirit^ lh< 
 had done all thofe Miracles liie did. Upon thi: 
 confeffion (lie was committed, and while - 
 was in durance, yet ihe appeared in her devou: 
 poftures praying in the Chappel as before a;| 
 their fet hours of Prayer which being tol(| 
 to the Vifiters by the Nuns, there was a ftri^ 
 watch over her that (he fliould not flir out 
 
 l^everl 
 
i H A p. 4. ^gdnjl Atheifme. 1 7 9 
 
 kverthelefs flie appeared in the Chappel as 
 efoie, though (he were really in the Pri- 
 )n. 
 
 Now what credit or advantage there can be 
 ) the Rmnn Keligion by this ftory, let any 
 [an judge. Wherefore it is no figment of 
 le Priefts or Religious perfons, nor Melan- 
 •loly, nor any fuch matter (for how could fo 
 lany fpediators at once be deluded by Me- 
 incholyc') but it ought to be deemed areall 
 ruth : And this Magdalen a Crucia appearing 
 j two feveral places at once, it ismanifeft 
 nat there is fucii a thing as Jppanth^s of Spi- 
 rts, But I muft abftain as yet from touching 
 jiiat argument, I having not difparch'd what I 
 ropounded concerning the vomiting up of 
 
 ails^ the conveying of Kmves ^nd pieces of 
 i ood into the Bodies of menj and the like. 
 Vh'ch things are fo palpable and uncap 'ble of 
 I lufion, that I think it worth the while to" 
 i fift a little upon them. 
 
 O 
 
 C H A P, 
 
i8o AnAntidott L i b.II 
 
 Chap. V. 
 
 Bxamfles of Bewitched Perfons that have had Bal 
 of Hair, Ndls, Knives, Wood ftuck with Pin!| 
 pieces of Cloth, andfuch Hketrajh conveigh- 
 into their Bodies ^ with examfles alfo of eth^ii 
 Supermtural BffeBs, 
 
 IWill begin with that memorable tri 
 Story that Lmgim tells of one Ulria 
 Neufejfer^vjho being grievoufly tormentf 
 with apaininhisfide, fuddenly felt under h 
 skin, which yet was whole, an iron iV4/7as I 
 thought. And fo it prov'd when the Ch] 
 rurgion had cut it out : But neverthelefs i 
 great torments continued, which enraged hi 
 fo, that he cut his own Throat. The third d^ 
 when he was carried out to be buried , Buch 
 rim Rofcnbader^ and Johannes ab Ettenftet^ 
 great company of people (landing about the 
 dilleded the Corps, and ripping up the Vei 
 tricle, found a romd pkce of wood of a goc 
 leagth, four ^/;/w^fome even andfliarp, < 
 thers indented like a Saw , with other 
 rough pieces of Iron a fpan long. There w 
 alfo a ball of Hair. This hapned at Fugenflt 
 1539- 
 
 Wierus tells alfo of one that was p^lJeffeJ^ I 
 which himfelfwas an Eye-witnefs , that vj 
 mited up pieces of cloth with jp^;?^ ftuck in thee 
 
 pii' 
 
> H A p. 5. a^ainjl Atheljmt 1 ^ i 
 
 ails ^needles and fuch like fluff: which he con- 
 pnds doth not come from the flomach,but by 
 i prefligious fleightof the Devil is onelyin- 
 :5fled into the moutbo 
 
 Cardan relates the like of a good fimple 
 Tountrey fellow and a friend of his, that had 
 een a long time troubled with vomiting up 
 lafs^Ir&n^ Nails and Hair^md that at that time 
 I; told Cardanofhj he was not fo psrfedly 
 'ftored but that fomething yet cra{h'd in his 
 I'^Uy, as if there were a Bago{ GUfi ink. 
 
 I might add fcafonably hereunto what is fo 
 redibly reported of bA'^Mufchamps Child, 
 iiat it was feen to vomit up pieces of Weed 
 'iihPws ftuckinit. 
 
 But I will conclude all with that Story of 
 Dout thirty Childreg that wete foftrangely 
 Indled at Amfierdam, 1566, 6f the truth 
 hereof ^/Vr»j profeffeth himfelf very well 
 jfured. They were tortured very much, and 
 <ft violently upon the ground^but when they 
 I rofe out of their fit knew nothing but thought 
 1 ey had been onely afleep. For the remedy- 
 igof thismifchiefthey got thehelpof Fhy- 
 
 itans^wiz'^rds and Exorcift^, hut without fuG- 
 fs. Oncly while the Exorcifts were reading, 
 c Children vomited up Needles , Thimbles^ 
 fcds of C/tf/^^pieces of Fets^ ^H^-, ^^^^ 2nd 
 :f«r things of the like nature, 
 Kow the advantage I would make of thefe 
 O 2 Relations^ 
 
JnJnt'idote L i b.II 
 
 Relations, is this, that thefe efFcils extraordi 
 nary and fupernatural being fo palpable m 
 permanent, they are not at all lyableto fuel 
 Subterf uges as u4//>ay?i u ually berakethem 
 felves to, as of Melancholy^ and difturbance o 
 Thanfie in thofe that profefs they fee fuel 
 ftrange things, or any Fraud\ox Imfojlure ii 
 thofe that a(5. 
 
 All chat can with any fliew of reafon be al 
 ledged is this, That fuch parties in their fitsc 
 diflradiion may devour (uch things as they vol 
 aiit up^or at leaft put them into their mouthei 
 But they that arc by, might eafily fee that, di 
 ftra^kd people doing things carcl.flyand o 
 penly. And thefe things happen to thofe tha 
 are thus handled againft their wills-, and as the 
 are not difcovered to do any fuch things, c 
 themfelves, fo neither do theyconfefs after 
 wards that they did it^ when they are come t 
 their right fen fes-, and ordinarily it is foun 
 out that fome Woman or other by Sorcery c 
 Witchcraft was the Author of it. 
 
 I'.efides it is evident that there can be n 
 miftake at all in fome of thefe palfages Fg 
 how can an iron Nad get betwixt the skin an 
 the flefh.the skin not at all ripped or touched 
 Or how is it poflible for any body to fwalloi 
 down Knives and pieces of Iron a fpan long 
 which befides that ftory oililricus Neufejfer^\ ^' 
 made good in anotfeer of a young Wencll 
 
H A P . ^ . a^ainjl yftheifme. 1 8 3 
 
 l^^ho when (lie had made clean a pair of flioes 
 /ith a if;;//^, which Ihe put in her bofom, (he 
 frer feeking for if, it could not be found any 
 /here. tiUatlengrhit began to d'fcover it felf 
 lafweUing on her left fide, and atlaft was 
 ulled out thence by a Chirurgion. You 
 lay read the whole Relation ia Wierr^, hk^: 
 ivja%dom^t Levenjleet in the Dukedom of 
 runfwick^ 1562. An old Woman had come 
 . ) the houfe in the morning, and a flange black 
 < ^og was foun J under the table. 
 
 There are alfo other miraculous and fuper- 
 atural efFeds, as in that maid of Saxonies 
 peaking of Greek -^and in another, whom C^- 
 us Rhodigims profeft he faw, that fpoke from 
 etwixt hff r legs; A third at Paris whom Dr. 
 /^;4r^ and other Divines would havedifpof- 
 ft:, whom one HoUevm a Phyfician deriding, 
 
 > if it had been nothing but Melancholy in the 
 V^oman and Ignorance in thofe Divines, w^as 
 .ter convinced of the contrary, when hefaw 
 iir {landing betwixt two other women, and 
 '■yingoutof a fudden, difcerning her hands 
 
 > be fo faft bound that there was no loofing of 
 
 fnwithoutcut ingtheftring.Therewasnot 
 appearance of any thing to any body but 
 ^^fo{le([edQXit\y^ who faid (hefaw then a 
 te cloud come neer her when (he was 
 0 3' ChaPo 
 
i 8 4 Antidote Lib 111 
 
 Chap. VI. 
 
 The ApparitiofiEckttktn. The Story ef th fyt^' 
 Piper. Jl Triton or Sca«God feen on the bmm 
 of Rubicon, Of the Imps of Witches , andrvk 
 ther thofe old women be guilty offo mmh dotage / 
 the Atheift fancies them. That fuch things pa^ 
 hetvpixt them and their Imps as are impoffible tQi 
 imputed to Melancholy. The examination o/Jot 
 Winnick of Molelworth. The reafon of Sn 
 ing Co\Qmnts with the D^vW. I 
 
 "O Ut it is now high time to clear up th 
 ^ more dim and cloudy difcovery of Spiri 
 into more diftmdl and articulate Apparitiof! 
 according as I did at firft propounda And the 
 I (hall caft into two ranks : Such as appear nc 
 to us on the Ground^ or fuch as arc feen af j 
 off, above in the Air. And here again to b 
 gin with fmall things firft. Near Elton a VI 
 lagehalfa mile diftant from Embricam i 
 Dukedom of Ckve^ there was a thing had i 
 haunt, they called if Eckerkens there appd 
 ed never more then the (hape ok an Hand^ h 
 it would beattravell.ers, pull them off fte 
 their horfes, and overturn carriages. Tl 
 could be no Fhanfie^ there following (ot 
 Ejfe&s. 
 
 X The ftory of the fjed Piper ^ that firfti 
 fiispipe gathered together all the Ms a| 
 
]hav.6. againft Atheifme. 
 
 fke, and drown'd theminthe River^ and 
 fterward , being defrauded of his reward, 
 ^hich the Town promised him if he could de 
 ver them from the plague of thofe Vermim^ 
 )ok his opportunity, and by the fame pipei 
 nd^tht Children of the town follow him, 
 id leading them into a Hill that opened, bu- i3y^- 
 ed them there all alive-, hath fo evident proof ^ 
 fit in the town of Hammel where it wasdone, 
 lat it ought not at all to be difcredited. For 
 lefadis very religioufly kept among ft their 
 ;icient Records, painted out alfo in their 
 Church- windows, and is an Efoche joyncd 
 ith the year of our Lord in their Bills and In^ 
 sutures and other Law- Inft rumen ts. 
 
 That alfo feems to me beyond all except!- 
 iiand evafion which Suetonius relates of a 
 ve5irum appearing on the banks of the River 
 uhicon : which was thus. Jtdm C^far having 
 j arched with his Army to this River, which 
 ivides GMa Citerior from Italj^ and being 
 ^?ry doubtful with himfelf whether he (hould 
 ifs over into nal^j or not, there was feen on 
 le River fide a Man of a prodigious ftature 
 lid form, playing on a Reed. The ftrangenefs 
 r~ his perfon as well as the pleafantnefi of his 
 ilufick had drawn feveral of the Shepherds 
 ntohim, as alfo many of the Souldiers, a- 
 ! ongft whom were fomc Trumpeters-, which 
 m Trim (as MeUnchthon ventures to call 
 O 4 him) 
 
i%6 'Jn Antidote LibAIIJ 
 him )or Sca god wel obferving nimbly fnacches 
 away one ot the Trumpets out of their handsj 
 leaps forthwith into the River, and founding 
 a March with that ftrengthand violence, that ! 
 be feem'd to rend the Heavens, & made the ait 
 ring again with the mighty forciblenefs of the! 
 Blaft-, in this m inner he pafled over to the Q'| 
 ther fideof the Rivenwhereupon Cdfar taking 
 ik^^Omen, leaves off all further difputewitfcj 
 himfelt, carries over his Army, enters Italy^] 
 cure of (uccefs from (bmanifeft tokens of thci 
 favour of the Gods. i 
 
 To confirm this truth of Apparitions^ if 
 would but admit the free confeffions-of i4^itcht 
 concerning their f,whom they fo frequeqrl 
 !y ftc and converfe withal,knowthemby theij 
 names and do obeifance to them ^ thepoin 
 would be put quite out of all doubt, and thei 
 proofs would be fo. many , that no volume 
 would be large enough to contain them. Bu 
 forfooth thefe muft be all MeUncholyoldwG \ 
 menihdX dote and bring themfclvcs into dan 
 ger by their own Pharifies and Conceits. Bu 
 that they do not dote, I am better affured of' 
 then of their not doting, that fay they do. Fo 
 to fatisfie my own curiofity I have examine 
 feveral of them, and they have difcours'd a 
 cunningly as any of their quality and educat 
 on. But by what I have read and obferv'd, 
 difcern they ferye ^ very perfidious Mafter i 
 
jC H A P . 6 . againjl Atheifme. 1 8 7 
 
 Iwho plays wreaks many times on purpofeto 
 betray them. But that is onely by the by. 
 I demand concerning thefe witches who con- 
 fefs their contrad and frequent converle with 
 the Devil fome with him in one fiiape. others 
 in another-, whether meer elam'ho! j ?.nd ima- 
 gination can put Vowders^ Rods^ Ojntments^ and 
 fuch like things into iheit hands^ - nd tell them 
 the ufe of thcm,can imprefs Marks upon their 
 bodies^fo deep as to take away all fenfe in that 
 place, can put Silver and Gold into their hands, 
 which afterwards commonly proves but either 
 Counters^Leaves, or Shells, or fome fuch like 
 ufelefs matterc'Thefe real effeds cannot be by 
 mcQv Melancholy. Vor if a man receive any thing 
 into his hand, be it what it will be, there was 
 fome body that gave it him. And therefore the 
 Wttch receiving fome real thing from this or 
 that other fliape that appeared unto her, it is 
 an evident fign, that it was an external thing 
 that flie faw, not a meer figuration of her Me^ 
 lancholy Phanfie.Thetezve innumerable exam- 
 pUs of t! is kind, but the thing is fo trivial and 
 ordinary that it wants no inftances. I will 
 onely fet down one, wherein there is theap^ 
 parition of three Spirits. 
 fehn mnnick of Molfemrthin Huntingtonfhiris 
 being examimd April 11. 1646. confeffed as 
 follows. << Having loft his purfe with feven 
 'f' killings in it, for which he fufpeded one ia 
 
 *'thc 
 
i88 
 
 Jn Antidote 
 
 L I B.iir. 
 
 " the family where he lived^he faith that on a 
 " Friday while he was making hay- bottles in 
 "the barttiand fwore and curs'd and^rag'd,and 
 " wiflittohimfelf that fome «?//^ body would 
 help him to his purfe and money again^there 
 " appeared unto him a Spirit in the ftiape of 3 
 " Bear but not fobig as a Coffey^ who promised 
 " upon condition that he would fall down and 
 wor/hip him^he would help him to his purfe. 
 He affented to it, and the Spirit told him ta 
 morrow about this time he (hould find his 
 purfe upon the floor where he made bottles, 
 « and that he would then come himfcif alfo 5 
 " which was done acc6rdingly:and thus at the ^ 
 "time appointed recovering his purfe he fell 
 «< down upon his knees to the Spirit, and faid^ 
 €€ My Lor^md God I thank you. This Spirit 
 brought then with him two other, in the 
 ^' fliape the one of a white Cat^ the other of a j 
 «< O;?^^, which at the command of the Bear^ \ 
 « Spirit he worfliipped alfo. The Bear-^Spirit \ 
 told him he muft have his Soul when he dy* 
 ed, that he mufl: fuck of his body, that he j 
 muft have fome of his Blood to feal the Co- 
 « venant. To all which he agreed, and fothe j 
 Bear- Spirit It aping up to hisfliouldcr^prick^d 
 " him on the headland thence took blood. Af- 
 ter that, they all three vaniflicd, but ever 
 fincecame to him once every twenty four 
 «< hourSj and fuck'd on his body, where the 
 
!Chap.<^. againjl Jtheifme. i8p 
 
 ! « Marh are found. And that they had con- 
 I " tinually done thus for this twenty nine years 
 i u together. That all thefe things (hould be a 
 meer dream is a conceit more flight & foolifli 
 then any d ream poflibly can be. For that re- 
 ceiving of his purfe was a palpable and fenfible 
 pledge of the truth of all the reft. And it is in- 
 credible that fuch a ferks of cir^umftances 
 back'd with twenty nine years experience of 
 being fuck'd and vifited daily, fometimesin 
 i the day time, moft commonly by night, by 
 , the fame three i='^;5>;/7/^r5, fhould be nothing 
 ; but the hanging together of fo many Melan- 
 ' ^hdy Conceits and Phanftes, 
 
 "Hoy doth thcfealwgoiCevemnts and rs^rf- 
 iwg with Shod make fuch ftorics as thefe more 
 i; to be fufpeded:for it is not at all unreafonable 
 t that fuch Ceremonies (hould pafs betwixt a 
 Spirit and a Ma^^ when thelike palpable Rites 
 are ufed for the more firmly tying of Man to 
 God. For whatfoever is crafs &external leaves 
 ftronger Imprefe upon the Pha^fie.md the re- 
 membrance of it ftrikes the mind with more 
 efficacy. Sothat affuredly the DevilharhthQ 
 greater hanck upon the Soul of a mtcb or ^i- 
 £>ard^ that hath been perfwaded to compleaft 
 their ContrA^ with him in fuch a grofs fenfible 
 way 5 and keeps them more faft from revols- 
 ing from him, that if they had onely contraft- 
 gd in bare words. 
 
 C H A ?• 
 
1 90 An Jnttdote 
 
 L I B.IIl 
 
 Chap. VII. 
 
 Four late notorio^ Examples of Exorcifm or Coa^ 
 juring Hp Spirits h one Anne Bodenham ^« ^/>r^; 
 who fttfered at Salisbury, Anno 1653. ^ 
 
 T^O that of lohn Winmck^ it will not be 
 ^ amifs toadde a more late and more nota^ 
 ble Narration concerning one Anne Bodenham^ 
 a Witch, who lived in F/fherton- Anger adj% 
 cent to the City of new Samm in the Counc)^ 
 of mltSj who was arraigned and executed ac 
 Salisbury i655,He that has a minde to read th^ 
 Story more at large, he may confult Bdmond 
 Borver. But I fliall onely fct down here what 
 is mofl: material to our prefent purpofe^partly 
 out of him, and partly from others who were 
 then at the Aflizes , and had private Confe- 
 rence with the Witch, and fpoke alfo wit| 
 the Maid that gave evidence againfl: her. . 
 
 This Anne Bodenham it feems concealed not 
 her skill in foretelling things to come, and 
 helping men to their ftoln goodS;, and other 
 fuch like feats, that the more notable fort of 
 Wizards and Witches are faid to pretend to 
 and to pradli^. 
 
 ; Amongft others that reforted to her, there 
 was onQ Anne Styles fervantto Rich: Goddard 
 Eiqs of the Clofe in new Sar^m^ fent by Mr. 
 
iG H A ^^(tinjl Atheifmt. 191 
 
 Mafon this Goddards Son in Law (he having a 
 defign to commence a Law Suit againft his 
 Father) to learn of the Witch what would be 
 the event of "the Suit. Who being asked by 
 the Maid^ tvho had three j])illings to give her for 
 her pains 5 fhe took her flajf and there drew it 
 about the houfe^ making a kinde of a Circle^ and 
 then took a book^ and carrying it ever the Circle 
 with her hands^ and taking a green glaffe^ did 
 lay it upon the book^ and placed in the Circle an 
 earthen Pan of Coals^ tvherein fhe threw fome- 
 things which hurningcaufed avery noifome ftink^ 
 and told the Maid fhe fhotdd not be afraid of 
 \ what fhe fhoM then fee^ for now they would come 
 (they are the words (he ufed) and fo calling 
 ■ Belzebub, Tormentor, Satan W Lucifer, ap- 
 : pear^ there fuddenly arofe a very high wind^which 
 ' made the houfe fhake^ and prefently the back^ door 
 of the houfe flying open ^ there came five Spirits ^ 
 as the Maid fupfofed, in the likeneffe of ragged 
 Boyes^ fome bigger then others^ and ran about the 
 houfe^ where fhe had drawn the flaff ; and the 
 Witch threw down upon the ground crums ofbread^ 
 which the Spirits picked up, and leapt over the 
 Pan of coals oftentimes^ which fhe fet in themidlf 
 cf the Circle, and a Dog and a Cat of the Witches 
 danced with them ; and after fome time the witch 
 locked again inherbook^ and threw fome great 
 white feeds upon the ground^ which the faid Spi- 
 rits picked up^ and fo tn a p^ort time the wind wa^ 
 
 laid^ 
 
i^z An Jntidote L i b Ilf* 
 
 hid^ and the Witch going forth at her back dom 
 the Sprits vamped. After rvUch the mtch told 
 the Maid, that Mr. Mafon (hould demand Fif 
 teen hundred poftnd^ and one htt:^dred and ffij 
 pound per annum of Mr. Goddard^ and if he 
 denied it , he jhould frofecute the Law againfi 
 him^ and be gone from his Father^ and then hi 
 jhotddgain it : with which n^ejfage the Maidre*\ 
 turned and acquainted Mr. Mafon. i 
 
 But it may be it will be objeded, Thac^ 
 thefe were fome foor ragged Bojes that com- 
 plotted there with Ame Bodenham to get mO*j 
 ney upon pretence of Conjuring, and fore- 
 telling future events, when as it v^as indeed 
 nothing elfe but a cheat within the power of 
 an ordinary knavifti wit. But the loudnefs of 
 the windj and the forcible fhaking of the houfc 
 upon thofe Magical Words and Ceremonies, 
 may eafilyanfwer or rather quite blow away ] 
 fucii frivolous evafions. 
 
 But if the Obje<3:or will yet per fi ft in hlsj 
 opinion , let him reade the circumftances of j 
 tne fecond Conjuration of this Witches. Fof j 
 the fame Maid being (ent again to her from j 
 the fame party, to enquire in what part of thf j 
 houfe the Poifon was that fhould be given her i 
 liAi&d%iHereufon jhe took her (lick beforehand 
 making therewith a Circle^ the wind rofe fwtb^ 
 mth * then taking a heefome [he fweft over tM 
 Cir demand made mother^ and looking in her book 
 
C H A p . 7- ag^inji Atheifme. 1 9 3 
 
 \4ndgla(fe as formerly^ and ufmg fome mrds foft^ 
 i ly to her felf^fhe flood in the Circle and faid^Bdr 
 i zcbub, Tormentor, Lucifer and Satan appear: 
 [There appeared fir ft a Spirit in the ft) ape of a 
 \Uttle Bo)^ as ft^e conceived^ which then turned in^ 
 [ Jo another fhape fomething Itke a fnake, and then 
 tliniothe fhape of a fbagged Dog with great eyes ^ 
 which went about in the Circle 5 and in the Cir^ 
 cle jhe fet an earthen Pan of Coals ^ wherein fhe 
 threw fomething which humid and fiank^ and 
 then the Spirit vanifhed. After which the Witch 
 took her book and glafj'e again^ and fhewed the 
 Maid in the glaffe Miflris Sarah Goddards 
 Chamber^ the colour of the Curtains^ and the bed 
 turned up the wrongway^ and under that part of 
 i the bed where the Bolfier lay^ fhe ftewed the pot" 
 (on in a white paper. The Maid afterward re^ 
 turned home^ and acquainted Miflris Rofewel 
 with what the Witch had fhewed her in a glaffe 
 that the poifon it lay under Miftrii Sarahs Bed^ 
 mdalfo (poketo her that they might go together 
 %nd take it away. 
 
 The transformation of a Boy into a Snake, 
 ind of that Snake into a (bagged Dog with 
 [taring eyes, is a feat far above all humane arc 
 ^rwitwhatfoever. 
 
 Nor can it be imagined that Melancholy 
 lad fd difturbed the minde of the Maid, that 
 he told her own dreams or fancies for exter- 
 lal fenfible tranfaftions. For fte was imploy- 
 
 ed 
 
1^4 Antidote L i bJIl| 
 
 ed by otheis in a reall Negotiation betwixt! 
 them and the Witch, and ever brought bad 
 her anfwers to them , receiving alfo thingji 
 from her, by the help of thofe ragged Boyes 
 flie raifed up, as appears in a third C onjura- 
 tion of hers , when the Maid w^as another 
 time fent to procure fome exemplary punifh- 
 ment upon Mr. Godddrd's two Daughters, 
 who yet were unjuftly, as it feems, afpcrfed 
 with the fufpicion of endevouring to poiibn.^ 
 their Mother in law. Themtchreceivmgtht 
 munches errand^ made a Circle as formerly^ ank 
 ft her Pan of Cods thsrein^ and burnt fdmervhat 
 that flank extremely^ and took her hook andglafji 
 as before is related^and faid^BdiGhnb^T ormf^n^ 
 tor, Lucifer and Satan appear-, and thenaf* 
 feared fve Spirits^as (he conceived^ in the flmpei 
 cf link ragged Bojes^ which the V/itch comr^an' 
 dcd to appear^ and go along mth the Maid to 
 2*Uadow at V^Wion, which the Witch [l^ewed in. 
 dglafje^ and there to gather Fervine and Dill^ 
 and j or tkrvith the ragged Bojes ran away hefon 
 the Maid, and fl)e foilGwed thcm tothe [aid Med- 
 ^Vrt?, and when they earne thiiher , the raggea 
 Boyes looked about for the herbs ^ and removed thi 
 [now in two or three places before they could findt 
 Any, and at lafl they found forne^ and brought it 
 rnvaj with them ^ and then the Maid and thi 
 lUyes returned again to the jvitch^ and found het 
 w thz Circle, pi^ring her Nails arid then jhi 
 
 tool 
 
P H A p . 7 • ^S^'^^^fl Atheifme. 1 9 5 
 
 00k the [aid herbs^ and dried the [arne^ and made 
 ^ervder of feme ^ and dried the leaves of other ^ and 
 hrerv bread to the Bojes^ and they eat and danced 
 '4 formerly^ and then the fvitch reading in a book 
 hey vanifjed arvoy : And the tvitch gave the 
 ^laid in one paper the powder^ in another the 
 ^avcs^ and in the third the paring of the Nails^ 
 II which the Maid was to give her Mifris : T he 
 evader was to put in the young Gent lew omens ^ 
 ^diflris S^rah and Mijlris Anne Goddards 
 rink or broth^to rot their guts in their bellies ^ the 
 'Aves to rub about the brims of the Pot ^ to make 
 )cir teeth fall out of their heads • and the paring 
 ^ the Nails to make them drunk and mad. And 
 r 'hen the Maid came home and delivered it to her 
 ^iftris^ and told her the effeSts of the powder ^and 
 other things^ her Mijlris laughed and [aid^ 
 Kit is a very brave thing indeed. But yec flie 
 id the difcietion not to make ufe of it* 
 This powder was fliewn at the Affizes (fo 
 lat it could be no fancy or dreamj together 
 ith a piece of Money that flie received 
 ■ the Spirits, which one of them firft 
 t and gave it the Witch, and then the 
 Vitch gave it to the Maid. Theholealfoin 
 hr finger was then fhown.out of which blood 
 Vtsfqueezed to fubfcribe a Covenant with 
 te Devil, as you may fee in the fourth and 
 11: bout of Conjuring the Witch performed 
 i the Maids prcfence. For Ihe being ad vifcd 
 
 P by 
 
I 
 
 196 Jn Antidote Lib.IIIIi 
 
 by Mr. Goddard's houfliold to go to Londor}\\ 
 fte wnt to the Witches firft before fliequiSj 
 the Countrey^ who being made acqiiaintef 
 with her journey, asked ber whether f})e muld g 
 to L&ndon High or Low < To which fhe replies] 
 what do y en meari h'jtbat ? jlKanjwered^ 
 will go on Wl^^joii jlallbe earned to LondOj 
 in the Air^ and be there in two hours 5 but if m 
 go a how. J on j]) all be taken at Sutton T owns en\ 
 and before^ unU(fe you have help : But before m 
 departed^ the witch earnefily de fired the Maid i 
 live with htr^ and told h:r if fhe woM do fo^fl] 
 would teach her to do as jhe did^ and that m 
 fljould never be taken : Then the Maid asked hei 
 wbat jhe could do ? fhe anfaered^ You jhall kriol 
 frefently^ and forthwith fhe appeared in the Jhai 
 of a great black Cat^ and lay along by the Chinj 
 my 5 at tvhich the Maid being very much affrig 
 ted^pe came into her own Jhafe again^ andtm 
 her^I fee you are afraid^ and I feeyouarewilM 
 to begone 5 and told her if fl)e was^ fhe fbould i 
 fo^ and not (peak againfl her confcience^ and il 
 Maid replied , fl^e was willing to go^ and not 
 dwell with the witch ty then the Witch faid^ Sl 
 niuft feal unto her body and blood not to difcou 
 her : which jJ)e promifmg to do, fhe forthwith ml 
 a circle as formerly fhe had done^ and lookingl 
 her book^ called^fidithvib^ Tormentor, Lucil 
 and Satan appears Then appeared two Spirl 
 in the likenejje of great Boyes^ with long Jha/g 
 
 M 
 
Ic H A P . 7. a^ainjl Atheifme. 197 
 
 ^ack hair^ and fieod bj her looking over her 
 \fhoulderj and the JVttch took the Maids forefinger 
 of her right hand in her hand^ and pricked it 
 with a pin, and fqueezed out the hlood and put it 
 into a Pen^ and put the Pen in the Maids hand^ 
 md held her hand to mtte in a great hook^ and 
 me of the Spirits laid his hand or Claw upon the 
 vitches while fl the Maid wrote 5 and when jhe 
 'ad done writings whilefl their hands were toge- 
 her., the JVitch faidAmm^ andmade the Maid 
 9? Amen, and the Spirits faid Amen, Amen 5 
 yid the Spirits hand did feel cold to the Maid as 
 touched her hand^ when the witches hand and 
 rswere together writings, and then the Spirit 
 ive a piece of fiver {which he fir ft hit) to the 
 itchy who gave it to the Maid 5 and alfo fluck 
 . m Pins in the Maids head-clothes and bid her 
 fmp them^ and hid her he gone ^ and faid alfo^ I 
 W'^^^^he Gentlewoman well enough^ cis i did 
 '^m Clarington Park, which I made walk 
 
 ^ mf^t with a bundle of Pales on his back all night 
 ^^^^ pond of water y and could not lay them down 
 "^^'^thenext mornings 
 
 WlAll thefe things the Maid depofed upon 
 Wth and I think it now, beyond all con- 
 rfftyerfie, evident, that unlefs (he did know- 
 forfwcar her felf, that they are certain- 
 M^^^* For they cannot be imputed to any 
 in'^^lleamings, Fancy, nor Melancholy. Now 
 ''lI'w theMaiddidnoEforfwearherfelfj or in- 
 
1 98 An /jjuidote L 1 b.IIL 
 
 vent thefe Narrations flie fwore to, many 
 Arguments offer themfelvcs for eviftion. ^ 
 
 As firft, that it is altogether unlikely that 
 forry wench that could neither write nor read/ 
 fliould be able to excogitate fuch Magical 
 rorn"iS and Ceremonies, with all the circum-^ 
 fiances of the tffc6ts of them, and declare 
 themfopundually, had (he not indeed fecn 
 them done before her eyes. 1 
 
 Secondly, if (lie had been fo cunning at in-' 
 venting lies, (he could not but have had fo 
 much wit as to frame them better for her own 
 advantage, & for theirs by whom (he was im 
 ployed, or told fo much onely of the truth aSj 
 would have been no prejudice to her felf, noi 
 any elfetohave it revealed. 
 
 For in brief, the cafe flood thus-, H^rMij 
 ftris either had^or faigned her felf to have,a fu 
 fpicion that her two Dwiughters in law^Miftri 
 Sarah znd Midm Ame Goddard^ compiOtte( 
 to poifon her. Hereupon this Maid Ann\ 
 Styles was fent to the Witch, upon pretence ti 
 know when this poifoning would be, and ho\ 
 to prevent it ^ and at the fecond time (lie cor 
 fulted her, the Witch fent her to the Apothei 
 caries to buy her fome white Arfenick , an 
 bring her it, which llie taking told her (r 
 would burn it, and fo prevent thepjoifoniq 
 of herMiftris. The buying of this Arfeni( 
 was the great occafion of the Maids flyinj 
 
 F 
 
C H A p. 7. dgainfl Meipme^ 1 9 9 
 
 For it coming to the knowledge of the two 
 Sifters how they were fufpeded to endevour 
 the poifoning of their Mother, and that they 
 had bought an ounce and half of Arfenick 
 lately at the Apothecaries, they to clear theni- 
 felves from this fufpicion , made diligent 
 enquiry at all the Apothecaries (hops through- 
 out Smm^ and at laft found wh:re the 
 poifon was bought. Hereupon the Maid 
 was defired by her Miftris to go away and 
 fhift for her felf, to avoid that trouble and 
 difgrace that might come upon them, if 
 jfhe fliould ftay and be examined before 
 fome Juilice. While flie was upon her 
 journey, Mr. Chandler Son in law to Mr. God- 
 dardy hearing how his Mother in law was in 
 danger of being poifoned, and that a Servant 
 of hers that had bought the poifon was fled, 
 he forthwith with another man made after her, 
 overtook her near Sutton^hzd her there into an 
 Inne, where (he confcfTed what has been above 
 related. Which Confellion, I fay, cannot be 
 any figment or forged tale, but certain truth, 
 it making nothing for the parties advantage, 
 or theirs that im ployed her, but rather againft 
 them, and mainly againft her felf; when as if 
 flie had onely confefTed the buying of the 
 Arfenick, with the purpofe of preventing her 
 Miftriffes being poifoned^by the help and skill 
 of the Witch or Wife-woman, it might have 
 
 P 3 gone 
 
200 AnAntidott Lib.HI. . 
 
 gone for a tolerable piece of folly, could not 
 feem fo criminal and execrable as thefe other 
 zds do. Nothing therefore but a guilty con- 
 fcience^andthe power of truth did extort front 
 her this impartial Gonfeflion, which thus eve- 
 ry way touches her friends, her felf, andth6- 
 Witch. 
 
 Thirdly, that her compact with the Devil; 
 was no fable but a fure truth (md if that bk 
 true, there is no reafon to doubt of the reft) 
 was abundantly evidenced by the reall efFe6t$ \ 
 of it. For after flie had delivered the piec6 j 
 of Money above-mentioned, and the two pink: 
 to Mr. chandler, Ihe faid flie ftiould be trou-| 
 bled for not keeping thefe things fecret. FotI i 
 the Devil told her, fo long as (he kept iheni: » 
 fecret (he fliould never be troubled but nowjj n 
 ihe faid, having revealed them, ftie feared (lit i 
 fliould be troubled. And that thofe grievous I 
 troubles and agonies flie was after found in, 
 were not meer freaks of her own difturbed 
 fancy, but the Tyranny of Satm^ willappeat 
 from feveral Circumftances. I 
 
 For at her recovery from the firft fit fhe fi^| i( 
 into, both Mr. Chandler and William Atmo'i 
 the man that went with him,faw a black lhacJifc 
 come from her, whereupon prefently flie cartit 
 toherfelf. 
 
 Again (he was fo ftrong in her fits, that fix 
 men or more could not hold her 5 and onrefe 
 
C H A P . 7 . (igainjl Atheism. 2 o i 
 
 as they were holding her, flie was caught up 
 from them fo high, that her feet touched their 
 breafts. Asalfo at another time about mid- 
 night, (he being miferably tormented^and cry- 
 ing out,The Devil wil carry me away.ftie was 
 pulled from th:m that held her^ and caft from 
 ; the low bed where fhe lay, to the top of aa 
 high bed, with her Clothes torn oS her back, 
 and a piece of her skin torn away : J he Candle 
 in the room (landing on the Table was thrown 
 dwn and put cut t, at which time there being a 
 Ititle Boy that was almoft asleep, but with this 
 noife being affrighted^ had no power with the refl 
 to go out of the room^ jlayed there ^and faw a Spirit 
 in the likenefs of a great black man with no head 
 in the room^ f^^ffl^^g ^^^^ the-Maid^ who took her 
 and fet her into a Chair , and told her that [be 
 mujl go with him^ he was come for her foul^ f]ie 
 had given it to him ' But the Maid anfwcred^ 
 that her foul was none of her own to give ^ and 
 he had already got her bloody but as for her foul 
 he fhould never have it • and after a while tum- 
 bling and throwing about of the Maid^ he va- 
 mfbedaway. 
 
 And that that which the Boy heard and faw 
 was no fancy of his own, but a reall objed of 
 his fenfes, the Witches condition in another 
 Chamber at the fame time does not obfcurely 
 argue. For (he was then fcen with her clothes 
 off, in her fetters, running about like mad, 
 
 P 4 and 
 
20 2 Jn Antidote LflB.IIL [ 
 
 and being asked why (lie ran about t}ie room, j 
 llie replied, She could not keep her bed, but I 
 was pulled out by violence - and being asked j 
 the reafon why, flie replied. Pray you whati$ 1 
 the matter in your Chamber ^ Nothing, (aid |o 
 they, but a ChHde is not well: To which [ 
 fliC anfwercd , Do not you lie to me for I ^ 
 know what is the matter as well as youc i 
 felves. . 01 
 
 But to return to the Maid, from whom wei 5 
 may draw further Arguments relating alio to 1 » 
 the Witch. As that, when the Maid had notl ^ 
 for many dayes and nights together taken any |j ti 
 reft, and being then under moft grievous hiu>' m 
 ryings and tortures of the body, the Witch t, 
 being brought into the room where (he lay,! i 
 thedefign unknown to her, and the tim.e of i 
 herentring, yetfofoon as the Witch had fct; i 
 one foot into the room, fl:ie gave a moft hit j 1 
 deous glance with her eyes, and flout them 
 prcfently after , falling aflcep in a momentj j 
 and flept about three hours, fo feft, that whea 
 they would have wakened her, they could noli 
 by any art or violence whatever, as by ftop; 
 ping her breath, putting thingsup her noftrils, 
 holding her upright, ftrikingof her^ and th^ 
 like. The Witch alfo declared her unwil'1( 
 lingneft that fhefliould be wakened, crying 1 
 out, O pray jou by no means awake the Matd^ for '\ 
 if fhe fi^culdawfike I p^ouldbetorninficces^and \ 
 
1 C H AT . 7 • ^gainjl Atheifme. 203 
 
 ihe Devil would fetch me away hdilp And a 
 further evidence that this fleep of .the Maid 
 did fome way depend upon the Witch is, that 
 fo fopn as the Witch had gone from under the 
 roof vvhere fiie was, the Maid wakened of her 
 felf, and fofoonas the Maid awakened, and 
 was at eafe ( the Devil^as flie faid, having gone 
 out of her ftomach^but doing her no violence, 
 onely making her body tremble a little) the 
 Witch began to roar and cry out, T^^D^i/i/ 
 ivtU tear me in pieces. Thefe things you may 
 read more fully and particularly in the Narra- 
 tion oiEdmond Server^ who was an eye- wit- 
 nefs of them. But what I have tranfcribe-d 
 from thence I think is fufficient to convince 
 any indifferent man, that what befel the Maid 
 after lier revealing thofe fecrets flie was in- 
 truded v^ith^ was not counterfeited but real, 
 nay, I may fafely fay. Supernatural. 
 
 Fourthly andlaftly, her behaviour at the 
 Aflizes when (he gave evidence againft the 
 t Witch, wasfo earneftand fcrious, with that 
 ftrength of mind and free and confident ap- 
 
 0 peals to the Witch her felf, that, as I wasin- 
 
 1 formed of thofe that were Spedators of that 
 Tranfadion, it had been argument enough to 
 the unprejudiced, that (he fwore nothing but 
 ivhatfhe wasaffured was true. And thofe 
 floods of tears and her bitter weepings after 
 Sentence waspaffed on the Witch, and her 
 
 iiM ' bewailing 
 
2G4 
 
 An Jntidote 
 
 LiBni 
 
 bewailing of her own wickednefi and madneiS. 
 and profefling her willingnefs notwithftandj 
 ing, ificmightbedone without fin, that th* 
 Witch might be reprieved, may furthej 
 wafli away all fufpicion of either fraud or ma 
 lice. 
 
 Nor can the Witches denying ('even to he 
 dying day j what the Maid fwore to, enerva 
 her teftimony. For the Maid tells the who 
 truth , as ic was, even to the hazard of he 
 own life 5 which the Witch indeed denies^bulfc 
 forthefaving of hers. And it is nowondefcc 
 that one that would bid a pox on the hangm 
 when he defired her to forgive him at he 
 death, fliouldlye and impudently deny an]|| 
 thing to fave her own life. 
 
 Butyoulobjed, that this reputed Witcflie; 
 
 may indeed be wicked enough , and willin| 
 enough to do any thing but the power of he| 
 wickednefs not reaching to fuch performance 
 as the Maid witncfTed againft her^we may well 
 believe her rather then the Maid. The ferffl 
 of which objedion, iflunderftand ir, can 
 nothing but this 5 that either this Ann Bodet\ 
 ham was no Witch, or clfe the things charge 
 upon her were absolutely impoflible. ThI 
 meaning of the latter whereof affuredly i^^tha 
 it is impoflible any one fliould be a Witchjl 
 there being no fuch things as Spirits to be cori| 
 jurcd up by them. Which is unskilfully t< 
 
C H A p . 7 . agalnft Athelf me . 205 
 
 et go the premifes as finding them too ilrotig, 
 md to quarrel with the coaclufion, 
 Butif the fenfe be(admitring there areAvitches) 
 ;that (lie was'none I think it may be evidently 
 Evinced thatftic was, from what (lie 'jndoiibt- 
 ^dly both did and fpake. As for example^ 
 From her (hewing of the Maid inaGlafs the 
 Obapes of fundry perfdnsand their adionsand 
 pofturcs in feveral rooms in her Mafters hbufe, 
 .vhither when (he had returnedfrom the witch, 
 he told them punftually what they had been 
 joing in her abfence^W^^i made Blizaheth Rofc- 
 V clone of the Family prbfefs^ that (lie thought 
 VI^^ 5^?i^;>?ir4»??waseithera Witch or a woman 
 )f God. Befides what happened to her in re- 
 ference to the fits of the Maid which has been 
 ilready infifted upottj arc flirewd fu(picions of 
 If ler being a Witch. As alfo what (he boafted 
 i )f to Mr. Tuckers Clerk concerning a furfe that 
 i mng about her neck w a green firings thsfp^e 
 I oufd do many feats with it, andthatifhewfjld 
 ' \ive her half ado^n of Ale ^ fie won Id make a 
 1 ^oad fpring otit of it. Her confeffion to Mr, 
 li Langkj of Sarum^ that (he lived with T),Lamb 
 1 nd learnt the art of raifing Spirits from him,- 
 vhich (he alfo confeiled to iBomr to 
 
 vhom alfo ihe acknowledged her skill of 
 uring difeafes by Charms and Spels, that flic 
 ould difcover ftollen goods, and (hew any 
 me the thief in a Glafsj and being asked by 
 
I 
 
 2 o 5 Jn Anidote L i b .III. 
 
 him for the Red Book half wrote over vnthl 
 bIood,beinga Catalogue of thofe that had {eal-| 
 ed to theDevil,flie denyed not the knowledge! 
 of the book, but faid it was with one in Hamp-l 
 jhire. She alfo profe0ed that flie ufed many ' 
 good prayers, and faid the Creed backwards 
 and forwards^and that Ihc prayed to the Planet 
 Jupiter for the cnring of difeafes. 
 
 She alfo acknowledged fhe had a Boot 
 whereby Ihe raifed Spirits, calling it a Book 
 ef Charms^ and faid it was worth thoufands of 
 other books, and that there was a particular 
 Charm in it for the finding of a Treafure hid 
 by the old Earl of Pembroke in the north part 
 of garden. 
 
 To another party, flie being asked by him 
 whether there were any Spirits, flie made this 
 reply. That flic was fure there were and con- 
 firmed it to him by feveral pafTages of late 
 and particularly by that of one forced to rval 
 about aU night with a bundle of Pales on his back 
 in a f ond of water ^ which is mentioned at the 
 end of the fourth Conjuration above recited 
 She did alfo highly magnifie her own art to 
 him, venturing at Aflrological terms an(j 
 phrafes, and did much fcorn and blame the ig 
 norance of the peopIe,averring to him with all 
 earneftnefs and confidence that there was no 
 hurtinthefe Spirits, but that they would dc 
 a man all good offices, attending upon him 
 
 anc 
 
C H A p»7. a^ainfl Jtheifme, 207 
 
 in J garding him from evil all his life long. 
 
 But certainly her ragged Boys were no luch^ 
 ivho difcharged the Maid from keeping the 
 Commandments of God, and told her they 
 would teach her a better way, as /he alfo con- 
 feffed to the fame party. 
 
 Add unto all this^ that this Bodenham 
 was fearched both at the Gaol and before the 
 Judges at the Aflizes, and there was found on 
 her Ihoulder a certain mark or teat about the 
 length and bignefs of the nipple of a womans 
 breaft, and hollow and foft as a nipple, with 
 an hole on the top of it. 
 
 Wherefore to conclude, there being found 
 i.pon her^there being done and fpoken by her 
 fuch things as do evidently indigitate that fhe 
 is a Witch and has the power of raifing Spi- 
 rits, and llie being accufed by one of raifing 
 them up, who in no likelihood could excogi- 
 tate any fuch either Magical Forms, EfFeds 
 or Circumftances as are above recited , and 
 who tells her ftory fo indifferently that it 
 touches her felf near as much as the Witch jand 
 upon her revealing of the villany was fo hand- 
 led that it was plainly above any natural dif- 
 tempcr imaginable it cannot, I fay, but gain 
 fuilaffentof any man, whom prejudice and 
 , obftinacy has not utterly blinded, that what 
 •the Maid confeiTed concerning her fellfand 
 the Witch is moft certainly true. 
 
An Antidote 
 
 L I B Jlf^ 
 
 Chap. VlIL 
 
 A memorahls fiory of a Shoc-mak^r ^ Citiz>en of 
 BreOaw in Sikfia who cut his own throaty Annc^ 
 1591. 
 
 I Have infifted folong upon the foregoing' 
 Narration, partly becaufe it is very frefti^Q 
 that any man may fatisfie himfelf concerning 
 the truth thereof that has any doubt of fucli 
 things, and partly becaufe it is fo notoriouSj^ 
 that it is hardly to be parallel'd by any w0 
 meet with in Writers, confidering all circum-' 
 fiances. And yet if they were as new, I knowi 
 nor, bntthofe Relations of Martinu^Wein^ 
 rkhim a Sikfian Phyficianand Philofbpher,^! 
 which by way of Preface areprefixtto Pktd^ 
 Mirandtda his Strix or De kdificatione D^'^\ 
 momm^ may feem as convincing as that. '•■ 
 The ftories are two and very memorable^; 
 and the more credible becaufe the things hap^-^ 
 ned in the age of the Narrator , fome few? 
 years before he wrote them, and in his owtv, 
 Countrey, and he doth avouch them with all*; 
 imaginable confidence to be moft certainly^' 
 true. The former of them is this. Acertainf 
 Shoemaker in one of the chief Towns of Sile-^ 
 fia in the year 1 591. Septemk 20. on a Friday^ 
 betimes in the morning in the further parts of] 
 
Chap. 8 . againjl Athelfme. 2 08 
 
 his houfe, where there was adjoyning a little 
 Garden, cut his own throat with his Shoe- 
 makers knife » The Family to cover the foul- 
 nefs of the fad, and that no difgrace mighc 
 come upon his widow gave out^that he died of 
 an Apoplexie^declined all vifits of friends and 
 neighbours, in the mean time got him waflied 
 and laid linnens fo handfomely about him, 
 that even they that faw him afterwards, as the 
 Parfon and fome others, had not the leaft fu- 
 (picion but that he did dye of that difeafe^and 
 (o he had honeft burial with a funeral Sermon 
 and other circumftances becoming one of his 
 rank & reputation.Six weeks had not paft but 
 fo ftrong a rumour broke out that he dyed not 
 of any difeafe but had laid violent hands upon 
 him felf, that the Magiftracy of the place could 
 not but bring all thofe that had feen the corps 
 CO a ftrid examination. They fliuffled off the 
 matter as well as they could at firft with many 
 fair Apologies in the behalf of the deceafed, 
 to remove all fufpicionof fo hainousan aft; 
 but it being prefled more home to their con- 
 I fcience,at laft they confeffed he dyed a violent 
 I deathjbut defired their favor and clemency to 
 , ais widow and children, who were in no fault 5 
 idding alfo that it was uncertain but that he 
 , mightbeflainby fome external mifhap, or if 
 by himfelf, in feme irrefiftiblefitof frenfie 
 or madnefs* 
 
 Hereupon 
 
2 lO 
 
 An Antidote 
 
 L 1 B IFL 
 
 Hereupon the Councel deliberate what is 
 to be done. Which the widow hearing, and 
 fearing they might be determining fomething 
 that would be harfli, and to the difcredit of 
 Iier husband and her felf, being alfo animated 
 thc^rtto by fome bufie-bodies, makes a great 
 complaint againft thofe that raifed thefe re- 
 ports of her husband, and refolved to follow 
 the Law upon them , earneftly contend- 
 ing that there was no rcafon upon meet 
 rumours and idle defamations of malevolent 
 people^that her husbands body fliould be dig- 
 ged up or dealt with as if he had been eithef 
 Magician or Self-murthefer. Which bold' 
 nefs and pertinacity of the woman^though af- 
 ter the confeffion of the hGt , did in fome 
 meafure work upon theCouncel^and put them 
 toaftand. • 
 
 But while thefe things are in agitation, to 
 the aiionifhment of the Inhabitants of the 
 place, there appears a SfeBrum in the exa(9 
 fliape and habit of thedeceafed, and that no 
 onelyinthe night but at Midday. Thofc 
 that were afleep it terrified with horrible vifi*| 
 ens, thofe that were waking it would ftrike,| 
 pull, or prefs, lying heavy upon them like art 
 Ef Makes, fo that there were perpetuall com 
 plaints every morning of their laft nights reft 
 through the whole Town, But the mor 
 freaks this spectrum plaid , the more diligen 
 
 wer 
 
' C H A P.^. a^dnjl Jcheifme. z i i 
 
 were the friends of the deceafed to fupprefs 
 the rumours of them, or at leaft to hinder the 
 cffeds of thofe rumours, and therefore made 
 their addrefles to the Prefident, complaining 
 how unjuft a thing it was, that fo much fliould 
 be given to idle reports and blind fufpicion^3 
 & therefore befeech'd him that he would hin- 
 der the Councel from digging up the corps of 
 the deceafed, and from all ignominious ufage 
 of him 5 Adding alfo that they intended to 
 appeal to the Emperours Court, that their 
 Wifdoms may rather decide the Controver- 
 [ie, then that the caufe ftiould be here deter- 
 mined from the light Gonje<aures of malicious 
 nen; 
 
 But while by this means the bufinefs was ftili 
 notraded, there were fuch ftirs and tumults 
 ,11 over the Town, that they are hardly to be 
 iefcribed. For no fooner did the Sunhid^ 
 lis head, but this Sp^trum tvould befureto 
 ppear, fo that every body was fain to look 
 bout him and ftand upon his guard, which 
 ;as a fore trouble to thofe whom the labours 
 ; f the day made more fenfible of the want of 
 < eft in the night. For this terrible Apparitions 
 rou\d fometimes ftand by their bed-fideSj 
 )medmescaftit felf upon themidftof their 
 eds, would lie clofe to them, would mifera- 
 ly fuffocatethem^ and would foftrike themi 
 id pinch them, that not onely blew markj 
 
 but 
 
 i 
 
z 1 2 An AniUoti L i bJIL 
 
 but plain impreffions of his fingers would 
 upon fundry parts of their bodies in the mom^ 
 ing. Nay fuch was the violence and impe^n 
 tuoufnefsof thisGhoft, that when menfory 
 fook their beds and kept their dining room%| 
 with Candles lighted, and many of them m 
 company together, the better to fecurethenjJ 
 felves from fear and difturbance^yet he would" 
 then appear to them and have a bout with jj 
 iome of them notwithftanding all this provifi^li 
 on againft it. In brief, he was (b trouble [bmejf i 
 that the people were ready to forfakc their . 
 houfes and feck other dwellings, and the Ma-g^ 
 giftrate fo awakened at the perpetual coni^l 
 plaints of them, that at laft they refolved^thc^, 
 Prefidcnt agreeing thereto, to dig up th4|,J 
 
 He had lain in the ground neer tighfij 
 moneths, vi\, from Sept.22. 1^91. \.Q-Afn:lj 
 18. 159^- when he was digged up.which v^n J 
 in the prefence of the Magiftracy of theTown 
 his body was found entire, not at allputri4( 
 no iilfmell about h"m, faving the muftin 
 of the grave Clothes^ hiS joynts limber a 
 flexible , as in thofe that are alivejhis skin 
 ly flaccid but a more frefli grown in the roo™^ 
 of it, th^ wound of his throat gaping, bif 
 no gear nor corruption in it-, there was aUij 
 obfcrved a Magical mark in the great toe of hi 
 \ right foot,i^i"-2:..anExcrercency in the form of 
 
 I 
 
C H A P . 8 . a^ainjl Athetjme. z 1 3 
 
 rofe, his body was kept out of earth from 
 ^/>n7 1 8. to the 24, at what time many both 
 of the fame Town and others came daily to 
 view him. Thefe unquiet ftirs did notceafe 
 for all this, which they after attempted coap- 
 peafeby burying the corps under the Gallows, 
 but in vain for they were as much as ever^if 
 not morCj he now nor fparing his own Family 5 
 [n fo much that his widow at laft went her felf 
 :o theMagiftrateand told them that ihe fliould 
 )e no longer againft if,if they thought fit tofal 
 ipon fome courfe of more ftri^i: proceedings 
 
 I;ouching her husband. 
 Wherefore the feventh of Jkfay^ he was a- 
 ;ain digged up, and it was obfervable that 
 ■ le was grown more fenfibly flefliy fince his 
 aft interment. To be lliort, they cut off the 
 lead) Arras and Legs of the corps, and open- 
 ig his back took out his heart, which was as 
 rclh and intire as in a calf new kill'd. Thefe 
 ogether with his body they put on a pile of 
 'ood and burnt them to AflieSj which they 
 irefuUy fweeping together and putting into 
 Sack ('that none might get them for wicked 
 Tesl poured them into the river, after which 
 le spectrum was never feen more. 
 Asitalfo happened in his Maid that dyed 
 rer him, who appeared within eight days af- 
 r her death to her fellow fervant, and lay 
 ) heavy upon her that (he brought upon her a 
 O^^ ^ great 
 
114 An Antidote L i b.III. 
 
 great fwelling of her eyes. She fo grievoufly 
 handled a child in the cradle,that if the Narle 
 had not come in to his help, he had been quite 
 fpoiled, but flic croffiftg her felf and calling 
 upon the name of ^efus^ the Spedre vanifli- 
 ed. The next night ftie appeared in the fliape 
 of an Hen^ which when one of the Maids of 
 the houfe took to be fo indeed and followed 
 her, the Hen grew into an imnienfe bignefs, 
 and pi-efently caught the Maid by the throat 
 and made it fwell/o flie could neither well eatj 
 nor drink of a good while afcer. 
 She continu'd thefe ftirs for a whole moneth^ ^ 
 flapping fomefo fmartly that the ftrokes were ^fj 
 heard of them that flood by, pulling the bed ] 
 alfo from under others, and appearing fome- t 
 times in one fliape, fometimes in another, as ? 
 of a Woman, of a Dog, of a Cat, and of a f 
 Goat. But at laft her body being digged Uf j 
 and burnt , the Apparition was never feer 
 more. . iJ 
 
 Thefe things were done at Brejlaw in SiU\ 
 /4 where this Weinrichm then lived, whi(' 
 makes the Narration moreconfiderable. Tbi 
 concealing the name of the parties,! conceivfijj 
 was in way of civility to his deceafed Towi 
 man, hi3 Towns mans Widow, and their 
 imilv, 
 
 C H A 
 
C H A P.9. ^^^i^}ft ^thetfme. 2 1 5 
 
 Chap. IX. 
 
 Another verj memorable Story <>/Johanncs Cuntius 
 I a Citiz^enof Pencfch /;?Silelia. 
 
 npHe other Story he fets down he is not the 
 ^ firft Penman oif (though the things were 
 done in his time , and as I conceive^ fome 
 while after what has been above related 5 as 
 a paffage in the Narration fcems to intimate j 
 but he tranfcribed it from one that not onely 
 dwelt in the p!ace,but was often infefted with 
 the noifom occurfions of that troublefom 
 ^hofl that did fo much mifchief to the place 
 ►vhere he dwclr* The Relation is fome what 
 arge, I fliall bring it into as narrow compafs 
 IS I can. 
 
 ^ohmms Cuniim a Citizen of Pentfihia 
 "ilefia^ neer fixty years of age, and one of 
 he Aldermen of the Town, very fair in his 
 arriage, and unblameable, to mens thinking, 
 1 the whole courfe of his life, having been 
 sntfor to the houfc (as being a very 
 ndcrftanding man and dexterous at the di- 
 3atch of bufinefles ) to end fome contro- 
 erfies concerning certain Waggoners, and a 
 lerchant of Pamoma , having made an end 
 f thofe affairSjis invited by the Mahr to fup- 
 lerj he gees leave firft to go home to order 
 
 fome 
 
zi6 Jn Antidote LibIH. 
 
 fome bufineffeSj leaving this fentence behind 
 him, . If s good to he merry while we maj^ for mif 
 chiefs grow uffafl enough daily. 
 
 This O^/V/^j kept five lufty Geldings in his 
 Stable, one whereof he commanded to be 
 brought out, and his fhooe being loofe, had 
 him tyed to the next poft, his Mafter with a 
 Servant bufiedthemfelves to take uphislq 
 to look onhishoof, the horfe being mad an 
 metalfom ftrook them both down, but Cufi- 
 tim received the greateft fliare of the blovvj 
 one that flood next by, helpt them both up 
 again. C^;?/i//^ no fooner was up and came to 
 himfelf, but cry'd out, j4^o is mejjow do I burn 
 and am alien a fire I Which he often repeated] 
 But the parts he complained of raoft, the wo 
 menbeinsput out of the room, when they" 
 were fe:irched,no appearance of any ftrokeoi 
 hurt was found upon them . To be (hort, h( 
 fell downright fick andgrievouflyafflidediri 
 mind, loudly complaining, that his fins wen 
 fuch that they were utterly unpardonable, aa 
 that the leaft part of them were bigger the 
 all the fins of the world befides, but won 
 have no Divine come to him, nor did particiii 
 larly confeft them to any . Several rumour^ 
 indeed there were, that once he fold one of hi 
 fons, but when j and to whom, it was unceA,} 
 tain^ and that he had made a Contra6i witf 
 |he Devil, and the like, Butitwasobfervej|| 
 
Chap. 9* d^ainjl Atheifme. 217 
 
 and known for o^rcain, that he had grown be- 
 yond all expeftation rich, and that four days 
 before this mifchance, he bein^ wirnefs tot 
 Child, faid, thac that was the laft he rtiould be 
 ever ^vitnefs to. 
 
 The night he dyed, his eldeft fon watched 
 with him. He gave up the Ghoft about the 
 third hour of die night, at what time a black 
 Cat opening the cafenment with her nails i for 
 it was (hut) ran to his bed, and did fo violent- 
 ' ly fcratch irsface, and the bolder, as if flie 
 endevoured by force to remove him out of 
 the place where be lay. But the Cat after- 
 ' vyarJs fuddenly was gone^and flie was no foon- 
 er gone, but he breathed his laft. A fair tale 
 was made to the Paftor of the Parifli, and the 
 Magillracy of the town allowing it, he was 
 buried on the right fide of theAltar,his friends 
 paying w^ell for it. No ioox\^\: Cuntim was 
 3ead but a great Tempeft arofe, which raged 
 noft at h's very Funeral, there being fuch im- 
 petuous ft irms of wind with fnow, that ic 
 made mens bodies quake mo their teeth chat- 
 :er in their he;:ds. Bat fo foon as he was in- 
 ".erred, of a fudden all was calm. 
 
 He had not been dead a day or two but fe- 
 /eral rumours were fpread in the town of a 
 \}pritm incuhiu or Ephialtes in the fliape of 
 luntit^ , ^that wo ild have forced a woman. 
 This hapned before he was buried . After his 
 0^4 burial 
 
zi% \Jn Antidote L t b JII. 
 
 buriaj the fame SpBre awakened one that was 
 flceping in his dining room^ faying, /r4;?|?/jr/^ 
 v^ithholdmj felf from beating thee to death. The 
 voyce was the voyce of Cuntitis. The watch- 
 men of theTown alfo affirmed that they heard 
 every night great ftirs in Cumm his houfe^the 
 fallings and throv\ings of things about, and 
 that they did fee the gates (land wide open be- 
 times in the oiornings, though they were ne- 
 ver fo diligently (hut o're night. That hIs; 
 horfes were very unquiet in the ftable, as if 
 they Icclicd and hit one another, befidesun- 
 ufual barkings and howlings of Dogs all over 
 theTown, But thefe were but praeludious 
 fpfpicions to further evidence which I will rui| 
 over as briefly as I may. 
 
 AMaid-fervantof one of the Citizens af | 
 Tcnt^chi^\\At thefeTragedies^and ftirs were fo ! 
 frequent in the TownJ heard together witf^j 
 fpme others lying in their beJs, the noife and 
 tramplings of one riding about the houfe whq 
 a.t laft ran againft the walls with chat violence, 
 that the whole houfe fhaked again, as if i| 
 would fall, and the windows were all fill'4 
 with flafliings of light. The Mafter of thq 
 houfe being informed of it, went out of doors 
 in the morning to fee what the matter was,and 
 he beheld in the (now the imprelTions of 
 ftrange feet, fuch as were like neither Horfes, 
 nor Cowsj nor Hog^, nor any Creature that 
 he knew.' Another* 
 
:C H A P. 9- cigcfinjl Atheifme. z 
 
 Another time, abcHit eleven of the Clock 
 ^ in the night , Cmti^ appears to one of his 
 Friends that was a witnefs to a Childe of his, 
 j(peaks unco him, and bids him be of good 
 courage, for he came onely to communicate 
 unto him a matter of great importance. / have 
 lefthehwdm^ faid he, my ycungejlfoy^ James, 
 to whom you are Godfather. Now there t6 at my 
 elde(l jon Stevens a Citizen of Jegerdorf 4 
 certain cheft. wherein I have put four hundred 
 ^nd fifteen Florens : This I tell you that your 
 God' [on may not he defrauded of any of them^ and 
 it is jour duty to look after it^ which if you neg- 
 • Icci^ woheto you.H^ving faid this, the Spe^fre 
 departed, and went up into the upper rooms 
 of the houfe, where he walked fo ftoutly ..that 
 ; all ratled again, and the roof fwagged with 
 1 his heavy ftampings. This, Cuntim his Friend 
 1 told to the Parfon of the Parifli a day or two 
 i after, for a certain truth. 
 3 But there are alfo other feveral notorious 
 : paflagesof this Cuntifis. As his often fpeak- 
 ' ing to the Maid that lay with her Miftrefs his 
 i widow, to give him place, for it was his righc^ 
 : and if (he would not give it him, he would 
 writhe her neck behind her. 
 
 His galloping up and down like a wanton 
 horfe in the Court of his houfe. Fiis being di- 
 vers times feen to ride,not onely in the ftrects, 
 L itjut along the valleys of the field, and on the 
 fi Mountains;^ 
 
no AnAntidme L i B.Ili 
 
 Mountains, with fo ftrong a trot that he made 
 the very ground flafh with fire under him. 
 
 His bruifing of the body of a Child of a 
 certain Smiths, and making his very bones fd 
 foft, that you might wrap the corps on heapfsi 
 like a glove* 
 ' His miferably tugging all night with a JeW 
 that had taken up his Inn in the Town, and 
 toffinghim up and down in the lodging where^ 
 he lay. 
 
 His dreadful accofting of a Waggoner m 
 old acquaintance of his, while he was bufie 
 in the ftable, vomiting out fire agiinft \{ivti 
 to terrific him, and biting of him fo cruelly 
 by the foot, that he made him lame. 
 
 What follows, as I above intin^ated, con- 
 cerns the Relator himfelf,who was the Parfoii 
 of the Pari(b,whom this Fury fo fqueezed and 
 preffed when he was afleep, that wakening hef 
 found himfelf utterly fpent, and his ftrength 
 quite gone, but could not imagine the reafon. 
 But while he lay mufing with himfelf what the 
 matter might be, this Sfe^ire returns again to 
 him, and holding him all over fo faft that 
 could not wag a finger, rowlcd him in his bed 
 backwards and forwards a good many times 
 together. The fame hapned alfo to his wife I 
 another time, whom Cuntlus coming through | 
 the cafement in the fliape of a little dwarf and 
 running to her bed fide^ fo wrung and pulled 
 
 m 
 
iCh ap * 9 . agamjl Jtheifme. 2 2 i 
 
 IS if he would have torn her throat out, had 
 ^ot her two daughters come in to help her. 
 
 He preffed the lips together of one of this 
 Theologers fons fo^ that they could fcarce get 
 them afunder, 
 
 Hishoufe was fo generally diftorbed with' 
 this unruly Ghoft, that the Servants were 
 Fain to keep together anights in one room^ ly- 
 ing upon ftraw and watching the approaches 
 of this troublefome Fiend; But a Maid of 
 the houfe being morecouragious then the reft 
 ! ;WOuld needs one ntght gotobed, andforfrke 
 her company. Whereupon Ctmt'im finding 
 her alone, prefently affaulrs her, polls away 
 thebedding^and would have carried her away 
 with him-, but (he hardly efcaping fled to the 
 reft of the Family.where (he efpied him ftand-^ 
 ing by the candle , and ftraightway after va- 
 nifhing. 
 
 Another time he came into her Mafters 
 Chamber making anoifelike a Hog that eat 
 grains, frnacking and grunting very fond- 
 toufty. They could not chafe him away by 
 ipeaking to him^ but eyer as they lighted i 
 Candle he ¥/ould vanifh. 
 
 On another time about Evening, when this 
 7heologer fitting with his wife and chil- 
 dren about him, exercifinghimfelfin Mufick 
 i according to his ufual manner^a moft grievous 
 i ftink arofe fuddenlyj which by degrees fpread 
 
22 2 An Antidote L i b.IIJ 
 
 it felf to every corner of the room. Hereupor 
 he commends himfelf & his family to God h4 
 prayer. The fmell neverthelefs encreafed and 
 became above all meafure peftilently noyfom, 
 in fo much that he was forced to go up to his 
 chamber. He and his wife had not been in bed 
 a quarter of an hour but they find the fame 
 ftink in the bed-chamber 5 of which while 
 they are complaining one to another,out fteps ' 
 the Spectre from the wall, and creeping to his ij 
 bed-fide breathes upon him an exceeding cold ^ 
 b'-eath of fo intolerable ftinking and malig-i 
 nantafent, as is beyond all imagination and 
 expreflion. Hereupon the theologer^ good 
 foul, grew very ill^ and was fain to keep his 
 bed, his face, belly and guts fwelling, as if he 
 had been poifoned, whence he was alfo trou- 
 bled with a dfficulty of breathing, and with 
 a putrid infl immation of his eyes, fo that he 
 could no^ well ufe them of a long time 
 after. 
 
 But taking leave of the fick Divine, if wf 
 fliould go back and recount what we have 
 omitted, it would exceed the number of what 
 we have already recounted. As for example, 
 the trenJjling and fweating of Cuntm his 
 Gelding, from which he was not free night 
 lior day. The burning blew of the Candles 
 at the approaches of Cmius his Ghoft: His 
 drinking up the milk in the milk- bowls, hi? 
 
^ H A pi9- a^alnjl Jtheifme, zz^ 
 
 [inging dung Into them or turning the milk 
 ito blood : His pulling up pofts deep fet in 
 he ground^ and fo heavy that two lufty Por- 
 ers could not deal with them: His difcourfing 
 vithfeveral men he met concerning the af- 
 airs of the Waggoners : His ftrangling of old 
 nen : His holding faft the Cradles of Chil- 
 Iren^or taking them out of them: His fre- 
 juent endevouring to force women: His 
 lefiling the water in the Font, and fou'ing the 
 Cloth on the Altar on that fide that did hang 
 owards his grave with dirry bloody fpots:His 
 :atching up Dogs in the ftreets^and knocking 
 :heir brains againftthe ground: His fucking 
 dry the Cows, and tying their tails like the 
 tail of anHorfc: His devouring of Poultry, 
 and his flinging 'of Goats bound into the 
 Racks: His tying of an Horfe to an empty 
 Oat-tub in the Stable to clatter up and down 
 mth it, and the hinder foot of another to his 
 own headftall: His looking out of the window 
 of a low Tower, and then fuddcrly changing 
 himfelf into the form of a long ftdff: His 
 chiding of a Matron for fufferingher fervant 
 to wafh difhcs on a Thurfday, at hat time he 
 laid his hand upon her , and (he faid ir felt 
 more cold then ice: His pelting one of the 
 women that wafhed his corps fo forcibly that 
 . I'the prints of the Clods he flung were to be 
 ieen upon the wall His attempting to rav fli 
 
 another 
 
2 2 4 All JntidQte L i b 0: 
 
 anothei% who excufing her felf and faying 
 My Cuntius thou feefl how old^ wrmkled am 
 deformed 1 4m^ and how unfit fer thofc k/nds 
 fiorts^ hefuddeniy fetup a loud laughter anc; 
 vaniflied. 
 
 But we muft not infiftupon th^fe things, 
 onely we will add one paffage nfiore that is not 
 a little ^remarkable. His grave- ftone was cura- 
 ed of one fide, (helving^ and there were fede- 
 ral holes in the earth about the bignefs ci 
 mouf- holes that went down to his very coffin j 
 which how ever they were filled up with earth 
 and all made plain over night, yet tliey would 
 be fure to be laid open the next mormng. * j 
 
 It would be a tedious bufincTsto recite all 
 thefe things arlarge, and profecute the ftoryj 
 in all its particular Circiimftances; To con-j 
 elude therefore, their calamity was fiich from!| 
 the frequent occurfions of this reftlefs Fury/ 
 th it there was none but either pitied them or 
 defpiicd them 5 none would lodge in their 
 Town, trading was decayed, and the Citi- 
 zens impoverifliedbythe continual ftirs an^ 
 tumults of this unquiet Ghoft. 
 
 And though the Atheijl may perhaps laug)^ 
 at them as men undone by their own Melaa^ 
 choly and vain imaginations , or by the wag- 
 gery of fome ill neighbours, yet if he ferioufly 
 confider what has been already related, there 
 are many paflages that are by nomieans to 
 
Chap. agmjl Jtheif?ne. z 1 5 
 
 refolved into any fu-ch Priitidples^biit what 
 [ (ball now declare, will make ic altogether 
 jnlikely that any of them are. 
 
 Tgbeftiort therefore, finding jio reft nor 
 :>eing able to excogitate any better remedy^ 
 ;:hey dig up Cumius his body with feveral o- 
 :hers buried both before and after him. But 
 :hofe both after & before were fo putrifi'd and 
 •otten, their fculls broken, and the Sutures of 
 i:hem gaping, that they were not to be known 
 )y their (hape at all, having become in a man- 
 icrbutarudemafs of earth and dirt; but it 
 ^.^as quite otherwife in C»r^/w : His skin was 
 :ender and florid, his joynts not at all ftiff, but 
 imberand moveable, and a ftaff being put 
 nto his hand, he grafped it with his fingers 
 /ery faft. His eyes alfo of themfelves would 
 )e one time open and another time ftiut 5 they 
 )pened a vein in his leg, and the blood fprang 
 )utasfrefl) as in the living. HisNofe was 
 :ncire and full , not (harp as in thofe that 
 Ijire gaftly fick or quite dead : And yet Cun- 
 'fus his body had lien in the grave ivom FekS. 
 0 luly 20. which is almoft half a year. 
 
 It was eafily difcernible where the fault lay. 
 however , nothing was done raflily , but 
 udges being conftituted. Sentence was pro-^ 
 lounced upon Cuntius his Carcafe, which (be- 
 ing animated thereto from fuccefs in the like 
 jiafe fome few years before in this very Pro- 
 vince 
 
2i6 Jn Antidote L i b.IIM 
 
 vince of Silepa^ I (uppofc he means at Breftdv^ 
 where the Shoomakcrs body was burnc j theji 
 adjudged to the fire. 
 
 Wherefore there were Mafons provided tc 
 make a hole in the wall near the Altar to gel 
 his body through, which being pulled at witb , 
 a ropCj it was fo exceeding heavy that the rope 
 brake, and they could fcarce ftir him. But 
 when they had puli'd him through, and got- , 
 ten him on a Cart without, which Cuntm his 
 Iioric that ftruck him(which was a lufty bodiecj 
 Jade) was to draw, yet it put him to it fo, thai 
 he was ready to fall down ever and anon, anc 
 was quite out of breath with ftrivingto drawj 
 fo intolerable a load , who notwithftandingj 
 could run away with two men in the fame 
 Cart prefently after, their weight was fo in-ji 
 confiderable to his ftrength. 
 
 His body, when it was brought to the firCj 
 proved as unwilling to be burnt as before tq 
 be drawn, fo that the Executioner was fain! 
 with hooks to pull him out, and cut him intol 
 pieces to make him burn. Which while hc| 
 did, the blood was found (b pure and fpiritous,! 
 that it fpurted into his face as he cur him ^ bu^ i 
 at laft, not without the expence of two hun- 
 dred and fixteen great billets, all was turned it 
 intoaflies. Whichthey carefully {weeping uf n 
 together, as in the foregoing ftory , and cafting | 
 them into the river, ih^SfcSire never more ap^ ik 
 pearedei I mufl 
 
C H A P . I o. a^ainjl Atheijme. zi^^J 
 
 I muft confefs I am fo flow-witted my felf, 
 that I cannot fo much as imagine what the 
 will excogitate for a fubterfuge or hi- 
 ding place from fo plain and evident Con- 
 i^idlions. 
 
 Hitherto of Witches and other devoted 
 V'affals'of 54?^;; in feveral, we (hall now con- 
 idcr their Affemblies and Conventicles, and 
 irge further proofs of Spirits and Affaritions 
 lom thence. 
 
 Chap, X. 
 
 %e noBHYyiall Conventicles of Witches ^ that thef 
 have often diffolved and dif appeared at the naming 
 of the Name of God or Jefus Chrift ; and that 
 the party thus fpeak^'^^g has found himfelf tiUne 
 in the fields many miles from home. The Dan- 
 cing 0/ Men^ Women i and Cloven-footed Sa tyres 
 at mid- day : John Michaell piping from the 
 
 \ bough of an Oaks ^ 
 
 ^Aultis GrilUndm reports of one not farre 
 [ from Tiome^ who at the perfwafion of his 
 ife 4;ji)/W/;B?^ himfclf, as flie had done before 
 im, was carried away in the aire to a great 
 'i^mhbj of Wizards and Witches^ where they 
 ere feafting under a Nut-tree. But this 
 R ftranger 
 
2 28 An Antidote L i b.III 
 
 ftrangernotreliftiing hischear without Sair, 
 atlaftthe Salt coming, and hebleffingof God 
 fc«: it, at that .V^^w^ the whole AlTembly dil- 
 appeared, andhepoor man was left alone na^^ 
 ked an hundred miles off from home ^ whi-, 
 ther when he had got he accufed his wife, flie 
 confefs'd the fad, difcovering alfo her comp:*i! 
 nions, who were therefore burnt with her. 
 
 The fame Author writes alfo of a young 
 Girl thirteen years old in the Dukedome ^ 
 Spalatto^who being brought into the like com- 
 pany 5 and admiring the ftrangenefs of the 
 ihingjand crying out, BlifedCod^ whaOhere U 
 do I nJiade the whole AUembly vanifti, wa^ 
 left her felf in the field alone, and wandring 
 up and down was found by a countrey man, to 
 whom (he told the whole matter. 
 
 So the Husband of the Witch of LochU^ 
 whom flie brought into the like Aflcmbly, by 
 faying, God^ where arc m ? made alljtd 
 vanilb, and found himfelf naked alone in the 
 field fifteen dayes journey from home. 
 
 Several other Narrations to this purpofe 
 Bodinm fets down, which thefe fenfible effeds 
 of being fo far diftant from home, and being 
 found naked in the fields, fliew to be no freaka 
 of Melancholy^ but certain truth. But thai 
 the in thefe junquedngs appears to tlw 
 Gueftsin theformof a Satyr ^ black Goat^ 
 elfe fometimes in the fliape of an ill-favoured 
 
 hlack^ 
 
 I ! 
 
H A P* 1 o!! againft Jtheifme. zz^ 
 
 !ack mrn^ is the ordinary Confeffion of 
 'itches ^ by this way difcovered and con- 
 ned. 
 
 I will onelyaddeaftory or two out of Re- 
 irj^i^ concerning thcfe kindes of Conventi- 
 i's^ and then I will proceed to fome other 
 joofs. 
 
 ^ohnoi Hembach was carried by his Mo- 
 ler being a Wicch to one of thefe Meetings, 
 fldbecaufehehadlearn'd to play on theP//?^, 
 s contimanded by her to exercife his faculty 
 . 8 i to get up into a Tree, that they n:iight the 
 ^,t>:ter hear his Mufick. Which he doing, and 
 k)king upon the Dancers , how uncouth and 
 iculous they were in their motions and ge- 
 tresj being ftruck with admiration at the no° 
 7tyof the matter, fuddenly burft out into 
 ^fe words. Good God^ whjit a wad comfany 
 II M le tvi here ^ which was no fooner faid, bur 
 
 II came ^ohn^ Pipe and all, and hurt his 
 ier with the tumbling caft, who when 
 led to the company to help him , found 
 ilf alone, for they had all vaniihed. ^ohn 
 mhach told what had hapned, but people 
 not what to make of it, till fome of that 
 Crew that danc'd to his Pipe, were ap- 
 nded upon other fufpicions, as Catharha. 
 ma^Kelvers OriUa^and others, who made 
 every whit what ^oh;j had before told 
 igh they knew nothing of what he 
 
250 AnJntidott L 1 b.11 
 
 told before) adding alfo more particular: 
 that the place, where he pip'd to them w 
 Majbuch. 
 
 The other memorable ftory that I (hall r- 
 late out of Rmigim ^ is th s. One l^koix 
 Langbernhard^ while (lie was going to wan 
 jffemnturia donga hedge fide, fpied in V 
 next field (it was about Noon- time of day^i 
 company of men and women dancing iri 
 ring 3 and the pofture of their bodies bei; 
 uncouth and unufual , made her view tha 
 more attentively^ whereby flie difcerned foj^, 
 of them to have cloven feek like oxen or go 
 fit fliould feem they were Spmts in the ftiJ 
 of luAy Satyrs) (he being aftoni(h'd with: 
 cries out, ^efm helfm and fend me well ho 
 She had no fooner faid fo, but they allvi 
 flied faviiig onely one Peter Grofpetter^ wh 
 a little after (lie faw fnatch'd up into the 
 and to Jet fall his Maulkin (a ftick thatc 
 make clean Ovens withall) and her felf 
 alfo driven fo forcibly with the wind, tha 
 made her almoft lofe her breath. She 
 fain to keep her bed three dayes after. 
 
 This Peter (though at firfthe would t 
 followed the Law on Nicolea for flandei 
 him, yet j afterward freely confefs'd and 
 covered others of his companions, as ^4ri 
 the wife of Joannes Latomus^ Mayetta the i 
 of Laurentm^ who confefled (he (Janced 
 
H A P« I o. againfl Atheifme. ' . 231 
 
 tiofc cloven- footed Creatures at what time 
 tur was araongft them* And for further e- 
 dence of the bufinefs, ^ohn Michaell^ Herdf- 
 andidconfeft, that while they thus danced, 
 plaid upon his Crooked (laff^ and ftruck upon 
 ] with his fingers, as if it had been a Pipe, fit^ 
 iig upon an high bough of an Oak and that 
 i foon as Nicole A called upon the Name of 
 fus ^ he tumbled down headlong to the 
 jound, but was prefently catch'd up again 
 \ :h a whirlwind, and carried to Wcillcr Mea- 
 vsj where he had left his Herds a little he- 
 re. 
 
 fVdde unto all this, that there was found in 
 ; place where they danced a round Circle, 
 lerein there was the manifeft marks of the 
 aoing of cloven feet, which was feen from 
 ;day after A'/<re?/e'4 had difcovered the bufi- 
 fs till the next Winter that the Plough cut 
 |m out. Thefe things happened in the year 
 90. 
 
 ^3 C H A P« 
 
j4n Jntidate 
 
 Chap. XI. | 
 
 Of Fairy Circles. ^ larger difcuffion of thofe Co3 
 troverftes hetwixt Bodinus and Remigius , viz.\ 
 Whether the Bodies of fVitches are really tran! 
 formed into the /hape of fVolves and other Cre^ 
 tures ; Whether the Souls of Witches he not fome 
 times at thofe nocturnal Conventicles^ their hodii 
 being left at home ; as alfo^ whether they Ita/i^ , 
 not their bodies in thofe Extaftes they put thefm 
 felves iny when they promife to fetch certain nfm 
 from remote flaces in a very [hort time. J 
 
 TT might be here very feafonable, upon thj 
 foregoing ftory, to enquire into the natuijp 
 of thofe large dark Rings in thcgrafs^ whic 
 they call Fairy Circles^ whether they be t 
 Kendezvouz of Witches^or the dancing pla 
 of thofe little Puppet- Spirits which they ca 
 Bhes or Fairies, But thefe curiofities I lea\ 
 to more bufie wits. I am onely intent no, 
 upon my ferious purpofe of proving there 4 
 Sfirits • which I think I have made a pret 
 good progrcfs in already, and have produc 
 fuch Narrations that cannot but gain credj 
 with fuch as are not perverfly and wilfully ir 
 credulous. 
 
 There is another more profitable queftic 
 ftarted , if it could be decided , concernir 
 thefe Night- revellings of Witches^ whethij 
 
 the 
 
C H A p. J I . ngainfi ^theifme* 533 
 
 they be not fometimes there, their bodies ly- 
 ing at home, asfundry Relations feem to fa- 
 vour that opinion : Bedims is for itj Rmigius 
 isagainftir. 
 
 It is the fame queftion, Whether when 
 Witches or Wizards profefs they will tell what 
 is done within fo many miles compaft, and af- 
 terwards to give a proof of their skill firft an- 
 oint their bodies, and then fall down dead in a 
 nanner, and fo lie a competent time fenflefs^ 
 whether, I fay, their Souls go out of their 
 yodiesj or all be but reprefented to their ima- 
 jination. 
 
 Wemayaddea third, which may happily 
 )etter fetch off the other two; And that is 
 ;oncerning your Av^M^amt (which the Ger^ 
 ^nms call mrc-f'roljf\ the French Loup gar om) 
 Mm transformed into Wolves-^ and there is 
 nuch what the (Iimcreafon of other TrAYif" 
 Wmations. I (I'jall not trouble you with any 
 liftories of them, though I might produce 
 [lany. But as v/ell thofe that hold it is but a 
 elufionof ihtDevil^ and meer Tragedies in 
 )reams, as they that fay they are real tranf- 
 ftionSj do acknowledge , that thofe parties 
 lat have confefled themfelves thus transfor- 
 led have been marj and fore with running, 
 ave been xvounMd^ and the like. Bedinm here 
 Ifo is defcrtcd of Rmigius^'who is of the fame 
 linde with Wierus^ that fly, fmooth Phyfi- 
 
 4 cisn, 
 
2] 4 An Antidote Lib.IIL 
 
 cian, and faithful Patron of Witches, who 
 will be fure to load the Devil as much as he 
 can, his (boulders being more able to bear itj 
 and fo to eafe the tiaggs. 
 
 But for mine own part, though I will no 
 undertake to decide the Controverfic; yet 
 think it not amifs to declare, that Bodims ma 
 vtxy well make good his own , notwithftan 
 ing any thing thofe do alledge to the contrary: 
 For that which Wierus and Remigius feem Ic 
 much to ftand upon^that ic is too great a powei 
 for the Devil, and too great indignity to Man 
 that he ftiould be able thus to transform him 
 are in my minde but fleight Rhetorications^nc 
 found Arguments. >: 
 For what is that outward mifhafement of Bo 
 dy to the mrvarddefdrmtij of their Souls ^ whici 
 he helps on fo notorioufly ^ And they havifl| 
 given thtmfelvesover to him fo wholly, wh; 
 may he not ofe them thus ^^r^^when they flia| 
 be worfc ufed by him hereafter ? And for th, 
 changing of the (fecies of things, if that we« 
 a power too big to be granted the Devil, ye, 
 it is no more done here, when he thus tranl 
 forms a Man into a Wolf, then when he tranl 
 forms himfeh" into the Aape of a Man. Fc 
 this Wolf is ftiU a Mail, and that Man is fti 
 a Devilh For it is fo as the ^Poet fayes 
 was in UljQes his Companions which Cin 
 turned into Hoggs . They had the Heac 
 
 "I 
 
3hap. u . againjl Jtheifme. 235 
 ihe Voice, the Body andBriftlesof HogS| 
 
 But their Underftanding was unchanged^they 
 had the Minde and Memory of a Man as be- 
 fore. As Petrus Bourgetus profcfleth that when 
 his companion Michael Verdung had anointed 
 ihis body, and transform'd him into a Wolf^ 
 when he look'd upon his hairy feet he was at 
 firft afraid of himfelf. 
 
 Now therefore it being plain that nothing 
 material is alledged to the contrary, and that 
 men confefs they are turn'd into Wolves, and 
 acknowledge the falvage cruelties they then 
 committed upon Children, Women and 
 Sheep.that they finde themfelves exceeding 
 vocaY), and fometimes wounded 5 it is more na- 
 tural to conclude they were reaUj thus tranf^ 
 formed^ then that it was a meer delufion of 
 Fancy. 
 
 For I conceive the Devil gets into their bo- 
 dy, and by his fubtile fubftance, more opera- 
 tive and fearching then any fire or putrifying 
 liquor, melcs the yielding C omf ages oiih^ bo- 
 dy to fuch a confiftency, and fo much of it as 
 is fit for his purpofe, and makes it pliable to 
 his imagination 5 and then it is as eafie for 
 him to work it into what Jhafehe pleafeth,as it 
 is tp work the Aire into fuch forms and figures 
 
 as 
 
2 5 ^ Antidote L i b JO. 
 
 as be ordinariiy doth, Nor is it any more 
 difficulty for him to mollifie what is hard^ 
 then it is to harden what is fo foft and fluid as 
 the Aire. 
 
 And he that hath this power, we can never 
 ffick to give him that which is leflTer, viz. to 
 inftrud men how they (hall for a time forfake 
 'their Bodies^ an(| come in again. For can it \ 
 be a hard thing for him that can thus mek | 
 and take a pieces the particles of the body, t^ 
 have the skill and power to loofen the Soul^i , 
 a fubftance really diftind from the Body, and ; 
 ftparable from it which at laft is done by | 
 tt^eafiecourfeof Nature, at that final diffb- i 
 lutioo of Soul and Body which we call 
 Death f But no courfe of Nature ever tranf- 1 
 forms the body of Man into the fliape of a | 
 Wolf^ fo that this is more hard and exor-* I 
 bitant from the order of Nature then the , 
 other* 
 
 I, butyoullfay thegreatnefsand incredi- , 
 blcnefs of the Miracle is this 5 That there ■ 
 ihould hQ2S\z6tn2\ fefarationo^ Soul znd Bo- 
 dy^ and yet no Death. But this is not at all 
 ftrangc, if we confider that Death is properly 
 a disjundlion of the Soul from the Body by 
 reafon of the Btdfs mjitnej^ any longer to en- 
 tertain the Soul , which may be caufed by 
 extremity of Difeafes , outward Violence or 
 Age *^ And if the Devil could reftore fuch 
 
 bodies! 
 
C H A p . 1 1 . ^gainfl Atheifme. 237 
 
 bodies as thefe to life, it were a miracle in- 
 deed. But this is not fucb a miracle, nor is 
 the Body properly dead, though the Soul be 
 out of it. For the life of the Body is no- 
 thing elfe but that fitncffe to be aduated by 
 the Soul, The confervation whereof is 
 help'd, as I conceive, by the anoinmgoi the 
 body before the Bxtafiex, which ointment 
 filling the pores, keeps out the cold and keeps 
 in the lieat and fpirits , that the frame and 
 temper of the body may continue in fit cafe 
 to entertain the Soul again at her return. So 
 the vital fleams of the carcafe being not yet 
 fpent, the priftine operations of life are pre - 
 fently again kindled, as a candle new blown 
 out and as yet reeking, fuddenly catches fire 
 from the flame of another though at fome 
 diflance , the light gliding down along the 
 fmoke. 
 
 Wherefore there being nothing in the 
 nature of the thing that ftiould make us incre- 
 dulous , thefe Sorccreffes fo confidently pro- 
 nouncing that they are out of their Bodies at 
 fuch times, and fee and do fuch and fuch 
 things, m.eet one another, bring meflages, dif- 
 cover fecrets and the like, it is more naturai 
 and eafie to conclude they be rea/ly out of their 
 Bodies^ then in them. Which we fliould the 
 more eafily be induced to believe, if we could 
 give credit to that Narration merus tells of a 
 
 Souldier 
 
238 Jn Antidote L i b.IH. 
 
 Souldier.out of whofe mouth whilefthewas 
 aflccpathing in the fliape of a Weefel came, 
 which nudling along in the grafs, and at laft 
 coming to a brook fide, very bufily attempt- 
 ing to get over, but not being able, fome one 
 of the ftanders by that faw it, made a bridge^ 
 for it of his fword, which it paffed over by, 
 and coming back made ufe of the fame paf- 
 fage, and then entred into the Soaldiers mouth 
 again, many looking on : when he awaked he- 
 told how he dream'd he had gone over an iron, 
 bridge, and other particulars anfwerable to 
 what the fpedators had feen aforehand. Trie-' 
 r^jacknowledgeth the truth of the Relation, 
 but wil by all means have it to be iheDevil^mt 
 the Soul of the Man 9 which he doth in a ten- 
 der regard to the Witches, that from fuch a 
 truth as this they might not bs made fo ob- 
 noxious to fufpicion that their Exiafks are not 
 meer Dreams and Deluftem of the Devil, but 
 are accompanied with reall effects. 
 
 I will not take upon me to decide fo nice a 
 Controverfie, onely I will make bold to in- 
 termeddle thus far, as to pronounce Bodims 
 his opinion not at all unworthy of a rational 
 and fagacious man. And that though by his 
 being much addidicd to fuch like fpeculations, 
 he might attribute fome natural effeds to the 
 minifteryof Spirits, when there was no need 
 fo to do, yet his judgement in other things of 
 
C H A p . I J . a^ainjl Melfme. 239 
 
 this kinde is no more to be fleighted for that, 
 then Cartefms that ftupendious Mechanicall 
 Wit, is to be difallowed in thofe excellent in- 
 ventions of thecaufesof thofe more general 
 Thj^mmenaoi Nature, becaufe byhisfucceft 
 in thofe he was imboldened to enlarge his 
 Principles too far, and to afTert that Animals 
 ihemfclves wereraeer : like Jnjlo" 
 
 xenus the Mufician, that made the S oul no- 
 thing elfebut znHarmny-j of whom Tu/ly 
 pleafantly obferves, ^od non recefif ah arte 
 Jtta» 
 
 Every Genius and Temper , as the fundry 
 forts of Beafts and living Creatures, have their 
 proper excrement : and it is the part of a 
 wife man to take notice of it, and to chufe 
 what is profitable, as well as to ;ibandon what 
 is ufelefsand excrementicious. 
 
 C u A r; 
 
240 
 
 An Antidote 
 
 L I B III 
 
 C A p. XII, 
 
 2";??^ Coldnefs of thofe bodies that Spirits appear 
 in witneffedb^ the experience ofQixdimand Bour- 
 gotus» The natural reafon of this Coldnefs. 
 That the Devil does really lie with Witches* That 
 the very [nhflance of Spirits is not fire. Spirits 
 skirmifhing on the ground. Tield-^^t^ and 
 ^-fights feen in the Air. 
 
 13 Ut to return into the way , I might add 
 other ftories of your D^mones Metallici^ 
 your Guardian Genii, fuch as that of Socrates^ 
 and that other of which Bodinus tells an ample 
 Relation, which he received from him who 
 had the fociety and afliftance of fuch an Angd 
 oxGeniifs^ which for my own part I give as 
 much credit to as to any ftory in Livj or Tk- 
 larch : Your Lares familiares.zs alfo thofe that 
 haunt and vex families^appearing to many and 
 leaving very fenfible effeds o{ their appear- 
 ings. But I will not fo far tire either my fclf 
 or my Reader. I will onely name one or two 
 more, rather then recite them. As that of 
 Cardan^ who writes as you may fee in ot ho 
 Melander^ that a Sfirit that familiarly was feen 
 in the houfeof a friend of his, one night laid 
 his hand upon his brow which felt intolerably 
 Cold. And fo Petrus Bourgotus confefTed that 
 when the Devil gave him his band to kifs. ic ; 
 
 fell 
 
C UK VAX. againfi Atheifme. 241 
 
 felt celd. And many more examples there be 
 to this purpofe. 
 
 I And indeed it ftands to very good reafon 
 that ihebL=dies of Denjtls being nothing but 
 coagulated Jtr fhould be coU^ as well as coag^" 
 laUd Water ^ which is Snovo or Jce^ and that it 
 (hould have a more keen and piercing it 
 :oni]fting of more fubtile parcicles,then thofe 
 Df water ^ and therefore more fit to mfinuate, 
 ind more accurately and ftingingly to affed 
 ind touch the nerves. 
 ^ Wherefore mtches confeffing fo frequent- 
 ^1 y as they do, that the Devil //ri ^)&^?»,and 
 Y vithal complaining of his tedious and offen- 
 12 xvtcoldnejs ^it is a Ihrewd prefumption that he 
 1^ loth lie with them indeed^ and that it is not 
 ! I meer Dream^ as their friend PVierus would 
 laveit. 
 
 Hence we may alfo difcover the folly of that 
 ipinion that makes the very effence of Sfirits 
 0 htfire : for how unfit that would be to co- 
 gulate the air is plain at fir ft fighr. It would 
 ither melt and diffolve t hefe confiftences then 
 onftringe them and freeze them in a manner. 
 1 0^ )Ut it is rather manifeft that the eflence of 
 ok ^iri/j is a fubftancefpecificaily diftinft from 
 to 11 corporeal matter whacfoever. But my 
 [\^^ itent is not to Philofophize concerning the 
 ature of Sfirits^ but onely to prove their 
 Kiftence. Which the Sfe^re at Efhejus may 
 
 be 
 
2 4 i An Jntidote L i b 1 1 1 
 
 be a further argument of. For that old maj 
 which Jpollomus told the Ephefuns was tb 
 walking plague of the City^ when they ttonec 
 hun and uncovered the heap, appeared in thi 
 fliape of an huge hUck dog as big as the biggef , 
 lyon. This could be no impofture of 
 lancholy nor Fraud oi any Prieft, And ih 
 learned Grotius^ a man far from all Levity am 
 vain Credulity, is fo fecure of the truth o 
 Tyamus his Miracles^ that he does not ftick tc 
 term him impudent, that has the face to denj 
 them. |i 
 
 0\xi EnglifJ) Chronicles alfotellusof ^/'/'il 
 ritions , armed men , foot and horfe , fghtinm 
 upon the ground in the North part of 
 land mdiw Ireland for many Evenings togeli 
 ther^ feen by many hundreds of men at once* 
 and that the grafs was troden down in thi i 
 places were they were feen to fight their Bat i| 
 tails.: which agreeth with Nicolea Langhern \ 
 hardhcv Kdmon of th^ cloven- footed Dancers, 
 that left the print of their hoofs in theme f, 
 they trod dowa, for a long time after. 
 
 But this skirmifhing upon the Earth puts i. 
 me in mind of the laft part of this argument ] 
 and bids me look up into the Air* Wher^j j^; 
 omitting all other Prodigies I (hall onely xM % 
 notice of what is moft notorious,and of whicf 
 there can by no means be given any other ac ,j , 
 county thenthat itistheeffeft of 4^/W/i.Atti^! 
 
 I 
 
C H A p. 1 2. a^ainjl Atheijme, 243 
 
 this is the appearance of armed men fghthg 
 and encountring one another in the There 
 are fo many examples of thefe Prodigies in 
 Hiflorians^ that it were fuperfluous to inftance 
 in any. That before the great flaughter of 
 no lefs theft fourfcorethoufand made by An- 
 tiochus in Jerufalem recorded in the fecondof 
 Maccabees chap. 5. is famous. The Hiftorian 
 there writes, that through all the City for 
 the fpacealmoftof fourty days there were 
 
 * feen Horfemen running in the air in cloth of 
 
 < Gold, and arm'd with Lances, like a band 
 
 < of Souldiers, and Troops of Horfemen in 
 ' array encountring and running one againft 
 
 * another, with (baking of fliields and multi- 
 ' tudes of pikes, and drawing of fwords, and 
 
 < cafting of darts, and glittering of golden 
 
 < ornaments, and harnefs of all forts. And 
 
 writes alfo concerning the like Pro- 
 ligies, that hapned before the deftrudionof 
 he City by Titus , prefacing firft, that they 
 /ere incredible, were it not that they were 
 ecorded by thofe that were Eyc-witnefles of 
 bem. 
 
 The like Apparitions were feen before the 
 ivil wars of Marius and Sj/la^ And Melanch- 
 hon affirms that a world of fuch Prodigies 
 ; ere feen all over Germany from 1524, to 
 54 8. Snellius amongft other places doth par- 
 icularize in Amortsfort^ where thefe fightings 
 
244 An Antidote Lib. III. 
 
 were feen not much higher then the houfe 
 tops^ asalfoin Amflerdam^ where there was 
 a Sea fight appearing in the air for an hour or 
 two together, many thoufands of men look- 
 ing on. And'tofay nothing of what hath been 
 feen in BngUrsd not long ago, there is lately a 
 punftual narration of fuch a Sea-fight feen by 
 certain HolUndcrs^ and fent over hither into 
 Bngland^ but a Ljon appearing alone at the 
 end of that Affarition, though it maybe true 
 for ought I know, yet it makes it obnoxious 
 to -Su[fkion and evafion, and fo unprofitable: 
 for my purpofe. But the Pk^mmem of this 
 kind, whofe reports cannot be fufpeded to 
 be in fubferviency to any Politick defign , 
 ought in reafon to be held true, when there 
 have been many profeft Eye witnefles of 
 them. And they being refolvablc into no ^ 
 /^r^/caufeSjit is evident that we muft acknoW' 
 hd^Qffifernatural oncs^ fuch as spirits^ Intit- 
 Ugemes or Angels^ terra them what ycai 
 pleafe. 
 
3 H A p. 1 3 « ^^m/l Atheifme. 245 
 Chap. XIII. 
 
 i very numorahle Narration of a certain pious 
 man, tvhg hadthe cominml Society of a Guardian 
 Genius. 
 
 ' Had here ended all my Stories, were I noc 
 ' tempted by that remarkable one in Bod'mus^ 
 ) out- run my method. I but named it here- 
 iforcj I (hall tell it now more at large. I am 
 ite more willingly drawn to relate it, fuch 
 « camples of the confociarion of good Sprits 
 i:ingvery fcarceinHiftory. The main rea- 
 In whereof, as I conceive, isbecaufefovery 
 j V men are heartily and fincerely ^i?^^;/. The 
 l arration is more confiderable in that he 
 : II writes it,had it from the mans own mouth 
 ; lom it concerns 5 and is as follows. 
 This Party, a holy and pious man , as in 
 puld feemjand an acquaintance of Bodimss, 
 lely told himjhow that he had a ctxmnSprU 
 lit did perpetually accompany him, which 
 Iwas then firft aware of,when he had atcain'd 
 libout thirty feven years of age, butcon- 
 Ired that the faid Sprit had been prefent 
 Ih him all his life time, as he gathered from 
 ■tain Monitory Dreams and Vifions^ where- 
 I he was fore- warn d as well of feveral dan- 
 as vices. That this Sfirit difcovered. 
 ■ Si fcimftlf 
 
24^ JnJntidoU L i b.III 
 
 himfelf to him after he had for a whole yea 
 together earneftly pray'd to God to fend 
 good A^geltohim^ to be the Guide and Go, 
 vernor of his life and actions ^ adding alfc 
 that before and after Prayer he ufed to fpcn 
 two or three hours in meditation and readin 
 the Scriptures, diligently enquiring with hiir 
 fclfj what Religion^ amongft thofemany th; 
 are coni rovertcd in the world, mighi be be( 
 befeeching God that he would be pleafed ] 
 direct him to it. And that he did not all6j| 
 of their way, that at all adventures pray 
 God to confirm them in that opinion th| 
 have already preconceived , be it right 
 wrong. That while he was thus bufiew 
 himfelfin matters of Religion, that he li 
 onapafiTage mPhilo ^ud^m in h:s Book 
 Smi^civs^ where he writes, chat a good 
 holj ^^^an can ojfer no greater nor more accef 
 hk Sacrifice to God^ then the Oblation of himfi 
 and therefore following Phtlo*s cou fel t| 
 he offered his Soul to God. And that afn 
 that, amoni::ft many other divine Dreams 
 VifionSyhtonc^ 'in hisflcep feemed to hear 
 voyceof God faying to him, / mllfave^ 
 foul J am he that before appeared unto thee. Aft 
 wards that the Spirit every day would kn 
 at the door about three or four a clock in 
 morning, though he rifing and opening 
 door could fee nobody^but that i\\QSfirit\ 
 
C H A p . I 3 . againjl Jtheifme. 247 
 
 perfifted in this courfc, and unlefs he did rik^ 
 tvould husrouze him up. 
 ■ This trouble and boifteroufnefs made him 
 ' Degin to conceit that it was feme evH Spirit 
 kit thus haunted him^ and therefore he daily 
 )ray'd earneftly unto God, that he would be 
 >lcafed to fend zg&od A^gelxo him*, and often 
 Ifo fung Pfalras, having moft of them by 
 'leart* 
 
 Wherefore the Spirit afterward knocked 
 'lOre gently at the door, and one day difco- 
 eied himfelf to him waking, which was the 
 rft time that he was affured by his fenfes that 
 was he 5 for he often touched and ftirred a 
 drinking glafs that flood in his chamber, 
 hich did not a little amaze him. 
 Two days after when he entertain d at fup- 
 a certain friend of his, Secretary to the 
 that this friend of his was much abafh'd 
 nile he heard the Spirit thumping on the 
 1 nch hard by him^and was ftruckcn with fear, 
 I t he bid him be of good courage^there was 
 I i hurt towards 5 and the better to aiTure him 
 ( it , tjld him the truth of the whole mac- 
 t:. 
 
 Wherefore from that time, faith 5^^^/;;/^, 
 fc did affirm that this Spirit was always with 
 b[i,and by fome fenfible fign did evei>adver- 
 
 him of things-,as by ftriking his right ear^ if 
 h did any thing amifs-, if otherwife^his left. If 
 
248 Jn Antidote L t b.ID. 
 
 any body came 10 circumvent him that \\\mght 
 earwnS iVuck^ but his left ear'ii z good man 
 snd to g6od ends accofted him If he was about 
 to eat or drink any thing that would hurt him, 
 or intended or purpofed withhimfelf to do 
 any thing thar w^ould prove ill, that he was in- 
 hibited by a y?^/^, and if he delayed to follov^ 
 hi? hiifi efs, that he was quickned by a 
 gi^^cn aim. - ,| 
 
 When he began to praife God in Pfalmj 
 and to declare his marvellous A^ls, that h( 
 wasprefemly raifed and ftrengthened wit^i 
 fpiritual and fiipernatural power. i 
 That he daily begg'd of God that he wou! 
 teach him his Will, his Law and his Truth 
 A nd that he fet one day of the week apart fo 
 reading the Scripture and Meditation, witi 
 finging of Pfalms, and that he did not ftir 011 
 of his houfe :\\ that day • But that in his ordi 
 nary converfation he was fufficiently raerr 
 and of a cheartul mind, and he cited that fay 
 ing for it, Fidi fades San^orum Utas. fiiij 
 in his converfing with others, if he had talkiej 
 vainly and indifcrcctly, or had fome days to 
 gether negleiSed his Bevotiens^ that he wa 
 forthwith ndmoniftied thereof by a Drem 
 That he was alfo admonifhed torifebctime 
 in the morning, and that about four of ti: 
 clock a voyce would come to him while B 
 was afleep^ %ifig5 Who gets frfi to pray i 
 
C H A p . 1 3 • ^gciinjl Ahe'ipne. 7 4 9 
 
 He told Bodinti^ alfohow he was often ad- 
 nonifli'd to ^vsf^AhnSy^.xK^ that the more Cha- 
 'tty he beftow'd., the more profperous he was. 
 \nd that on a time when his enemies fought 
 fter his life, and knew that he was to go by 
 vater, that his Father in a Dream brought two 
 Urfesto him, the onQ rvhite^ the other % 5 
 nd that therefore he bid his fer^^ant hire him 
 wo horfes^and though he told him nothing of 
 he colours, that yet he brought him aivhite 
 ne nnd a hay one. 
 
 That in all difficultiesjjourneyings and what 
 her enterprifes foevcr, he ufed to ask coun- 
 :lof God, and that one night, when he had 
 egged hisbleffing, while he llept he fiw a 
 wherein his Father feemed to blelTe 
 
 m. 
 
 At another timejWhen he was in very great 
 ' Mger^ and was newly gone to bed, he faid 
 !2t the Spint would not let him aloae till he 
 d raifed him again, wherefore he watched 
 id pray'd ail that night. The day after he 
 (bpcd the hands of his Perfecutors in a won- 
 ; i :rful manner ^ which being done, in his next 
 
 liep he heard a voyce faying. Now fing, 
 i.dct in Utihulo Altifmu 
 ;!ul| A great many other paffages this Party 
 Ad Bodinus^ fo many indeed, that he thought 
 Man endlefs labour to recite them alL But 
 ]mm remains of thofe he has recited ^ I 
 ■ S 4 will 
 
2^(3 Jn Antidote Lib.III. 
 
 will not ftick to take the pains of tranfcribing 
 them. 
 
 Bodmus asked him why he would not fpeak 
 to the Spirit for the gaining of the more plain 
 and familiar converfe with it. He anfvvered| 
 that he once attempted it, but the Spirit In' 1 
 ftantly ftruck the door with that vehemency- i 
 as if he had knocked upon it with a hammer 
 whereby he gathered his diflikcof the mai- 
 ter. 
 
 But though the Spirit would not talk witl| 
 him, yet he could make ufe of his judgemen 
 in the reading of books and moderating hi' 
 ftudies. For if he took an ill book into hi 
 hands and fell a reading^the Spirit would ftrik 
 it, that he might lay it down, and would alft 
 fundry times^be the books what they would 
 ki/fder him from reading & writing overmuch 
 that his mind might reft,and filently meditat 
 with it felf. He added alfo, that very oft© 
 while he was a fmall, fubtile, inarticd 
 late found would come unto his ears. 
 
 B$dinus{m\\^x enquiring whether heeve| ] 
 fee the Shape mdFcrmoi the Spirit-^ he tolr^ 
 him that while he was awake, he never ft t 
 any thing but a certain ligk very hright 2in o 
 dear and of a romd Cmpafs and Figure 5 Bi 
 that once being in great jeopardy of his lif t! 
 > and having heartily pray 'd to God that 1: \ 
 would be pleafed to provide for his fafety o 
 
1h A? . 1 4- ^g^^P Jtheifme. 251 
 ibout break of day, amidft his flumberings 
 md wakings, he efpy'd on his bed where he 
 ay, d yomg Boy cUd in a white Garment^ tin5iti- 
 •id fomewhat with a touch of purfle^ and of a vi^ 
 ^age admirably lovely and kautifull to behold. 
 This he "confidently affirmed to Bodinus for a 
 :ertain truth. 
 
 G M A p. XIV. 
 
 Certain Enquiries upon the preceding Narration ; 
 its^ what thefe Guardian Genii may he, whether 
 one or more of them be allotttd to every mjin-y or 
 to fome none. What may be the reafon of Spirits' 
 fo feldome appearing ; Ai^d whether they have 
 any f€tled(hi^tor no. What f/?fir manner of 
 afliding men in either Devotion or Prophecy, whe- 
 ther every mans complexion is capable of the So^ 
 defy of a good Genius, jdnd laftly^ Whether it 
 he LiV'sfptl to pray to God to fend fuch a Genius or 
 Att^tl to one^or no, 
 
 TTis befidc my prefent fcope, as I have a!- 
 ready profeffedj to enter into any more par- 
 ticular and more curious Difquifitions con- 
 cerning the nature of Spirits^ my aime being 
 now onely to demonftrate their Exiflence by 
 thofe ftrange recorded every wherein 
 Hiftory. But this laft Narration is fo extra- 
 ordinarily remarkable, that it were a piece of 
 
 difrefpeft 
 
2$2 An Antidote L ibAU. 
 
 difrefped done to it, to diCmlCs it without 
 fome Enquiries at leaft into fuch Problems as it 
 naturally affords to our confideratlon, though 
 it may well feem plainly beyond the power of 
 humane Wit, or laws of Modefty to deter- 
 mine any thing therein. 
 
 In the firft place therefore, it cannot but 
 amufe a mans minde to think what thefe offi- 1 
 cious spirits ([\o\x\d. be,that fo willingly fome- 
 times offer themfelvcs to confociate with a 
 man 5 whether they may be Angels uncapable 
 of incorporation into humane Bodies^ which 
 vulgarly is conceived : Or whether the Souls 
 of the deceajed^ they having more affinity witti) 
 mortality and humane frailty then the other, 
 and fo more fenfible of our neceffities and in- 
 firmities, having once felt them themfelves; ! 
 a reafonalledged for the Incarnation of Chrifi \ 
 by the Author to t\\t titbrews : Which opi- 
 nion has no worfe favourers then Plutarch^ Ma- 
 ximm Tjrim^ and other Platonifts : Or laftly, 
 whether there may not be of both forts. For 
 feparate Souls being f^'^-j^Ao/, i;} a conditior^ mf. 
 mlike the Angels tkmfelves^ it is ea fie to con-' 
 ceive that they may very well undergo th0 
 like offices. 
 
 Secondly, we are invited to enquire, Whe-' 
 ther every man have his Guardian Genius ot 
 no. That Witches have many, fuch as they^ 
 arCj their own Coafeffionsteftifie. The Fjr-; 
 
 thagoreans 
 
C H A p. 1 4- ^^^^^fi Atheifme. 253 
 ihdgorearisv!t(Q of opinion, that every man 
 has two Cemt^ a good one and a W one. Which 
 Mahomet hos taken into his Religion, adding 
 alfo^that they fit on Mens fliouldcrs with table- 
 books in their hands, and that the one writes 
 down all the^W, the other all the evil a man 
 does. But fuch expreflionsas thofe I look upon 
 as fymbolical rather then natural. And I tinnk 
 k more reafonable that a man changing the 
 frame of his minde, changes his (7^;?/« j with- 
 all: Or rather, unlefs a man be very finccre 
 j and fingle- hearted, that he is left to common 
 i Providence, as well as if he be not defperately 
 wicked or deplorably miferable> fcarce any 
 1 particular ^w/^/'/W/interpofes or offers him- 
 ! felf a perpetual Afifiemm his affairs and for- 
 i tunes. But extreme Poverty, irkfome old 
 i Age, want of Friends^the Contempt, Injury 
 ! and Hard-hearcednefs of evil Neighbours, 
 i working apon a Soul low funk into the body* 
 i and wholly devoid of the Divine life , does 
 fometimes kindle fo (harp, fo eager, andfo 
 piercing a defire of Satisfadion and Revenge, 
 i that the fhricks of men while they are a mar- 
 thering, the howling of a Wolf in the fields 
 in the night, or thefqueakingand roaring of 
 tortured Beafts, do not fo certainly call 
 them thofe of their own kinde, as this power- 
 ful A//3f^/V^ of apenfive and complaining foul 
 in the bitternefs of its afflidion, attracts the 
 
 aid 
 
2 54 Jn Antidote L i b JIi 
 
 aid of thefe over- officious i^f />///. So that it i 
 moft probable that they that are the forwardef 
 to hang mtches^zxt the firft that made them, & 
 have no more goodnefs nor true piety then 
 £hefethey fo willingly profecute, but area* 
 wicked as they, though with better kick oi 
 more difcretion, offending no further then the 
 Law will permit them, and therefore they fe- 
 curely flarve the poor helplefs man^ though 
 with a great deal of clamour of Juftlce they 
 will revenge the death of their Hog or Cow. 
 
 Thirdly , it were worth our difquilition, 
 Why Spirits fo feUome now adayes appear^ 
 efpecialiy thofe that zne good-, whether it be 
 notiht mckednefs of the prefent Age^ as I 
 have already hinted 5 or the general prejudic^^ 
 men have againft all Spirits that appear, thm 
 they muft be ftraightwayes Devils-, orthe'| 
 frailty of humane mttire^x\{n is not ufually ablfj 
 CO bear the appearance of a Spirit^ no morei 
 then other Animals are 5 for into what ago- 
 nies Horfes and Dogs are caft upon their ap^ 
 proach,is in every ones mouth, and is a good- 
 circumftance to diftinguifha re all Apparitio^ 
 from our own Imaginations : Or laftly, whe^r 
 theritbethe condition of Spirits themfelves^ j 
 who, it may be, without fome violence done; 
 to their own nature cannot become vifible,, 
 it being happily as troublefome a thing to | 
 them to k^ep themfelves in one fteady vi^ 
 
C H A p. 1 4* ^g^i^fi Athelfme. 255 
 fible confiftencie in the aire, as it is for men 
 that dive, to hold iheir breath in the water. 
 
 Fourthly it may deferve our fearch, Whe- 
 ther Spirits have any fetled form or fhape. An- 
 gels are commonly pictured like good plump 
 cherry- cheek'd Lads. Which is no wonder, 
 theboldnefs of the (amQAru/ls not flicking 
 topidureGod Almighty in the/hapeof an 
 old man. In both it is as it pleafes the Pain-^ 
 ter. But this ftory feems rather to favour their 
 opinion, that fay that Angels and feparate Souls 
 have no fetled form^ but what they pleafe to 
 give themfelves upon occafion, by the power 
 of their own Fancy. Ficinus, as I remember, 
 fome where calls them Aer sal Stars. And the 
 gocd Genii feemto me to be as the benign Eyes 
 of God running to and fro in the world, with 
 love and pity beholding the innocent ende- 
 vours of harmlefs and lingle- hearted men, 
 ever ready to do them good, and to help 
 them. 
 
 What I conceive of feparate Souls and Spi- 
 rits, I cannot better exprefs then I h ive alrea- 
 dy in my Poem of the Prdexificncy of thcSouL 
 And I hope it will be no fin 10 be better then 
 my word, who in my Preface have promifed 
 no Poetry at all but I (hall not think much to 
 offer to your view thefe two Stanzas out of 
 the forenamed Poem. 
 
 Like 
 
256 An Antidote L i b JILj 
 
 Like to a light locked in lanthorn dark, 
 Wherehjhy Night our wary ftep weginde 
 Jn (lahhj ftrats^ and dirty Chamls mark ; 
 Sor^e weaker r ayes from the black top do glide ^ 
 And flufljer (Ireams perhaps through th' horny fide. 
 But when we*ve pajl the peril of the ivaj^ 
 Arrived at home^ and laid that cafe afde^ 
 The naked light how clearly doth it ray, 
 And (pre ad its joyful beames as bright as Sum-^ 
 mersday ! 
 
 Even Jo the Soul in this contracted ftate^ 
 Confined to thefe firait Inftruments of Senfe, 
 More dull and narrowly doth operate ; 
 At this hole hears ^the Si^ht mufi ray from thence^ 
 Here tafts^ there fmells 5 But when fl^es gone from 
 Like naked lamp floe is one finning fp he ar^ ( hence ^ 
 And round about has perfeli cognofcence 
 What ere in her Horizon doth appear 5 
 She is one Orb of Senfe^ all Eye^ all airy Ear* 
 
 And what I fpeak there of the condition of 
 the Soul out of the Body, I think is eafily ap- 
 plicable to other Genii^ or Spirits, 
 
 The fifth Enquiry may be. How thefe 
 Genii become ferviceable to men, for eithei: 
 heightning their Devotions^ or inabling them 
 to Prophecy • whether it can be by any othcl 
 way then by defcending into their bodies, and 
 poffeffing th§ heart and brain. For the 
 
 diteJ^ 
 
t H A fIi 4' ^^^'^^^fi Athifme, 1 5 7 
 who affeded the gift of Prophecy by fa- 
 niliarity with evilSfirtts^diA utterly obliterate 
 n their Souls the mTpnt^J cruy ^oAa^ the Prin- 
 iples of Goodnefs and Honefty fas you may 
 ctinPfe/lus Ivepyelas S'aiiJi^vm) that the 
 vHl Sprits might come into their bodies, 
 ihom thofe fparks of virtue , as they faid, 
 vould drive away^but thofe being extinguifliC 
 hey could come in and polTefs them and inable 
 hem to Prophecy, And that the Imps of 
 Vitches do fometimes enter their own bodies 
 s well as theirs to whom they fend them, is 
 laininthcftory of the Witches of jvarbois. 
 t is alfo the opinion of Trijmegijl^ that thefe 
 pirits get into the Veins and Arteries both of 
 len and beafts. 
 Wherefore concerning the Breams and Ft - 
 ons of this holy man that fo freely imparted 
 imfclf to Bodinus^ it may be conceived rea- 
 )nable that the good Genius infinuated himfelf 
 ito his very body, as well as the into the 
 odies of the wicked 3 and that refiding in his 
 dn and figuring of ir, by thinking of this or 
 ut objedl, as we our felves figure it when we 
 link , the external fenfes being laid afleep, 
 # lofc figurations would eafily be reprefented 
 ) the common ferffe ; and that Memory recove- 
 ^''^^ig them when he ^waked^they cculd not but 
 *lem to him as other Dreams did, (avingthae 
 i l^y ^^^^ better, tbey ever fignifying fome- 
 
 thing 
 
258 An JniUote L i b lil 
 
 thing of importance unto him. 
 
 But thofe Raptures of Devotion by day 
 might be by the Spirits kindling a purer kind 
 of Love- flame in h^s heart, as well as by forti 
 fying and raifing his Imagination. And hov 
 far a man fhall be carried beyond himfelf b] 
 this redoubled foul in him, none, I think, cai 
 well conceive, unleffe they had theexperieno 
 of it. 
 
 And if this be their manner of communion 
 it may well be enquired into 5 in the lixd 
 place, Whether be capable of coafo; 
 ciation with thefe good Genii. Cardan forafi 
 where intimates that their approaches are dd 
 prehenfiblc by certain fweet fmells they cafl 
 From whence it may feem not improbable 
 that thofe bodies that fmell fweet themfelve 
 where the minde does not ftink with pride an 
 hypocrifie, have fome natural advantage 
 the gaining their fociety. But if there be 
 peculiar comfLxion or mtural condition req 
 red^it will prove ieffe hopeful for every one t 
 obtain their acquaintance. Yet Regeneraii 
 come to its due pitch^though it cannot be witi" 
 out much pain and anguiili, may well redifil 
 all uncleannefs of nature-, fothac nofingulaf 
 ly good and fincere man can reafonably d 
 fpair of thrir familiarity. For he that is 
 highly in favour with the Prince^ it is no woi 
 der he is taken notice of by his Conrtiersi 
 
 B 
 
C H A P . 1 4- cigainjl Atbetjme. 259 
 
 But the laft and rtioft confiderable queftion 
 is, whether it be lawful to fray to God tor fuch 
 a goodGeyiiu^s or AngeL For the Example in 
 the foregoing ftory feems a fufficient warrant* 
 But I conceive Faith and Defireoughtto be 
 Full-fail to make fuch Voyages profperous,and 
 3ur end and purpcfe pure andfincere. But if 
 Pride, Conceitednefs^or Affcftation of fome 
 peculiar priviledge above other Mortals^ 
 pur a man up to fobold an Enterprife, his 
 Devotions will no more move either cod or 
 he good Genii ^ then the whining voice of a 
 >unterfeit will ftir the affedion of the dif- 
 reetly Charitable. Nay, this high Prefum- 
 tion may invite fome real Fiends to put a 
 'orfe jeftupon him then was put upon that 
 itcered Rogue Guzmm by thofe AUck- Spirits^ 
 )r his fo impudently pretending Kindred5and 
 ) boldly intruding himfelf into the know- 
 dge and acquaintance of the Gentry and 
 mobility of Ge^oa. - 
 But the fafeft Magick is the fincere confe- 
 ating a mans Soul to God, and thcafpiring 
 > nothing but fo profound a pitch of Humi- 
 :y , as not to be confcious to our felves of be- 
 g at all touched with the praife and applaufe 
 ' men and to fuch a free and univerfal fenfe 
 Charity^ as to be delighted with the wtU 
 e of another as much as our own. They that 
 lely have their eye upon thefe^ will finde 
 T coming 
 
26o An Antidote L i b. II!. 
 
 coming In what ever their heart can defire. 
 But they that put forth their hand to catch at 
 high things, as they fancy, andnegled: thefe, 
 prove at laft but a Plague to themfelves, and 
 a Laughing- ftock to the world . 
 
 Thefeare the feverall Speculations that the 
 foregoing Narration would naturally beget in 
 the minoes of the curious. But me thinks I 
 hear the Atheijl replying coall this That I have 
 run a long divifion upon uncertain grounds, 
 and asking me, not without {omt fcorn and | 
 anger , whether I believe that multifariouj 
 Fable I have rehearfed out of Bodmus, and {(jj ' 
 much defcanted upon. To which I anfwi 
 That I will not take my oath that the mc 
 likely paffage in all Plutarchs Lives ^ ovLi 
 Hifiory is afl'uredly true. But however thad' 
 am not aftiamed to profefle, that I am as we! 
 aflured in my own judgement of the exiften\ 
 of Sprits 3 as that I have met with men 
 wejlmin(ler Ball^ or feenbeafts in Smith field,f 
 
 Cmas 
 
^ H A p. I $[ a^ainfl Jtheifmel z6i 
 
 Chap. XV. 
 
 hat whether the Species of things have been fnm 
 ali Eternity, or whether they rofe out of the Earth 
 by degrees in Time, the Frame of them is fmh^ 
 that agdnft all the Evafions of the Atheift they 
 nat fir ally imfly that there is a Godo 
 
 ^^Hns have we gone through the many and 
 ' manifold elfeSs reprefented to our fenfes 
 c this wide Theater of the World. The 
 f; nteft and obfcureft whereof are Arguments 
 h i enough to prove the exiftence of a Deity. 
 f t fome being more palpable then other 
 and more accommodate to awaken the 
 and flow belief of the Athei/l into the ac- 
 vledgementofa C^t^i, it will notbeamifs 
 .ke notice of what Evaftom he attempts 
 gjnake for the extricating himfelf out of 
 ■fethat he phanfies the moft fenfibly to en- 
 ■>le himj and the moft ftrongly to hinder 
 Kfcape. 
 
 find fuch are efpecially thefe twolaftlin- 
 Jd upon^ the axnons frame of Mans Body^ 
 mAffaritions. And the force of the for- 
 ■ fome endevoar to evade thus ; That 
 Mere hath ever been Man and Woman and 
 ■her Sfecies in the world^ and foit is no 
 ■dader chat like fliould propagage its like^, 
 t T 2 ' and 
 
26 z An Anikloit L i b.IIL 
 
 u and therefore that there is no want of any 
 other invifible or material caufe but tk 
 Species o( things themfelves ; And fo theft 
 admirable contrivances in Nature muft im- 
 
 «c p!y no divine Wtfdom nor Counfel or any fuel 
 
 ''thing. 
 
 But here I demand^whether there were eve 
 any Af an thzt was not monal, and whethe j 
 there be zny mortal that had not zbegimm 
 and if he had, it muft be tkh^ihY General i 
 on^ or Creation. If by Creation^ there is a Got i 
 If by equivocal Generation^ as rifing out ( 
 E irth, our argument will hold good ftillno lUj 
 vvithftanding this evafion. But if you'll fi 
 there w^as never any man in the world but w n 
 born of a Woman, this muft amount but 
 thus much, that there hath been an inji^i 
 number of ficcefsions of hinhs. If therdlli 
 meant by it any thing more then thus, it At 
 not prove fenfe. n|i 
 
 For though our Phanfie cannot run thr^em 
 an infinite feries of Effeds, yet our R^afofc 
 affured there is no Effeft without a Caufe At 
 be the Progrefs of Caufes and Effeds as/iw, 
 mte as it W'll, at laft we refolve it naturallyillfil 
 to fome Firfi • and he that denies this, fe Jjlj 
 to me wilfully to wink againft the light oim^i 
 ture, and do violence to the faculties omsss^ 
 mind. And therefore of neceffity there nfc | 
 be at leaft one firji Man and Woman which Bcajs 
 
C H A P . I 5 • a^ainjl Jtheifme. 16^ 
 
 irft ordhe Nature , though infimtj of time 
 xckoning from the prefect caufethaconfu- 
 3on and obfcurity in our apprehenfions. And 
 :hefe which are thus fir (I in order of Nature or 
 7^/yj4%,muftalfo exift firft before there can 
 )e any other Men or Women in the World. 
 Ind therefore concerning thefe firft^ it being 
 panifeft that they were born of noParents, 
 ; foUow^s they were Created or rofe out of 
 ■le Earthj and fo the Bvafton will be fru- 
 rated. 
 
 Befides, if you affirm that there was r^ever 
 \y Mar)ix\ the world but who was born of 
 Woman^ and fo grew to Mans eftate by de- 
 rees, it will fall to fome mans fliare to be a 
 and a Man at once, or to be both Father 
 iid Child. For fo foon as Mandkindwas 
 i?t itbe from Eternity, and beyond Eternity 
 1 nothing) thofe that then exifted were begoc 
 < [me body , and there was nothing before 
 ! tern to beget them , therefore they begot 
 t^mf elves. 
 
 But that they fliould at once then have been 
 } feet men^ their fubftances being of alterable 
 ^ paffivc matter, that is wrought diverfly 
 by degrees into that frame it hath, is as 
 r h , as if they (hould fay that Boots , and 
 hooes^ zni Stockings, and F)'^y,and P^^//, and 
 (^^cns have been together with all Eternity : 
 V en as it is manifeft there ought to be an or- 
 T 3 derly 
 
z64 [/^n Antidote LibJH. 
 
 dcrly intervall of time before thefe things 
 canbCj wherein muft precede the killing oi 
 Oxen, and flaying of them 5 as alfo of Sheep; 
 tanning, fpinning, cutting, and many more 
 fuch like circumftances. So that it is enor 
 moufly ridiculous to fay that Mankind mighi 
 have been at once from all Eternity , unlef 
 the Omnipotency of a God,who can do whai 
 ever we can imagine and more , (hould by hi 
 unrefiflible Fiat caufe fuch a thing in a mo ( 
 ment fo foon as himfelf was, which was ever r 
 and he was never to feek for either power oi 
 skill. 
 
 But that the fluid Matter oi it felf fliouli 
 have been thus raifed up from all Eternity im 
 fuch comipksiVSpecies of thingSjis very ground 
 lefs and irrational* I fay , that there eve 
 Ihouldbe fuch a thing as this in the world, 
 ?nan at once exifting of himfelf in this CQI 
 poreal frame that we fee, who notwithftan^ 
 ing did afterwards dye like other mortals 
 a fable above all Poetical Figments what| 
 ever, and more incredible then the hardg 
 Article that any Religion ever offered tot! 
 Mheifts h^Yi^i. 
 
 O thers therefore deferring this way of E'p 
 (ion betake themfelves to another, whic 
 though it feem more plaufible at firfl; vie^ 
 is fully as frivolous. , , They fay that all tl 
 it Sfecies of things ^ Mm himfelf not e: 
 
 <*cepte 
 
C H A p. I 5 ♦ (tgainjl Jtheifmel 26^ 
 ^'cepted, came firft out of the Ear(:h by the 
 « omnifarious attempt of the particles of the 
 
 Matter upon one another,which at l^ft hght 
 *'on fo lucky a conftruftion and fabfi<:k of 
 
 the Bodies of Creatures as we fee, and 
 " that having an infinite of time to try 
 " all tricks in, they would of neceflity at laft 
 <^ come to this they are. 
 
 But I anfwer, that thefe particles might 
 commit infinite Tautologies in their ilrokes and 
 motions^and that therefore there was no fuch 
 neceffity at all of falling into thofe forms and 
 lhapes that appear in the world. 
 
 Again, there is that excellent contrivance 
 in the Body^ fuppofe of a Man^ as I have here- 
 tofore injflancedj that it cannot but be the 
 cffed of very accurate Knowledge and Coun-^ 
 fcL 
 
 And laftly this concourfeof Jtoms^ . they 
 being left without a guide, it is a miracle 
 aboveallapprehenfion, that they ftiould pro- 
 duce no mp Species of things, fuch as ftiould 
 of their own nature have but three Lcgs,and 
 one Eye, or but one Ear, rows of Teeth along 
 t\\Q Vertebra q{ their Backs, and the like, as I 
 have above intimated, thck ineptitudes hdng 
 more eafie to hit upon, then fuch vif^'^r4^^ and 
 irreprehenfible/r^;;^^ J of Creatures. 
 
 But to elude the force of this Argument 
 againft the fortuitous concourfe of Atoms ^ 
 T 4 ^ they'll 
 
i66 Jn Antidote Lib.III. 
 
 they'll excogitate this mad evafion-, ^'That 
 " Nature did indeed at firft bring forth fuch 
 ''ill-favoured and ill- appointed ii/^?;?y?w, as 
 ^'well asthofe that are of a moreexquifite 
 a frame but thofe that were more perfedi 
 «t fell upon thofe other and kiird them, and 
 " devoured them, they being not fo well pro- i 
 vided of either limbs or fenfes as the otherjil 
 and fo were never able to hop faftenouglin 
 " from them, or maturely to difcover the ap- \ 
 « proaching dangers that ever and anon wen i 
 ''coming upon them. But this unjuftanc 
 audacious calumny caft upon God and t4a'j 
 turew.ll be eafily difcover'd and convide 
 of falrtiood if we do but confider, 
 
 Firft that Trees^ Herbs and Flowers^ thatd^[ 
 not ftir from their places , or exerciie (bcll^i 
 fierce cruelty one upon another, that theyal 
 in their feveral kinds are ^^/^^^w and f 
 and have no inepitude or defeat in them. 
 
 Secondly that all Creatures born of putre 
 fadion, as Mice mdi Frogs ^ and the like, a 
 thofe many hundreds oilnftcfs^ as Grdfhoppn 
 Flyes^ Spiders and fuch other, that thefealfi 
 haVQ a mod accurate cofitriva'/ice of parts^ an 
 that there is nothing fram'd raflily orineprl; 
 in any of them. 
 
 Laftly in more perfe(5l Creatures, as in thj 
 Scotch Barnacles^ which Hijlorians write of, d 
 which if there be any doubt^ yet Gerard 
 
 latd 
 
3hap.i5* agmJlMeifme. 257 
 
 ates that of his own knowledge, which is as 
 idmirable, and as much to our purpofe, that 
 ;here is a kind of Fowl which in Lancajhire are 
 railed Tree-Gecfe^ they are bred out of rotten 
 nieces of broken Ihips and trunks of Trees 
 :aft upon a little Ifland in Lancajhire they call 
 :he File &f FQulders the fame Authour faith 
 ne hath found the like alfo in other parts of 
 this Kingdom: ^\\o[t Fowls m all refpe^Ss, 
 though bred thus of putrefadlion (and that 
 they are thus bred is undeniably true, as any 
 man if he pleafe may farisfie himfelf by con- 
 fuldng Gerard the very laft page of his Hifto- 
 ry of Plants) are of as an QxadFakkk of Bcdy^ 
 and as fitly comriv'd for the fun£iions of fuch 
 a kind of living Creature, as any of thofe that 
 are produced by propagation. Nay thefe 
 kind of Fowls themfelves do alfo propagate, 
 whichhasimpofedfo upon the fooliflmefsof 
 fome, that they have denied that other way 
 of their generation-, when as the being gene- 
 rated one way does not exclude the other, zs 
 is feen in Frogs and Mice. 
 
 Wherefore thofe produdlons out of the 
 Earth and of Putrefadion being thus perfect 
 and accurate in all points as well as others, 
 ir is a manifeft difcovery that Nature did ne- 
 , ver frame any fpecies of things ineptly and 
 fooliflily ,and that therefore (he was ever guid- 
 ed by Counfd aud Providence^ that is^ that 
 
 Nature 
 
2 68 Jn Antidote L i b JII 
 
 Nature her felf is tte elFedof an all- know- 
 ing Go^i. 
 
 Nor doth this confideration onely take a 
 way this prefent Evafion^ but doth more pal 
 pably and intelligibly enervate the foroier 
 For what boots it them to flie unto an infinite 
 propagation of individuals in the fame eter. 
 ml ffecies^ as they imagine, that they might be 
 able alwayestoaflign a Caufe anfwerable to 
 the EflFed 5 when as there are fuch Effeds ai 
 thefe, and Produfts of Putrefadion, wherd 
 Wijdome and Counfell areas truly confpicuousi 
 as in others For thus are they nevcrthelefi 
 neceffarily illaqueated in that inconvenience, 
 which they thought to have efcaped by fe 
 quaint a fubtilty, 
 
 5' 
 
 . coi 
 
 r 
 
 C H A r i 
 
C H A ? . 1 6 . again jl Atheifrne, 26 g 
 
 ' Chap. XVI. 
 
 IThM the Bvapons of Atheijls agalnfi Apparitions 
 
 Iare fo weak^ and fHy^ that it is an evident Argu- 
 Tnent that they are convinced in their own Judge- 
 ments of the truth of thcfe kjnds of Phaenomena^ 
 Tvhich forces them to anfwer as weli m they can^ 
 though they he foill frovided, 
 
 NO w for their evaftom whereby they would 
 elude the force of that Argument for Spi^ 
 nts^ which is drawn from Apparitions^ they are 
 fo weak and filly, that a man maybe almoft 
 fure they were convinced in their judgment of 
 the truth of fuch like ftorics, elfe it had been 
 better flatly to have denied them , then to 
 feign fuch idle and vain reafons of them. 
 
 For firft they fay they are nothing but Ima- 
 ginatim^ and that there is nothing reall with- 
 out m in fuch Appmtlons, 
 
 But being beaten off from this Height ac- 
 count, for that many fee the fame thing at 
 once, then they flie to fo miraculous a power 
 of fhmfy , as if it were able to change the Air 
 into a reall ftiape and form, fo that others cnay 
 behold it, as well as he that fram'd it by the 
 power of his Vhanfj. 
 
 Now I demand of any man , whether this 
 not a harder Myftery and more uncon- 
 
 ceiveable 
 
270 An jntidote L i b lU 
 
 ceiveable then all the Magical Metamorphofix, 
 of Devils or Witches. For it is far eafier tc 
 conceive that fome knowing thing in the Aire 
 ftiould thus transform the Aire into this or 
 that ftiape, being in that part of the Aire it 
 doth thus transform, then thai; the Imagina- 
 iion of man, which is but a Modification of 
 his own miode, ihould be able at a diftance to 
 change it into iuch like Appearances. But 
 fuppofe it could, can it animate the Aire tha^ 
 it doth thus mctamorphize, and make it fpeak^ 
 and anfwtr to queftions, and fut things into! 
 mens hands, and the like < Q the credulity ofi 
 befotted Atheifm I How intoxicated and infa-i 
 tuated are they in their conceits, being giveni i 
 op to fenfuality,and having loft the free ufc of k 
 the natural faculties of theirmindeJ j (o 
 
 But fliall this force of Imagination reach aSi 
 high as the Clouds alfo, and make Mm fight 
 pitched Battels -^w, running and char- 
 ging one againfl the other 1 
 
 Here the fame bold pretender to Wit and: 
 Philofophy Cafar Vantnm ( who cunningly! 
 and jugglingly endevours to infufe thepoifoni 
 of ^/^^///w into the minde of his Reader onl 
 every occafion ) hath recourfe to thofe old caft 
 rags of his School, ih^Exu^om Bf- l 21 
 
 fluxes of things : and attempts to falve 
 thefe Phenomena thus 5 That the vafours \ 
 of mens bodies ^zn^ it feems of horfes too, are 
 
 carried 
 
^ H A p. 1 6. a^amjl Atheifme. 271 
 
 :arried up into the Aire, and falHnto a certain 
 :)roportionable poftureof parts, andfo iml- 
 cate the figures of them aloft among the 
 Clouds. 
 
 But I demand how the vapours of the har- 
 fes finde the vapours of their Riders : and 
 when and how long arc they coming together: 
 and whether they appear not before there be 
 any Armies in the field to fend up fuch va- 
 pours : and whether harnefs and weapons fend 
 up vapours toOjis Swords^Fikes & Shields: and 
 how they come to light fo happily into the 
 hands of thofe Aerial men of war, efpecially 
 thevapouisof Metals (ii they have any) be- 
 ing heavier in all likelyhood then the reek of 
 Animals and Men : and laftly how they come 
 to dtjcharge at one another and to fight^ there 
 being neither life nor foul in them : and whe- 
 ther Sounds alfo have their Bxuvi^ that are re- 
 ferved till thefe folemnities for at Alhorough 
 in Suffolk 1642 were heard in the Aire very 
 loud beatings of Brums ^ (hooting of Muskets^ 
 and Ordinance^ as alfo in other fuch like Prodi- 
 gies there haih been heard the founding of 
 "Trumfets^ as Snelltm writes. And Plinj alfo 
 makes mention of the lounding of Trumpets^ 
 and clajhing of Armour heard out of the hea- 
 vens about the Cimhruk Wars, and often be- 
 fore. But here at v^/^^r^?//^^^ -all was conclu- 
 ded with a melodious noife of Musical inftm- 
 ments. The 
 
27 2 An Antidote L i b.III 
 
 lihtExuvU of Fiddles \t feems flie up in- 
 to the Aire too, or were thofe Mufical /^c-j 
 cents frozen there for a time, and at the heat 
 and firing ot the Canons, the Aire relenting 
 and thawing, became fo hariuonioufly vocals 
 With what vain conceits are men intoxicated, 
 that wilfully wink againft the light of Nature^ 
 and are eftranged from the true knowledge 
 arid acknowiedgemenc of a God ! 
 
 But there is another Evafion which the fame 
 fedulous Infinuator of Athetjm would make 
 life of in cafe this ftiould not hold, which feems^ 
 more fober but no leffe falfe : and that is this ^ 
 That thefe fightings and skirmiftiings in the 
 Aire are onely the reflexion o{ fome real bat-i 
 tel on the Earth. But this in Nature is plaiiit 
 ly impoflible. For of neceflity thefe Armies 
 thus fighting, being at fuch z dJliance from thd| 
 Spectators, that the fame of the battel nevcii 
 arrives to their ears 3 their eyes can never be- 
 hold it by any reflexion from the Clouds. Foe 
 befides that reflexion makes the images moid 
 dtmthtn dire^ Rght, fuch a diflance (wmthQ 
 Army to the clouds, and then from the cloudi 
 to our eye, will leffen the fpecies fo exceeding* 
 ly, that they will not at all be vifM. 
 
 Or if we could imagine that there might 
 be fometimcs fuch an advantage in the figure 
 of thefe Clouds as might in fome fort remedy 
 this lefjening o{ the ffccies^ yet their furfaces^ 
 
 ar# 
 
],HkvliS. agmjl Atheifme. 273 
 
 re fo exceeding rudelj polilh'd^ aad reflexion 
 /hichjaslfaid, is ever dim enough of itfelf, 
 . here fo extraordinarily imprfeB^ that they 
 an never be able^ according to the courfe of 
 Mature, to return the fpcies of Terreftriall 
 )bje(as back again to our fight^ ic being fo 
 u'ident that they areunfi^ for what is of far 
 ilTe difficuhy . For we never finde them able 
 
 0 reflcd the iniage of a Sur^ when as not one- 
 
 1 glalTe. but every troubled pool or dirty 
 lafli of water in the high-way does ufually 
 
 \ 0 it. 
 
 ' But that it is far eafier for a Star^ then for 
 ny of the^e oh]eCls here upon Earth to be re- 
 ' tUed to our Eyes by thofe xude natiirall 
 \ .ooking-glafles placed among the Cloads^ 
 indry reafons will fufficiently inform us. 
 I For firft. The Stars do not abate at all of 
 I ^dicufud/Imagriitude in which they ordinarily 
 ppeartous by t^ reflexion 5 the difference 
 ^ f many hundi^eds of Leagues making no 
 ^ ifference of magnitude in them, for indeed 
 ^ he diftance of tne Diameter of the Orbite of 
 fie Earth makes none, as muft be acknowled- 
 ed by all thofe that admit of the annual mo- 
 on thereof^ But a very few miles do excee- 
 inglydiminiflitheufualbignefsof the ffecies 
 f an Horfe orMan,even to that littlenefs that 
 ley grow invifible. What then will become 
 f his fword^ jhield or fpear ? And in thefe 
 
274 An Antidote L i b.II^ 
 
 cafes we now fpeak of^how great a journey th 
 ffecks hzvQ from the Earth to the Cloud tha 
 refleds them, I have intimated before. 
 
 Secondly it is raanifeft, that a Star hath il 
 preheminence above thefe lerrejlrid obje^s 
 in that it is as />«r^alightas the Sun, thoui^ 
 not fo big^ but they but ofake coloured bodiesi 
 and that therefore there is no comparifon be| 
 twixt the vigour and ftrength of the [feci 
 of a Star and of them. 
 
 Thirdly in the Night-time^ the Eye beii 
 placed in the fliadow of the Earth, thofe rell^i 
 pexioffs of a Star will be yet more eafily vifiyi 
 ble 5 when as the great light of the Sun b; 
 Day, muft needs much debilitate thefe re 
 flecked Images of the Objeds upon the Eartt 
 his beams ftriking our Eyes with fo ftrong vl 
 brations. 
 
 Fourthly and laftly, there being Stars al 
 over the Firmament, fo as there is, it ftioul^ 
 feem a hundred times more eafie for natural 
 Caufes to hit upona Parajler ox Parajlron (fo 
 let Analogie embolden me fo to call thefe fe 
 dome or never feen Ph^mmem^ the image c 
 a fingle Star or whole Gonftellacion refled:ei 
 from the Clouds) then upon a Parelios oi: P4 
 rafelene. But now the ftory of thefe is morj 
 then an hundred times more frequent the ^ 
 that of the Parafter, For it is fo feldom 
 difcoveredj that it is doubted wliether it 1^ ^ 
 
Chap. 1 6. dga'mjl Atheifme. 27 5 
 
 or no, or rather adnowledged not to be, of 
 which there can be no reafon, but that the 
 doudszxt ^oUl'folifbed that they are notable 
 0 refled fo confidcrable a light as a Star. 
 TOm whence I think, we may fafely gather, 
 hat it is therefore impoffible that they Ihould 
 efled To debile Specks^ as the colours and 
 lapes of Beafts and Men, and that fo accu- 
 itely, as that we may fee their fwords, hel- 
 lets, (hidds, fpears, andtheUke. 
 Wherefore it is plain that thefe Apparitions 
 .ihigh in the Aire, are no reflexions of any 
 < bjeds upon Earth 5 or if it were imaginable 
 liat they were^ that fome fupermtural caufc 
 juft aflift to conglaciate and polifh the fur- 
 ices of the clouds tofuchan extraordinary 
 Kuracy of figure and fmoothnefs, as will 
 IflSce for fuch prodigious reflexions. 
 And that thefe spirits chat rule in the Aire 
 ly not adl upon the materials there, as well 
 Men here Upon the Earth work upon the 
 rts thereof, as alfo upon the neighbouring 
 ments fofar as they can reach, fliaping, 
 feding and direfting things, according to 
 eir own purpofe and pleafure, I know no 
 fonatallinNatureorPhilofophy, for any 
 n to deny. For that the help of fomeoflS- 
 s Gemi is implied in fuch Uke Prodigies as 
 fe, the feafonablenefs of their appearance 
 s no contemptible argument, they being 
 U according 
 
276 AnAntidote Lib.!! 
 
 according to the obfervation of Hiftorian 
 the Forerunners of Commotions and Troubles [ 
 all Kingdomes and Gommon-wealths. 
 
 Yet neverthelefs as good Artificers as I he 
 fuppofe, they working upon Nature muft ! 
 bounded by the Laws of Nature. And refi\, 
 xion will have its limits as well as refraMM 
 whether for conveyance of [pedes or kindliij||| 
 of hcat^ the laws and bounds whereof that dy^ 
 cerning Wit Carufius being well aware fl[ 
 doth generoufly and judicioufly pronouncnK 
 ThM a burning Glaft, thedtftance of tvhofe ,| 
 cus from the Glafs doth not hear a lefje froportif ^ 
 to the'Dizm^itx thereof then the di[lanceoftL 
 Earth from the Sun to the Diameter of the 5*^1 
 will burn no more vehemently then the direB rl^^ 
 efthe Sun will do without it^ though in other 
 ffeBsthis Glafs were as exactly Jbafedand m^^ 
 rioujly foltjhed^ as could be expe^edfrom m^ 
 hand of an AngeL m/^ 
 
 I have now compleated this prefent 
 tife againft Atheifm in all the three pares thdiy^^ 
 of: upon which while I caft mine eye m^^' 
 view that clear and irrefutable evidence of t ^ 
 caufe I've undertaken,the external appear am^^^^ 
 of things in the world, fo faithfully fecondt^' 
 the undeniable didates of the innate P^i^^^m{^^ 
 of our own m ndes^ I cannor but wi h coijl^, 
 dence aver,That there is not any one nc>tiorftA^ 
 all Philofophy more certain and demonftrw/ ^ 
 lhmi\\^tthereisaGod. 4l 
 
I, 
 
 ^ And verily I think I have ranfacked all the 
 orners of every kinde of Philofophy that can 
 jretend to bear any ftroke in this Controver- 
 ie, with that diligenccj that I may fafely pro- 
 ouncejthac it is mcer brutifh Ignorance or Im- 
 udence^ no Shllin Nature or the Knowledge of 
 lings, that can encourage any man toprofefs 
 Hhe^fm^ or to embrace it at the propofal of 
 ^ lofe that make profeffion of it. 
 ^ But fo I conceive it is, that at firftfome fa- 
 loufly /^4wimen being not foindifcreetly 
 !alous and fupeiftitious as others-, have been 
 ; 1 iftaken by idiots and traduced for Atheifts^ 
 ;id then ever after fome one vain-glorious 
 fefcol or other, hath affeded with what fafety 
 rfl could to fcem Atheiftical^ that he might 
 Areby forfooth be reputed the more learned^ 
 'J?'! the profounde - Naturalifl. 
 \m But I dare affure any man, that if he do bu£ 
 lirch into the bottom of this enormous dtp- 
 tWeofthe Soul^ zsTnfmegifi truly calls it, he 
 ttstiUfind nothing to be thecaufe thereof, but 
 leflher vanity of mind or brutifh fenjuality, and 
 nceoluntamed dcfirc of fatisfying a mans own 
 iffiil/in every tlm^^anohoxiotts Confcience,& 
 fccoijtafe Fear of divine Vengeance, ignorance of 
 {Frwfcantnefsand infufficiency of fecondcau- 
 i\\m^ a jumbled feculenc) and incompofednefs of 
 0m fpirits by reafon of perpetual intemperance 
 flim luxury jOr elfe a dark bcdeading Melancholy 
 I U 2 ^has 
 
278 An Antidote ^<src. Lib. II! 
 
 that fo ftarves and kils theapprchenfion of tk 
 Soul^in divine matters efpecially^that it makej 
 a man as inept for fuch Contemplations, as il 
 his head was filled with cold Earth, or drj 
 Grave-moulds. 
 
 And to fuch flow Conftitutions as thefc, 
 fhall not wonder, if as the firfi Part of my di 
 courfe muft feem marvellous fubtile/o the/4 
 appear ridiculoufly incredible. But they are t 
 remember, that I do not here appeal to tfil 
 Complexional humors or peculiar Relifhcsoj 
 men, that arife out of the temper of the bodj\ 
 but to the known and unalterable ideas of tb 
 mind^to the Phdnomena of Nature and R econ 
 of HifiorjXX^ovi the laft wherof if I have fomj 
 thing more fully infifted, it is not to be impi^j 
 ted to any vain credulity of mine, or that 
 taks a pleafurc in telling ftrange ftories, bul 
 that I thought fit to fortifie and ftrengthen thj 
 faith of others as much as I could 5 being we 
 afTured that a contemptuous misbelief of fuclt*^ 
 like Narrations concerning Sprits^ and an er|^/^ 
 devour of making them all ridiculous and i 
 credible, is a dangerous Prelude to Atheism 
 felf, or elfe a more clofe and crafty profcfliojl 
 and infinuation of it. For afluredly that Saj, 
 ing was nothing fo true in Politicks, 
 no King 5 as this IS in Metaphy ficks, l^o Spr\ 
 noQod. 
 
 n 
 
 A TABLf^ 
 
A TABLE 
 
 O F 
 
 he Chapters of each 
 BOOK; 
 
 Book I. 
 
 1* np^^ f^^fi^^^^^ ftffrlne([e of the frefent 
 I A j)ifcourfe^ or the Motives that fut the Au- 
 lOr upon thefe endevours of demoriftrating that 
 \nre isaGod^ Page i 
 
 I I. wha,t is meant hy demonjlrating there is 
 VOod^ and that the minde of man^ ur/le(Jehe do 
 liolencetohis faculties, will fully a\fcnt or dif^ 
 \nt from that which notwithf:anding may have 
 
 hare pfibility of being othemtje^ 3 
 
 III. An attempt toward the finding outth^ 
 \ue Notion or Definition of God, and a clear 
 \onviciion that there is an ind lMe Idea of a 
 iieeing abfolutely perfe(ft m the Mmde of 
 
 U 3 
 
 8 
 
 IV. frhat 
 
A Table. 
 
 I V. What Notions are more fartkdarl 
 tomfrifedin the Idea of a Being abfolutely per 
 fed. That the difficulty of framing the conct 
 ftionof athingoughttohe no argument again ^ 
 the exiflence thereof^ the nature of corporea 
 Matter being fo perplex d and intricate^ rvhic 
 jet all men acknowledge to exifl. That the Ide 
 of a Spirit is as eafie a Notion as of anj othi 
 fubftance whatever. What powers and fropet 
 ties are contained in the Notion of a Spiri 
 That Eternity and Infinity, // God were no 
 would he cafl upon fomething elfe fo that A 
 theifm cannot free the minde from fuch intr 
 cacies, Goodnefs, Knowledge and Powe 
 notions of highefl prfeBion^ and therefore n\ 
 cefjarilj included inthcldQ3. of a Being abf( 
 lutelyperfed, 
 
 V» That the Soul of man is not Abrafa T 
 huh^ and in what fenfe fbe might be faidev 
 to have had the aBuaU knowledge of eterm 
 truths in her ^ 
 
 V L That the Soul of man has of her ft 
 aftual knowledge in her^ made good by fun^ 
 Jnftances and Arguments^ 
 
 V 1 1. The minde ef man being not unf^ 
 mjh'd ^/Innate Truth, that we are with con^ 
 dence to attend to her n4turall and unfrejudii 
 
 J)iBa\ 
 
A Table. 
 
 Dictates mi Sugge (lions. That fome^oxxon% 
 indTxuths are at lea(l mturally and unavoida-^ 
 Hy afjented unto by the foul^ whether jhe have 
 f her [elf adiual knowledge in her or not. 
 ind that the definition of a Being abfolutely 
 )tK{tdiis fuch, Jnd that this $biolmdyf eiL' 
 ed Being ^C^^'^, the Creator and Contriver 
 f allthings^ 25 
 
 VI I L The fir fl; Argument for the Exi- 
 ^ence of God taken from the Idea of God as it is- 
 ^prefentative of his Nature and Perfe^ion, 
 ^rom whence alfo it is undeniably demenflrated 
 ' )at there can be no more Gods then One, 
 
 ; . 28 
 
 li 
 
 IX. The fecond Argument from thelde^of 
 od /■/ ^ fubjeded in ourSouls, and is the 
 
 ' ttefl naturaH means imaginable to bring ui to 
 ' le knowledge of our Maker. That hare poflibi- 
 ' cy ought to have no power upon the minde^ to 
 iher hafien or hinder its ajfent in any thing, 
 ^e being dealt with in all points as if there were 
 God, that naturally we are to conclude there 
 one^ 38 
 
 X. Naturall Confcience , and Religious 
 eneration , arguments of the Exijence of 
 
 44 
 
 U4 XLo/ 
 
A Table: 
 
 X T. of the mture of the Soul ofMAn^whe- 
 ihcr jhek a met Modification of the Body, 
 or a Subftancc r^^Z/y diftinft-, And then vdhether 
 c:orporeal, or incorporeal, 5 3 
 
 The Second Book. 
 
 Iw Univerfal Matter of the Word, be it 
 
 A hcmogeneall or heterogmealljdfmovd or\ 
 rejlhg of it [elf that it can never he contrtvd M 
 into that Order it is mthout the fuferiritendencf 
 6f aGcd^ 61 
 
 ■ 
 
 11. The perpetuall Parallelifme of the 
 Axis of the Earth and its due proportion 0I 
 Inclination, as alfo the courfe of the Moofl 
 crcffing the Ecliprick, evident arguments that 
 the fluid matter is guided by a Divine Provl* 
 dence. 7 he Athetjls Sophifme of arguing from 
 fome petty inconftderable Effeffs of the Motion oj 
 the Matter^ thai the faid motion is the caufe oj 
 all things , [eafonably detected and defervedly de 
 ridedy ye 
 
 II L 7 hat Rivers, Quarries of ftone. 
 Timber- wood , Metals , Minerals , and thi 
 Magnet^ conftdering the n^tur^ of Man^ n^hai 
 
 ftfi 
 
A Tabic. 
 
 ufehecAnmahofthem, are mamfeft figmsthat 
 the rude motion fifthe Matter is no\ left to it felf^ 
 but is under the guidance and fuperintendencj tf 
 anAll-mjeGod^ j% 
 
 IV. A further froof of Divine Providence 
 uken fromtheSea^ and the large train of Cau- 
 fes laid together in reference to Navigacion^^ 
 
 84 
 
 V. Though the meer motion of the matter 
 maj do fomething^ jet it will not amount to the 
 wodu6lion of Plants and Animals. That it is 
 10 botch in Nature that fome Phaenomena he 
 he refults of Motion^ others of S ubfl ant ial forms. 
 That Beauty is not a meer Taney ► and that the 
 
 ^ Beauty of Plants is an argument that they are 
 ^rom an IntdleSlual trincffte^ 88 
 
 SVI. Seeds and Signatures of Plants, 
 uments of a Divine Providence^ 9 6 
 
 VII. Arguments of Divine Providence 
 m from the Ufef ulnefs of PlantSj 103 
 V 1 1 L The Ufefulnefs of Animals an argu^ 
 nt of Divine Providence^ iit 
 IX. Argiiments cf Divine Providence fet- 
 d from the Pulchritude 0f Animals 5 a^ 
 alfi 
 
A Table. 
 
 alfo from tk maimer of their Propagation, 
 
 120 
 
 X. The Frame i?rFabrick of the bodies of 
 Animals y flmly ar^tse that then is 4 God, 
 
 X I. 7he particular Vnmes of the Bodies of\ 
 Fowls or Birds falfahle figns of Divtm ^Pro- 
 videme^ 138 
 
 XII. Unavoidable arguments for T)ivin&\ 
 Trovidence taken from the accurate Strudure* 
 of Mans ^od:^Jrom the Paflions of his Minde, 
 md fitnefs of the whole Man to be anlnha-*! 
 biter of thellnivcrfe, i42> 
 
 The Third BqcL 
 
 I. ^^T^Hat^ good men mi ah ayes faring hefl in 
 -I thisworld^ the great examples of Divinu 
 Vengeance upon wicked and hlafphemous perfons 
 are not fo convincing to the ohjlinate Atheift, 
 T^he irreligious ^eers and Sacriledges of Dio- . 
 nyfius of Syracufe. That there have been true 
 Miracles in the mrldas well as falfe^ and what 
 mthebefiand Jafefi waycs to diftinguijh them, 
 
 that 
 
 '3 
 
A Tabic. 
 
 fht we my mi be mfos'd u^on hy Hijlorj^ 158 
 
 I > 1 1. The mo'ving of a Sieve bj a Char me* 
 Coskinomancy. A Magical cure of an horfe^ 
 the Charming <?/Serpents. A flrange Exam- 
 fie of one Death-ftrocken as he walked the 
 flreets, Aflorjof a ftdden wind that had like 
 to have thrown down the gallows at the hanging 
 of two witches^ 164 
 
 III. That Winds and Tempefts are raifed 
 upon meer Ceremonies or forms of words^ 
 
 . frov'd by fundry Examples. Margaret Wa- 
 rine difchargd upon an Oake at a Thunder-clap. 
 Amantius WRotarius ca(l headlong out of a 
 
 . Cloud upon a houfe top. The Witch of Coa- 
 ftance feenby the Shef herds to ride through the 
 Aire^ 168 
 
 I V. Supernatural EffeEts ohfervd in them 
 that are Bewitch'd and PofTefs'd. The famous 
 Story of Magdalena Crucia, 174 
 
 y. Examples of Bewitch'd perfons th^iA 
 had Balls of Hair^Nayls, Knives, Wood ftuck 
 with Pins, pieces of Cloth, and fuch like trafh 
 convey d into their bodies y with examples alfo of 
 other Supernatural Effeifs, 180 
 
 VI. The Afpariiioff BcktxUn. The ftory 
 
A Table. 
 
 ef the pyed Piper. A Tricon or Sea- God 
 feen on the hanks of Rubicon, of the Imps of 
 Witches, md whether thofe old women be gmltj 
 $f fo much dotage as the Pid\ti9i fancies them^ 
 That luch things pa(]e bciwixt them and their 
 ImpS/^ are irnfofiUe to be imputed to Mdm- 
 cboly. Ihe exarm^ation John Winnick of 
 Molefworth. T'he reajon of fealing Cove- 
 tmxs with the Idtvil^ 148 
 
 VII. Four late notorious Examples of Ex-: 
 orcifm or Conjuring up Spirits one Anneif' 
 Bodenham4/^//^:^j who fuffered at Salisbury, if 
 Anno 16") 
 
 V 1 1 1. memorable flory of a Shoe-makerM 
 Citizen of Breflaw in Silefia who cut his ownW] 
 throat. Anno i^pi. 2QfW 
 
 I X. Another very memorable ftorj of Jo-f ' 
 hannes Cuntius a Citizen of Pemfch in Si-W 
 lefia^ ^^^t 
 
 X. Jhe nocturnal Comtmdts of Wi^cht^M 
 that they have often di(fohed and difapp eared ami 
 the naming of the Name of God or JefusiP" 
 Chrift • and that the party thm freaking hasW^ 
 found himfelf alone in the fields many miles fromm 
 home. 7 he Dancing of men^ women ^^^1.^ 
 doven-footed Sacyres at mid'day 3 John Mi-lf"); 
 
 chaell 
 
A Table, 
 
 chael fiftngfrom the bough of an (^ak^ &c. 
 
 227 
 
 H XI. 0/ Fairy Circles. A larger Mfcufsion 
 of thofe Controverfies hewixt Bodinus WRe- 
 migius,^'/^. rvhaher the Bodies of Witches ^tf 
 really transformed into the fhape of Wolves 
 and other Creatures ^ whether the Souks of 
 witches he not fometimes at thofe nocturnal con* 
 venticles ^iheir Bodies being left at home ^ a6 al- 
 (0 whether they leave not their bodies in thofe Bx-^ 
 ufies they put thmfelves in^ when they fromifc 
 lo fetch certain news from remote f laces in a ve- 
 7 jhorttime^ 232 
 
 X I L The coldnefs of thofe bodies that 
 Spirits appear in n?//;7fj[f^^5 by the experience $f 
 Cardan Bourgotus. The naturall Reafor$ 
 rf ihif coldnefs. That the Devil does really lie 
 vnh Witches. That the very fubjlance of 
 spirits is not fire. Spirits skirmiftiing on tht 
 \rou»d. fieW- fights and J'e-^- fights feen in the 
 ^iirc, 240 
 
 XIII. A very memorable flory of a cer- 
 din fiotM mm^ who had the continuall focietjof 
 I Guardian Genius, 24? 
 
 XIV. Certain Enquiries upon the preceding 
 lory 3 as^ What thefe Guardian Genii may be* 
 
 whether 
 
A Table. 
 
 whether one or more of them he allotted te 
 every man^ or to fime none, ^hat way be the 
 reafon of Spirits Jo feldome appearing a^d 
 whether they have any fettled {h^^Q or fvhat 
 their manner is of aflifting mef^ w either Devd- 
 tion or Prophecy, Whether every mans comple* 
 xion is capable of the focietyof a good Genius. 
 And la jlly whether it be lawfull to pray to God to 
 fend fuch a Genius or Angel to one or no^ 251 
 
 X V. Thai whether the fpecies of things havt>^^^ 
 been from all Eternity, or whether they role ou^\ 
 of the earth by degrees in Time, the frame of 
 of them is fuch, that again jl all the Evafions of 
 the Atheift they naturally imply that there is ^ 
 God, 261 
 
 XVI. That the evafions of the Atheifts 
 Apparitions are fo weak and filly, that 
 it is an evident argument that they are convinced, \ 
 in their own judgements of the truth of thef^^ 
 kindes (?f Phsenomena, which forces them to^ 
 anfwer foweUas they can^ though they befoilli 
 provided^ 269 
 
 AH 
 
AN 
 
 APPEND IX 
 
 To the late 
 
 ANTIDOTE 
 
 AGAINST 
 
 tneiim. 
 
 Wherein is contained an An- 
 fwer to certain Objections made 
 againft feveral Paffages thereof. 
 
 By Henry M o r 
 
 'ellow of Chrift CoUedge in Cambridgi 
 
 pv «K. Arid. 
 
 LONDON: 
 
 iinted by J: TkJJjtr , and are to be (old by 
 WlllUm Mordcn Bookfeller in Camhidre. 
 
Ch AP.I 
 
 291 
 
 ^^^g^ ^ 
 
 mi 
 
 APPENDIX 
 
 To the late 
 
 ANTIDOTE 
 
 AGAINST 
 
 ^ T H SIS 
 
 I C H A I>. I. 
 
 ne Authors reafon of adding this Appendix io 
 \ r. his Antidote, An enumeration of the chief 
 ohje^iions made againji the firjl book there- 
 
 Ufpciflcd Innocency and mifdoubt- 
 ed Truth can win no greater credit 
 then by ftrifteft examination. For 
 the world is thereby w^^^r^ fulij afcer- 
 ain'd of theunblameablenefsoftheone, and 
 if the jfoiidity of the other, then it can be pof- 
 ibly without (o publick a Tryal. Where- 
 3re that fo great an advantage may noc be, 
 
 wanting^ 
 
2 94 Appendix 
 
 wanting to tbat weighty caufe we have in handjj, 
 I was not contented onely to fetdownfuclJ ! 
 J^eajbns for thtBxifience of Gody^\(ic\i in my | 
 own judgement I conceived to be irrefutably 
 firm 5 but that the firmnefs of them may ap- 
 pear more confpicuous to all men , I have 
 brought into view the chiefeft and moft mate- 
 rial ohje5ii0ns I could meet with , whether j 
 raifed by thofethat of themfelves have ex- 1 
 cepted againft any Argument I have made ufe 1 
 ot, or by fuch as have been invited more cu- 
 rioufly to fearch and difcover, where they I 
 could , any weaknefs or inconfequency in 
 any Argumentation throughout the whole- f- 
 Treatife. And the chiefeft Exceptions and j 
 ohjeBions againft the firft Book are thefe : I 
 
 Firft, That the Ground of our Demonftra 10 
 tion of the Bxifience of God from his idea is *i 
 that there are innau ideas in the mind of Manij k 
 whichjTay they, is falfe. | : 
 
 Secondly,That there is no fuch idea of Goc' if , 
 at all as we have defcrib'd, neither innatt noi i 
 Ac(]uifithiom or TYm\crtpiuou6 • becaufe i k, 
 involves in it the Notion of a Sprit ^ whict; fcl 
 again confifts of fuch particularNotions as ar ' 
 utterly unconceivable.' 
 
 Thirdly, That Exiftenceis no Term of Per r,u 
 feBion^ and therefore is not fo infeparably iijlik 
 volved in the notion of a Being ahfohtelj pm 
 feci Qioi God, || 
 
 Fourthljl 
 
Chap, I. to the late Antidote, 295 
 
 Fourthly, That though Nece[fary Exlfience 
 be included in the idcA of God^ yec our infer- 
 ring from thence that he does exifi^ is but a 
 Sophifm-, becaufe a Being abfolutely ^-r// as 
 well as abfolutely ? ^r/^^^^includes ^ecejfaryEx- 
 iflence in the idea thereof. 
 
 Fifthly, That if there beany neceffary Ex- , 
 iflem^ that it is plain that it is Matter^ which we 
 unadvifedly call Space^ which we cannot ima- 
 gine but did ever and will ever neccffarily 
 exift. 
 
 Sixthly, That God did not put this idea of 
 himfelfinto the mind of Man, but the Sub- 
 tiler fort of Politicians that have always ufed 
 Religion as a meer Engine of State. 
 
 Seventhly jThat Fear and Hefes of Natural 
 Confcience are nothing indeed but thefeP^/ji- 
 p;^/ rais'd upon a belief of a God which mea 
 fiave had by Tradition or Education. 
 
 Laftly , That thefe Arguments whereby 
 Are prove the Incorpreityoi the foul of Man, 
 m\\ alfo conclude the Incorforeity of the foul 
 :)f a Beaft, and that therefore they are Sophi- 
 iical. 
 
 To thefe I (hall anfwer in order with as hV 
 ;Ie Pomp and Luxuriancy of words, and as 
 nuch plainnefs and perfpicuity, as I may^in fo 
 iibtil and difficult a matter. 
 
 C H A f » 
 
2p5 JnJp^iendix 
 
 Chap. II. 
 
 Tha$ the Ground cf our Bemonftrdtm of the 
 Exifience of God from his Idea is not^ that 
 there are innate Idt'^smths mind of Man^ 
 and yet that there drefuch innate lAtzs^though 
 we donotfuffofe it as the Ground of oar j)e- 
 monfiration* 
 
 THat fome have excepted againft our De- Ji 
 raonftration of the Exiftence of God\|) 
 from his ldea,m that they have conceived thaf Ij 
 it is founded upon this Principle ^ That ther^m 
 are innate ideas in the foul of Man I can im- li 
 pure the miftake not fo much to Ignorance as " 
 Inadvertency. For no mans parts can be{b|tl 
 weak bur that if he attend to what we have'll 
 written, he muft plainly fee, that the ftrefs oflf 
 oiir Argument is not laid upon this Notion of || 
 innate ideas ^ but upon that confeffed Truth, 111 
 That there are fome things fo plain, n 
 that however the foul came to the knowledge , 
 of them, that (he cannot but afTent to* them, 
 ^nd acknowledge them to be undeniably true. 
 See Chappy. lib.!. 
 
 Now the ideaol a Being ahfolutely prfeci i 
 being foch that it muft needs be acknow-j|io 
 ledged according to the light of Nature to be|l|( 
 
 indeed! 
 
C H A p . 2 to the late Antidote. :2 9 7 
 
 indeed the true idea of fuch aBeing, call it in- 
 nate or nor, it is all one, the demonftration 
 will as inevitably follow as if it were acknow- 
 ledged an imate idea, as we (hall more plain- 
 ly difcern if we inftance in other ideas • as for 
 example in the of a Triangle of z regular 
 Geometrical My^md of around Solid, For the 
 nature of thefe ide^ is fuch, that the mind of 
 man cannot poffibly deny, but that they are 
 fuchj and fuch diftmft Ideas 5 and that fuch 
 and fuch affections belong unto them. As for 
 example, that every Triangle is either Ifopleu- 
 ron^ ifojceles^ or Scalenum , fo that there are 
 ]\x{^Threekwdsoi them in reference to their 
 fides and no more-* That there are Five regular 
 Bodies in Geometry, neither more nor left, 
 viz. The Cu^e^the Tetraedrum^ the Octaedrum^ 
 the Bodecaedrum and the Eicofaedrum : That 
 there is one onely kind of round Solid 5 viz. 
 The Sphere or clok. And fo contemplating 
 the Idea of a Being abfolutely perfedl (be the 
 idea innate or not innate, it is all onej we^can- 
 not but conclude that there cznhQiut one one- 
 (yy^^r/^innumber^ ^ndthat T/^/i/ alfo can- 
 not fail to be , as we have demonftrated at 
 large. 
 
 But however though we need no fuch Prin* 
 ciple for the carrying on of our Demonftra- 
 tion as this of Innate ideas , yet becaufe I 
 thought it true and of concernment to ani= 
 X 4 mate 
 
298 Anjfpj^endix 
 
 mate the Reader to attend the Notions of his 
 own mind, and relifh the excellency of that 
 Judge we are to appeal to , I held it not un- 
 fit to infift fomcthing upon it ^ And I ani 
 ready now to make it good, that this Principle 
 is true, notwithftanding any thing that I findi 
 alkdgeda_gainft it. 
 
 For what I contend for in the fixih Chapter 
 of this firft Book, that the exaft idea of a 
 Circle^ or a I'r/^,^^/^ is rather hinted to us from 
 thofedefcrib'd in Matter then taught us byi 
 them, is ftill true notwithftanding that Ob* 
 jeiflion^ that they feem exa6i: to our outward: 
 fenfes carelefly perufing them, though th^yl 
 be notfo. For we plainly afterward corre(^ 
 our felvesnot onelyby occafionof thefigurJ 
 which we may ever dilcern imperfect, but byj 
 our hmie knowledge which tells us, that thM 
 outward fenfes cannot fee an exa<5i Trianglcl 
 becaufe that an Indivifible point in which thd^ 
 Angles are to be terminated, is to the outwarc 
 fenfe utterly invifible. 
 
 Befides it is to be confidcred thit though wc 
 fliould admit that zTriangle could be fo drawl 
 that to our outward fenfe, look on it as nar- 
 rowly as we could,e\^en through Microfcopes, 
 that it would ever feem exad • yet they thd 
 never fee or took notice of any fuch accurate 
 delineation, do of themfelves uponjthcinti 
 mation of ruder draughts frame to themfelvc^ 
 
^HAP. 2. to the hie Antidote. 1 99 
 
 le exa£l idcA of a triangle, \v\{ic\\ they having 
 ,ot learned from any outward Obje£t muft 
 .eedsbe the inward reprefentacioa of their 
 iwn nfiinds. 
 
 But now for other Objejaions, that a Blind 
 [im would be able todifcourfe of Colours if 
 \ here were any innate ideas in his foul ^ I fay 
 :does notat all follow 5 Becaufe thck ideas 
 hat I contend to be in the Soul, are not fen- 
 'hie but intellectual^ fuch as are thofemany 
 '^ogical, Metafhjfical^ M^tthematicd, and fome 
 Notions. All which we imploy 2s our 
 ,vn Modes of confidering fenfible Objeds^buc 
 ; e not the fenfible Objcfts themfelves , of 
 ^hich we have no idea^ but onely a capacity, 
 y reafonof the Organs of our body, to be 
 ffcded by them. The reafon therefore of 
 blind mans inability of difcourfing of Co- 
 Durs, is onely that he has no Suhjtratum or 
 'hantafm of the Subjeft of the difcoorfejUpon 
 ,'hich he would ufc thefe innate Modes or 
 rame of Notions that are naturally in his 
 lind, and which he can make ufe of in the 
 peculation of fundry other fenfible Ob- 
 sess. 
 
 And whereas it is further objeded^that thefe 
 >k^ogicd and Mathematical Notions cameinalfo 
 Jc the fenfes becaufe Brutes have the know- 
 ledge of them, upon v/hom we will not be- 
 Jtow fo rich an inward furniture as thefe innate 
 m ideas'. 
 
jco Jn Appendix |r 
 
 Jdeasx, ! anfwer^that Brutes have not the knowj 
 ledge of any fiich Notion^ but what they z(k ii 
 from a meer Concatenation of[enfiblephantafm\ 
 leprefenting things grateful or ungrateful t( 
 thefenfe^as to inftance in thofe particularstha 
 are oj^jefted. That a Dog will bark atont! 
 noife, fuppofe the knocking at the door 5 am 
 not at another^ as the falling of a ftool or of ; 
 dilh from ofFa fhelf : that he will follow on<i 
 fenr, as that of the Hare, andnegledlanothe 
 and the like 5 thefe are all done, not that he ha 
 zr\y notion oi Ejfect and Caufe^ but by mce 
 Concatenation ofPhantafms reprefenting thing ♦ : 
 as grateful or ungrateful , or neither gratefu 
 nor ungrateful to his fenfe^in which cafe he i 
 not mov'd at all. And if a Dog chop at thi 
 bigger morfel, it is not that he confiders tb 
 notion oi inequality^ butbccaufe thatfenfibl 
 objeds does more powerfully move his ap 
 petite. So if he take one nngle fide of 
 Triangle to come to tfie corner of it, wher 1 
 a piece of bread may be placed, it is not bel i 
 caufe he confiders that a ftraight line is th ; 
 fhorteft betwixt thefame terms^buthefenfibl; 
 feels that going direftly to it he fliall be foone j 
 at it then if he went about, zs Zeno inHmce' i 
 well in an Afs at one corner of a Paftuream 0 
 the fodder in the other, that he would go di 
 reftly to that corner the fodder lay in ^ whicl 
 as he thought was a marvellous witty jee : 
 
 V 
 
 a 
 
^ H A P . 2 . to the late Antidote. j o i 
 
 ) Euclide his demonftration, that an^ two fides 
 - A Triangle are bigger then the third^ as being 
 ) plain a Truth that no Afs could mifs 
 f it. 
 
 But by the favour of fo Critical a Philofo- 
 aer we may very well fufpeft that neither 
 )og nor Afs that makes toward any Objed 
 3CS dire(5Hy in a ftraight line to it becaufe he 
 )nfiders that a crooked one is further about, 
 jt becaufe the vifual line guides him ftraight 
 ) the Objed he looks at, in which he goes 
 
 naturally without any reflexion upon 3/^- 
 ematical notions as a ftone caft out of a 
 ing, of it fclf indevours to fteer its courfc 
 ith a Motion redilincar : Which having 
 3t fo much as Senfe^ we can in no wife fufped 
 ► be capable of the rudeft Notion in Geo- 
 l^try. 
 
 Wherefore it Is a meer fallacy to argue that 
 rutes becaufe they do fuch things as ai:e 
 Fcafonable or Mathematical 5 that therefore 
 ley do them from notions of Logick or 
 ^athematicks ; when as in creatures inanimate 
 lat can think of nothing , we may read the 
 )Otftepsof Reafon znd Geometry in their Mo- 
 ons and Figurations : As in the drops of rain 
 lar falldownwardSjin the form of Hailftones, 
 id in the beauty and fy mmetry of the leaves 
 id flowers of Herbs and Plants : Which 
 'bjeds while we contemplatCj we apply to 
 
 them 
 
^01 JnJ[)pendtx 
 
 them the mmte modes of our own mind whi 
 flie ufes in the fpeculation even of thofe thioj' 
 that themfelves are dead and thougklefs. 
 
 Chap. III. 
 
 7hat the Idea ef a Being abfolutely perff< 
 which we have defer ibed^ be it lmzttor 
 quifititious, is true- mtwithflanding ti 
 fretended ti>ncon€eivablenefs of Notion 
 a S^int included thcreiri' 
 
 npHat the fouls of Men, the lowefl: dre| 
 of all the Intelleftual Orders, ftiould l 
 plung'd and puzled in the more clofe and ad 
 curate Speculation of things fpiritual and ii 
 tellcdlualj is but reafonable, efpecially conf] 
 dering that even Matter it felf, in which the 
 tumble and wallow , which they feel wit 
 their hands, and ufurp with all their fenfeSj 
 they once offer to contemplate it in an Inte 
 ledual and Rational manner , their fancii 
 are fo clouded in this dark ftate of incarcer^'*; 
 tion in thcfe earthly Bodies, that the ^otii i? 
 thereof feems unimaginable and contradid 
 ouSj as I have largely enough already infifte i 
 Vpon. 
 
 ButthattheA'^^^^/V/^of ai'/iri/which feen: 
 
 i 
 
v A p . 3 • to the late Aniidott . 303 
 
 i to obfcure the clearnefs of the ldeao( Go4 
 i 10 fuch inconfiftent and unconcciveable No^ 
 i as fome would have it 5 I hope I (hall 
 Ifficiently evince by anfwering the flirewdeft 
 ojedions that I think can be made a- 
 jinft it. 
 
 Whereas therefore we have defined a Sfirk 
 J well from thofe more abfokte powers of 
 Jf'ContraSion and dilatation , as alfo from 
 xok relative faculties of Penetrating^ moving 
 id altering of the Matter , we will now fct 
 )wn the Objedions made againft them both. 
 And againft the firft iris objeded, Thatic 
 inipoflible for the mind of Man to imagine 
 ly Subftance having a power of selfdilatati- 
 >and CentraSion to be unextended^and that 
 xtenfion cannot be imagined without ^ix'^r- 
 Vj of farts ^ nor diver fity of farts without a 
 ifibiltty of divifion or feparationof them? 
 ecaufe diverlity of farts in any fubftance fup- 
 ofesdiverfity of fubfiances , and diverfity of 
 . \bflances fuppofes independency of one another 9 
 cm whence it will follow that Indivifibility 
 incompatible to a Spirit^ which notwith- 
 anding we have added in the definition 
 icreof. 
 
 Iconfefsthe Objedlion is very ingenious 
 nd fet on home, but withall conceive that 
 Ke difficulty is eafily taken off, if we acknow- 
 ^dge fome fuch thing to be in the nature of a 
 
 Spirit, 
 
304 -^^^ Jpj^mdix 
 
 Sprit, as has been by thouftnds acknowledge] 
 in the Nature of intent iond Species : We wi|| 
 therefore reprcfent the property of a Spirit i 
 this Symboleox Hiercgljphick. 
 
 Suppofe a Point of light from which ra; 
 out a luminous Orb according to the knowj 
 principles of Opti^ues : This Orlf of light do\ 
 very much refemble the Nature cf a Spn 
 which is diffus'd and emended and yet indiv 
 fible. For wee'l fuppofe in this Spirit tf 
 Centet of life to be indivifible, and yet t 
 diffufeit felf byakind of circumfaih*ci Om\ 
 frejency^ as the point of light is difcerniblei: 
 every point of the Luminous Sphere. Ail 
 yetfuppofing that Qentral lucid Pointind] 
 vifible, there is nothing divifible in all th; 
 Sphere of light. For it is ridiculous to thir| 
 by any Engine or Art whatfoever tofeparai 
 the luminous rays from theftiiningceiitcr,ar 
 keep them apart by themfclves, as any mi^ 
 will acknowledge that doe$ but carefull 
 confider the nature of the thing we 
 of. 
 
 Now there is no difficulty to imagine fu< 
 an Orb as this a fubftance as well as a Qualit] 
 Anci indeed this Sphere of lighi it fclf, it m 
 inhering in any fubjed in the fpace it occupic 
 looks far more like a fubftance then any m 
 cident. And what we phanfie unadvifedly t 
 befal Light and Colours, that a^y point c 
 
 thd 
 
I' H A p» 3 • ^^^^ ^^^^ Antidote, 305 
 jiem will thus ray orbicularly, is more rati- 
 lially to be admitted in Spiritual fubflances 
 hofe central effence fpreads out intoafecon- 
 i iry fubftance, as the luminous rays are con- 
 ( iv'd to flboot out from a lucid point. From 
 hence we are enabled to return an anfwcr to 
 le greateft difficulty in the foregoing ob- 
 jflion, 'vi'^^ That the conceived parts in a 
 i irit have an infeparable dependence upon 
 te central Effence thereof, from which they 
 im^ and in which they are radically contain- 
 £5 and therefore though there be anexten- 
 Kn of this whole fubftantial power, yet one 
 Irtis notfeparableor difcerpable from ano- 
 Isr, but the intire fubftance, as well fecon- 
 ■7 as primary or central^ is indivifible. 
 I But let us again caft our eye upon this lucid 
 lint and radiant Orb we have made ufeof^ 
 •is manifeftthat thofe rays that are hindred 
 WDm fliooting out fo far as they would, need 
 ■t lofe their vertueor Beings butonelybe 
 ftefted back toward the fhining center; And 
 w obftacle being removed, they may (hoot 
 It to their full length again: So t|iat there 
 ipo generation of a new ray, but a^emiffion 
 4 what was adually before : whereby we are 
 iiiill furnifti'd with an anfwer to a further Ob- 
 cflftlion that would infinuate that this Emana- 
 W)n or Efflux of the Secundary Subftmce from 
 lie Central i§ Creation properly fo called, 
 im ~ ^" " which 
 
3 o 5 An Appendix 
 
 which is deemed incompatible to any crea 
 ture. 
 
 But wc anfwer, that both the Central m 
 Secondary Subftance of a Spirit were create 
 at once by God , and that thefc free adiv 
 Spirits have onely a power in them of con 
 trading their vital rays and dilating of therr 
 not of annihilating or creating of them : Fo 
 we alfo added in the definition of a Spirf 
 Self-fenetration or the running of one part in 
 to another, if we may call them parts. An 
 this anfwer I hold fo fatisfa(5lory5 that I thin 
 it needlefs to alledge the opinion of Durandui 
 who contends that Creation is not incompat ' 
 ble unto a creature , provided that it be ai 
 knowkdged to be done by vercue of donatio 
 from the firft Creator 5 and in an inevitab] 
 obfervance to his Laws. We might alfo fuj 
 ther fcruple whethet any emanation may 
 properly called creation, but enough has be( 
 already faid to fatisfie this Objedion. 
 
 But we are further yet urged concerning th|j 
 felf'Contra^i&n and dtUution-^ for it is demant 
 ed, why the Soul of Man which we acknoi 
 ledge a Spirit, does not contrad it felf 
 withdraw it felf from thofe pares which 
 pained, or why (he does not dilate her felf bj 
 yondthe bounds of the Body. To which] 
 anfwered, that the Flmtd faculty of the S( 
 whereby flie is unirable to this terreftrial bocjl 
 
o H A p« 3 • ^^^^ ^^^^ Antidote, joj 
 
 5 not arbitrariou§5 but fatal or natural-, which 
 mion cannot be diffolved unlefsthe bond of 
 ife be loofened, and that vital congruity 
 which is in the body, and does neccflarily 
 lold the Soul there) be either for a time hin- 
 Ired or utterly deftroy'd. 
 
 The laft Objeiftion againft the Self-exten- 
 onoi a Spiritism That there will be as many 
 Vills and Qnderftandings as P^rtSe But I 
 ave, in that fjmholicall reprefentation I have 
 ladeufeof, fo reprefented theextenfion of 
 Spirit, that itisalfo acknowledged indivi- 
 ^ble whereby the Objedion is no foonef 
 Propounded then anfwered, that engine Iy« 
 Jig in readinefs to receive all fuch affaults, 
 m NovvfortheObjedions made againft thd 
 Melathe faculties of a Spirit, to wit, the pomf 
 Mf femtrathg^ moving and altering the Mat- 
 Jr, there is mainly this one, that Matter can- 
 illDC be altered but by Motion , nor Motion be 
 limmunicatedbut by Impulfe, nor Impulfef 
 iplithoutlhpenetrability inthe Impulfor, and 
 Jiat therefore how a Spirit /hould move Mat- 
 Jr which does penetrate it^ is not to be ima- 
 Jined. 
 
 I J But I anfwer, Firft, what our Imagination 
 glbaffled in, either our outward Senfes or in- 
 ^ Jird Reafon often prove to be true. Pi% for 
 j^jlample^ our Reafon attending to th"e nature 
 J" an cxad Gkbe and Plaiw^ will undoubtedly^ 
 I . Y proholiUte 
 
3 o 8 Jn Appendix C H a p * 5 
 
 pronounce that they will touch in a point^am 
 that they may be moved one upon another 
 But our Imagination cannot but make thi 
 exception, That the Globe thus drawn upoi 
 the Plane, defcribes a line which muft nccci 
 farily confift of points, point perpetually fol 
 lowing point in the whole defcription5 whicl 
 how monftrous it is to be admitted, I hav 
 already intimated in the foregoing Dil| 
 courfe. 
 
 So likewife the Angle of Contad incl 
 
 ded betwixt the Periphery and a Perfendicnl 
 falling on the end of the Diameter of a C/Wj 
 Geometricians demoAiftrate by rcafon to 
 lefs then any acute angle whatfoever, in 
 much that a line cannot fall betwixt the Per 
 phery and the Perpendicular : whence th 
 fancy cannot but imagine this angle to t 
 indivifible ; which is a perfeil contradidio 
 and againft the definition of an Angle ^ whic 
 is not the coincidence bur the inclination of tw 
 lines. Befides, a leflTer Circle infcrib'd in 
 greater fo that it touches in one point^throug 
 which ict there be drawn the common Di 
 meter of them both, and then let ftU a Pe 
 pendicular on that end of the Diameter whe 
 the Circles touch, it will be evident that m 
 Angle of Contaft is bigger then the othe 
 when yet they aie both indivifible, as was 2a 
 knowiedged by our Imagination before: S 
 
 m 
 
Chap. 3- to the late Antidote. 309 
 
 that one and the fame Angle will be both di- 
 i^ifible and indiyifible, which is again a plaint 
 :ontradidion. 
 
 And as Imagination is puzled in things we 
 ire fore of by Reafon, fo is it alfo in things 
 ve are certain of by Senfe 5 for who can ima- 
 gine how it comes about that we fee our 
 nage behinde the Looking- glafs^ for it is 
 :)ore eafie to fancy that we Jhould deprehend 
 ur faces either in the very furface of the gla&j 
 relfc in the place where they are: For if the 
 flefted ray es might fcrve the turn, then we 
 lould finde the diftance of our image no 
 |reater then that of the glafs^ but if we be af- 
 Jl^led alfo by the dired rayes, me thinks we 
 liould be led by them to the firft place 
 ^Ihence they came, and finde our faces in that 
 ijlall fituation they are. 
 
 ^ J But to inftance in things that will come 
 lore near to our purpofe. We fee in feme 
 ' Indes of Matter almoft an invincible union 
 1 parts, as in Steel, Adamant and the like 5 
 ^^mHat is it that holds them fo faft together e 
 '"1 you'll fay, fome inward fubftanrialfofmj 
 have what we looked for, a fubftante^di- 
 ^ from the Matter. If you fay it is the 
 "flialityof hardnefs in the Matter that makes 
 ' ''^hus hard : That is no more then to fay, it is 
 '^^Mbecaufe itisfo. If you fay it is a more 
 'f^'lcftd reft of parts one by another, then 
 ^1 ■ Y 2 • there 
 
3 I o Jn Jp^mdix Chap. ^ 
 
 tfiere is in other Matter^ if that be true^ it is yetj 
 a thing utterly unimaginable • as for examplef 
 That upon Matter exadly plain, more plairj 
 and folid then a Table of Marble, if a marj 
 laid a little Cube upon it of like plainneft and 
 folidity, that this Cube by meer immediatfc 
 touching of the Table fliould have as firm unij 
 on therewith as the parts of the Cube hav< 
 one with another, is a thing that the fancy o • 
 man cannot tell how to admit: For fbppofi \ 
 atfirftyoudrcw along this Cube on the Tsi ; 
 ble J as it would eafily go, both furfaces beinj fi 
 fo exactly fmooth , and that then you let 
 drawing of it, that thefe two fmooth bodi^to 
 fliould prefently ftickfo faft together that jp 
 Hammer and a ChefiU would fcarce fevAfi 
 them, is a thing utterly unimaginable. wL 
 Wherefore the uiiion betwixt the Parts m\ 
 the Matter being fo ftrong, and yet fo unimjKi] 
 ginable how it comes to pafs to be fo, wl»cia 
 ihould we not admit as ftrong or ftronger UDjEjQ, 
 on betwixt a Sfirtt and a Bod% though om^ 
 £incy fuggeft it will pafs through, as well Wu 
 it does that fmooth bodies will ever lie looljiiij 
 oalefs there be fome cement to hold thejt 
 togc?.her. And this union once admirte|]jj|j 
 Motion^ Affiviiymd Agitation being fo ealp^Q 
 ;ind prone a conception of the property ofjEg^^ 
 Spirit, iimW as eafily and naturally follow tl]l||,j^ 
 !t deles move or agitats the Mamr it is thj||L ,• 
 um>€d to. E^! 
 
C H A p. 3 • to the late Antidote. 3 1 1 
 
 But again to anfwer more clofely 5 1 fay this 
 3refent Objedion is nothing elfe but a So- 
 ohifm of the fancy conceiving a Spim as a 
 Body gc.ing through fome pervious hole or 
 )a(Iage too wide and patent for it, in which 
 hcreforeit cannot fticfc or be firmly fetled in 
 t. To which Imagination we will oppofe 
 hat though Spirits do penetrate Bodies^ thar 
 'et they are net fuch thin and lank things that 
 hey muftof neceflityrun through them, or 
 eunableto take hold of them, or be united 
 ith chemjbut that they may fill up the capa- 
 ty of a body penetrable by Spirits : which 
 ^netrability of a Body or Matter when it is 
 dated or fiird, that Spirit that thus fills it is 
 loreftrongly rivettedin, or united with the 
 ody or Matter^ then one part of the Matter 
 m be with another. 
 
 And therefore we will acknowledge one 
 ecial faculty of a Spirit, which after pene« 
 ation it doth either naturally or arbitrari- 
 iifly exert, which is this, to fill the Recepivity 
 Capacity of a Body or Matter fo far forth 
 it is capable or receptive of a Soul or 
 irit. 
 
 And this affedion of a Spirit we vv^ill make 
 id to call, for more compendioufnefs, by 
 e Greek term Jaota9«6s : which that there 
 ybenofufpicion of any fraud or affeded 
 >lery in words^ we will as plainly as we can 
 Y 3 dcfiae 
 
JnJp^endix Chap. 3, 
 
 define thus, J potper in a Spirit of offering fo 
 mar io a corporeal emanation from the center oj 
 iife^thatitml! foperfeffly f II the receptivity op. 
 Matter into which it has penetrated^ that it ii^ 
 "Very difjicHk or impefsible for any other Sfirit ti 
 fofjefs the fame^ and of hereby becoming jo firm 
 iy and clofelj united to a body^ as both to oMuatx 
 and to be aSled upo^ 5 to affeS and be affect€<i 
 thereby. 1 
 And now let us appeal to Imagination 
 herfelf, if Matter does not fit as clofe. nail 
 cloferto a Spirit, then any one part of Mat 
 ter can do to another : For here union per 
 vades through all^ but there conjunftion 
 onely in a common Superficies, as is ufu^Ui 
 fancied and acknowledged. And this Hyl, 
 fathia which we thus fuppofe in a finite Spi| 
 or Soul, I further adde may well anfwef 
 l^nalogy to that power of creating Mattj 
 which is neceflarily included in the Ide^ | 
 God. 
 
 Butlaftly, if the manner howa Spirit 
 upon a Body, or is affedled by a body/e^t 
 fo intricate that it muft be given up forin( 
 plicabie , yet as the mobility of an e: 
 Globe upon a Plain is admitted as an evi^^ 
 & undeniable property thereof by our un^" 
 standing, though we cannot imagine ho\ 
 always touching in a point fhould by its trjl 
 pon defcribe a continued line^ fo fiippofiPij 
 
 ........ ,. . . ^j^ 
 
3 H A p . 3 . to the late Antidote. 3 i j 
 
 iich manifeft operations in Nature^ that Rea" 
 fon can demonftrate not to be from the matte^ 
 tfelf, we muft acknowledge there is fome 
 )ther Subftance befides the Matter that ads 
 n it and upon it, which is fpiritual , though 
 ve know not how motion can be communi. 
 :ated to Matter from a Spirit. And the 
 Irength of this our third and laft anfwer con- 
 iftsin this, that there are indeed feveral fuch 
 operations apparently tranfcending the power 
 f Mattcr,of which we will onely here briefly 
 epeat the heads^having more ful^y difcourfed 
 f them in the foregoing Treatife, 
 
 And firft I inftance in what is more general 
 nd acknowledged by Des Cartes himfelf , 
 ho yet has entituled the Laws of Matter to 
 le higheft effects that ever any Man could 
 itionally do : And 'tis this 5 That that 
 latter out of which all things are is of ie 
 :If uniform,and of one kinde ; From whence 
 
 infer that of it felf therefore it all either 
 •?ftsor moves-, If it all reft , there is feme- 
 iing befides Matter that moves it, which 
 sccflfarily is a Spirit-, If it all move, there 
 )uld not be poffibly the coalition of any 
 ling but every imaginable particle would 
 I aftually loofe from another Wherefore ' 
 lere is required a Subftance befides Mat- 
 :r that muft bind what we findc fix'd and 
 jDuqd. 
 
 I Y 4 The 
 
3^ 1 4 Api^endtx C h a p . 3 \ 
 
 The fecond inftance is in that admirable 
 wifdom difcoverable in all the work^ of Na- 
 ture, which I have largely infifted on in my 
 Second Book , which do manifeftly evince 
 that all things are contriv'd by a wife Prin- i 
 ciple : But who but a fool will (ay that thd 1 
 Matter is wife, and yet notwithftanding out i 
 jo( the putrified parts even of the Earth it 
 felf» asalfo out of the drops of dew, rotten 
 pieces of wood, and fuch li^e gecr, the bo- 
 dies of Animals do arife fo artificially ancj 
 exquifitely well framed , that the Reafoi 
 of Man cannot contemplate them bui 
 with the greateft pleafure and admira 
 rion. j 
 
 Thirdly , Thofe many and ondeniaM 
 ftorics of Apparitions do clearly evince I 
 that an underftanding lodges in fundry aer 
 bodies, when as it is utterly impoffible th^ 
 i\ire fhould befo arbitrarioufly changed iiij T 
 to fliapes, and yet held together as an adtu ^ 
 ated vehicle of life, if there were not fomt 
 thing befides the Air it felf that did thuspQj 
 lefs it and moderate it, and could dilatej 
 contraft, and guide it as it pleafed; othej u 
 wife it would be no better figured itt 
 jnore fteddily kept together then the fun is 
 of Tobacco or the reek of Chimneys. { k 
 
 Fourthly and laftly , If: is piapifeft th% 
 |hat lyhich in us und€rftands5 feaiOTbef 
 
C H A p . 4 » to the late Antidote. j i 5 
 
 and perceives , is thac which moves ouir 
 bodies , and that thofe cognofcitive facul- 
 ties can be no operation of the bare Matter. 
 From whence it is evident that there is i)3( our 
 Bodies an InteHedual fpirit that move^ them 
 as it plcafes, as I have largely enotrgh prov'd 
 in the laft Chapter of the firft Book of my 
 Antidote^ and (hall yet further confirm, when 
 we come to the Objedions made againft it. 
 
 Chap. IV. 
 
 Jhat Exiftcnce is a Term of PerfeAion, and 
 therefore neeeffarily included in the Idea of 
 ^ Being abfolutely Perfeii:, er <?/God- 
 
 npO avoid the Neceffity and Evidence of 
 ^ our Demonftration of the Bxiflence 
 Cod drawn from the infeparable connexion of 
 the Notion thereof with his idea (we urging 
 1' that neceffarj Bxiflences muft needs he included 
 ; in the idea of a Being ahfolutelj perfect) there 
 are fome that ftick not to affirm that Exiflenc^ 
 is no Term of intrinfecal perfection to any 
 thing. For fey they. Imagine two pieces of 
 Gold equal in weight, purity and all other 
 ^fpe^ls 3 hui; oncly duratioa or neceffity of 
 
 Exiftence^ 
 
Jn Appendix CHAP4, 
 
 Exiftence, we cannot juftly, without beingH 
 humourfome or pbanfiful, attribute prae- Jl 
 eminence to one more then to the other. Tol 
 which 1 anfwer, that as two pieces of GoUm 
 is better then one, fo one piece of Gold thatii 
 will laft twice as long as another, is twice as 
 good as the otherjor at leaft much better then 
 the other, which I think is fo evident that it 
 wants no further proof. 
 
 But further, that we may not onely applyl 
 our felves toanfwer Objedions, but abfo- 
 lutelyco ratifie the prefent Truth, That Ex^ « 
 ifie^ce is aperfeffion: Firft it is palpably plairiji c; 
 according to thatfenfible Aphorifm of Solo-^ ft 
 mof^^ Better is a living Bog then a dead Lyon. . I i 
 
 But then again to argue more generally,! i 
 TheAletaphyf ciam^ as it is very well knownj i 
 look upon Exiftence as the formal and aduaJ k 
 part of a Being And Form or Act is acknow^ i 
 ledged the more noble and perf edl principle 
 in every Effence 5 and therefore if they can 
 be diftinguiftied in God, is fo there alfo: if 
 they cannot, then it is thereby confeft, that 
 we cannot think of the idea of God but it i 
 immediately informs us that he doth ExipA 
 And I recommend it to the inquiry of thfli 
 Hebrew Criticks^ whether nin from whencfll 
 is nini does not rather fignifie Exigence tbenlfe 
 Effence. I| 
 
 Thirdly iec the Metaphyfmms condudd||f 
 
Chap. 4* to the late Antidote. 3 i 'j 
 
 wh|it they pleafe, it is evident to ordinary 
 Rctfon, that if there be one conception bet- 
 ter ttien another, that impIycsnoimperfe(fti« 
 on in it, that it muft be caft upon what is 
 moft perfect .• But Exiftence is better then 
 non-exiftence, and implyesno imperfection 
 jinit; therefore it muft be caft upon znldea 
 of a Being abfolutely perfcd. 
 
 But fourthly andlaftly, Though it were 
 pofliblc to cavil atthefingle Notion of Ex- 
 iflence that it neither argued perfection nor 
 imferfection^ nor belong'd to either 5 yet there 
 can be no Ihew of exception againft the high- 
 eft and moft perfed manner of exifting, but 
 that that is naturally and undenyably included 
 I in the Idea of a Being abfolutely Perfcft 5 and 
 y that therefore we do but rightfully contend 
 that neceffary Exifience is infeparably contain- 
 ed in the notion of God. 
 
 For as for example, while it is confeft that 
 Matter is finite ^ndcannoti, be otherwife, for 
 a Body to be figured implyts neither Perfedii- 
 on nor Imperfedion, but is a natural and ne- 
 ceffary afFe<5lion thereof 5 yet to be ordinMly 
 , figured , is an undoubted Perfedion of a 
 Body : So in like manner though it were con- 
 feffed 5 that mcer Exiftence is neither Per- 
 feftion nor Imperfedion^yet fo noble a Mode 
 thereof as nece(farily to £xijl^ muft without all 
 tergiverfetion be acknowledged a notion of 
 
 Per- 
 
3i8 An Appendix Chap. 5, 
 
 Perfcdion, and therefore to accrew natu- 
 rally to the jdc4of a Being abfolutely pcr- 
 
 C H A ?• V. ? 
 
 That the Idea of d Beifig abfolutcly WiMsh 
 no fenfe a warrmtahk Idea, or if it be^ that 
 there is included no necejfarj Exi/tencetherein. 
 
 A Sforthofe that zdmitmejfary Exi(lenct\ 
 *^ to be included in the jdea of a Being ab- 
 folutely Perfcd , but would fliew that our 
 inference from thence, viz. That this perfect 
 BeingdothExiJl^ is falfe and fophiftical, be* 
 caufe neceffary Exigence is contained in the 
 idea of a Being abfolutely B^il^ which notwith^ 
 ftanding we will not admit to Exift (for fay 
 they, that which is abfolutely Evil is immuta^ 
 biy and ever unavoidably fuch and cannot biiC 
 be fo, and therefore it cannot but Exift and 
 ever has Exifted J To thefe we anfwer. Thai 
 we fhalleafily difcover the grand difference 
 betwixt fuch arbitrarious and forced figments 
 and fancies as thefe 5 and the natural and 
 confiftent ldea*s of our own mind, if we look 
 more carefully and curioufly into the Nature 
 
C H A p. 5- to the late A/itidote. 3 1 9 
 
 of what thefc Objeftors h^vc ventured td ut- 
 ter, and fift out what eithekhemfelvcs meait, 
 or what muft neceflarily be underftood by 
 this idea of a Beiffg atfolutelj Evil 5 which 
 they have thus forged. 
 
 By the idea of a Behg dfolutely Evil muft 
 be meant either the of a Being ahfolutelf 
 imferfe5t^ot abfolutclj wicked^ or abfilutely wife- 
 rable^ ox abjolutelyntijchievotis. 
 
 Now the idea of what is abfilutely imper- 
 fe^ removes from it what ever founds fer^ 
 h fection^ as if all perfednefs were icoo, then 
 this Idea removes from this abfolute imperfect^ 
 , every unite of thefe 1000 allowing not fo 
 much as an unite or a fradion of an unite, no 
 not thepoffibility of them, to what is thus 
 \ abfilutely imperfect. So that what is abfelutely 
 tmperfea is ivnpofRblt to Exitt. But necefla- 
 ry Exiftence is a Term of Perfedlion, as was 
 (}, plainly demonflirated before; 
 
 The Idea of a Being abfilutely wicked r«- 
 noves from it all manner of Goodnes,Equity, 
 Decorum, Righteoufnefs, and imply es a firm 
 md immutable averfation of the Will from all 
 chefe, and a fettled and unchangeable pur- 
 ?ofe of doing all things wickedly , but inti- 
 natcs nothing either of the neccffity or Con- 
 ingency of the Exiifcnce of theSubftancc of 
 :his Being, that being neither here nor there 
 :othe moral deformity thereofjasisevident- 
 y plain at firit fight. The 
 
 I* 
 
310 An Appendix Chap. 5 
 
 Hhtldeaoi a Bdn^ ahfolutely miferable^ n 
 the Idea of a Being that fuftains the fulled 
 and eompleateft torments that are conceive 
 able, andthismuft be in a knowing, paffive! 
 and reflexive fubjeft. Now I fay this tor- 
 ture arifing partly froaithe fenfeof prefem 
 fmart, and partly out of reflexion of what it 
 has fufferedjandafull belief that it ftiallfuf- 
 fer thus eternally, x^ismiferahle Being^i\\(:mg\ 
 but a Creature, is as perfctSUy tormented as 
 it could poflibly be if it neccffarily exifted of 
 itfelf For if it were always though but con 
 tingently and dependently of another^the tor-I 
 cure is equally perfect", and therefore necefjar^ 
 Mxiflence is not included in the idea thereof. 
 
 Again the Objedor is to prove that a Be- 
 ing wholly Immaterial can fuffer any torture, 
 which till he do, it Teeming more reafon that 
 it cannot, I lhall flatly deny that it can, and 
 therefore do aflfert , that a torturable Being 
 is a Spirit incorporate,and affirm alfo as a thing 
 mofl rational, that this Spirit , if very great 
 pain was upon it, fuch as that it were bettei 
 for him not to be at all then to be in it, thai 
 anguiili by continuance would be fo increafedjl 
 (pain infinitely overpowering the vital vigouil 
 and overpoifing the contents of life and fenft^: 
 that it would dye to the body in which it is 
 thus tormented 5 but if it be not in foill 2 
 plight as to change its ftate of conjunction 
 
C> H A P ^ 5 J to the late Jntitode. 321 
 
 3UC that the torture proves tolerable 5 then 
 leceflary Exiftence would not be its mifery, 
 )utfomepartof happinefs, fo that there can 
 )e no fuch thing as a Being abfolutely mifera- 
 )le in the world. 
 
 Thirdly, The idea of a Being ahfolutely 
 ^erfeS\% composed of Notions of the fame 
 lenomination , all of them of themfelves 
 ounding abfolute PerfeSion, but the Idea of 
 Being abfolutely Mijerable is not compiled of 
 lotions that found abfolute Mifery of them- 
 slves. For what mifery but rather good is 
 ncreinneceffary Exiftence ^ Wherefore if 
 ;e fliould contend that an inference from the 
 dea of a thing to its neceflary Exiftence is 
 nely warrantable, there where the idea con- 
 fts of notions oi one denomination , the 
 )bje(5lor is totakeof the diftindiion. 
 
 Or to fpeak more plainly, Abfolutely ne- 
 effary Exiftence and Self-exiftence is one 
 id the fame Notion • But Self-exiftence 
 the moft high and perfedi mode of Exiftence 
 latisconceiveable, and therefore proper to 
 hat is moft abfolutely Perfefi-. Wherefore 
 ) tranfplant Self- Exiftence to fo pitiful an 
 lea as the idea of a Being abfolutely mifera- 
 le, is as abfonous and prodigious as to clap 
 le head of a Lyon to the body of a Snail*' 
 lay indeed it feems more contradidious, that 
 1 ^ing but the mifplacing of Body and Figure, 
 
32 2 An A^pendl^ C « A p . 5 
 
 but this the implantation of ah inward Pro- 
 perry into a wrong Subjeft. 
 
 Fourthly and laftly , As for a Being ^^jS- 
 lutely AUfchienjom^ it feemS indeed to includd 
 neceflary and unavoidable Exifterice as welt 
 as Omnipotency and Omnifcicncy , or elft 
 this Soveraign Mijchiefh not fo full and abfo- 
 lute as our apprchenhon can conceive. Thefej 
 added to a peremptory and immutable defire 
 or will of doing all mifchiefpollible for M it 
 chief fake, do fully comiplete the Notion oi 
 this ahjolute Mifchievous Being* 
 
 But how fpurious and unnatural this idea is, 
 is evident in that ic does forcedly tye toge- 
 ther Notions of a quite contrary Nature, tW 
 greateft imperfedion with the higheft Per 
 fedions, joyningthe incommunicable Attri 
 butes of God with that which is happily wor(i 
 then we can demonftrate to be in ad| 
 Devik • % 
 
 Wherefore^as I intimated before, if any maP 
 pretend our Argument to be a Sophifmjani 
 in imitating it would difcover the fallacy ii 
 fome other Matter, he is exadlyto obferv 
 the Laws thereof in his imitation, and confti 
 tute zn ideaoi Notions that agree with th 
 fame Title, as they exquifitelydoin the M 
 of a Being abfolutely Pcrfed 5 for rhere^| 
 no notion there but what founds higheft Pef 
 fedion.- ^ I 
 
C H A 5 • ^^^^'^ Antidote, j 2 1 
 I But ia this of a Being abfolutelj Mif 
 :hievo(^ thGtQ is nothing that of its own na- 
 :ure fignifies mifchief ^ but that wicked and 
 nalicious defire, which is a pitiful imperfect 
 hing, and indeed cannot butarifeout of ig- 
 lorance and imperfection. But to be able 
 ccurately to deftroy all good whatfocver, in!- 
 )lies art Omnipotency in Power, and an 
 >mnifcieficy in all manner of good » So chat 
 his is not free from the intanglementof 
 oncradidtions in the conception thereof r. 
 
 But if by a Being abfolutelj mtfchievom were 
 leant, a Being that has the power and skill of 
 oing all mifchief imaginable, and indeed far. 
 30ve all the Imaginfation and Conceit of 
 lan, and thatfo effedually and univerfally, 
 lac nothing pofTibly can prevent him : This 
 , indeed the Eternal God, who is neceffarily 
 f himfclf, and prevents all things, and can 
 e limited in his ailions by none but by him- 
 If 5 But he being that abfolute.and immuta- 
 le Good, and full and pure Perfection, he 
 liinot but include in his Idea that precious; 
 attribute of Benignity^ and therefore ading^ 
 :cording to his entire Nature, he is not onely 
 >od himfelf, but by the prerogative of \vs 
 ^n Being, keeps out fuch mtlchievom Sove-^ 
 /^^^//Vj^ as have been here pleaded for from 
 iving any Exiftence in the world, , . 
 
 ' Wherefore to bring our anfwei to a head, F 
 
 ± ^4 
 
324 An Appendix C H a p . 5, 
 
 lay, we arc to ufe that natural method in this 1^ 
 Speculation^ that men that know the ufe of j 
 the r faculties obferve in all others, '^viz. to aC-,|| 
 fcnt to what is moft fimple, eafie and plain 
 firft, and of which there can be no doubt but 
 that the Notion is congruous and confiftentj 
 and fuch is the idea of a Being abfolutely per- 
 fed, no arb trarious or fortuitous figment^orji 
 fo; ced compilement of Notions that jarre one 
 with another^ or may be juftly fufpeded, if| 
 not cemonftrated.to be incoherent and t^j-ii 
 pugnant 5 inch as for example would be aj ^ 
 walking Tree, or an intelligent Stone, or the 
 like: but fuch as wherein the Notions natu- 
 rally and neceflfarily come together to com 
 pleat the conception of fome one fingle Tij 
 tie as being homogeneal and eflential themft 
 unto. " 
 
 And then what I contend for is this, Tfi 
 attending to this Natural idea of God, or; 
 Bewg ahfolutely ferfe^^ we unavoidably difcj 
 ver the neceflity of aiiual exiftence, as in 
 parable from him. it being neceffarily inc 
 dedinthis /<j/^4of abfolute Perfedion : whjfj . ' 
 is ftili more undeniably fet on inthelaftp^ yi 
 of my Argument, where I urge that eit]M^ 
 Impoflibility, Contingency, or Neceffity | 
 z&m\ Exiftence rauft needs belong to a Beifii 
 abfolutely perfed but not Impoffibility nc 
 Contingency, therefore Neceflity of a<5lui 
 Exilkace. An 
 
 cul 
 
 I 
 
 fif 
 
H A P . 5 • ^'^^ l^^^ Antidote . 325 
 
 And therefore beiiig fo well fecured of this 
 'ruthj I require the Objedor to bring up his 
 .rgumcnt to this laft and cleareft framev and 
 :t him alfo urge that either Impolfibility, 
 ''ontingency^or Neceffity of a^ual Exiftence 
 lilongs either to a Being abfolutely miferable 
 I abfohitely mifchievous and I (hall confi- 
 ( ntly anfwer , impoflibility of exiftence, 
 ad give him a further Reafon, befides what I 
 i:imated before of the incongruity of the 
 lotions themfelves, that it is repugnant with 
 exiftence of God , whom , without any 
 |) or fcruple, attending to the natural and 
 liftdrted fuggeftions of our own facul- 
 Wj^ have already demonftrated to ex- 
 
 fAndftill to make our anfwer more certain 
 licerning a Beir^g nhfolntclj wifihievom • It 
 oft evident He is not, and therefore fith 
 muft be of himfelf if he be at all, it is im- 
 iblche fhouldbe: And that he is not, is 
 3^. Jin becaufe things would then be infinitely 
 :fethcy they are, when as I dare fay they 
 now as well as it is fit or poffible for them 
 if we had but the wifdome to conceive 
 :omprehend the whole counfel and pur- 
 lb of Providence , and knew clearly and 
 |ticularly what is paft, and what is to 
 e. 
 
 iD^Suc if we take up out of our own blind- 
 
 Z 2 nefs 
 
326 An j4pj^endix Chap. 5 
 
 nefs or raflinefs Principles concerning the Pre 
 vidence of God , that are inconfiftent wit 
 his idea (fuch as the Ftolemaicall Syfteme c 
 the Heavens, which (as fome fay) Alfhon 
 look'd upon (though others tell the ftory C| 
 the mifplacement of certain Mountains 0 
 the Earth ) as fo perplex'd a Bungle, thij 
 tranfported with zeal againft that fond H]|| 
 pothefis, did fcoffingly and audacioufly pfl] 
 fefs , that if he had flood by whil'ft G(| 
 made the World , he could have direft 
 the Frame of it better ) we (hall indel 
 then have occafion to quarrell, but nl 
 with either the Counfels or Works of Gcr 
 but rather with the Opinions of ignorsl 
 and miftaken men, 
 
 ChI 
 
I' H A P, ^. to the late Antidote. 327 
 
 C H A P4 VI. 
 
 hat the frame of our Argument for the Exi- 
 ftence^/ Gcd from his Idea, mil not ferve 
 to prove the God of the Manichecs to exifl. 
 A perpetual defence of our Argument through 
 all the four poflures thereof. 
 
 I Nd now having thus clearly fatisfied the 
 ^Objedion taken from the idea of a Be- 
 g alfolutcly evil^ it will be eafie to turn back 
 e edge of any Argument of the like na- 
 re, be it never fo skilfully and cunningly 
 reded againft us. As that which I had 
 Dm an ingenious hand , which becaufe it 
 ims very witty to me as well as invincible 
 the Objeftor , I (hall propound it in his 
 m words 5 the tcnour whereof runs thus: 
 Jf a man may have a true Idea or Notion of 
 ^t which is not^ yea and of that which is not 
 d yet would necejfarily he if it were^ then your 
 *gumentfor the Exijlence of God from necejjary 
 dftence , heing comprehended in his Idea cr 
 otien u unconcluding : How you can deny this 
 gument^ I cannot pofsihly conceive , the fuh^ 
 mce of your fir ft Argument from the Idea of 
 ^d being contained therein in the firfl poflure 
 
 Z I But 
 
5 28 Jn Jpimdhc C h a p. 6 
 
 But a man maj hav,e a true Notion of th 
 tvhich is not^yea and of that which is notandf 
 would necejfarily be if it were As for inflanf 
 pf the Evil God of //^^ Manichees. ;.\ 
 
 But I anfwer briefly to the PmpofijC^ 
 thus, That it does not reach our Cafe, S 
 caufe we argue God does exift , not bi 
 caufe the idea of him is true^ and i/ he d 
 exift he would neceflarily exift : For conditio 
 nal neceffary Exiftence, as being lefs perfe 
 thenabfoluteneceflary Exiftence, cannot h 
 long to a Being abfolutely perfedi. But p 
 caufe this true idea^ without any // or A% 
 does (uggeft to our Natural Faculties, T|| 
 neceflary Exiftence being involved in bis 
 alone, the like qot happening in any oth 
 ided befide, without any more a do, he dcj 
 of himfelf abfolutely and really exift. ^ 
 
 To the Aflumption I anfwer , That I 
 Mankhees God, if he could exift at all, woc 
 fo do neceflarily-, and my reafon is, becaii 
 God would never create fo foul a Monft . , 
 
 But if you ftill urge that the idea of 
 evil God of the Manichees includes necc 
 Exiftence in it, it being the Notion of a < 
 and yet he is not exiftent 5 and that there 
 the true God cannot be proved to exift, 
 caufe necelTary Exiftence is involved ift; 
 idea: I further anfwer, That the Notiq^lj 
 ^he Manichees God does not naturally inc 
 
 ntcci 
 
Chap.6, to the late Antidote: 329 
 
 vecejf4ry Exiftence in it^ bccaufc it is not the 
 Notion of z Being djolufe/y perfeB^ and tha 
 the Notion of an evil God is a raeer forced o.^ 
 fortuitous figment, and'no better fenfe then"^ 
 meden God, whofe idea implies not rjece(jar3 
 Exifience^ but an impoflibility thereof. 
 
 but the Objedor proceeds, and we muft 
 attend his motions ^ onely before he comes 
 to the fecond pofture of our Argument, he 
 takes notice of my charging of all thofe with 
 felf-contradiftion, that acknowledge that ne- 
 ^fJ^T^y ExiJle?Ke is contained in the idea of 
 ; God, and that thereby is fignified that necef- 
 Tary Exiftence belongs unto him , and yet 
 jnfay itagain^ by adding, if he doatallexifi. 
 But I anfwer, my charge is true : For neceffary 
 ^xiflence to belong to that which we not- 
 Arithftanding profefs may nor be for all that, 
 Uo admit a contradidion 5 for thus the fame 
 ^hing by our faculties is acknowledged both 
 iccefTary and contingent, that is, that it can- 
 lot but be, and yet that it may nor be, which 
 f it be not a Contradiction 5 I know not 
 ^^hatis. 
 
 But the Argument will appear more plain 
 n the fecond pofture. For if there be any 
 raud or fallacy, it lies in this term, Neceffary^ 
 jiiich I have truly explain'd (and it is not de- 
 lied) to fignifie nothing clfe but an infepara- 
 Je connexion betwixt the Subje5i and the 
 ' Z 4 F radicate. 
 
I J © An Appendix C h a f , 6 ^ 
 
 .Predicate. Wherefore Exiftence having aQ 
 infeparable connexion with God , it muft 
 Beeds follow, that this Axiom, God does Mxiji^ 
 is eternally and immutably true. But here 
 to reply, ifhedidexiji^is to infinuate that foii 
 ali this he may not cxift, which i$ to fay, thai:, 
 ivhat is immutably true is not immutably trud 
 which is a probable contradidion. ^ 
 But the Objete here flyes for aid to the 
 God of tht ^amchees ^dtfixm^ m^ to put the ,i 
 Mantch an gPd in ftead of the God whofe i 
 Exiftence I would prove, whereby I may difA 
 cern my own Sophifme, Well, if it be not* 
 Idolatry, let us place him there, but how J 
 fcrimpifti he is and unfit to fill this place, y oil j 
 may underftand out of what I faid befor€^|if 
 That the Manichean god does no more imply* 
 in the Notion thereof ncceflary Exiftence % 
 thtrnWoodcn god dots ^my it rather implyei i 
 impoffibility of Exiftence. For the Notion r 
 of 'Godis the fame, that is of a Being dlelutdf i 
 ferfeU^ which muft involve in it the moft ab- i 
 folutegoodaefte that maybe. Now bring the 
 %iamchcar) god into fight, and let us view hi$ 
 infcription: He is m emldjolufegopd,\Md^. i" 
 as I faid before isfar worfe fenfe in my conceit ?! 
 then a rvoodm god^ and therefore impo/^Mityi 
 and not Ncccpity of E^cifime i^ cqntai^n^d in} , 
 his idea. ' ' ' / ' 
 
 "' The third poSure of my Ai;gument is for- 
 •~ - ' midable 
 
A P.6 , to the late Antidote. ? 3 i 
 
 nidable even to the Objedor liimfelf : for 
 A^bereas I urge, That either Imfopihility^ Cg^- 
 tingency 5 or Necefsjty of ActmlBxijlenceht" 
 longs to a Being ahfolutely ferfe^^\xQ confcfles 
 here, that the Manichean will fuccour hirn 
 no longer • But as a man left in diftrefs he 
 complains, that it is an hard cafe, that we mull 
 be put to prove the Exiftence of God impof- 
 Gblej Orelfe we muft be forced to admit that 
 k is . But afterwards being better advifed, 
 takes notice that if he be not, it is impoffi- 
 )le for him to be 5 and therefore, fay I, it is 
 ;uc juft that we expert of him that will deny 
 hat he is, to prove his being impoffible, efpe- 
 ially the force of our Argument fo necefTari- 
 y carting him upon it. But in ray conceit he 
 p lad better fave his pains, then venture upon fo 
 ! Tuftraneous an undertaking for he may re- 
 nember that the idea of this Being ahfolutely^ 
 ^crfe5t is fo fram'd, that in the judgement of 
 ny man that has the ufe of his faculties there 
 5 no inconfiftency nor incompollibility there-* 
 ;i, nor theleaft fliadow forfufpicion or fliy- 
 efs. And befideSjfince impoffibility of exi- 
 ting is the moft imperfed that any Being 
 an bear to Exiftence , it muft needs be an 
 utragious incongruity to attribute it to a Being 
 bjolutely ferfe6f^ it fo naturally and undeny- 
 bly belonging to a Beingdfotutely imferfe^^ 
 5 hath been noted before. 
 
 Where- 
 
 i 
 
J 3 2. An Appendix C H a p,6 
 
 Whereforcif either the doubting or obda 
 rate Atheift will fay the Exiftenceof Godiii 
 impoflible^ that will not argue any weaknefii 
 or vanity in my Argument, but ralh boldnefi 
 and blind impudency in him that fhall returri i 
 fo irrational an anfwer. ' 
 
 But the Objedor has arrived now to the! f 
 fourth iind laft pofture of our Argumentation,! i 
 of which he conceives this is the utmoft fum .j f 
 that either there is a God or Matter is of if 
 felf : but Matter is not of it felf, becaufe ne- ti 
 ceflary Exiftenceis not included in theiW^/ 
 thereof. Againft which he alledges, that aii 1 
 thoufands have the idea of a triangle and yet si 
 have not any knowledge of that property ol \\ 
 having the three angles equal to two righij k 
 ones ; fo a man may have the idea of Matter i n 
 and yet know nothing of theneceflicy of it! Qi 
 Exiftcnce , though it have that property ir tii 
 it. 110 
 
 But I anfvv'er, This does not reach the force ft 
 of our Argument ^ for look as curioufly ancli k 
 skilfully as you will into the idea of Matter; 'iflf 
 and you can difcover no fuch property as ne 
 ceflity of Exiftence therein. And then again 
 the weight of my reafoning lieth mainly ir 
 this. That neceffity of Self-exiftence being fc 
 plainly and unavoydably difcoverable in th( 
 ideaoi a Being abfolutely perfect ^hm not ataM. 
 difceraible in the /^^'fi of Matter, that wedqli. 
 
 manifeflli 
 
H A p;6. to the late Antidote. 333 
 
 manifeft violence to our faculties while we ac- 
 knowledge Self-exiftence in Matter,no faculty 
 informing us fo ^ and deny it in God, the idea 
 of God fo confpicuoufly informing us that 
 neceiTary Self -exiftence belongs unto him. So 
 that all that I contend for is this. That he that 
 denies a God, runs counter to the light of 
 his natural faculties, to which I perpetually ap- 
 peal. 
 
 But if you will ftill fay, it may be our facul- 
 ties arc falfe ^ I fay fo too, that it might be fo if 
 there were no God by whom we were made 9 
 for then we werefuch as we finde our felves, 
 and could feek no further, nor affure our felvcs 
 but that we might be of that nature as to 
 be then miftaken moft, when we think we 
 are moft fare, and have ufed the greateft 
 caution and circumfpedion we could to avoid 
 errour. But it is fufficient for us that we ask 
 no more then what is granted to them that 
 pretend to the moft undenyable Methods of 
 -Pemonftration, and which Geometry her 
 felf cannot prove but fuppofcs 5 to wit, That 
 cur faculties are true. 
 
 C H A fl 
 
334 
 
 An Jppendix C h A p . 7 . 
 
 Chap, VIL 
 
 Thd( necelfary BxiAcnce is mt imludedinthi 
 Idea of Mali er^ And that if we cannot but imA- 
 gine Spacer^ he areall thing and nece([arily 
 exijling^fhatit is nothing elfe hut a rudsdn4 
 confufed reprefentation of that true neceffarilif 
 Exiftent which is God. 
 
 /^Thers there are that feem tocome neerer 
 ^^the mark, while they alledge againft thf 
 fourth pofture of our Argument that neceJJ'arjf 
 Bxijlence is plainly involved in the idea of 
 Matter. For fay they, a man cannot polTiblyj 
 but imagine a Space running owl in infinitum^ 
 every vvay,whether there be a God or no. And 
 thk Space being extended thus, and raeafurable 
 by Yards^ Poles, or the like, it muft needs be 
 fomething in that it is thus extended and mea^ 
 furable 5 for Non-entity can have no affedioij 
 or property. And if it be an Entity, what cm 
 it be but corporeal 3/4^^^^. 
 
 But I anfwer. If there were no Matter ^h\xt 
 the Immenfity of the Divine ElTence only^ 
 occupying all by his ubiquity, ihdxthe Repli- 
 cation^ as I may fo fpeak^of his indivifible fub- 
 ftance^ wkieby he prefents himfelf intirely 
 
 every 
 
C H A p . 7 to the late Antidote. 3 3 5 
 
 every where, woiild be the fubjed of chat 
 Diffufion and Menfurability. And I adde fur- 
 ther, that the perpetual obverfation of this in- 
 finite Amplitude and Menfurability, which we 
 cannot difimagine in our fancie but will ne- 
 ceffarilybe, may be a more rude and obfciire 
 Notion offered to our minde of that neceflary 
 and felf-exiftent Effence which the idea of 
 God does with greater fulnefs and diftindnefe 
 reprefent to us. For it is plain that not fo much 
 as our imagination is engaged to an tppropri- 
 ation of this I(^ea of Space to corporeal Matter^ 
 in that it does not naturally conceive any im- 
 penetrability or tangibility in the Notion 
 thereof and therefore it may as well belong 
 to a Sfirit as a Body. Whence as I faid before, 
 the idea of God being fuch as it is^ it will 
 both juftly and neceffarily caft this ruder noti- 
 on of Space upon that infinite and Eternal 
 Spirit which is God. 
 
 Now there is the fame reafon for Time (by 
 Time! mean Duration) as {ot Space. For we 
 cannot imagine but that there has been fuch a 
 continued duration as could have no beginning 
 nor interruption. And any one will fay, it is 
 non-fenfe that there fhould be fuch a neceflary 
 duration, when there is no reall efTence that 
 muftof itfelf thus be always, and for ever fa 
 endure. What or who is it then that this eter- 
 nal uninterrupted and never-fading duration 
 
 muft 
 
 I 
 
3 3^ y^^i appendix 
 
 muft belong to ^ No Philofopher cafi anfwcr 
 more appofitely then the holy Pfalmift, From 
 €verlajling to e'verlajlm^ thou art God, Where- 
 fore^I fay, that thofe unavoidabk imagina- 
 tions of the ne^eflity of a?^ infimte S^ace^ m 
 they call it > and Eternal duration ^ are no pi oofs 
 of a Seif-exiftent Matter^ but rath'^r obfcutfe 
 fubindications of the neceifary Exiftcnce of 
 God. 
 
 There is alfo another way of anfwerinl* 
 thisObjedion, which is this*. That this Ima-' 
 gination of Space is not the imagination of 
 any real things but onely of the large and Im- 
 menfe capacity of the potentiality of the mati] 
 ter^which we cannot free our mindes from,bui 
 muft neceffarily acknowledge^that there is in^^ 
 deed fuch a poflibihty of matter to be meafu^" 
 red, upward, downward, every way hf^ 
 mtum^ whether this corf oreal matter were zA\if^ 
 ally there or no. And that though this pote# 
 tiality of Matter or Space be meafurabIS 
 by furlongs, miles, or the like 5 that it impli^ 
 no more any real Effence Or Beings then whert 
 a man recounts fo many orders or kindes of 
 the Poffibilities of things, the compute of 
 number of them will infer the reality of thd¥ 
 Exlftence, 
 
 But if they urge us further. That there wiA 
 be a real diftance even in Sface devoid of matl 
 ter: asif for Example, Three balls of braS 
 
 ot 
 
J n A P * 7 J to the late Jntidote. 537 
 
 >r fteel were put together in this empty Space, 
 : is utterly unimaginable, but that there 
 bould be a Triangular diftance in the midft of 
 hem: it may be anfwered. That Diftance is 
 oreal or Phyfical property of a thing, but 
 nely notional ^ becaufe more or lefs of it 
 lay accrue to a thing, when as yet there has 
 in nothing at all done to that to which it does 
 ccrue: As fuppofe one of thefe balls men- 
 oned were firft an inch diftant from another ; 
 lis diftance betwixt them may be made 
 lany miles, and yet one of them not fo much 
 i touched or ftirr'djthough it become as much 
 iftant as the other. 
 
 But if they urge us ftill further,and contend, 
 lat this diftance muft be fome real thing, 
 j^caufe it keeps off thofe balls fo one frogi 
 lather, that fuppofing two of them two 
 iiles diftant in empty fpace, and one of them 
 >Jie in the mid- way, if that two miles diftant 
 IQUld come to the other fo foon as that but: 
 ^ mile diftant, it muft have double celerity 
 ij^, motion to perform its race: I anfwer 
 t^^fly ,that diftance is nothing elfe but the 
 ftyation of tadual union, and the greater di- 
 iace the greater privation, and the greater 
 rivation.the more to do to regain the Former 
 :)fitivecondition:and that this privation of ta- 
 ual union is meafur'd by parts,as othei priva- 
 of qualities are by degrees: And that parts 
 
 and 
 
j 3 8 Jn Appendix C H A p . 
 
 arid degrees and fuch like notions^ arc not rea 
 things themfelves any where, bat our mode o! 
 conceiving theiifi , and therefore we can be- 
 ftow then) upon Non-entities as well as En-i 
 tities, as I have difcover^delfwhere more a ! 
 large. 
 
 But if this will not fatisfie, 'tis nodetri' 
 mentto ourcaufe: For if after the remova 
 of CGr|)orcal matter out of the world, tlien i 
 Will be ftill fpace and diftance in which thi ( 
 very matter, while it was there, was alfo con ii 
 ceived to lye, and this diftant fpace cannot buj m 
 be fomething, and yet not corporeal^ becaufi 
 neither impenetrable nor tangible, it mufi: o i 
 neceffity be a fubftance incor|)oreaI neceffaril; ? 
 and eternally exiftentof it felf^ which thj if 
 clearer idea of a Bemg ahfolately ferfeB vvil ' 
 more fully and pundually inform us to be thj 
 
 But that we may omit nothing that rnaj i 
 feem at all worth the anfwering, there arc tha it' 
 cndevour to decline the ftroke of our Argu 
 ment4n the third and fourth poflufe thereof 
 by faying that Contingency is not incomp2t 
 ble to God or any thing elfe. For all thim 
 that exifl in the wotldjhappen fo to dojthoug 
 they might have done othcrwife. But no mai 
 would anfwer thus, if he attended to what " 
 anfwcred, or to the light of his own Reafol 
 that would iriilnid him better* For, for 
 
C H A to the4ate Antidote, 3 3 9 
 
 ample, if matter did exift of it felf , it B eVi« 
 dent that it docs neccffarily exift . and could 
 aot have done otherwife : For Sdfexi(lencc 
 prevents all impediments whatfoever, wbcref 
 vf a thing may fcem to have been in dan-j 
 ^er poflibly to have fallen ftiort of a^iually 
 
 And as for God it is as evident, that it is 
 tither impoj05ble for him to be, or elfc that he 
 sot himfelf; and if of himfelf,hisexiftei*ce 
 5 Unpreventible and neceffary5 as any mats 
 nuft needs acknowledge that underftandsth« 
 .,2rms he ventures to pronounce. 
 
 f " "Chap. Vm. ' 
 
 'ht the Idea of God or of a Beirtg abfolntely 
 .'perfeft, // a ndturd Notion to the Soul of 
 %mAn^ and not conveyed thither bj any pUikh 
 I juggle ivhatfeever. : - i? : ; 
 
 IpHat the idea of zBehg dfolutely perfe^^xi^ 
 * notion nataraho the Soul, and fuch as (ht 
 linordeny but it is exadly reprefentative of 
 ^ a Being without any claftiing of Onep^rtr 
 jamft another, all the Attributes theteof be- 
 g homogeneal to the general-Title of Perfe- 
 ion to which they belongs is a thing fo plain 
 I dare apj)eal to any man that har the ufe , 
 
3 40 Afpendix Chap .8 . 
 
 of his faculties, whether it be not undoubtedly 
 and immutably true. 
 
 Nor can what is objeded mate it at 
 all fofpciStedi of . falfity 5 for whereas it is 
 fuppofed , that the. Atheijl will pretend 
 thdt the thoafahdth part of the world ne- 
 v^r had any fuch idea^ and that thofe tha 
 have had it have blotted it out of theiij 
 fouls, and thofe' that have it moft deepijl 
 imprinted u|)oa them, ard not fo fure o 
 it as two and two make four 5 I brieflji 
 atifwer , That all men ever had, and hav 
 this idea in their fouls, nor is it in thei| 
 power to blot it out, no more then t< 
 blow out the Sun with a pair of bellowi 
 Intereft, diverfion of their mindes to othe 
 matters, diftemper of bodie by fenfualitf 
 or- rhelancholy , may hinder the a(5lu^| 
 contemplation or difcovery of this idt 
 ift nbe tiiinde, but it cannot radically ol 
 literate it. 
 
 For the laft alledgement, That it 
 not fo clear as i two and tv?o make foui 
 fuppofe it were true, yet! it does not ij 
 valid our pofirioiT, That this Tru'h 
 contend for. is natural and undeniable. 
 many Truths on this ^ fide of that eafimj 
 at leaft, if not cleani^^ft , cannot but 
 acknowledged naturally and undenyabj 
 trite. 
 
 tie 
 
H A P.8 . to the late Antidote. 341 
 
 But now to come more necr to the bu- 
 ncfle and that grand fufpidon of Athei/fs^ 
 4ae this notion of a God is onely a crafty 
 l;m^i^t of Politicians whereby they would 
 crttain the People in obedience, and that 
 i is they that by their cunning and power 
 Ivt impreficd this char:^der upon the 
 rnds of men^ l anfwer that what is na-^ 
 <*ally in man already they cannot put thefe 
 "ley may, I coiifcffe, make a political ufe 
 [it^^as indeed it i$ not fo true as dread- 
 akid deteftable V That meer States- 
 J'h make no cahfcicnce of proftituting the 
 l)ft facred thifrgs that ar^, to their own 
 li trivial defigncs. But to argue there- 
 le? that there is no fuch thing as religion ^ 
 a God, becaufe they do fo abominably 
 ife the acknowledgement of them to 
 lliiical purpofes, is as imtipnally' inferred 
 tF we lliould^ c&htend that'ttefe is not 
 ftrsflly any felf-love , love of wife and 
 '"dten, defire 'of ^'tibercy ■ Riches 5 or 
 iWout, but wfet pDliticians and States- 
 ^f^lii have, cfenveyed into the hearts of meri; 
 ■&fe by applying themfdvcs skilfully 
 ^^Ithefe afTeftions, they carry and winde 
 fj'lut the People as they pleafe and 
 '^^'Ithe inflaming of their fpirits by their 
 ^"f^ifible Orations, hurry them many times 
 |) an hazzard of lofing the very capacity 
 Aaz of 
 
3 4 2r Jn Jpfendix Chap .f 
 
 of the injoymcnt of thofe hopes, that the 
 fo fairly and fuliy fprcad out before ther) 
 
 The moft material Objeflion that 
 can conceive can be made againft ourjCi 
 cond Argument from the Idea of Gocf 
 as it is fubjeftcd in our foul, is this, Th|j 
 this idea is fo plain and confpicuous a TrutI 
 that it cannot but be in an intelledual SubjeJ 
 and therefore we cannot well argue as we d 
 in the ninth Chapter of our firft Book, Tlj 
 this Idea in our foul was put there that A 
 might come to the knowledge of our Makf 
 for it is neceffarily there, and what is necj 
 iary isnotof counfel or purpofe. 
 
 But to this j anfwer, firft, That ourlj 
 dies might have been of fuch a frame tip 
 our minds thereby had been ever hind( 
 or diverted from attendi^.gthis ldea,\^^Q\ 
 it could not poffibly but be there. 
 
 And inthe fecond place that it is in( 
 venience to us to acknowledge, that the 
 of God is fuch that no intelledual Being j 
 be conceived without it. 'rhatis,can be ijf()p 
 gined of 3n intellectual nature, and yet noi, 
 celTarily to acknowledge upon due propl)|Q^ 
 that this is undeniably true 5 for hereb| 
 is more manifeft how abfurd and irratic 
 they are that will pretend to reafon and un 
 ilanding and yet excufe them felves,fromj 
 acknowledging of fo plain a truth. 
 
 ChiI 
 
 1 
 
^ H A p. 9* to the late Antidote* 343 
 
 Chap. IX/ 
 
 : hat the fjatptral frame of Co^fcience is fuch that it 
 fu^g^^sfuch fears & hops thatiwplj that there 
 is a God, T hat the ridicuhufnefs of fundrj Re* 
 ligions is not an) proof that tohe affcBedwith 
 Beligion is no innate faculty of the foul of 
 man. 
 
 ji 
 
 r'He ftrength of my Argument fromna- 
 ^ tural confcience is this. That men natural- 
 ii fear misfortunes, and hope-forfucceffeacJ- 
 Ei irdingly as they behave themfe^ves. But I 
 i4 aft confefs that this proof or rciafon is the 
 (id loft lubricous and unmanageable of any 
 at I have made ufeof, it being fo plainly 
 ini inoxious to that cavil or evafion, That the 
 t ars and hopes of confcience are not itova 
 nj !y natural knowledge of God, but from 
 be ie power of education which is another na- 
 iio :c, 
 
 iro Now there fcarce being any nation, that 
 S th not aw*d their childrei^by fome rudi- 
 t3t ?nts or Other of religion, we are not able to 
 Je! fe a fincere inftance that will fitly fet off 
 i^ii {validity of our Argument, and wc d(Dnot 
 low how to help our felvesbuc by a ftppofi- 
 CM'n, Aas We 
 
J 44 ^ An Jppendk Chap.S 
 
 We will therefore fuppofe a man of an o; 
 dinary ftamp ("for I do profeft that fome me 
 are born fo eiiormoufly deformed for their ii 
 geny or inward natui'e^thac a man can no mo 
 judge of what is the intelkdual or moral pre 
 perty of a man by them, then what is the 
 nuine fhape of bis body, by a Mole or MfiJi 
 fler ) not to have inculcated into him ar" 
 Principles of Religion, or explicite or Cat 
 chifticaldodriaeof a God, but to be of fu 
 a temper only f whether by nature oredyc 
 tion,tis all one ) as to deem fome things fit a) 
 right to be done, and others unfit and unju 
 For what is jaft and unjuft, good and c^i^ 
 amiable and execrable, is more palpable a, 
 plain according to the judgement of fo): 
 then the e^iftence of a Deity. I fay fupp 
 fuch a man fliould commit fome things t 
 he held very heinous and abomjnabic cjrisjt? 
 as murder of Father or Mother, Inccft ^ 
 bis Sifter, betraying of his trueft friends, 
 the like, and fliould after, not by the han4 
 the Magiftrate be pi^nifhed, (he doing th 
 things fo cunningly that they efcap'd his 
 gnifance) bur Ihould immediatly tbercijc 
 be continually unfortunate, his Barps *^ 
 Stacks of Corn burnt by lightning from h 
 ven, his Cartel die in his grounds, hinai 
 afterward tormented with moft noifomye i 
 grievous difeafes^ all which notwithftar^f}' 
 
H A P.p. to the late Anttdcite: 345 
 
 lefall many in the courfe of natare^I appeal 
 my one whether he can think it at all pEobabk 
 5Ut that this man will naturally and unavoid- 
 ibly be fo toucht in confcience, as to fufped: 
 hat thefe misfortunes are fallen upon him as. a 
 )unifliment from fome invifible Power or 
 Divine hand that orders all tilings juftly. 
 
 What is alledged againft our Argument 
 rom the Umverfalhy of religious venerMim^ 
 'iz. The manifold ridiculous religions in the 
 /orld 5 from whence it is inferred that the 
 lindeof man has no innate principle of re- 
 gion at all in it, it being mouldable into any 
 lape or forme of worflupj'that it pleafes the 
 upreme Power in every Countrey topro- 
 ofe-, lanfwertotbis, 
 
 ! Firft, Th^t if every religionift would look 
 'pon extraneous religions with thefame>e- 
 crable candor, and awful fobriety that he 
 t)€s upon his own, he might rather finde them 
 'orthy to be pitied for their falfcnefs , then 
 ughed at for their ridiculoufnefs. But it no 
 lore follows, that all religions are falfe be- 
 (ufe fo many are, then that no Philofophick 
 inions are true, becaufe fo many are falfe. 
 But fecondly, The multitude of various 
 d, if you will, fond religions in the world, 
 to which the Nations of the ^anh are n^ould- 
 fe, the more ridiculous, the never the worfe 
 roar purpofe^who contend that religion is ^ 
 
 Aa4 a 
 
App^niix C H A F . I D , 
 
 ^ natural property of man. For the neceffi- 
 tyot its adheience to our nature is more ma. 
 nifeftly evidenced thereby, who can no more 
 be without religion, then Matter can be with- 
 out Figure, though few parts of it have the 
 happinefs to be framed into what is Regular or 
 Ordinate^ox to have any beauty or proportion 
 in their lhape; and yet break the matter as 
 you will, it will be in fome fliape or other. 
 
 G H A X. 
 
 That thfe inielleStualorcogmfcitive operation 
 $pe finde m our (elves are not performed by th 
 Conarion. Ihat the Arguments whereby 
 frove the inc§rporeity of the foul of Man 
 ^ot fo certainly prove the Incorporeitj of ani 
 Frinciple inBeafis. Th^t the ineptnefs of tk 
 Body for [uchfunSf ions as we ordinarily attn 
 hute itnto the foul^ is a fufpcient Argument th 
 there is in us a foul or (fir it dijlinB fremti 
 hody^h&ngh we are puz^zkd in the fpeculation i It 
 the bare E^ence thereof 
 
 WE have in the laft chapter of our fin 
 ^ book, largely and evidently enou^ 
 Imopftrated^ That neither the Mml Sp 
 
C H A P . I Ca to the Ute Antidote. 5 47 
 
 its nor the Brain are the firft Principle of 
 Spontaneous motion in us we touch'd alfo 
 upon the Conarionr, butbecaufeouroppofers 
 will not be fo (lightly put off, we Iball here 
 more fully and particularly fliew the impoffi- 
 bility of that part proving any fuch P inciple 
 of Motion, though I confefs itbids very fair 
 to be the Organical feat of Common fenfe, 
 becaufe it is fo conveniently placed neer the 
 center of thebrain^and if the tranfmiflion of 
 Motions which aft upon the Organs had not 
 fome fuch one part to terminate in, it is con- 
 ceiv'd by fome (but I fufpcft more wittily 
 then folidly) that thcfe outward Organs of 
 fenfe being two, the Objeds would feem two 
 alfo, which is contrary to experience. 
 
 But though the Cenarion may be the Organ 
 of fundry perceptions from corporeal Ob- 
 jeds, and the Tent or Pavilion wherein the 
 foul is cWefly feated 5 yet we utterly deny 
 that without an immaterial inhabitant this ar- 
 bitrarious Motion which we are confcious t© 
 our felves of, can at all be performed in us or 
 by us 5 for if we attend to the condition of 
 our own natures, we cannot but acknowledge 
 that that which moves our body thus arbitra- 
 riouHy, does not only perceive fenfible ob- 
 jeds, but alfo remembers, has a power of free 
 imagination and of reaf^n^ 
 
 A^id to begin with firft of thcfe, I fay 
 
 that 
 
Appendix Chap, io.i 
 
 that meet F^rcfipion of external Objeds feemsP 
 incompetibjc to ihzConariom For it being | 
 of like nature with the reft of thebrain^itis 
 not only div/fible, butiiia fort adually divi- 
 ded one particle from another, elfe it could 
 not be fo foft as it is, though it be fomething 
 harder then the reft of the brain. Now I fay 
 the Images of fenfiblc Obje^iSj they fpread- 
 ing to fome fpace in the furfiice of the Conm^ 
 en againft which they hit, one part of the Co- 
 mrion has the perception, foppofe of the head 
 of a man, the other of a leg, the third of an j 
 arm, the fourth of his breaft s and thereforei i 
 though we fliould admit that every particle of 
 ftch a (pace of the ConAtion may perceive fiich 
 2 part of a man, yet tliere is nothing to per- 
 ceive the whole man unlefs you'l fay they 
 communicate their perceptions one toanotherj 
 but then all will be confufed . But this com- 
 munication fecms alfoimpoiriblc,for if Per. 
 ception be by impreflion from the external 
 Objcd, no particle in the lhall per- 
 
 ceive any part of the Objefi but what it re- 
 ceives an imprefs from. But if you will yet 
 fay that every part of the Objed impreffes : 
 upon every part of the Conmon wherein the '% 
 Image is, it will be utterly impoffible indeed 
 but that the whole Image will be a confufed 
 blur, no diftincfl Sfecks of any thing. For if 
 perception be by impreffion, then if every 
 
 part 
 
C H A p . iG. to the late Antidote. 3 45 
 
 part inpprefs Mpon every particle, the Conm- 
 on muft of neceflSty pereqive every part in 
 every part^and fo we (hall difcern the true form 
 of qothingr - : 
 
 Now for the faculty of remembring of 
 things that it cannot be in the Conarion we 
 prove thus for that Memory which is the 
 (landing feal or imprelfipn of external Ob^ 
 jefts, is not there, is plain for if it were, it 
 would fpoil the reprefentation of things pre- 
 fent, or rather after- objects would be fure to 
 deface all former impreflions whatfocver. But 
 if you'l (zy ihdx Memory is in the brain, but 
 Rcminijcemy in the Cofjmon^ I anfwerjThac 
 thefe impreffes or fignatures made by outward 
 Objeds in the brain muft alfo of neceffity be 
 obliterated by fuperadvenient impreflions.For 
 whether thefe Images or ImpreflTes confiftiii 
 a certain pofture or motion ol the Plicatile Fi- 
 bres^ or fubtile threds of which the brain con- 
 fifts, it is evident that they cannot but be ctn^ 
 celled and obliterated by occafion of thou- 
 fands of Objefts that invade our fenfes daily , 
 which muft needs difplace them orgivie them a 
 new motion fron[> what they had before. 
 
 But fuppofe Memory were thus feal'd upon 
 the brain, and tranfmitted its Image through 
 the Animal Spirits in the ventricles^as an out- 
 ward Objcd does its Species through the aire 
 to the eye, being that perception is by impref- 
 
.35^ ^pp^^d^x C H A p. I o. 
 
 fion, and . that the impreffion was loft in the 
 Condrion^ though retain'd in the brain, how 
 can the Gonarion ever fay, that it had any fucb 
 impreffion before f for the impreffior^ once 
 wiped out, it is as if it never had any, and 
 therefore can never remember that it had, Be-^ 
 fides, the perception of this image in the 
 brain, is as incompctible to the Conarion as the 
 perception of any external Objeft, upoii 
 which we have already infifted* ' 
 And thirdly, For the power of free Ima- 
 gimtion whereby the C(?;i^w// is fuppofed to^ 
 excogitate the feveral forms or fhapes of 
 things which it never faw, I enquire, whether 
 it be the thinne Membrane, or the inward and 
 fomething foft and fuiiy Pulpe it contain^ 
 that raifes and reprefents to it fclf thefe arbi- 
 trarious figments and Chimeras : And then 
 what part or particle of either of them can 
 perform thefe fine feats, and what is moft ma- 
 terial, whether the reprefentations being cor- 
 poreal, there be not a neceffity of the Conm* 
 ons being fo afFeded or imprefTed as in exter- 
 nal corporeal objeSs, and then I demand ho\V 
 this paffive fofc fubftance fhould be able to 
 imprefs or figne it felf, or how one part of 
 this body (hould be able to aft upon another 
 for this purpofe ; And there being a memory 
 alfoof thefe figmentalimpreffionSjhow they | 
 can be fealed upQn the brain the feat of Me- 
 
 mpry.j 
 
C H A p. I c. to the tate Antidote. 
 
 moiy. For admitting the Oi^^w^J t^ imitate 
 the manner of impreffion of outward objedis 
 in inventing ijnages of her own, flie then 
 iraprefling thefe images upon the brain, it will 
 be like as if we fliould make ufe of the im- 
 preffion of a feal upon fomc hard matter to 
 leal forae fofter matter with, in which cafe the 
 two impreflions will be notorioufly different, 
 thofe parts that give out in the one, in the 
 other g.ving in. 
 
 Fourthly, As concerning Reafon^ befidis 
 that it is manifeft in the ufe thereof that we 
 comprehend at once the Images or Phan- 
 tafmes of not only different but Cbmrary 
 things in the very fame part or particle of the 
 Conarion(Sox if they be m different parts, what 
 fhall judge of them both < ) as when forcxam? 
 pie, we conlude hot is not cold, or a crooked 
 line is not a ftraight line, which cannot be con- 
 ceived Without a confufion of both impref- 
 fions : there is alfo another confideration of 
 notions plainly immaterial, which do not im- 
 prels ihemfelves upon the Comrion^ nor any 
 part of the brain or on the outward organs 
 from fenfible Objefts. but are our own innate 
 conceptions in the fpeculation of things 5 and 
 fuch are fundry Logical^ Metafhjfcal^mi Ma^^ 
 themaiical nononSy as 1 have el fevvhere made 
 good. Wherefore it fcems altogether incredi- 
 ble that the Ci>;;i^n>;?,being fogrofs andpal- 
 
152 An Appendix G h a p. J o. 
 
 pable a body as it is, fhould have any notiom 
 or conceptions that are not corporeal and con- 
 veyed to it from material Gbjecas from with- 
 out. . 
 
 But fifthly andlaftly. It is v^ffy hStdly con- 
 ceivable how the O/z^eri^;^ if it were capable 
 of fenfe and perception fhould, being thus but 
 a meer pulpotis prbtlberant knob, by its nodi i 
 or jdggSjedrive the animal fpirits fo curioully, 
 as not to mifs the key that leads to the motiori 
 of the leaft joynt of our body, or to drive 
 them in fo forcibly ahd fttiartljr 3s to ehabfe u4 
 to ftrike fo fierce ftrdkes ^s ^e fte men da; , 
 efpecially thefe Animal fpfrits l^irig fo very ' 
 thin and fluid, and the O/^^m^^fo broad and 1 
 blunt for the one gives us to conceiye, that 
 the Spirits, efpecialiy being fo faintly ftruck aS 
 they are likely to be by the Conamn^ and tttk 
 tainly fometimes are, will gently wheel abouf 
 all over the ventricles of the brain, and b^ d^-^ 
 terminated to no key thereof that leads to thi 
 mufclc of this or that particulai'joyiitof th^ 
 body ; And the other, T hat if this impulfi 
 of ^tConmdn will forcibly enough drive forf- 
 ward the fpirits in the ventricles of thebraiii|; 
 that that wind will fling open niovc doorS 
 then one, when as yet we fee we can with i 
 very confiderable force move a finger or i 
 toe, the reft of our body remaining unmoved. 
 We might adde alfo, that it is hard to conceive 
 
o H A P . J to the late Antidote. 355 
 
 low this Pmal Glat^duU can move it felf thus 
 pontaneoufly v^rithout mufcles and fpirits or 
 omc equivalent mechanical contrivance, and 
 f itdojto what purpofe is that great care in 
 lature of mufcles and animal fpirits in the 
 •rameof animals : if it do not, we (hall fur- 
 her inquire concerning the fpring of Mo- 
 ion, and demand what moves the animal 
 pirits that muft be imagined to move the 
 ^'Onarion. So demonftrable is it every way th^t 
 he firft principle of our fpontaneous motion 
 ; not nor can be feated in any part of our 
 ody, but in a fubftance really diftind: from ic 
 /hich men ordinarily call the SouL 
 ft Nor does that at all invalid the force of our 
 ^'emonftration which fome alledge, that our 
 Arguments are Sophiftical btcaufe they as 
 crtainly conclude that there is an Incorfored 
 ibftance in Beafts, as they do that there is one 
 
 For I anfwer^ firft, That they conclude ab- 
 ilucely concerning men, that there is an in- 
 ;.|3rporeal foul in them,becaufe we are certain 
 'mere be in them fuch operations thatevident- 
 Jargae fuch a nature ^ but we are not focerr 
 Jfinof what isin beaftss and very knowing 
 rlien, but of a more mechanical Genius^ have at 
 "Jlaft doubted whether beafts have any cogi- 
 J'ltion or no, though in the mean time they 
 '^'Iwe profefled themfelves fure^ that if they 
 
3 54 Appendix C H A p . 1 6/ 
 
 had theycoold not but have alfo immateriaf 
 fouls really dift nd from their bodies. 
 
 Secondly, Admit our arguments j^roved; 
 that there were fouls in Brutes really diftindl 
 from their bodies, is it anything more then 
 what all Philofophers an i School men thai 
 have held Suhfiantial forms ^ huve either 6»| 
 preflely or implicicly acknowledged to [ 
 true < But if they be incorporeal, Ciy tl 
 they will be alfo immortal^which is ridiculoi^il 
 If they mean by immortals unperilhable^y 
 Matter is, why fliouldthey notbe fo asweP 
 as Matter it felf; this a(ftive fubflanee of th( 
 fouljthough but of a Brute,being a more nobli 
 cflence and partaking more of its Makers per 
 fe(ftion,then the dull arid dilTipable matter^ Bu 
 if they mean by immortality a capacity of eter 
 nal life and blifs after the diffolution of thci 
 bodies,that's a ridiculous confeqi^nce of tl 
 own 3 which we give the Authors of, free leal 
 to laughat • it concerns not usnor our pre(5?i 
 Argument. For we conceive that the S( 
 of a Brute may be of that nature as to be yix^i 
 ly aflPeded only in a Teneftrial Body,^licj 
 that out of It it may have neither fenfei>«y( 
 percer tion of any thing 5 fo as to ic felf it -ttl 
 terly perifhes. m 
 
 That feems an Objedion of mare mom™ 
 Thai being there arc properties that canncj 
 be acknowledged tp be in a body or ma« 
 
 m 
 
C H A I o. to the late Antidote, j 5 5 
 
 cer, and yet fuch as imply ftrange repugnan- 
 cies in the conception thereof, as fuppofe that 
 perplexed property of DivifMhj^ which muft 
 )e into points or in infinimm^ either of which 
 :onfoundsour imagination to think of therai, 
 vhy may we not acknowledge that a Body 
 
 . may alfo have fcnfeand underftanding, though 
 tfeem never fo contradictious in the more 
 :lofe confideratiod thereof.Bilt I anfwer,This 
 rguing is very Sophiftical^becaufe by the fanic 
 eafon we (liould admit that the head of an O- 
 lion underftands and perceives as well as the 
 
 ^onarion in a Man. For you can bring m 
 ;reater Argument againft it then that it is con- 
 radiftious and repugnant that it (hould fo be»= 
 Jat you'll reply. That we pilinly fee that 
 3me part of the body of man muft have fenfe 
 nd underftanding in it, but we difcern nO 
 ach thing in an Onion. But I demand, by 
 to faculty do we difcern this ^ If you an- 
 ivcr, our own fenfe tells us fo I fay, our own 
 ?nfe, if we did nOt corred it, Would confi- 
 ently fuggeft to us that our finger feels and 
 ar eye fees, when as 'tis plain they do not : for 
 le very fame thing that feels and fc@s, moves 
 fo our body: But neither our eye nor our 
 nger move the body, and therefore they nei- 
 ler feel nor fee. 
 And yet y/ithout our eye we cannot fee in 
 lis ftate of conjundion, as without the due 
 
 B b' .frame 
 
frame and temper of our Brain we cannpi 
 well underftand -. But it no more folloWej 
 from thence, that the Brain underftands, an«j 
 notfomething diftindfrom it, thepthattb 
 eye fees. Wherefore it is apparent , tbj 
 there is no faculty in us that can clearly infordl 
 us that any part of our body is indued wit| 
 Senfe and Underftanding. 
 
 From whence we fee the great difparity be 
 twixt admitting of Viviftbilitj in Mattcjl 
 (though the Notion be never foperplcx'd ; 
 and of Senfe and Underftanding in a Bodj 
 (which indeed brings on more perplexity the ' 
 the other, if it be very accurately look'd intc 
 becaofe w€ are fully afcertained by Senfe, ^ 
 I may fay bjjj^Reafon too, that Matter is divij 
 ble^but no ucuky at all can pretend to afce 
 i tain m that a Body is capable of either Se| 
 or Reafon. ^ ; 
 
 But there feems to be a worfer Objedg 
 then this ftill behinde, which is this, 
 though we have evidently proved the imp6|- 
 fibility of there beiog either Senfe, Unde 
 ftandingor Spontaneous Motion in Matte|* 
 a Body, yet we are never the neerer : for t 
 like difficulties may be urged againft there \ 
 iog any Senfe or Underftanding in a Spj^ 
 fi:h the Spirit cannot but be extended, nor e 
 tended but divifible,nor divifible but iric 
 .f abk of Senfe or Undsrftandingj as we h4 
 
 argu 
 
^ H A p. I o. to the late Antidote* j 5 7 
 
 rgued before againft Matter, 
 
 But to this I anfvver, If by Extenfion be 
 leant a luxta-pofuion of farts or placing of 
 l em one by another as it is in Matter, I utrqr- 
 J deny that a Spirit is at all in this ferifc ex- 
 t nded . But if you mean only a certain Am- 
 \nude of prefe^ce^ that it can be at every pare 
 <" fo much matter at once, I fey it is extended^ 
 It that this kind of extenfioa does not im- 
 Ij^ any divifibility in.thefubftancethus ex- 
 tided ; for Juxta-pofition of parts, Im- 
 fnetrability and Divifibility go together, 
 i therefore \vhere the two former are vvant- 
 
 Extenfion implycs not the Thirds 
 Bat when I fpeak of Indivifibilitj^ that 
 iaginatioii create not new troubles to her 
 '\ I mean not fuch an ladivifibility as is fan- 
 in a Mathematical point ; but as we 
 ceive in a Sphere of light made from one 
 id point or radiant Center. For that Sphere 
 prbe of Jight though it be in fome fenfe ex- 
 iled, yet it is truly indivifible, fuppoffng the 
 titer fuch: For there is no means imagina- 
 to difcerp or feparatc any one ray of this 
 e and keep it apart by it felf disjoyned 
 the Center. 
 |Now a little to invert the property of this 
 linousOrbe when w^e would apply it to a 
 t or Spirit 5 As there can be no dteratiorf 
 e radiant Center, but therewith^ itisne- 
 fif''- Bbzr • nece0^il\)^ 
 
358 AnJ^^endix Chap.sc 
 
 telTaiilymevcry partof the OrbCj as fupp^ 
 it were redder.all would be redder-,if dimmer j 
 all dimmer-, and the like: So there is altcf 
 that unity and indivifibility of the exteriotii! 
 parts, if I may focall them, of afpiriror foul 
 with their inmoft Center, that if any of thetti 
 be afFedted, the Center of life isalfo thereb;! 
 necefiarily affected 5 and thefe exteriour part 
 of the foul being afFeded by the parts of th 
 Object with fuch circumftanccs as they are iri 
 the inward Center receives all fo circumftantSi 
 ated, that it has neceflarily the intire and ucl 
 confufed images of things without, thongli 
 they be contrived into fo fmall a compaff 
 and are in the very center of this Spiritu 
 Subftance. 
 
 This Symbolical reprefentation I ufi 
 before^ and I cannot excogitate any thir 
 that will better fet off the nature 
 Spirit, wherein is implyed a power of reci 
 ving multitudes of particular figurations i| 
 to one indivifible Principle of Senfe, w' 
 all are exadly united into one Subj 
 and yet diftindly reprefented, which 
 not be performed by the Conarion it 
 as I have demonftrated, and thercfo 
 remains that it muft refer to a Soul w 
 chief feat may happily be there as to the 
 of perception. 
 
 But if any fliall abufe our Courtefie 
 
 indev 
 
C H A F. i o. to the late Antidote. j 5 p 
 
 indevouring to help his Imagination (or^ 
 icaft" to gratifie It ) in this Symbolical re- 
 oiefentation we have made , by conceiving 
 )f this Center of the Soul, but as fome 
 lull and divifiHe point in Mattery and of 
 10 greater efficacy 5 and of the vital or 
 irbitrarious extenfion of it, as groffcly as 
 f it would neceffarily argue as reall a divi- 
 ibility and feperability of the parts as in a 
 3ody 5 to prevent all fuch cavils we lhall omic 
 hofe fpinofities of the extenfion or indivlfi- 
 )ility of a Soul or Spirit, and conclude briefly 
 ,hus: 
 
 iThat the manifold contradidiions and repug- 
 lipcies we finde in the nature of Matter to be 
 ible to either think or fpontaneoufly to move 
 tfelf, do well affure us tliat thefe operations 
 mlong not to it but to fome other fubftance 5 
 ^lerefore we finding thofeoperations in us^it is 
 Danifeft that we have in us an immaterial Be* 
 Vgreally diftin^ from the body^ which we ordi- 
 »rily call a SouL The fpeculation of whofe 
 E^ence though it may well puzzle us, yet 
 hofe Properties that we finde incompetible to 
 ibody^dofufficientiy inform us of thedifFe- 
 'ent nature thereof 5 for it is plain flie is afub- 
 lance indued with the power of cogitation (that 
 ,>,of perceiving and thinking of Objeds) as 
 Ifo of penetrating and SfontaneoufLj moving 
 )f a Body ^ which properties are as imme- 
 i Bbj diate 
 
3 ^^o ' Jn Jppendi^ C H a p , 1 1 . 
 
 diate to her as impenjptrability arid feperabi% 
 of parts to the Matter and we are not tode- 
 mandthecaufe of the ope no more then of 
 ^he other. 
 
 Chap. XL >|| 
 
 ,' ^ '-A 
 What the [ubordindie fer^vkeahlenefle of things 
 
 the world are in the things themfehes , mi q 
 fneerly in oar Fancy. That the difficulty 
 obtaining fuch ferviceable commodities is ral i 
 ther an Argument for Tr evidence thep again j 
 it. That Beauty is an intellect uaU oh\eS m < 
 taken notice of hy Brutes ^nor is any neceffar „ 
 ^efult from the meere motion of the Matten . 
 T'/jat the preying of Animals one ufon another f 
 is very well confiftent with the goodnefsoftk 3 
 Hrft Caufe. That the immediate Matter ej 
 theV^lxss is homogeneall.TJ;at the notion 0 
 the Archei or Seminall formes is no fml 
 intricate Speculation. 
 
 \/\/^ have now gone through all th< j 
 y y Objedions agaiiift the firft Booke 0 
 our Antidote ^ whctnt, if the more courfelji 3 
 cqmplexioned^that they may fi ll feem to hayii 
 femeching further to obiedt, fliall fcoffingh f 
 
 cavili 
 
3 H A P/f i; to tfi^t^ntt^lote. 
 
 avill, as if we had ufed over much fubtilty in 
 the management of our Argumears , I can 
 onely advertife them of this , That Subtilty 
 is as confiftent with Truth as the moft 
 grofle Theories , as is manifeft in manifold 
 MathmaticAll Speculations, then which there 
 s nothing more certain nor undeniable to the 
 i reafon of Man. But that the coherence of 
 Motions that are fubrile in themfelves (hould 
 )e as eafiiy plain and confpicuous as the 
 MoadObjeds of Senfe, is a very incongru- 
 )us conceipt^and can be the expedationof 
 lone but thofe that are utterly unskilful! 
 n the nature of fuch like contemplations. 
 
 But the defence of our fecond Book will 
 >e not onely more fliort, but lefle obfcure, 
 )ur Arguments there for the moft part 
 >eingfuch that even the unlearned can judge 
 >f them, and few of them but fo evidently 
 onvi6live that there can be nothing ma- 
 sriall alledged againft them: but fuch objedi- 
 'nsas there a»e I (hall briefly fet down and 
 nfwer. 
 
 And the firft is made againfl our reafon- 
 ig for Providence from the excellent Fje- 
 ibe[s of Stortes^ Timber ^ Meulls^ the Magnet 
 ic.For thofe long and fubordinate concatena- 
 ons of inftrumentall ferviceablenefs of fuch 
 lings, fay they, is but our fancy, no defigne 
 J any Firji Caufe, And how eafy a thing is 
 
0f ji l 'ij^ip^mdix G H A p . 1 1 ^ 
 
 ft fopht^:wito£:MaiJ;to bring things together 
 jthat ke irdiilant nature in theoifelves, atid 
 toimzgifit 'i^o.ny Series of meanes andeWiin 
 jnatters. jtfeat haye no depcndepce one of 
 another but what himfelf makesc'But I anfwer, 
 |:hat the fevetall l^j^^ dependences oi funciry 
 patters of this kind we onelj find thenn, mi 
 ^//^f?themv JFot jvhether we thinke ofit^pt 
 fio, it is for eSsaHTple manifeft that Fewellm 
 good to coBtintie nre, and Fire to imk Me- 
 tals 3 and MetalH to make inflrumcnts , to 
 build fliips or houfes, and fo on* Wherefore 
 it being true that there is fuch a fubordinate 
 Ufefulnefs m the things themfelves that are 
 inade to our hand, it is but reafon in us to 
 impute It ta fuch a Caufe as was aware o{ 
 the ufefulnefs and feryiceablenefs of its own 
 works. 
 
 Nc^r areweto cavill becaufe thckufefa/i 
 things fuch as Stones^ Metatls, Coles^ and the 
 like are to be had with fb much labor:, 
 when as men were better releafed from dl 
 iiich drudgery that they may have the more 
 time to contemplate the World and feelc 
 |fter Go J, and excertffc thofe better Faculr 
 ities of the humane Nature ; For we fee plainly 
 that the lapfed condition of Man is fuch that 
 Idlenefs is no fpur to Vertue or Piety, but 
 rather a Nurfe to all beaftlinefs and fenfuality. 
 Bcfides that few men? minds are of fo Specu- 
 
iH Ai^vi ia to thekte Antidote. 
 
 btive a temper that they can with any great 
 pleafure attend fuch meditations as will prove 
 wcrch their leaving of a more Pradticall and 
 laborious life, which does not exclude men 
 from being pious and hone ft, as certainly no 
 Calhng at all does. Wherefore that tothe ge- 
 neraliry of men all ufefuU things come hard- 
 ly^ is indeed rather an Argument of Provi- 
 dence, and that that Caufe that framed the 
 earth knew well aforehand what the difpo- 
 ..iition of the terreftriall Man would be. 
 
 t> The fecond Objedion is againft our Argu- 
 ment from the Beauty oi Plants , which I con- 
 tend to have its firft originall from anintel- 
 leduall Caufe, heautj iz felfe being fuch an 
 imelleduall Objeft. But to this are objefted 
 two things. Firft that Beauty is a neceffary re- 
 refult of the meere motion of the Matter. 
 ( ' Secondly, that it is no intcUeftuall Objed, 
 fith Women and children feem to be more 
 taken with it then Men^and Brutes as well as 
 either. 
 
 Ai. The former they will prove thus, That 
 iKt^our^ which is one part of Beauty^is the rcfult 
 (P^f meere Matter, is, fay they, {^ine from the 
 ; Mam tm which is affuredly fuch a meere natu- 
 rall refult5 And {otSymmtrj ^ which is the 
 other part oi Eeauty , and in Flaijts confifts in 
 their leaves and branches parallely anfwering 
 one another as alfo the feverall parts of the 
 
 fame 
 
At Appendix Cha p.m, 
 
 fame leafe^there is fay they a kind ofNaturatlj 
 neceflity that there (hould be fuch an uni- 
 forme correfpondeflcy as this in thefe branches^ 
 and leaves, becaufe the nouriflimentmuft fol- 
 low the tra£l of the Veffels of the feed, which ^ 
 being regjjlar in their firft conformation , 
 the branches & leavs which (prout out muft al-^ ' 
 fo be regular. Now this regular corformation 
 of the feed came from the uniforme motion 
 of parxicles in the Mother-fUnt 5 and kftly, | 
 the firft Mother plant of anykind 3 fromthd i 
 regular motion of the Matter. 
 
 Bot I anfwer. That though the Pofture as 
 well as the Colours themfelves of the Rain-bow ^ 
 beneceffary refultsof themeer Matter, and 
 are nothing but the Reflexion and Refradion 
 of the light of the Sun in the round drops of ' 
 arorid cloud, as Cartefim has admirably dc- 
 monftratcds and that there is nothing at all 
 further required hereunto faving the pofiti- 
 on of our eyes in a line drawn from the Sun 
 and continued to this rorid cloud fpread out fo 
 that the colored circle may have for its Radim 
 either about forty two or hfty one degrees/ctf 
 then this effe^ will neceflarily follow 5 And|| ; 
 if this rorid cloud extend itfelf fo far every 1 
 ivay that there will be at fifty one degrees s 
 diftance from the aforefaid line, as well as at 
 four(y two, this dewy temper of the Aire, 
 iherewili neceffarily appear two Rain- bows 
 
 at 
 
C ^ ^ • ^'^^ Antidote. 3 ^5 
 
 jt once, as has been frequently feen. And fa 
 I confefs, fome things being put, the colours of 
 Flowers be a neceffary refuitof the Mat* 
 ter in fuch a motion or pofture : Yet for all 
 this, the wr/>/y of i\\tf lacing of thefe colours 
 Df flowers cannot but (hew that it is a thing 
 either fortuitous or arbitrarious-^ but being that 
 :hey ever fome way gratifie the beholder, 
 t is a figne that it is not fortuitous^ and there- 
 ore it muft be arhitrariom and from fome 
 3ounfel contrived them thus. 
 
 But that I infift upon moft and contend to 
 noceed from an intelleftual principle is their 
 ^T^w^/rj-^againft which the Objection feems 
 ^ery invalid, the reafon of it being thu?;, as 
 'ou plainly fee, That the regular Motion of 
 he Matter made the firft Plant of every kinde? 
 or we demand ^what regulated the Motion of 
 : fo as to guide it to form it felf into fuch a 
 tare that at laft it appears a very pleafant in- 
 ellediual fpeftacle, and exceeding hard, if not 
 mpoirible, to be hit upon without fome other 
 ^iredor diftinft from the blinde Matter : As a 
 lan wil eafily believejif hedo not think lomuch 
 pon the T rnnks and Branches oi'.^recs ( vvhofe 
 looting out of the ground^S^ then havinp rms 
 gain (hooting out of the trunk and br^nc h'Og 
 lemfelvs into a many fubdivifions is not fo dif^ 
 cult to conceive) as upon their Bloffoms Fruits^ 
 id Leafcso AsinthQ Leafe of the Oak and 
 
3 5s Jn Appendix C H A p. 1 1 ^ 
 
 of HdHyyzad abundance of leaves of Herh 
 and their Flowers, ^s 'm Monkp)Oo^^Snapdragm^ 
 fundry forts of Bee- flmers and the like. The 
 Matter could never have hit upon fuchhard 
 and yet regular ftiapes^ had it not been regula- 
 ted by fomething befides it felf ^ the concinnity . 
 of which figures gratifying usthat are rariQij 
 nal, we ought in all reafon to conclude thmM 
 they came from a Principle Intelledual. t j I 
 But it was objected in the fecond place^ThOT 
 Beauty is no Intelle^lml Objed, becaufe pvommm 
 & children are more taken with it then Men^ 'Sm 
 BeaftsdS well as either. To which I anfwer;,i| 
 thzt Children are not fo much taken with the f 
 Symmetry as the gay nefs of colors in things that f 
 are counted beautiful, as Larks are mighti- 
 ly pleafed atthe fliining of the Glafs the Lark- >■ 
 eatcher expofes to their view* But if they can k 
 alfo difcover a want of Symmetry and corrc^lly 
 fpondency, as fuppofing a flower which h^k 
 fome leaves cropt off*, that Spirit w^^ is in them ti 
 being intelledtualjt is not at all unreafonable il jr 
 fliould exercife it felf uponfucheafy Objedlj 
 as thefe betimes. But that They or Wmen a|yi{j 
 taken more with outward beauty then Menymb^ 
 becaufe Men imploy then: Intelleduals abodillit, 
 harder usks and fo cannot minde thefe fmalkpit; 
 matters. Other wife there is no queftion buK | 
 if they could be idle from other imployment^llj^ 
 they would beas devout admirers of beauty 2i^mm 
 
 Womeifc' 
 
C H A s 0. totk lateAntidoie. 56^ 
 
 Women themfelves, and be as well pleafed 
 with theirs, if they have any, as they them- 
 feives are with it. 
 
 »ai But as for Brutes I deny that they have any 
 fcnfc of fo noble an Objed as Beauty is, or 
 take any notice of the chief requifite^in it whicli 
 is Symmetrie and concinnity of parts, or of 
 any order of colours^ but only of the colours 
 themfelvs. And it is no wonder that as the fight 
 of red ftockings will inflame the Spirits ^f a 
 r«rity-(:^?r^ with anger, as alfo the fight of the 
 iloodofgrapesotmulkries iprovdkethQElephanS 
 to fight 5 fo other fre(h colours of fundry forts 
 may pleafe and exhilarate the fpirits of feveral 
 I Animals, as Light does of moft. And therefore 
 if the Horfe prance and carry himfelf proudly 
 when he has gay and glittering furniture, it is 
 from no other reafon then what we have alrea- 
 dy declared. And if a Dog bark at a ragged 
 Beggar more then at a handfomly clad Gentle- 
 man, it is to be inquired into, whether a Beg- 
 gars C»rre will not bark more at a Gentleman 
 then at a Beggar, the fenfe of beauty neither 
 pleafing nor provoking this Animal, but die 
 unufualneffe of the Objeii: ftirring up his cho- 
 ler. And that Birds prune their feathers, is 
 not any delight in decency an:! comelinefs, but 
 to rid thcmfelves of that more uncouth and 
 harfti fenfe they feel in their skins by thein- 
 compofurc of their ruffled plumes. So for 
 :i:mvw ' "the 
 
1 68 Jn Appendix C h A p , j i , 
 
 the choice of their Maies^ in either Birds or 
 for copulation, it is very hard to prove 
 that they are guided fo much by fight fcent^ 
 and then if hy fight^ whether ic be not colour 
 father then exad fymmetry of parts that 
 moves theiii, '| 
 And laftly ^ if we Ihould admit at any tirrii 
 that Brutes may be more pleafed with a l?eaH0 
 jful Ohjcd f taking Beautjln the entire Notioif 
 thereof) then with one lefs beautiful, it is but a 
 confufed delight, nor do they any more relifti 
 it as intelledual, then children (that are ordi- 
 narily well pleafed to keGeometricd inftru- 
 ments that are made of Brafs or Ivory or fucb 
 like materials) do the exad cuttings and car- 
 vings of the charadlers*and lines thereof as 
 they are rational and Mathematical. And 
 therefore we may very well conclude^ that the 
 Beauty of bodies is naturally intended no more 
 {or Brutes^ then fuch Mathematical inftruments 
 for children : But 4// fuch ohje^s are direded 
 to Creatures IntelleClHal from that eternal M;- 
 teSeSiualPrimple that made tb^m. ^ 
 The third Obje<5iion is againft Animals prep 
 i^g one upon another, and Man upon them all - 
 For this, fay they, isinconfift'ent with that 
 ternalGoodnefs that we profefs to have create 
 and ordered all things. To which I anfwer, 
 that it is not at all inconfiffent : For the nature 
 of that Absolute Univerfal and Eternal Good- 
 
 ncfr 
 
C H A P . 1 1 i to the late Jntidote. 569 
 
 jiefs is not to dote upon a^y me partkulary m 
 we do (whofe complexions happily may make 
 us more then ordinarily compaffionacc(thoiigfa 
 moft men have too little of that natural Be- 
 nignity) and*whofe fliort fi^t plungeth us too 
 much into the fenfe of what is prefent) but ta- 
 king a full and free view of the capacities of 
 happinefs in fuch kinde of Creatures, C(^- 
 triv'd their condition to be fuch, as was bell 
 for the generality of them, though the m^efsiiy 
 
 load fome particular Creatures with greater 
 inconveniency then the reft. 
 
 And therefore that feveral kindes of terre- 
 ftrial Creatures, more exactly might be hap- 
 py in their animal nature, this Soveraign Gead- 
 ne[s was content to let it be fo, that ever and 
 mon fomething , that by the animal fenfe 
 ivould be neceflarily accounted Tragical and 
 niferablejftiould light upon fome few 5 The 
 ^eciesoi things in the meantime being ftiU 
 :opioufly enough preferved, and marching on 
 afcly, in this Theatre of the World, in theic 
 evcralfucceffions. 
 
 Now it is evident that the main powers of 
 he Animal life^ are natural craft, ftrengch and 
 uSlivLty of body, and that any purchafc by 
 hefe is far more pleafant to a living Creature, 
 hen what eafily comes without them. Where-- 
 bre what can be more grateful to aterreftrual 
 
3 70 y^n Af^pendix Cukv.i i.j 
 
 Animal, then to hunt his prey and to obtaiiil 
 it < Biiif all kindes of Creatures are not capa- 1 
 Weof thisfpecialhappincfs. Some thereforel 
 are made to feed on the fruits gf the Earthi i 
 that they may thus not only enjoy themfdve^.l 
 but occafionally afford game and food to o 
 ther Creatures. In which notwithftanding 
 thG wJfdomeo( God as well as hhgoodmfs i^j . 
 manifeft, in that^ while they are thus a fportj , 
 and prey toothers, yet they are aibundantljj ,i 
 jprcferved in their feveral generations. But \ , 
 have (o fully and methodically treated of alj y 
 fuch fcruples againft Providence, in my En^i ^ 
 quiry into the Caufes and Occafions of Atheifm^ \^ 
 that we will content our felves with this (hor 
 intimation of ananfwerin this place, 
 
 Oncly we will adde , that if the Souls ^ 
 Brutes prove immond (which the beft of Phi 
 lofophers have not been averfe from) the Tra, 
 gedy is ftilllefle horrid; but yet that ought noj 
 toanimateuscauflefly and petulantly todil ! 
 lodge them, becaufe we know not how Ion 
 it will be till they have an opportunity t 
 frame to themfelvcs other bodies ; and th 
 interval of time betwixt is as to them a pe^^^,^ 
 fe^ death, wherein they have not the fetlK 
 nor injoyment of any thing. And for 
 own part I think, that he chat flights the lillj 
 or welfare of a brute Creature ^ is naturalllj 
 fo uniuft.tbat if outward Laws did not xW' 
 
 . ftrar 
 
C H 4 P« J I . to the late Antidote, 3 7 1 
 
 ftrain him, he would be as cruel to man^ A 
 The fourth Objedion is againft our Ar^ 
 gument for Divine Providence, drawn frorri 
 the confideration of that happy M//^4//W of 
 the trcuble and ojfenfwenejs of feme Ahimals 
 !3y others that bear an enmity to theni, and 
 •eed upon them as their prey, as the Cat for 
 example does on the Moufe. Now fay they^ 
 t were a more exad: fign of Providence if 
 here were no fuch ofFenfive Creatures in the 
 vorld to trouble us^then to bring on the trou- 
 )le by making thefe Animals^and then to take 
 t off again by making others to correct the 
 . nifchief that would follow. 
 
 But no man would argue thus if it were 
 oc that he had over carelcfly taken up this 
 //'^ Principle, 7~^^? the world was made for mm 
 ne^ whenas affuredly the Bleffed and Be- 
 gne Maker of all thingSj intended that^/A^r 
 ing Creatures (hould enjoy themfelves as 
 11 as Men, which they could not if they had 
 exiftence : Therefore Providence is more 
 ad, in that ihe can thus fpread out her good» 
 fs further, even to the injoyments of the 
 *Ore inferior ranks of Creatures, without any 
 nfiderable inconvenience to the more rio- 
 e and fuperior. 
 
 .Befides, all thefe Creatures th:it are thus a 
 ey to others, are their fporc and foftenance, 
 id fo pleafure others by their dearhv as Wili 
 
3 7 2 Jn Appendix C H a p . u . 
 
 as enjoy themfelves while they are yet in life 
 and free from their enemy. To fay nothingji 
 how they are both in (bme fort or other ufe-l 
 fol to man himfelf, and therefore fometimes 
 ivould be miffed if they were wanting* 
 
 The fifth and laftObjedion is againft cm 
 concluding a Subftance diftinft from Bo- 
 dy, from the Hcmogendty of that immediate 
 Cryflallim Matter out of which the Foetus 'a 
 efformed^ fuppofein an Egge, the fame being \ 
 alfo obfei vable in other generations. To a- 
 void the force of which Argument, it is de | 
 iiied 5 that there is any fuch hcmgemitj q£ 
 parts, but that there are feveral heterogenei^^^ 
 particles, though to us invifible, which beinf , 
 put upon Motion by the heat of the Hen o 
 fome equivalent warmth, like particles will b j 
 driven to their like, and fo the Chicken wil 
 , beefformed: But that to acknowledge an; 
 other v^r^^^/^/, brings inextricable difficulrie i 
 along with it. For where ^ fay they, were a! J 
 -^it Archn^Mch fliap'd the W Jps out of a • 
 Horfes Carcafe Are rhey parts of the Horfc, 
 Soul, or new intruding guefts upon the ^MjjL 
 ones being ejecSe J ^ It the former, - hen wL 
 Soot of an Morfe is divifible, and con^j 
 quently material., or if you will, truly Mattcl| j. 
 If the latterj where were thofe litde In^iljj^ 
 ders before ^ Or be they fo many fprigs ^1 
 branches of the common Soul of ^heworl^j^ 
 
C H A p. 1 1 . to the late Antidote. 3 7 1 
 
 Bat if fo^why have they not one commom 
 fenfeof pain andpleafure aniongft thvtm allc 
 But to all thefe I anfwer in order. 
 
 And to the firft part of this Objeiflion I 
 fay, That it cannot but be a veryftrong pre- 
 fumption^ that Nature intends an utter homO' 
 genettj of Matter , before (he fall upon her 
 work of efformation 5 flie fo conftantly brings 
 irig it to as perfed as we can pof- 
 
 (libly difcern with our fenfes. And there be- 
 ing no conceivable convenience at all in the 
 heterogeneity of parts , I think the conclufion is 
 lot rafh if w^e averre that the immediate matter 
 3f eifforination of the Foetus is either accurate- 
 y hom'ogeneal'j or if there be any heterogeneity 
 )f parts in it, that it is onely by accident 5 and 
 hi'C it makes no more to the firft work of ef- 
 ormation, or organization of the nlatter^then 
 hofe Atomes of duft that light on the lim» 
 lers colours make to the better drawing of 
 he pidure. For to fay that thofe fundry forts 
 )f particles put upon motion by external 
 varmth do gather together, by vertue of fimi- 
 itude one with another, is to avouch a thing 
 vithout any ground at all 3 againft all grounds 
 )f Rea[fon. 
 
 For what can this fimilitude of Parts con- 
 Ifttn, if not cither in the likenefs of figure^ 
 
 |i)r in the equality of agitation or magnitude C 
 kow bodies of the like figure being put upGo 
 \ Q t % mbtiori; 
 
'^•74 AnJp^endix Chap.ii*! 
 
 motion, willnot dired their courfes one to? 
 wards another any thing the more for being 
 alike m fhape. Indeed bodies of like figure of 
 equal agitation & magnitude in a confufed a- 
 gitation may very likely go together as we fee 
 done (where yeii we cannot promife our fclvcs 
 fo exad: fimilitudc of the particles in their fi- 
 gure) in the thinner Spirits of djftilled U« 
 quorsthat all mount upward ^ in the Tarta- 
 rous parts of wine, that are driven outward 
 to the fides of theveffel-, in the feculency cf 
 urine that finks to the bottom of the glafs 
 in the fubfidency of this dreggifti part of the 
 world, the Earth, if it may fo properly be faid 
 to fubfide and be at the bottom, as in the 
 Hiidft of the more refined & fiibtiie Elements.! 
 A nd fo in hke manner the Fermentation of theij 
 matter which precedes the cfFormation oli 
 Creatures, may happily arrive to fome fuclij 
 rude effect as is feen in the forenamed inftaa 
 ces : But it can never amount to fuch an arti- 
 ficial contrivance of Organs as are in Hvin 
 Creatures. 
 
 But if by kkeneffe of Parts they mean one!^ 
 ftneffe of Parts ioT figure mi motwn^th^y botl 
 being fo framed and moderated, that upon tt 
 ternal warmth their ^giration will necefianT 
 call: them to lock one with another, and to b 
 linked into this admirable and ufeful fram 
 of the body of an Animal 5 that Artific 
 
 woul 
 
 III 
 
C H A p. M . to the late Antidote. 375 
 
 would be fo particularly nice and curiousjthat 
 ic is utterly unconceiveable but thaticmuft 
 imply either the attendance, or at leaft firft 
 contrivance of a Knowing Prind^le^ that put 
 the matter into fo wonderful an order, as to be 
 able by fuch precife laws of Figure and Mo- 
 
 to exhibite fo noble Objedsto ourfenfe 
 and underftandings : And thusour Adverfa- 
 ries will gain nothing by this fuppofal. 
 
 But though this may feem barely pofliWe, 
 yet I conceive it is very improbable that fuch 
 an infinite number of particles that rauft con- 
 cur to make up a Fm^^s^ ftiould have fuch a 
 particular figuring & law of Motion imprefs'd 
 upon each of them, as to enable it to take its 
 right ftation or pofture in the ftrudure of a li- 
 ving Creature. For me thinks this is going 
 about the buili. when as the more compcndi- 
 Dus way would be to make fome immaterial 
 Subftance, fuch as are conceived to be the/<?- 
 mmd forms of Plants and Animals , or the 
 Archei as others call chem. For this Form or 
 Archetps is a thing more limple and plain, and 
 •equires a more fimple and plain qualification 
 )f the fubjed it works upon, to wit, that it be 
 )nely homogemdy and duCtile or yielding ! o 
 he tender alTauks of that Subftantial power 
 )f life that refides in it. 
 Nor is this opinion of the Archei femi" 
 
 Formes intangled in any fuch difficult 
 L 3 ties. 
 
J $ Jn Jp^endix C H a P . 1 1 J 
 
 pes 5 but may be eafily anfvvered. 
 
 For as for thoft many pretended intricacies | 
 in the inftance of the cfformation of Wafp$ ! 
 out of the Carcafe of a Horfej I fay the Ar-. j 
 €hei that framed them are no parts of the Hotf jj 
 fes Soul that is dead, but feveral diftindi Ar- 1 
 M that do as naturally joyn with the matteE | 
 of hisbody foputrifiedand prepared^ as the 
 Crows come to eat his flefli. 
 
 But you demand where thefe Arcki were 
 before. To which I anfwer. Can there wantj; 
 room for fo fmall pieces of fpirituality in fo' 
 vaft a compafs as the comprchenfion of the 
 Univerfe I fliali rather reply, Where were 
 ihey not ^ the rvorU of lift being excluded out 
 of no place, and the fundry forts of Souls be- 
 ing as plentiful and as obvious there, as tholt; 
 Magnetick particles are in this corporeal worlds 
 and you can fcarce place your Loadftoneanc, 
 Iron any where, but you willfinde their pre 
 fence by the fenfible effeds of them : Or i 
 you will have a grofier comparifonj they are ai 
 cheap and common as duft flying in the Ain 
 in a dry and windy Summer. 
 
 To the laft puzzle propounded , whethe ; 
 thefe Archet be fo many fprigs of the commoi 
 Soul of the world, or particular fubfiftencie 
 of themfelves 3 there is no great inconvenij 
 encein acknowledging that it may be eithel 1^ 
 way. For it does not follow that if they bJ- \ 
 ' " ' ^ ■ fl 
 
 \ 
 
C H A p. 1 1 . to the late Antidote. 37-^ 
 
 fo many branches or diftind rayes of the great 
 Soul of the world , that therefore they are 
 that very Soul it felf 5 and if they be not^they 
 may have their pleafures and pains apart di- 
 ftind from one another : And what is plea- 
 fure and pain to them, may happily be mithr 
 to their Original, moving her no more then, 
 the chirping of a Cricket does thofe that are 
 attentive to a full Confort of loud Mufick, 
 Dr the biting of a Flea does a man tortured on 
 I Rack. 
 
 But fuppofe we fay, they are fo many Sub- 
 bnces as independent on the Soul of the 
 vorld, as the Matter it felf is (though all de- 
 )end on God) there is no difficulty at all, nor 
 nconvenience in that pofition, nor need we 
 rouble our felves where they are, or what be- 
 
 ' omes on them then, either before they adu- 
 te this or that part of the Matter^or after they 
 lave done adnating the fame, no more then 
 f the parts of the Matter aduatcd by them, 
 •or as every particle of the Matter is fafely 
 ept within the compafs of the corporeall 
 ^orld, whether it be aded upon by any Soul 
 r Archeus^ or not ^ fo every Archeus or Soul 
 as fafe in the world of life^ and as fecure from 
 eing exterminated out of the comprehenfion 
 f immaterial Beings , whether it aft upon 
 ly part of the material world or no. For 
 ibftance, be it of what nature it will, it can- 
 
 I Cc 4 not 
 
37^ Jn Appendix GHAP.izq 
 
 not perifli without a Miracle. And why God \ 
 fliould annihilate that which in fucceflion of I 
 Time may again have opportunity to adits 
 f art, and prove ferviceable to the world, no I 
 iiian I think can excogitate any Rcafon. 
 
 Chap. XII. ■ 
 
 ghjeBions agamft the Story of the Charmer 
 Saltzburgj and the betwitched children (it 
 Arafterdam^ with feme others of that kinde -J 
 as alfothat of ]o\\n ^/Hembach W John 
 Mich^dthe Pipers. The difappearingpf the 
 Co;5Veniicle of Witches at the naming of God, 
 as alfo againfi a fa(fage of that Story of tk \ 
 fimrdim Genius rvhich Bodipus relates. 
 
 THe Paflages excepted againfi: in mythirc , 
 Book, are cither Hifloricalox Philofofhical i 
 The Biftoricdlzxt chiefly thefe : Firft againf 
 the Narration concerning the Charmer o: 
 SdUzburg^ it is objedcd. That that laft am i 
 greateft Serpent might not be the Devil bu t 
 a meer Serpent. To which I anfwer. That it i 
 very probable that that Serpent (he refervinj 
 himfelf fo for the laft , and bringing fofad 
 fate upon the Charmer, as if he would eithe ii, 
 imitate a revenge of the death of fo many O; % 
 liisQwa kiade^ pr fpitefdly flurre th^ g!or . 
 
 I 
 
C H A P . 1 2 , to the late /mtidote. yjc^ 
 
 ind vidory of their now almoft triumphant 
 memy) had more in it then an ordinary na- 
 tural Serpent^ that is, that it was either the 
 Devil fo transformed, or a Serpent aduated 
 and guided by him ; which^we fhall the eafiUer 
 believe, if we conlider, that the whole bufi- 
 nefs of Charmhg is of no natural efficacy but 
 fupernatural, if it take any effcd at all. 
 
 The fecond Objedion is againfl: thofe Sto- 
 ries of feveral poflefled parries that have feetn- 
 ed to have vomited ftrange fluff out of their 
 ftomacks^as if it might be done by fome fleighc 
 and cunning, onely to get money. In anfwer 
 whereto Imuftneeds confefs, that there are 
 no real ftrange efieds or events in the world, 
 but fome or other, if it be poffible, either out 
 of defign of gain or in waggery , may at- 
 tempt the imitating of them. But this fraud 
 might eafily be difcovered by prudent fpeda- 
 tors, fuch as I fuppofe thofe two Phyficians 
 were, Cardan Wkrrn^ who, if there had 
 been nothing in the bufinefs but the fleight of 
 a Jugler, could not have been deceived by 
 that Impofture. 
 
 And as for the Children at Amfterdam^ the 
 fpedacle was fo miferable, and their torture 
 by report fo great, and then the parties fo 
 many, and all attempts of Art or Religion fo 
 fruftraneous, that it feems very incredible that 
 there ftiould be .either fraud or foolery in the 
 
 matter. 
 
^8 o An Appendix Cbapaz: 
 
 matter. As for the Maid of Saxony her fpeak I 
 ing Greek, it were a ridiculous thing indeed! 
 to look upon it as ftipernatural^ unlefe it were 
 known that no body taught her that languagCjj 
 and therefore in fuch cafes the judgement andi 
 fagacity of ibe firft Relators is to be fuppo- 
 fedj as in that Story that Fernelitis tells us of 
 a Demoniack in his time that fpake Greek, and 
 difcovered the fecrets of the Phyficians, deri-i 
 ding their ignorance in that they had half kill'd 
 a man, by adminiftring Phyfick upon a falfe 
 fuppofal of a natural difeafe. See FerneL dt 
 Ahd. rerum cauf lib, 2. caf>i6. 
 
 The third Objedion is againft the Mirth o\ 
 fome of the Stories recorded, as that of lohn 
 of Hembachzxidt John Michael Pipers: But 
 thefe Narrations are to feem never the more 
 incredible for thofe paflages of mirth, if we 
 confider that thofe Apoftate Spirits, that have 
 their haunis near this lower Aire and Earth, 
 are varioufly laps'd into the enormous love 
 and liking of the Anlmd life^ having utterly 
 forfakeatheDmj^^^ and that there are fuch 
 Paffionsand Affedions in them as are in wic- 
 ked Men and Beafts: And that fome of them 
 efpecially bear the fame Anabgy to an un- 
 fallen Angel, that an Ape or Monkey to a fo-| 
 ber man: fo that ail their pleafure is inun-j 
 lucky ridiculous tricks, and that even thofej 
 that arc more ferocienCj if they ever relaxate 
 
. H A p . I z. to the late Jntidote: 3 8 1 
 
 ito, mirth, that it is fooliihly antick and df- 
 )rmed, as is manifeft in all thofe ftories of 
 icir dancings and nofturnal Revdlings : for 
 ley bear a fccret hatred to what ever is come^ 
 7 and decorous, and in a perpetual fcorn to 
 
 diftort all their aftions to the contrary 
 lode, applauding themfelves onely in an un* 
 mited liberty, and of doing whatever either 
 ■leir fond or foul Imagination faggeft to 
 lem-, affefting nothing but the luftof their 
 wn wills, and a power to make themfelves 
 'ondred at and terrible. 
 
 The fourth Objeftion is againft thofe Paf- 
 iges of the Nodlurnall Conventicles of 
 V itches, difappearmgatthc naming of Gedot 
 fi^. For the Devils (fay they) are not at all 
 •raid of thefe Names, but can name them by 
 -ay of fcorn or abufe tl^emfelves, and apply 
 lem to their own perfons. But the exception 
 ; eafily fatisfied, if we do but diftinguiih be- 
 ivixt the mindes of the fpeakers of thefe 
 /ords. Therefore I fay it does not follow^be- 
 lufc they can ftand the pronouncing of thefe 
 /ords amongft themfelves, that they can alfcj 
 v hen they are named with an honeft heart and 
 ;ue devotion. 
 
 Befides it is not irrational ( though they 
 ould withftand the power of thefe Names^ 
 nd the devotion of them that ufe them) that 
 : may be an indifpenfable ceremony amongft 
 \ ' them 
 
382 An Appendix Chap, 12 
 
 them not to continue their Conventicles i 
 any benearorprefentthat make an openani 
 ferious profefTion of the fear of Cod. Anc 
 itis alfo evident how burthcnfome the pre, 
 fence of a truly religious perfon is to wickec 
 men, efpecially at that time they have ; 
 minde more freely to indulge to their owi 
 wickednefs. 
 
 The fifth and laft Objedion is againft | 
 Vifion or Dream, wherein he that had for fi 
 many years thefociety of z Guardian Genim 
 or Good Angel^ feem'd to hear thefe words, 
 mil fave thy Soul^ I am he that before apfear't 
 unto thee^ z^M this Genius ot Angel had bee 
 himfelf the Eternal God. But this need bre 
 no fcruple : For firft, there being no (hape 0] 
 any perfon reprefented tohimin thisVifiop 
 k may go onely for a Divine fuggeftion d 
 the Spirit of God affuring him of his 1of| 
 and providence over him now, as heretoforj 
 he had done in like Vifions or Dreams. 
 
 And then fecondly , if we Ihould adm 
 that the Angel fliould (peak fo unto him, thj 
 Angel in this cafe is not properly faid to fpea'' 
 as a Perfon , but as an Inftrument , fo as 
 mans tongue fpeaks , whereas yet a mao 
 Soul or himfelf more properly fpeaks the 
 the Tongue. Wherefore if God take fo fu| 
 poffeffiion of all the powers and faculties c 
 an Angel J that for a time he lofts tbefenf 
 
jp H A P . 1 2 . to the late Antidote. 383 
 
 if his own perfonality, and becomes a meer 
 >affive Inftrument of the Deity, being as it 
 vere the Eye or Mouth of God 5 what in 
 his cafe he fpeaks, is to be underftood of 
 Sod, and not of himfelf. 
 Thus I have , I hope , fatisfied the diffi- 
 ultics concerning all the Hifloricall paffages 
 f this third book, that are ftill remaining 
 1 it. For I muft confefs that I have ex- 
 unged fome, that fecmed not fo accurately 
 . greeable with thofe laws I fet my felf upon 
 ly clofer view. Not that I know any thing 
 f them whereby I can difcover them to be 
 life, but becaufe wanting that conformity, 
 ley muft be acknowledged by me not fo con- 
 incingly true. 
 
 C H A J» 
 
184 An Appendix C h a p. i j 
 
 Chap. XIII. 
 
 ThMtheTramforfnatim of an humane bodj 'i^, 
 to another ^jape may be done mthoutpain. Thd 
 there ma) be an actual jeparation of foul an 
 body mthoui death properly fo called. That fk 
 Bodye s of Spirits might be hot or cold or rvark 
 and the manner horv they become fo. In 
 jenfe m may acknowledge a firft in aninffih 
 ficcefsion of generations. That the ftory % 
 Tree- Geefe in Gerard is certainly true. Tk 
 the miraculop^s Operations and Apparitions H 
 Spirits ordinarily fo called are anundemaU 
 Argument of the Exiflence of an Ejfence trUi 
 and property Spiritual or Immaterial. 
 
 IOC 
 
 nPHe firft Philofcphical Objedion is again 
 ^ the Transformation of an humane body in 
 the fliapc fuppofe of a Wolf or any fuchli 
 creature. For it is conceived that it canwP' 
 be done without a great deal of pain to tl 
 transformed. To which I anfwer. That thou{ 
 this Transformation be made in a very fhc 
 time, yet it may be performed wiihout 
 painatalL For that part in the head which 
 the feat of Common fenfe I conceive is vc 
 fmall (fuppofe it to be the Ccnarion^ it is n 
 very big) wherefore the Devil getting into t 
 body of a man and poffeffing that part wij 
 
3hap.I3- to the late Jntidote. 385 
 
 :he reft^ can intercept or keep off all the tranf- 
 niffions of motion from other parts of the bo- 
 3y, that, let him do what he will with them, 
 :hc Party fliall feel no pain at all 5 So that he 
 nay foften all the parts of the body befides 
 nto what confiftency he pleafe, and work it 
 nto any form he can his own Vehicle or Air, 
 ind the Party not be fenfible thereof all the 
 1 ime. And there is the fame reafon of redu» 
 ing the body mto its ownftiape again, which 
 5 p:.inlefs to the Party that fuffers it. Nor 
 5 there any fear that the body once loofned 
 bus will ever after be in this loole melting 
 ondition : for it is acknowledged eveq by 
 hem that oppofe Bodmus ^\^hok caufe lun- 
 tertakc, that a Spirit czn as well ftop and fix a 
 •ody as move it. Wherefore I fay when the 
 icvil has fixed again the body in its priftine 
 [lape, it Will according to the undeniable laws 
 ;f Nature remain in that ftate he left it, till 
 pmethingmore powerful diffetleand change 
 f : and every body is overpowered at laft and 
 K muft all yield to death. 
 The fecond Objedion is againft our ac- 
 nowledging an adtual feparation of foul 
 III nd body without death, death being proper- 
 "^1 ?5 as we define it, a disjunftion of the 
 .J oul from the body by reafon of the 
 J^i ^dies unfjtncfs any longer to entertain the 
 oul, which may be caufed by extremity of 
 J j difeafes, 
 
386 Jn Appendix Chap, i?^. 
 
 difcafes^ by outward violence 6t old age.Nowl 
 lay they. What is violence if this benor,foi 
 the D^vil to take the Soul oucof the body { 
 But the anfwer is eafie. That any fe-paration bj i 
 violence is not death, but fuch a violence in fe 
 paration as makes the body Uf^fit to entcrtair 
 the Soul again, as it is in letting the bloud rui 
 out by wounding the body, and in hindrin{| 
 the eourfe of the fpirits by ftrangling it, o 
 drowning, it or the like. For to revive fuch 
 body as this, would be a miracle indeed, ii| 
 fuch cafes as thefe, death having feifed u 
 the body in a true and proper (cnfe, and nonll 
 but God himfelf can thus kill and make a 
 live. 
 
 The third Objection is again ft the notab 
 coldnefsof the bodies of Devils. For at t 
 great tryal of Witches at S. Edmonds- B 
 Aflifes in Augufi 1645 , I heard fome of th 
 openly confefs at the Bar, fayes the Objedoi m 
 that when the Devil lay with them, he wa" 
 warm To which I might anfwer, if I had 
 minde rather to (huffle then precifely to fa 
 tisfie the exceptions made again ft what w 
 have wrote, that it may be fome wart 
 yong man had got into the place of thecoi 
 Devil for who knowes what juggles thei 
 might be m thefe things i 
 
 But to anfwer more home to the purpofi 
 1 confefs that the bodies of Devils may 
 
 no! 
 
 \ 
 k 
 
 re 3s 
 k 
 
|C H A p. 1 5 • ^^^^ ^-^^^ Antidote. 387 
 
 lot only warm^but findgingly hot as it was in 
 iim that cook one of Mdm^hons relations 
 )y the hand, and fo fcorched her, that flie bare 
 he mark of it to her dying day. But the 
 xamples of cold are more frequent, as in that? 
 imous ftoiy of Cuntim when he toucht the 
 :m of a certain woman of Ventch as flie lay in 
 er bed, he felt as cold as ice, andfo did the 
 piiitsclaw toJme Styles: and many other 
 ories there are of that nature. But I will not 
 imy but their bodies maybe alfo warmjelfe 
 ' is not intelligible, how thofe two execrable 
 . ftiould reap fuch unexpreflible pleafurej,' 
 t e one from his Armellm^^ the other from his 
 Jcrina^ as they profefs themfelves to hav@ 
 i)ne3 in a certain Dialogue of Francifcus Picus 
 I5, which he hascntituled Strix^ ot De Ludifi* 
 %uone D^momm^ and affures us in his Epiftk 
 iforc it, that it is a true hiftory, and that he 
 f s down but fuch things as he has cither feen 
 vth his eyes, or elfe heard from the confeflion 
 c Witches themfelves. 
 The force therefore of the Objedion is le- 
 vlled againft what wedonot affert, that the 
 biiies of Devils are found only cold: but 
 viat we would intimate is only this, that thei^ 
 bdies being nothing but coagulated or con- 
 fl'nged Air, when they put them in fuch a po- 
 Are as to conftringe their vehicles in a greater 
 n afure by far then agitate the fingk particles 
 ^ o itj that it will then feem not only cold as 
 
3 8S Jn Jppendix C H a p . 1 3 ,|j 
 
 congealed water does, but more piercingly andj 
 ftingingly cold, by realon of the fubtiltyoli 
 the parts. 
 
 But when they not only ftrongly conftringij 
 their vehicle in the whole, butalfo fiercely a 
 gitate the fingle particles thereof, their bod; 
 will become findgingly hot^&c imitate in fomii 
 meafjre heated brafs or iron wherein the par 
 tides keep clofe together, and yet every one? 
 fmartly moved in it felf . As is plain to us 
 we fpic upon thofe metals fo heated 5 for tbej : 
 will make the fpittle hizze and bubble, tt 
 particles of the metals communicating the! ' 
 motion to the (pittle that lies upon rhem ; aiiLf 
 will turn all liquor into vapours, as we ordinari I 
 ly fee in the burning of Vinegar and Rolijj' 
 water in a chamber to perfume the room. F| 
 what is this perfuming but the fetting of tl 
 aqueous feparable parts of the liquor on ml 
 tionfo ftrongly as to the mounting of them il 
 to the Aire and difperfing of them into fumi 
 by the fierce and ftrong agitation of thein(l 
 parable parts of the heated fire-fhbvel < I 
 
 But laftly , If a Spirit ufe his Agitative powlf^^' 
 moderately and his conftriBive forcibly 
 nough to feel folid or j3a!pable to that manif '^"^ 
 woman he has to deal withal, he may not or* ^ 
 feel warm but more pleafantly and gratefu 
 warm, then any earthly or flefWy body that 
 for the fubtilty of the Matter will more pi 
 dually hitj and more powerfully reach the (j^ 
 
J H A p. 1 3 • the late Antidote, 3 8^ 
 
 :^nsof Senfe, and more exquifitly and enra- 
 ifliingly n:iove the Nerves, then any terreftrial 
 ody can polTibly. But in the mean time the 
 nnt himfelf is neither hot^nor vvarm5nor cold, 
 or any thing elfe that belongs to abody, buE 
 ;fubftance (pecifically diftind: from all cor- 
 preal Matter whatfoeverjas 1 have already in- 
 mated in the place we now defen-d. 
 
 The fourth Objection is againft our afferc- 
 ig, That it is an incongruous, and felf contra- 
 c'iing pofition to hold. That there never was 
 ay man bat was born of a woman, though 
 r (hould admit the fuccefiRons of mankind 
 ■ fcinite. For, fay they , in injimte fuccesfion 
 t Me canbe no prfl in no ienfe at all , for if a 
 thena/^rWjandfoon toourown times, 
 i 1 thus the Series would be numerable and 
 
 ifequently finite, which is a contradiction , 
 fc then the fucceffion would be both finite 
 21 infinite. 
 
 But I anfvver, Firft, that I can demonftrate, 
 ' 1 at there is a frfl in tnjimte fuccesfwn out of 
 
 &h principles as the Atheijl does or is neceflfa- 
 ] li' to grant, and that is, that Matter is ah ^.c- 
 
 Bj^^^and that forne pare thereof at leaft mo- 
 
 Iab ^tern% Now it is plain that this Mat- 
 hat moved al^ ^temo^ either moved of ic 
 or was moved by another. If the latter, 
 \ we have a firfl in an infin:te(ucccsfion(5( 
 ions : for that which moved this Matter, 
 i^d^ ab zy£tcrnofi firft in order of caufality, 
 D d 2 as 
 
3 c)0 Anjp^endix C h a p. 1 3 , 
 
 as ts undeniably plain to any one that under- 
 ftands fenfe. 
 
 But you'll fay that this Matter that moved 
 ah ty£terrJO wSiS moved of it felf. Be it fo, ye\\ ; 
 r)0 part of it can move in this full Ocean ol | 
 Matter that is excluded out of no fpace, bui 
 it mufl: hit fome other part of Matter, fofoor > 
 ss it moves^and that another and fo on. Anc 1 
 thus theremightbea^^r^:ei/(?;;of Motions 4i ( 
 ^tA^terna or hfmte^ and yet a /??7? in order a ]; 
 cauiality. For that primordial Morioii of thj ^ 
 M atter is plainly frjl & the caufe of all the refl 
 And our underftanding can never be quiet ri!| fc 
 it fias penetrated to fome fuch frji in the orde ]ii 
 of caufes. 
 
 And then Secondly, to that fubtile Argii 1 
 mentation that would prove that this infiniijyt 
 fucceflion would be both finite and infinite ^ 
 anfwer, That it is a meer Sophifme, from tH|e 
 ambiguity of the term frfi^ which fignifies ef' 
 ther Priority of Succes fton or Priority of Cai 
 falitj. In the firft fenfe if we admit a fr(l^ t! 
 fucceffion will be finite according to our ov^ 
 faculties, for we cannot but run beyond 
 finding the fucceffion bounded in th:t firft. Bl||, 
 in the other fenfe, frflkxs no bounds to ft 
 cellion, but leaves it free and infinite. 
 
 Or we may anfwer thus, That beginni 
 from this moment and going on to thefi 
 primordial Moc'on, and calling this prefi 
 moment frft^ and the next before ic the [ecoML^ 
 
C H A p. 1 3 • to the late Antidote. 391 
 
 that it will amount to a number truly infinite > 
 and that our underftanding can never go 
 through it ^ but, though Gods underftanding 
 can, that it does not follow that the number is 
 therefore fwte. For an infinite minde may 
 well comprchf ad an infinite number. But for 
 us whofe Cw^p ^ ities are finite, if we would 
 ircnturc t3 name a firflin infinite fucceffion, 
 ive ihould call iC''^p^^7.n' «V«e'^^'5 the f^rftinfi' 
 niufftmd, and acknowledge our felves unable 
 :o gothrough^our undetftandings being finite. 
 The fifth and laft Objeftion, is agamft that 
 lory out of Gerard of the Tree-gee fe in the 
 iland of the Pile of Foulders. For it is objcdl- 
 'd by one that inquired of fome that lived near 
 he place^that it was not confirmed to him, but 
 hat they told him only that at the time of the 
 ear it was a notable place for birds nefts5& that 
 tne can fcarce walk in the Wand but he will 
 read on a neft of Eggs. But to this may be an- 
 ivered,either that thofe Patties that were con- 
 ilted were men that looked not after fuch cu- 
 ofities as thefe,or that the rotten pieces of fliips 
 r trunks of trees that were wafhed upthichtr 
 y the fea, have been a long time ago wafhed 
 ivay again, and fo the examples of this rarity 
 eing not freftily renewed, that the memory of 
 may be loft with many of thofe Parts : For 
 is nigh threefcore years fince C7ew^ wrote, 
 at while he was living, he offered to make his 
 irration good by fufficienc witneflfes : and he 
 D d 3 pro- 
 
5 9 ^ JppemUx C h a p . 1 3 . 
 
 p^fefies he declares bm what his eyes had feen 
 and his hands had touched. 
 
 And healfoaddsa ftory of another fort ofj | 
 Tree geefe which he gathered ift their (hellsj j 
 from an old rotten tree upon the (hore of ouij | 
 Englifli Coaft betwixt Dover and Rumncy ^ He , 
 brought a many of them with hinn to 
 and opening the (hells which were fomcthin^ ,j 
 like MufcleSj he {omi thefe birds m (everaj; ]^ 
 degrees 0^ maturation in fome ftapelef 
 lumps only, in others the form of birds bu,, 
 bare, in others die fame form and (hape, anil | 
 with down alfo upon them^ their fliells gapinji [ 
 and they ready to fall out. 
 
 I might adde a third kinde defcribed to m 
 by a Gentleman out of Ireland which he k 1 
 otten obferved upon tho(c Coafts, but it is nc 
 material to in fift upon ihedefcription thereo 
 All that I aim at is this. That this truth(| | 
 birds being bred of putrefadion is very ceiji | 
 tain, of which I am fo well afTured by th|: 
 Gentlemans information^ as well as that narr: 
 tion of Gerard^ that I muft confefs for my pw, 
 part I cannot doobt of ir at all. And it migl 1 
 countenance my credulity, if I could be he 
 juftly (ufp@ded of that fault that the Objj 
 £torhimfelf upon further enquiry is at lengf 
 fully fatisfied concerning the fame truth. 
 
 We have now anfwered all the Objedio4'ij; 
 as well Philofiphicahs Hiflorkd made agairp 
 fhofe particular paffljges in my Third Booj. 
 
3 H A p . 1 3 . to the late Antidote. 393 
 
 rhere remains only one of a more univerfal 
 nature, and indeed of fuch importance, that if 
 [do not fatisfie it-, it does utterly fubvert the 
 maindefignof our whole Third book again ft 
 Atheifm^ wherein we would fetch off men to an 
 '?afier belief of a God,from the.Hiftory oiSfi^ 
 'its. For admitting all thofe ftories to be true, 
 /er, fay they, it does not at all follow, thac 
 here m Spirits in that fenfe that I define Spl- 
 its^ and in fuch a notion as is underftood in my 
 ;xplication of the idea of God , viz. That 
 here fbouldbe an immaterial or incorporeal Sub' 
 hnce that can penetrate and annate the Matter 
 or they themfdves are but a thinner kind of 
 od)^ fuch as Air or Fire or fome fuch like fub- 
 ile Element, and not pure 5p/riUccording to 
 )ur definition thereof. 
 
 If this were true! muft confefs, that our 
 iftbookagainft Atheifm is of no efficacy at 
 !L and can do nothing towards the end it was 
 atendedfor. For if rhere be a God , of necef- 
 ity he muft be a Spirit properly fo called^ 
 cherwife he cannot be infinite. Nor can he 
 ethis Univerfal Matter inthQ world, though 
 7c fuppofe it boundlefs ; becaufe he could not 
 ben be perfed. But he muft be an Effence 
 f which this matter depends, and in which he 
 
 penetrating and poffefling all things. Which 
 one will eafily believe, if he were affured 
 lat there are particular Spirits that penetrate 
 nd actuate this or that part of the matter, 
 , Dd 4 which 
 
1 9 4 Jp^endiK C h A p . x 3 
 
 which I contend that thofc ftorics which I have 
 related do evidently evince. 
 
 For I appeal to any one that knovi^swhat 
 Fire and Air is^ whether they be not as truly a 
 meer aggregation of loofned particles of the 
 Matter, as an heap of fand^ only they are 
 fo little, that they are invifible and infenfible ! 
 in their diftinftparticularities, but as truly dif- 
 joyned Atomes f if I may fo call what is ftil! 1 
 divifible) as the gra ns of fand we fpeak of. 
 
 Now this being fuppofcd, which nothing ; 
 but ignorance can deny, we (liall plainly dih n 
 cover that fuch things are done by Spirits, as \ 
 we ufually call them, as are altogether incom- n 
 petible to any compares ot thefe fn'wU grain* i[ 
 or Atomes of Matter, of which Air and Fir^ 
 ^oconfift^ For firft, either all thefe Grains 01 jf 
 Atomes have Senfe, Imagination and Un [i 
 derftanding in them, or but fome few, or bul lii 
 oneonly. If all or fome few, it is plain thai! (31 
 |:hey are fo many diftinft intelligent Beings 1/ 
 and a diftind intelligent Being is a Perfbn ^ fc k 
 that this one perfon is many perfons, which i- 
 plainly contradidtious, at Icafl: fooliflily ridicu- 
 lous. But if the refidence of Senfe, Imagina- 
 tion and Qnderftanding be plac'd in one,how i: j 
 it pofTible that that one Atome fliouldbeabk 
 fpontaneoufly to move all the reft ^ And th( k 
 fame rcafon would be if we (houid feat SenC He 
 and Reafon in fome few inward Atomes. Fo : 
 |iow could they bring away thofe behind^ 
 
^ H A p . 1 3 a to the late Antidote. j 9 5 
 
 hem, or carry on thofe on the fide of them, or 
 irive them before them, fo as that they would 
 lot divide and be leftbehinde^ And yet it is 
 a (hrcwd prefumption that the feat of Senfeis 
 confined to fomefmallcompafs in the vehicle 
 of a Spirit, it being foin the body of a man. 
 For if it were not, but that every pjrt of the 
 vehicle had Senfe in it felf, the external Obje6l 
 would feem, in God knowes how many places 
 at once, and the Images of things would be 
 either utterly confounded, or the Atomes, 
 when they put them felves upon their march, 
 would miftake their mark, and following di- 
 redly their fenfe would of neceflity break one 
 from another and deftroy the whole. 
 
 Againitismanifeft chat that which has the 
 power of Senfation in a Spirit,has alfo the pow- 
 er of Memorj^ elfe they could not remember 
 &he Objeds of Senfe, if it were not one and the 
 . fame thingin them that had both Senfe and Me- 
 mory: and that which remembers does alfo 
 Imagine^ and that which imagines by the power 
 of imagination transforms the vehicle into va- 
 rious (hapes and figures, and holds it there in 
 :hat (hape fo long as it thinks good. 
 
 Now I demand how this poflibly can be 
 done by either one or a tew Particles or 
 Atomes refiding in any part of the vehicle. 
 How can they cither hold together tbe other, 
 3r lay hold upon them, to reflrain theTi and 
 eonftringe them into this or that form/uppofe 
 
^nJppendix Chap. 13, 
 
 of a Do^, Coir or Man But to fay that ima ; 
 gination is in every part of the vehicle^ and tc 
 admit thofe particks to imagine that have noij 
 fo much as Senfe^ is altogether unreafonable. 
 
 Thirdly, That which Lucretius alledgej 
 againft the immortality of the Soul, fuppofing 
 iiiwchzcongcries oi little Atomes as here Spi' 
 rits are fuppofed, is as ftrong an Argument 
 againft the exiftence of fuch kinde of Spirits 
 For they would be blown out like a candle, ot 
 torne in pieces with the windes^ and be diflipa- 
 ted like fmoke or clouds. 
 
 Fourthly and iaftly, The tranfportation oi ' 
 Cartel, and of Witches themfelves to theit ' 
 Nodurnal Conventicles through the Air, iWs 
 Spirits or Devils be but a meer congeftion oil 
 fuhti^e Atomes Aery or Fiery without an in Jl 
 ward immaterial Principle that has a power tqi 
 hold faft the particles together, is a thing alta?lf 
 gether impoffibk. For it is evident that thell 
 weight of a man or a beaft will fink through the! P 
 Air & never reft till they reach the earth,& fo 
 they would do through the vehicle of a Spirit \ 
 that is as fubtilejfluid^and yielding as the Air it 
 felt is, were there not an internal effence and ; 
 principle that was able toconftringeandhold 
 together this fl id body or vehicle of the Spi- 
 rit, and fo make irtofuftain the weight. For 
 all bodies h'lrd or fluid are equally impenetra- 1 
 b!e, and therefore if power fliould hold 
 the Air togethei fo as to rcftrain it neer within ; 
 
C H A P . 1 3 • ^'^^ '^^^ Jntidote. 397 
 
 one compafs or fpace, and yet not change the 
 ufual confiftency of it, it would be as winde in 
 a bladder^ and a man nnight lie upon it as fafely 
 as upon a foft bed& never fear finking through* 
 But in this loofe compofure of Atoms which 
 they fay is all that isin a fpirit(though we ftiould 
 admit of that ridiculous fuppofition that every 
 Atome can imagine and apply it felf to one 
 joynt defigne of holding allclofe together)yet 
 it is hard to conceive, that this aduaidivifion 
 of the whole into fo many fubdle exile invifi^ 
 ble particles docs not fo enfeeble the fponta- 
 neous offers towards the fuftaining and carry- 
 ing away of the burden, that their endcvours 
 would ever prove fruftaneous. 
 
 But I need not infill: upon that, which, it 
 may be, may feem a point fomething more lu- 
 bricous, when as we have what is more pal- 
 pably incongruous prefenting it felf to our 
 view. For this compilement of Aery or Fiery 
 particles being the only fubftance acknow- 
 ledged in a Spirit, every Atome having Ima- 
 gination and Reafon in it to apply it felf to one 
 joynt defigne,they muftbe,as I have intimated 
 heretofore,as properly fo many diftin(5l perfons^ 
 £S the grains of fand are fo many diftind indi«- 
 J. viduals of Matter, and therefore every one De- 
 vil is indeed 5 000 millions of Devils & more,a 
 thing that a man would little dream of,or admit 
 to be any more then a dream, if he thinks of it 
 pking. But if fuch things as thefe will not be 
 
 ' acknow- 
 
39^ JnJppendix&c. Chap.i^^ 
 
 acknowledged as abfurd, but fhamelefly ad-| 
 fnitted and fwallovved down fortrue^ I muft 
 confefs that there is no demonftration againft 
 impudence and pertinacity, and that I am not 
 able to prove to fuch, that either Brutes have 
 life, or that the moats that play in the beams of 
 the Sun are devoid of Senfe and Reafon. 
 
 The fubftance of thefe Arguments, as the 
 Reader may remember, I have madeufeof 
 elfwhere for the proving of an incorporeal Prin- ' 
 ciple refiding and a£ting in the body of man 5 ' 
 But the frame and management of them in i ''^ 
 ihis place is not a little diiferent,and their force 
 far more confpicuous and apparent, the fixt 
 confiftency and Mechanical fabrick of an hu- ;^ 
 mane body being able to perform many things f 
 that the fluid and unorganized vehicle of Fire 
 and Aire cannot poflibly doe, unlefs we admit 
 an immaterial effence to be in it, and fo 
 throughly to poffefs it all over, as to have the 
 power to conftringe it and transform it into 
 thofe various fliapes it does appear in. And 
 therefore though our Argumentations for an 
 iaimateria) foul in the body of man befolid 
 and irrefutable, yet becaufethe truth is more ^ 
 palpably and undeniably demonftrable in the 
 Fiery or htty Fehkles of what we ordinarily 
 call Spirits^ I conceive, that our Third book 
 ag2iinQi At heifm is very convenient,if not ne- 
 ceffaryj not at all needlefs nor unprofitable. 
 
 A TABLE 
 
A Table of the Chapters of the 
 APPENDIX. 
 
 |I. *^Be Authors reapn of aJdhg this Aippcn- 
 A dix to his Antidote. An emmeratton of 
 the chief ohjeiliofss made againjl the firjl hook 
 thereof 
 
 II. T hut the Ground cf our Denjonflration of 
 the Exiflence of God from his Idea is not^ that 
 there are innate Idea's in the minde of Man^&'jet 
 that there are fuch innate Idea's, though we do not- 
 fnpfcfeit as the ground of our Demon flrationi 29S 
 
 III. *That the Idea of a Being abfolutely 
 ^^txitQ. which we have defcrihed^ be //innate <?r 
 acquifititious 5 is true 5 nctwithflanding the 
 pretended unconceivahlenefs of the Notion of a 
 Syini included therein^ 30s 
 
 IV. T hat Exiftence is a Term of Perfedion, 
 and therefore necefjarily included in the Idea of 
 a Bting abfolutely Perfed, or of God, 3 1 5 
 
 V. That the Idea of a Being abfolutely Evil 
 isinno fenfe a warrantable Idea, orifithe^that 
 there is included no neceffarjExiflence therein^^i 8 
 
 VI. That the frame of our Argument for the 
 Exiftence <f God from his Idea, will not ferve 
 to prove the God of the Manichees fo exifi, A 
 perpetual defence of our Argument through S the 
 four pofims thereof^ 327 
 
 VILTte 
 
A Table: 
 
 VIL That neceffary Exiftence /V im:la< 
 ded in the of Matter* And that if we cannot 
 hut imagine Space fi? he area/l thing and neceffa- 
 rilj exi flings that it is nothing elf e but a rud^ ani 
 confujed reprefentation of that true nece([arily Ex- 
 iftent which is God^ 3 
 
 VIII. That the Idea^/ God orof a^tm^ 
 abfolutely per fed , // a natural Notion to the 
 Soul of man^ and not conveyed thither by any fo^, 
 litick juggle whatfocver^ 3 35IL 
 
 IX. That the natural frame of Confcience % 
 fuch that it frgg^fts frch fears and hopes that imph^ 
 that there is a God, That the ridiculoufnefs of fun- 
 df j Religions is not any proof that to be affc^ed. 
 with Religion is no Innate faculty of the ford 0^ 
 man^ 343 
 
 X . That thofe intelle^ual or cognofcitive ope^ 
 rations rvefnde in our felves are not performed bj 
 /kConarion, lhat the Arguments whereby we~ 
 prove the incorporeity of the foul of Man do not f^ 
 certainly prove the Incorporeity of any Principle im 
 Be aft s, Th^t the ineptnefs of the Body for fitch fun' 
 Bions a£ we or din drily attribute unto the foul^ is a 
 fufpcient Argument that there is tnm a foul or fpi^ 
 rit dijltncf from the body ^though we are puzzled in 
 the fpecuUtion of the bare Efjence thereof 346 
 
 X!. That the (ubordmate fern; ice able nefje of 
 things in the world are tn the things themf elves'^ 
 mt meerly in our Fancy. That the difficulty of 
 obtaining fuch ferviceallc commodities is rather 
 
 an 
 
A Table. 
 
 an Argument fdr Tr evidence then againjiit. That 
 Beauty is an intelkciuall Oh]e5i not taken notice 
 cf hj Brutes^ nor is any neceffarj Result from the 
 meere motion of the Matter^ That the freeing of 
 Animals one upon another is very well confifient 
 with the goodnefs of the Firft Caufe. "That the 
 immediate Matter of the Vcetns is homogenealL 
 That the notion of the Archei or Seminall forms 
 is no fuch intricate Speculation^ 360 
 
 X!I. Ohje^ions againft the Story of the Char- 
 mer tf/Saltzburg , and the betwitched children 
 at Arafterdam, with fome others of that kinde^ 
 as alfothat John ^/Hembach and John Mi- 
 chael the Pipers. The dif appearing of the Con- 
 venticle of Witches at the naming of God^ as alfo 
 againfi a faffage of that Story of the Guardian 
 Genius which Bodinus relates^ 378 
 
 XIII. That theTrans formation of an humans 
 body into another fl^ape may be done without pai}}* 
 That there may be an affual feparation of foul and 
 body without death properly fo called, That ihe Bo- 
 dies of Spirits might be hot or cold or warm^ and 
 the manner how they become fo. In whatjenfe we 
 may acknowledge a firft in an infinite fuccefsion of 
 generations. That the (lory ^/ Tree Geefe/;i 
 Gerard is certainly true. That the miraculous 
 operations and Apparitions of Spirits or di,. a ilj 
 fo called are anundeniMe Argument of the Bx- 
 iflenceof an Ejfjnce truly and properly Spirituall 
 or Immateriall. 384 
 
 FINIS, 
 
feRRATA; 
 
 TplAg. f. iin.4. read or neceflity of.p.jo.l.ip. y.'HsAro? 
 X p.f 5.i.i. isasimpoflible, 1.25. r. thofe operacions and 
 powers are. p.f 6.I5. r. more grofs Juice. p.6o.l. ^. /.attributed. 
 p.67.1.11. r, fuppofes, that, p 79-lj?.y. meer. p.97.1.17. ^»ck, 
 p.i0r3^i.^2, J'. Temples. p.ioj.l.iS, ^'.abroach, p.i 17.1.16. >. 
 circumftances.p.i 5 5.1.16. r.by chance, p.157.1.1 5. Aforefeer. 
 p.145.1.7. in a dark, p.154.1.29. /.fail, p.15 j. i.i8. well 
 thofe. p.if 7.1-5. y. fitted P.164.I.S. y. Coskinomancy. p.i?** j 
 l.ig.K. fuddenly faw. p.goo.I.19, r, Objeft. P.515.I.17.A Ex- l! 
 iftence.p.gio.l.iS.^reafonable. p. ^i^.Lz^.r.xhcn they, p 527. 
 
 1.10. /. exiftcnce being. \.ii:r. Notion, is. p.j 3 o.l.S. /.palpable 
 contrad»<Sion. p.342.1.10. /. it is not any. p.349.1 ^.r. true fite 
 and form, p gji.l.i^. /.more doors, p. j54.1.i5;i momenr, 
 being, /.wemay.p.g^^.l.f. /. dull indivifible.p.j^;. 
 1,6. r, requifite in itj which. p.g77. 1. 18. r. of them. p. 38 ^ 
 
 1.1 1 . /, felfj updn. p. 386.1.10. /.drowning it, ot, p.21 4. /. Hi« 
 concealment. 
 
QonjeBura Qahbaliftica, 
 
 A CON J°E CTLIRAL 
 
 ESSAY 
 
 OF 
 
 I rnterpretiiig the rtiinde oiMoJes, 
 according to a Threefold 
 
 CABBALA: 
 
 C Literal^ 
 
 Viz. <'?^^^^^/^'^^*^^^; 
 
 (Myjticaly or^ Divinely Moral. 
 
 ]y Hemry More Fellow of Chrifts College in Cambridge. 
 E X o D. 34- 
 
 bid rvhe?i Ax-on and nil the people ef Ill'ael f<zw Mofes, behold ^the 
 
 sll'tnoftM f.ice flhinC} and they were afraid Lo co/?je mghh:?n» 
 therefore Moles vphilc he ppal^c unto them ^ p.-u a-^'silou his face, 
 
 M A T T H. lO. 
 
 'b'.reh -nothivg cove red, that floali mt be revealed i and hid, that (ball not 
 be kjiQivn. 
 
 hat 1 tcU ycii in darl^ncife^ fpcali you in light i and what ycu hear in the i 
 taYi that pnachyoH on iha hoiife-tops. \ 
 
 LONDON, 
 Mnted by James F/cJher, and arc to be fold by r/lUiam 
 Morden Look[cller in Cambridge, i 6 5 3, 
 
TO HIS 
 EMINENTLY LEARNED] 
 and truly religious friend, 
 
 D' Cudworth^ Mafter of Clare HaH^ 
 and Hebrew Profeflbr in the 
 Univerfity oi Cambridge^ 
 
 ' S 1 
 
 ^^^[Oncerning the choice of the [uh- 
 ^^^n i^^^^^^^^ P^c^^f^t pains^ 
 
 I have, I think, (poke enough 
 in the infuing Preface, Concerning the 
 :hoice of my Patron^I fhall fay no more^, 
 ihen that the fble inducement thereto, was 
 lis fingular Learning and Piety, The 
 prmcr of which^ is foconfpicuous to the 
 vorld, that it is univerfally acknowledg- 
 d of all ; and for the latter, there is none 
 bat can be ignorant thereof, who has c- 
 -er had the happinefs, though but in a 
 nailer meafure, of his more ftee and in- 
 
 A 2 timatc 
 
The Epiftle Dedicatory. 
 timate converfe. As for my own part,|, 
 I cannot but publickly profels , I never 
 met with any yet fo truly and becoming- 
 ly religious, where the right knowledge! 
 of God and Chrift bears the inlightned' 
 minde lb even, that it is as far removed 
 from Superjiition as hreligion it ftlfl And! ? 
 myprelem Labours cannot finde bettei 
 welcome or more judicious acceptancJ 
 with any, then with fuch as thefe. Fo 
 fuch free and unprejudiced fpirics wil}|* 
 neither antiquate Truth for the oldnefll ^"'^ 
 of the Notion, nor flight her for lookiniffi 
 young , or bearing the face of Noveltw 
 Befides, there are none chacMn be bettelb 
 affured of the lincericy and effitacy of nA 
 prefent Defigne. For as many as imk 
 born of the Spirh ^ and are not meerfo A/ 
 of the Letter^ know very v^ll how mucjiliGfc 
 the more inward and myteious meailpio 
 ing of the Text makes for the rcvcren|iil,|)i] 
 of the holy Scripture, and advantage •lieii 
 Godlineflc , when as the urging of tftnot! 
 h^rc literal fenfe, has cither n\adeorcojltfe,ii 
 
I Tl?e Epijlle Dedicatory! 
 
 (itmcd mzny zn Jthei/l. And affuredly 
 tho(c men fee very little in the affairs of 
 Religion , that do not plainly difcover, 
 ithat it is the Atheifls higheft inter ejl^io have 
 it taken for granted, that there is no fpiri- 
 meaning, either in Scripture or Sacra- 
 mmt y that extends further then the meer 
 Grammatical fenfe in the one, or the fen- 
 ible, groffe, external performance in rhc 
 other. As for example^That to be regene- 
 atedy and become a tme and re^/ Chnjlian^ 
 s nothing elle , but to receive the outward 
 ^aptifme of vifible water; And, that the 
 Vlofaical ^hilofophy concerning God;, and 
 he natureof things, is none other, then 
 hat which moft obvioufly offers it felf 
 n the meer letter of Mofes. Which if the 
 Uheijl could have fully granted to him on 
 11 fides , and get but this in alfo to the 
 bargain , That there is no knowledge oT 
 jod, but what Mo/^y his Text fet on food 
 ache world, or what is Traditional ^ he 
 mnot but think , that Religion in this 
 relfcjisfo empty, exceptionable, and 
 A 3 con^ 
 
The Epifile Dedicatory. 
 
 contemptible, that it is but juft with as j 
 many as are not meer fools^to look upon ! 
 it as foine melancholick conceit ^ oncmmng i 
 fBion brought into the worlds to awe 
 the fimpler fort^ but behindc the 
 ings to be freely laughed at, and derided by 
 thofe that are more wife ; And that it I 
 were an eafie thing in a fhort time tdjj 
 raze the memory of it out of the minded! ) 
 of men, ic having fo little root in thehu-- 
 mane faculties. Which for my own 
 part I think as hopeful^, as thar pofterity 
 will be born without eyes and ears, andi 
 lole theuieof Ipeech. For I think the| 
 knowledge of God, and a fenie of Reli-'' 
 gi(|in is as natural and efTcntial to man- 
 kiriide , as any other property in themt : 
 whatfoever: And that the generations' 
 of men fliall as foon become utterly ir 
 rational^ as plainly irreligious. Which, 
 I think;,my late Treattfe agatnfi Atheifme wil 
 make good co any one , that with care 
 and judgement will peruft it. 
 
 Nor does it at all follow ^ becaufe a ' 
 ^ ' ; " ^ ^ trutli 
 
Tl?e Epi/lle Dedicatory. 
 
 cruthis delivered by way oiTradkionjihit 
 it is unconcludable by ^ajon. For I do 
 not know anyone Theorem in AlNatural 
 Hilofophy^xhzt has more fufficieru: reafons 
 for ic^ then the motion of the Earthy which 
 notwichftanding is pare oF the Thiiofophick 
 Cabbala or Tradition of Mofes ^ as 1 (hall 
 plainly Oiew in its due place. So likewife 
 For the pr^^-exijlency of the Soul, which 
 feems to have been part of the(ame Tra- 
 ;iition^ it is abiindandy conientaneous to 
 Reafon : And as we can give a genuine 
 iccount of all thofe fteming irregularities 
 3F motion in the Pianets^fuppofing^ they 
 Sc the Earth move round about the Sun: 
 o we may open the caufes of all thofe a. 
 lonifhing^^aradoxes of ^roVtdence^ from 
 his other Hypothefts^ and fhow thac there 
 s nothing here unfutable to the precious 
 Httributes of Godj if we could place the eye 
 )f our underftanding in chat Center of 
 •li free motions^that fleady eternal Good^ Sc 
 kere not our (elves carried aloof ofF from 
 nm^ amongft other wandring Planets^ 
 ■ A 4 i^^ 
 
The Epijile dedicatory. 
 fas S.J«i/e calls them) that at fcveral di- 
 ftanccs play about him;, & yet all of them 
 in Tome meaftireor other, notonely pre- 
 tending to him^biit v^hether they pretend 
 ornotj really receiving fomething from 
 him . Fqr of this Fhjl^is all^both Wijdome^ 
 Wleafure^ and Tower. But it is enough to 
 have but hinted thefe things briefly and 
 tnigmaticallyj the wrath and ignorance 
 of all Ages receiving the mofl: generous 
 Truths^with the gieateft offence. 
 
 But for my own part^I know no realbni 
 but that all weU Willers to Truth & God- 
 linels J fiiould heartily thank me for myj 
 prefent Cabbalifiical Enter prifi^ 1 having fo 
 plainly therein vindicated the holy My- 
 ileryof the Trwity from being (as a very 
 bold Sed would have it) a meer Tagal 
 invention. For it is plainly fliown here 
 that it is from Mofes originally, not from 
 TythagorM^ or "flato. And feci ng that Chri^ 
 is nothing but unveiled ^ I think ii 
 was a (pecial a£t of Providence that thii 
 bidden Cabbala came fo feafonably to thej ^ 
 . , ' know 
 
, The Epiftle Mediatory. 
 
 ^knowledge of the Gentiles^ that it might a- 
 fore-hand fit them for the eafier entertain- 
 ment of the whole Myftery of Chriftia- 
 nity^when in the fulnefs of time ic fhould 
 ,be more clearly revealed unto the wprld. 
 ^ Befides thiS;,we have alfofliown^Thac 
 according to Mofes his Tkhfophy^ the foul 
 is fecure both from (ie^f/), and fwm fleep 
 ifter death^ which thofedrowfic TSlodders 
 over the letter of the Scripture have very 
 ofcitantly colle£ted^and yet as boldly af- 
 rerwards maintained , pretending that 
 :he contrary, is more TUtomcal, then Q?rL 
 Tian^ or Scriptural. 
 
 Wherefore my defigne being fo pious 
 |isic proves^ I could do nothing more fit 
 :hento mai^^c choice of fo true a lover of 
 Piety as your felf for a Patron of my pie- 
 fent Labours. Efpecially you being fb 
 iwell able to do the moft proper office of 
 |a Patron • to defend the truth that is pre- 
 ;(ented to you in them^ & to make up out 
 iof your rich Treafury of Learning, what 
 iour Penury could not reach to , or Inad- 
 vertency 
 
TheEpiJlk Dedicatory, 
 
 Virtency may have omitted. And trulyjif| 
 I may not hope this from you , I knoW| 
 not whence coexpedit. For I do notl 
 know where to meet with any Co uni- 
 verfally and fully accomplifhed in all 
 parts of Learning as your felf, as well in 
 the Oriental Tongues and Hijlory ^ as in 
 all the choiceft kindes of Thilofophy ^ Anyll 
 oneof which is enough to fill^ 
 
 if not fwell, an ordinary man with great 
 conceit and pride, when as it is your fole 
 privilege , to have them aU , and yet not 
 CO take upon you , norco beany thing 
 moreimperious^or cenforious of others, 
 then they ought to be that know the leaf!:. 
 
 Theft were the true confiderations 
 that directed me in the Dedication of this 
 Book; Which if you accordingly pleafe | 
 to take into your favourable Patronage^ i 
 and accept as a Monument or Remem- 
 brance of our mutual friendiliip ^ yoi 
 ILall much oblige 
 
 Vour affeBlomte friend and fsrvapi^^ 
 ' FL MORE, 
 
,rHE PREFACE 
 
 to the Reader. 
 
 ^^hac is meant by thetearm Cahbala, and 
 how warrancably the literal Expofiti- 
 on of the Text may be fo called. Thac 
 difpenfable fpcculations are beft pro- 
 pounded in a Sceptical m2X\ntv. A clear 
 dekription Or the nature and dignity 
 of ^^"ifoHj and what the divine Lo^os 
 is. 'The general probabilities of the 
 truth of this prefent CahhaU. The de- 
 iign of the Author in pubjifliing of it. 
 
 R £ A D E 
 
 Prefent thee here mtb a trifle Interpretation 
 of the three frji Chapters of G^nefis^ which in 
 mj Title Page I have te armed a threefold Cah-. 
 bala ^ concerning which ^ for thj better direBion 
 rid fatisfacfion^ 1 hold it not amt([e to f^eak feme 
 
 I TV things way of Preface^ fuch as thou thy felf in 
 
 II likelihood wouldfl be forward to tzsk ef me. As-^ 
 {hy^for example^ I call this Jnierfretntion of mine 
 1 ^ 
 
The Preface to the R e a d e r. 
 
 a Cabbala , and from whom 1 received it 5 v&ha,i 
 may be the frobabilities of the truth of it^ and what 
 my purpofe ^ in fublijhing of it* 
 
 To the fr(t 1 anfwerr, That the ^emfh Cabba-j 
 la is conceived to be a Traditional Do5irineor Ex^ 
 fofition of the Pentateuch rvhtchMoksreceivedfremI 
 the mouth of God ^ yvhtle he was on the Mount rvithl 
 him. A nd this fenfe or interpretation of the Lawor\ 
 Tentdteuch , a6 it is a do5irine received by Mofes 
 frfl^ and then from him by Jofliua, and from Jo- 
 9i\\xzbythe feventy Elders, andfoon^itrvas called 
 Cabbala from Vnp kibbel to receive : But as it^ 
 was delivered as well a^ received^ it was alfo called] 
 MaflTora, which fignifes a Tradition-^though this lat- 
 ter more properly refpe^s that Critical and Gramma- 
 tical skill of the Learned among the ^ews^and there- 
 fore was profitable for the explaining the literal fenfe 
 as well as that more myflerious meaning of the Text\ 
 where it was intendeds Whence without any bold-i 
 nefje or abufe of the word I may call the Literal/;;/<rr-! 
 pretation which I have light upon Csbbzh^ as mlt\ 
 as /Ai? Philofophical (?r Moral; the literal fenje it 
 felf being not fo plain and determinate^ but that iiv 
 may feemto require fome Traditional Do5trine or\ 
 Bxpofttion to fettle it^as well as thofe other fenfes that 
 are moremyflicaL 
 
 And therefore I thought ft to call this threefold in-^ 
 terfretaiionthat l have hit upon^ Cabbala's , as if 
 1 had indeed light upon the true Cabbala of Mofes 
 in aS the three fenfes of the Text^ fuch as might have 
 become, his own mouth to have uttered for the inpw 
 
The Preface to the R e a d e r. 
 ^mef a mllhg and well frepared Difciple. And 
 'herefore for the greater cemeline^e and folemnity 
 of the matter^ 1 bring in Mofes (peaking his mr^ 
 mtnde in allthe three federal Bxpefttions. 
 
 And jet I call the whole Interpretation hut a Con- 
 icfturey having no defire to feem more definitively 
 vife then others can bear or approve of. For though 
 injuch things as are necefjary and effential to the 
 happine{je of a'man^ as the belief that there is aGody 
 ind the like\ it is not fuff/cient for a man only to bring 
 wdeniahlereafonsfor what he wsuldprove^ but aljo 
 ■0 profejje plainly arid dogmatically ^ that himfelf 
 lives fill a^ent to the conclufion he hath demonfira" 
 ted : So that thofe that do not fo well under fl and the 
 vower of reafon^ may notwithflanding thereby he en- 
 couraged to be of the fame faith with them that do^it 
 being of fo great confequence to them to believe the 
 thing propounded : Jet I conceive that Speculative 
 nnd Dijpenfable Truths a man not onely may , hut 
 ought rather to propound thcrn Sceptically to the 
 world^ there being more prudence and ?mdefly in ^ 
 offering theflrongefl' arguments he cm without dog- 
 matizing at all^ or feeming to dote upon the conclufi- 
 cn^ or more earnejlly to affc^i the winning of Pro* 
 fdjtes to his own opinion. For where the force of 
 the arguments is perceived^ a([ent will naturally fol- 
 low according to the. proportion of the difcovery of the 
 force of the arguments. And an ajjent to opinions 
 \meerly fpecuUtive ^ without thereafons of them^ is 
 neither any fleafure nor accompUfhment of a ratio- 
 \nal creature. 
 
The Preface to the R e a d e r. 
 
 To your fecond demand^ I anfwer 5 That though I 
 call this Interfretation of ^mim Cabbala, ya I 
 muft co^fejje I received it mither from Mm nm\^ 
 AngeL Nor came it tome by divine Infpiratio^} 
 mlejje you will be fo wife as to call the jeafonabU 
 figgefiio^s of that divine Life andSenfe that vigo- 
 roujly re fides in the Rational S fir it of free and well 
 meaning Chrifi^ians^ by the name of Inffiration, Buf\ 
 fuch Injpiration as this is no diftra^er from^ but ad 
 accomplifher and an enlarger of humane faculties. 
 And 1 may adde^that this is the great my ft cry of Chri4 
 ftianitj^that we are called to partake of^vVL. The per- 
 fe5ling of the humane nature by participation ofiht 
 divine. Which cannot be under flood fo properly oj 
 thisgrojje flefl) and external fenfes^ ds of the inward 
 humanity^ viz . our Intellect^ Reafin^and Fancie. h m 
 to exclude the ufe of Reafon in the fearch of divine\ ^ 
 truths is no dictate cf the Spirit . but of headftron^ 
 Melancholy ^;?i^//;^/i/^EnEhufiafme5 that religi'\ i 
 ous frtnfie men run intc^ by lying paftvefor the re- 1 
 ception of fuch imprefjes as have no proportion witb 
 their faculties. Which miftake and irregularity^ iji 
 they can once away with , they put themfelves in a 
 poflure of promifcuvufly admitting any things andjci 
 indue time of growing either moped or mad ^ ani 
 under pretence of being highly Chriflia?is^ {the right 
 myflery whereof they under/land not ) of working 
 themfelves lower then the loweft of 'men. 
 
 But for mine- own par t.^ Reafon feems to me to be 
 fo far from being any contemptthle Principle in man^ 
 that it mufi be acknowledged in fm^ fort to be in God 
 
 himfdf. 
 
The Preface to the Reads r. 
 
 hiwfelf* For what is the divine rvifdome ^ hut that 
 fleady comfrehenfion of the Ideas of all things^ with 
 their mutual rejpe^s on^ to another^ congruities and 
 incongruities^ dependences and independences^^ which 
 rejpe^s do necefjarily arife from the natures of thel- 
 deas themfelvesjboth which the divine Intellect looks 
 through at once ^ difcerningthu^ the order and cohe- 
 rence of all things. And what is this hut Ratio fta» 
 bilis, a kindeof fteady and immovahle reafondif- 
 covering the connexion of all things at once r* But 
 that in m is Ratio inobilis, or reafin in evolution^ 
 
 being able to apprehend things onely in a fuccefive 
 manner one after another. But fo many as we can 
 comprehend at a time^ while we plainly perceive and 
 carefully view their Ideas, we know how well they 
 or how much they d if agree one with another , and fi 
 frove or dij^rove one thing by another which is re- 
 filly a participation of that divine reafon inGod^ and 
 h a true and faithful principle in man , when it is 
 perfeBed and poltf]:ed by the holy Spirit, But before^ 
 very earthly and obfcureyefpecially tn fpiritnal things^ 
 
 But now feeing the Logos or fteady comprehenjive 
 mjdom ofGod^ in which all Ideas and their refpeffs 
 are contained^ts but univerfal ftable reafon^^^n? can 
 there be Any pretence of being fo highly injpired as 
 to be blown above reafon it felf unlejje men will fan- 
 fie themfelves wi[er then God^ or their underjland- 
 ings above the natures and reafons of things them- 
 \felves. 
 
 Wherefore to frame a brief anfwer to your fecond 
 demand 'j ifij^ this thvc^MdCdbb^hyou enquire 
 
The Preface to the R e a b e it! 
 after yis the dictate of the free reafon of my minde] 
 heedfullj confidering the mitter^ Text ^Mofes,4W| 
 carefully canvafmg the Exfofttions ofjuch Inter f re- 
 fers as are ordinarily to he had upon him. And I\ 
 know nothing to the contrary^ hut that 1 have been Jo^ 
 (ucceffeful as to have light ufon the eld true Cabba- 
 la indeed* 
 
 of which in the third place I mil fet down fome ^^ 
 general probabilities^ referring you for the refi to thi\ 
 Defence of the Cabbalas thcmjelves ^ and the In-j 
 ixodM&xon thereunto. 
 
 And frft that the Literal Cabbala /J , it is 
 no contemptible argument ^ in that it is carried on fo\ 
 evenly and confiflently one part with another^ every 
 thingalfo beingreprefented fo accommodately to the 
 capacity of the people , and fo advantage oujly for 
 the keeping of their mindes in the fear of God ^ and 
 obedience to his law ^ as fhall be particularly fioivn 
 in the Defence of that Cabbala. So that according 
 to the fenfe of this Literal Cabbala y Mofes is dip - 
 covered to be a man of the highejl Pelttical accom- 
 plishments^ and true and warrant able prudence that 
 way be. 
 
 Nor is he to fallfhort in Philofophy 9 And there- 
 fore the Philofophical Cabbala contains thencblefi 
 Truths^ as well Theological as Natural ^ that the 
 minde of man can entertain her f elf with Info- 
 much that Mofes feerns to have been aforehand^ and 
 prevented the fubtilc(i and abjlrufejl inventions oj 
 the choice (I Philofofhers that ever appeared after him 
 to this very day. Jndfnrther frefumptjm &f ^f^^ 
 
 ^trutk 
 
The Preface to the Reads k, 
 
 ^ruth of this Philofophial C^bbd,h is ^ that the 
 rrand tnjfl cries therein contained art mofi-rvhat 
 'hefame that thofe two exmiou^ Philofofhers 1?^ 
 h^igoxzs and Piito brought out ^/ Egypt, and 
 he farts of Afia into Europe. And it is gene- 
 aHy acknowledged hyChndims J that they both 
 lad their Philojophy from Mofes. And Nume- 
 lius the VhtoniO: J}eaks out plainly concerning 
 fis Mafter • What is Plato hut Mofes Atticus ^ 
 ind for Pythagoras it is a thing incredible that 
 ^e and his followers Jhould makc-fuch a deal of dee 
 nth the my fiery of Numbers^hadhe notbeenfa- 
 mred with a fight of y[o(tshis Creation of the 
 wrld in fixdays^andhadthe Philofophick Cabba- 
 i thereof communicated to him^ which mainly con- 
 (Is in Numbers ^_as I jhallin the Defence of this 
 Cabbala more particularly declare ^ 
 
 And the Pythagoreans oath fwearing by him 
 lat taught them the my fiery of the TetracSys, er 
 ^e number Four^ what a ridiculous thing had it 
 'en if it had been in reference meerly to dry Nuni^ 
 rs But it is exceeding probable that under 
 'at myflery of F(?/^r,Py thagoras w^^ firfl him- 
 I f taught the meaning of the fourth days work in 
 
 e Creation J and after delivered it to his difci- 
 'p. In which Cabbala of the four th day Py- 
 lagoras w.ts inftru^ed^amongjl other things, that 
 u Earth was a Planet ^and vioved about the Sun^ 
 \id it is notorioufly well kncwn^ that this was ever 
 1^ opinion of the Pythagoreans , and fo in all 
 
 B Ukcli^^ 
 
The Preface to the Re a d e r. 
 likelihood a fart vf the Philofophkk Cabbala c 
 Mofes. Which you will more fully underfiam 
 my D^kncG thereof. 
 
 In briefs aH thdfe concluftons that are comfrijc\ 
 in the Philofofhick Cabbala ^ they being juch i 
 may be fl become that fuhlime and comprehen/iz 
 underflanding of Mofes, andbeing aljofo flaink 
 anfwerable to the Phienomena of Nature an^ At\ 
 tributes ofGod^as ml as continuedly agreeablemti 
 out any force or diftortion to the Hiflorical Text 
 this I conceive is no fmall probability that thi 
 Cabbala is true : For what can be the propertii\ 
 of the true Philofophick Cabbala of Mofes , ; 
 thef ? be not which I have named ? 
 
 New for the Moral Cabbala it bears its own i 
 vidcnce with it all the way ^ reprefenting Mofii 
 ds well experienced in all GodlinefTe and Hoik 
 fty, as he wasskilftd in Politicks Philofi 
 
 And the edifying ufcfulncfje of this Myflica^ 
 i^<?r4/ Cabbala, to anfwer to your la fl demad 
 was no fmall invitation amongfi the refl to fu 
 lifh this prefent Expofition, For Moral and 
 ritual Truth that fo neerly concerns m bein^. 
 firangely and unexpectedly , and yet fo fitly 
 appofttely reprefented in this Hi fiery ofVio^QS)^ 
 will in all likelihood make the more fercible 
 prefj'e upon the minde^ and more powerfully ca^ 
 may our affections toward what is good and m 
 rantable^pre-inflruClingus with delight co?tcci^^^ 
 
f The Preface to the Reader, 
 the true way to Virtue and Gedlme(fe. 
 Nor are the PhHofophkk nor Literal Cabbala's 
 deftitute of their honejl uf For in the former te> 
 the amazement of the meer Naturalift ( who com-' 
 monlj conceits thatfiom men and Patrons of Re- 
 ligion have no ornaments of minde hut fcrupdofi- 
 ties about virtue^dnd melancholy fancies concern- 
 ing a Deity) Mofes is found to have been M after 
 vfthe mo ft fuhlime and generous Jpeculations that 
 (xre in all Natural Phtlofofhy : hefides that he 
 places the foul of man many degrees out of the redch 
 "if fate and mortality. And by the latter there ii 
 % very charitable provijion made for them that are 
 S frone to expeff rigid precepts of Philojophj in 
 Mofes his outward 'Text, For this Literal Cab- 
 bala will fteer them off from that toil of endevou- 
 'ingto make the bare letter (peak confonantly to the 
 rue frame of nature : Which while they attempt 
 vith more zeal then knowledge^ they both difgrace 
 hemfelves and wrong Mofes. For there are un- 
 \dterable andindeleble Idea's and Notions in the 
 ninde of man^ into which when we are awakened 
 md apply to the known courfe and order of nature^ 
 ve can no more f or f ike the ufe of them then we can 
 he ufe of our own eyes ^ nor misbelieve their di- 
 Spates no more^nor fo much^ as we may thofe of our 
 miward fenfes. Wherefore to men recovered into 
 •■due command of their reafon ^ and well- skilled 
 nthe contemplation and experience of the nature 
 (things^ to propound to them [uch kinde of Mo- 
 
 B 2 faical 
 
The Preface to the Re a d e r. 
 
 fakdlPhilofophyj as the hoUneffe a^d fuperftttm^ 
 of fome has adventured to d§ for want of a rigk 
 Literal Cabbala to guide them^ is as much as in 
 them lieSy to hazard the making not only of Mo- 
 fes, ht of Keligion it fetfcontemptil^le and ridi- 
 culous. 
 
 Whence it is apparent enough^ I think^ to rvhai 
 good purpofe it is thm carefully to diflinguifb be 
 tmxt the Literal and Philofdfhick Cabbala, ayiA 
 fo plainly and fully tofet out the Unfe of either^ a- 
 part by thmf elves ^ that there may hereafter 
 no cenfufion or miflake. For beftde that the dip 
 covering ofthefe weighty Truths^ and high^ but ir- 
 refutable Paradoxes^ in Mofes hk Text^ does af 
 fert Religion , and vindicate her from that vilt 
 imputation of ignorance in philofophy and th 
 knowledge of things , fa does it aljo juflifie thofc 
 more noble refults of free Reafon and Philofipk 
 from that vulgar fujpicion of Impiety and Irrelp 
 gion* 
 
 THI ' 
 
1 I 
 
 ^ffftfffffffffft 
 
 THE LITERAL 
 
 CABBALA 
 
 C H A P. I. 
 
 ^he Earth at firft- a deep miry ahyjfe , covered 
 ver with waters, over which was a fierce wind , and 
 through all darkriejfe, g Daj made at fir ft without 
 a Sun* 6 The Earth a floor, the Heavens a tranf- 
 parent Canopy^ or ftrong Tent over it, to keep off 
 the upper waters or blew confpicmu4 Sea frorri 
 jirowning the world.% Why this Tent or Canopy woi 
 mt faid to be good, p The lower waters comman" 
 d^d into one place, 1 1 Herbs, flower s, and fruits 
 of Trees, before either Sun or feafons of the year to 
 ripen them* 14 The Sun created and added to the 
 dsy^ as a peculiar ornament thereof ^ as the Moon 
 4nd Stars to the night, 20 The Creation of flfh and 
 fowL%^ The Creation of beajls & creeping things, 
 27 Man created in the very fhape and figure of 
 God , but yet fo^ that there were madeftmales as 
 mil OA males, 28 How man came to he Lord over 
 the reft of living creatures, 30 How it came to 
 fAjfe that man feeds on the better fort of the 
 fruits of the Earth, and the be aft s on the worfe, 
 
 t -j-E E are to recount to you in 
 
 \ / \ / this Book the Generations and 
 V V Genealogies of the Patriarchs 
 torn AAAm to Noah^ixomNoah to Abraham^ 
 itronpi Abraham to ^ofefh^ and to continue the 
 
 B 3 Hiftory 
 
z The Literal Cabbala. 
 
 Hiftory to our own times. But it will not be 
 anniffe firft to inform you concerning the Cre- 
 ation of the \yprld5 and che original and be- 
 ginning of things ^ How God made Heaven 
 and Earth, and all the garnifhings of them, be- 
 fore he made Man. 
 
 2 But the Earth at firft was but a rude and 
 defolate heap^ devoid of herbs, flowers, and| 
 trees, and all living creatures , being nothing 
 but a deep miry abyfle, covered all over with! 
 Waters , and there was a very fierce and ftrong 
 wind that blew upon the waters 5 and what 
 made it ftill more horrid and comfortlefs, there 
 was as yet no light, but all was inveloped with 
 thick darknefle, and bore the face of a pitchy 
 black and wet tempeftuous night. 
 
 3 But God let not his work lie long in thi< 
 fad condition , but commanded Light to ap- 
 pear, and the morning brake out upon the face 
 of the abyfs , and wheeFd about from Eaft tc 
 Weft,being ckareft in the middle of its courftj 
 about noon,and then abating of its brightnefT^i 
 towards the Weft, at laft quite dif-appear'd. 
 after fuch fort as you may often obfervc tht 
 day- light tobreakforthintheEaft, and riper 
 to greater clearnefle , but at laft to leave th( 
 skie in the Weft, no Sun appearing all tb 
 while. 
 
 4. And God faw the Light, f for it is a thinj 
 ?ery vifible) that it was good ^ and fo fepara 
 
The Literal Cabbala. 3 
 
 ed the darkneffe from the light , that they 
 :ould not both of them be upon the face of the 
 larth together jbut had their viciflitudes ^ and 
 ook their turns one after another. 
 
 5 And he called the return of the lightDay, 
 nd the return of darknefs he called Night; 
 nd the evening and the morning made up 
 he firft natural day. 
 
 6. Now after God had made this Bafts on 
 ioor of this greater edifice of the world , 
 he Earth, he fets upon the higher parts of the 
 abrick. He commands therefore that there 
 hould be a hollow exfanfiori^ firm and tranf- 
 ♦arent, which by its ftrength (hould bear up a- 
 :ainft the waters which are above, and keep 
 hem from falling upon the earth in excefs. 
 
 7. And fo it became a partition betwixt the 
 ipper & the lower waters^ fo that by virtue of 
 his hollow Firmament^ man might live fafe 
 rom the violence of fuch deftrudive inundati- 
 ons, as one flieltred in a well- pitched tent from 
 torm of rain: For the danger of thefe waters 
 5 apparent to the eye, this ceruleous or blew- 
 oloured Sea,that over- fpreads the diaphanous 
 firmament, being eafily difcern d through the 
 i>ody thereof^ and there are very frequent and 
 •opious lowers of rain defcend from above, 
 ivhen asthereisnow^aterefpyedafcending up 
 'hither • wherefore it muft all come from that 
 ipper Sea , if we do bur appeal to our out- 
 jvardfenfeo B 4 8. Now 
 
4 The Literd Cabbala. 
 
 8 Now therefore this diaphanous Canopy 
 or firmly ftretched Tent over the whole pavet 
 ment of the earth, though I cannot fay pro 
 
 - perly that God faw it was good, it being in 
 deed of a nature invifible , yet the ufe of i 
 fliows it to be exceeding good and neceffary 
 !And God called the whole capacity of thfa 
 hollow Firmament^ Heaven. And the evening 
 and the morning made up the fecond natura 
 day. 
 
 9 And now fo fure a Defence being madi 
 againft the inundation of the upper waters 
 that they might not fall upon the earth , Ga 
 betook himfelf the next day to order the Iw 
 tr w^aters , that as yet were fpread over tb 
 whole face thereof-, at his command therefdr 
 the waters fled into one place ^ and thedrv 
 land did appear. | 
 
 10 And God called the dry land Earthy aii| 
 the gathering together of the waters he call 
 kdSea: and I may now properly fay , tha 
 God faw that it was good , for the Sea and th 
 Land are things vifible enough, and fit objedl 
 of our fight. 
 
 S T And forthwith before he made eithe 
 Sun, Moon, or Stars, did God command th 
 earth to bring forth grafTe, herbs and flower; 
 in their full beamy, and frait- trees, yeildin 
 delicious fruit, though there had as yet bee 
 pq viciflitude of Spring,Summer, or Autunii 
 
71)6 LiW.ai Cabbala. 5 
 
 lor any approach of the Sun to ripen and con- 
 od the fruit of thofe trees. Whence you may 
 afijydifcern the fooliihnene of the idolatrous 
 >}ationS5 that dote fo much on fecond caufes, 
 5 that they forget the firft^ afcribing chat to 
 ne Sun and Moon, that was caus'd at fiirft by 
 ae immediate command of God. 
 , 1 2 For at his command it was, before there 
 vas either Sun or Moon in the Firmament, 
 hat the earth brought forth gralTe , and herb 
 •eilding feed after his kind , and the tree yeil- 
 ling fruit, whofe feed was in it felf , after his 
 ;indc ; fo that the feveral forts of plants might 
 »y this means be conferv'd upon the earth, 
 (nd God faw that it was good. 
 
 1 3 And the evening and the morning made 
 fp the third natural day. 
 
 14 There have three days paft without a 
 lun, as well as three nights without either 
 Aoon or Stars, as you your felves may hap- 
 )ily have obferv'd fome number of Moonlefs 
 ,n J Starleffe nights, as well as of Sunlefle days, 
 0 have fucceeded one another ; and fo it might 
 uve been always,had not God faid, Let there 
 3e Lighrs within the Firm^tmcnt of heaven, to 
 make a difference betwixt day and night, and 
 1:0 be peculiar gainilliings of either. Let 
 jrhembealfo forlignesof weather, for feafons 
 ■Df the year , and alio for periods of days, 
 inomhs, andyears* 
 
 15 More- 
 
 n 
 
6 The Literal Cabbala. 
 
 15 Moreover, let them be as lights hun^i 
 up within the hollow roof or Firmament of hea 
 ven, to give light to men walking uponth(| 
 pavement of the earth : and it was fo. i 
 
 16 And God made two great lights 5 th(, 
 greater one, the moft glorious & Princely obi 
 jed we can fee by day, to be as it were the Go 
 vernor and Monarch of the day^ the lefler^ tht 
 moft refplendent and illuftrious fight we cam 
 caft our eyes on by night , to be Governefl(;i 
 and Queen of the night. And he made, thougf 
 fon their fmalneffe they be not fo confidera 
 ble, the Stars alfo. 
 
 17 And he placed them all in th^ Firma- 
 ment of heaven , to give light upon the earth. 
 
 1 8 And to fliew their preheminence for ex- 
 ternal luftre 5 above what ever elfe appears bj 
 either day or night, and to be peculiar garnifli 
 ings or ornaments to make a notable difference 
 betwixt the light and the darkneffe, the fuper-t j 
 addition of the Sun to adorn the day , and fcj s 
 invigorate the Hght thereof, the Moon and thf; 
 Stars to garnifli the night, and to mitigat^j ' 
 the dulnefle and darkneffe thereof. And God 
 faw that it was good. 
 
 i 19 And the evening and the morning wa: 
 the fourth natural day. 
 
 20 After this, God commanded thewaten 
 to bring forth fifli and fowl , which ihey die 
 in abundance, and the fowl flew above tbt 
 
The Literal Cabbala* 7 
 
 t%h in the open Firmament of heaven. 
 
 ti And God created great whales alfcas 
 dl as Qther fifties 5 that move in the waters % 
 id God faw that it was good. 
 21 And God bleffed them, faying^Be fruit- 
 il and multiply^and fill the waters in the feas, 
 id let the fowl multiply on the earth. 
 
 2 g And the evening and the morning made 
 3 the fifth natural day, 
 
 24 Then God commanded the earth to 
 ring forth all creeping things, and four foot- 
 ibeafts, as before he commanded the waters 
 ) fend forth fifti and fowl ^ and it was fo. 
 
 2 s And when God had made the beaft of 
 le earth after hiskinde, andcattel^ and eve- 
 ' creeping thing after his kinde 5 he faw that 
 was good. 
 
 26 And coming at laft to his higheft Ma- 
 er-piece^Man, he encouraged himfelf/aying, 
 ro to, let us now^ make man, and I will make 
 im after the fame image and fliape that I bear 
 lyfelf- andheftiall have dominion over the 
 Ih of the Sea 3 and over the fowlsof the Air, 
 id over the cattel, and over all the earth, and 
 ver every creeping thing, that creepeth upon 
 le earth, 
 
 27 So God created man in his own fliape 
 jnd figure, with an upright ftature, with legs, 
 lands, arms, with a face and mouth , to fpeak, 
 jnd command; as God himfelf hath : I fay,in 
 
 the 
 
8 77;e Literal Cabbala.' 
 
 the image of God did he thus create him. But' 
 miftake me not, whereas you conceive of GodI 
 asmafcuUne^andmoreperfed, yet youmuftj 
 not underftand me, as if God made mankinde ' 
 foexaftly after his own image, that he made* 
 none but males 5 for I tell you, he made fe- 
 males as well as males, as you (hall hear more 
 particularly hereafter. 
 
 28 And having made them thus male and 
 female , he bad them make ufe of the diftin- 
 dion of fexes that he had given them 5 and 
 blefling them, God faid unto them, Be fruitful 
 and multiply, and fill the earth with your off- 
 fpring, and be lords thereof, and have domi- 
 nion alfo over the fifli of the fea, and over the 
 fowls of the air, as well as over beaftsand 
 cattel, and every creeping thing that moves 
 upon the earth. 
 
 29 And God faid, Behold,! give you eve- 
 ry frugiferous herb which is upon the face oi 
 the earth, fuch as the Straw-berry, the feveral 
 forts of Corn, as Rye, Wheat, and Rice, as | 
 alfo the delicious fruits of Trees, to you they 
 fliall be for meat. 
 
 30 But for the beafts of the earth, and the 
 fowls of the airjand for every living thing thai 
 creepeth upon the earth , the worfer kind o), 
 herbs , and ordinary graflfe, I have aflign'd foi| ' 
 them : and fo it came to pafle that mankinde 
 are made lords and pofTeffors of the choiccfl 
 
f The Literal Cabbala. 9 
 
 ruitsof the earth , and the hearts of the field 
 re to be contented with bafer herbage^and the 
 ommon graffe. 
 
 3 1 And God viewed all the works that he 
 ad made, and behold, they were exceeding 
 ood ^ and the evening and the morning was 
 befixt natural day. 
 
 Chap. IL 
 
 The Origiml of the Jewi/h Sabkaths, from Godf 
 re fling himfelf from his fx days labours, 5 Herbs 
 and Plants before either Rain , Gardning or Hus-^ 
 bandry^ dnd the reafon why it was fo, 7 Adam 
 made of the dfifl of the ground^ and bis foul brea^^ 
 ihed in at his noflrils. 8 The Planting of Para- 
 dilc. 9 A wonderfpil Tree there^ that would con- 
 tinue youth ^ and make a man immortal upon 
 earth : Another flrange Tree , viz. the Tree of 
 knowledge of good and evil. 1 1 The Rivers of 
 Paradife, Phafis, Gihori,Tigris,Euphrates. 18 The 
 high commendation of Alatrimony, 19 Adam 
 gives names to all kinde cfcreatures, except fifhes^ 
 2 1 ivoman is made of a rib of Adam, a deep fleep 
 falling upon him, his wiinde then alfo being in a 
 trance. 24 The firft Infiitution of Marriage. 
 
 'X'Hus clie Heavens and the Earth were fi- 
 nidit 5 and all the creatures^ wherewith 
 hey were garni(ht and repleniflit. 
 
 2 A nd God having within fix days perfed- 
 d all his work, on the fevemh day 'herefted 
 limfelf. 3 And 
 
lO The Literal Qzhh^h. 
 
 5 And lb made the feventh d^y an- 
 day, a feftival of reft , becaufe himfelf % 
 firft refted from his works. Whence yx 
 plainly fee the reafon and original of your Sa!" 
 baths. 
 
 4 Thefe are the generations of the heave; 
 and of the earth, which I have fo compend 
 oufly recounted to you, as they were creatd 
 in the days that the Lord made heaven ar 
 earth, and the feveralgarniftiings of them. 
 
 5 But there are fome things that I would 
 little more fully touch upon, and give you ni 
 ticeofj to the praife of God, and themanif 
 fting of his power unto you. As that tl 
 herbs and plants of the field did not come u 
 of their own accords out of the earth, befo] 
 God made them, but that God created ther 
 before there were any feeds of any fuch thin 
 in the earth, and before there was any rain, ( 
 men to ufe gardning or husbandry, for tl 
 procuring their growth : So that hereaftc 
 you may have the more firm faith in God , fc 
 the bleffings and fruits of the earth, whentf 
 ordinary courfe of nature fliall threaten dearr 
 and fcarcity for want of rain and feafonabi 
 
 - fliowers. . " ' II 
 
 6 For there had been no fliowers when Go 
 caufedthe plants, and herbs of the field t 
 fpring up out of the earth-, onely as I told yc 
 at the firft of all, there was a mighty torrent (j 
 
 wate 
 
I The Literal Cabbala. 1 1 
 
 Ivater, that rofe every where above the earth, 
 md cover d the univerfal face of the ground, 
 ;vhich yet , God afterward by his almighty 
 30wer 5 commanded fo into certain bounds, 
 hat the refidue of the earth was meer dry 
 iand. 
 
 7 And that you farther may underftand 
 low the power of God is exaked above the 
 courfe of natural caufes, God taking of the 
 :he duft of his dry ground , wrought it with 
 lis hands.into fuch a temper.^ that it was matter 
 It ro maie the body of a Man ; which when he 
 irfthadfram'djwasasyet but like a fenflefle 
 Ilatue, till coming near unto it with his mouth, 
 nc breathy into the noftrils thereof the breath 
 Df Hfe as you may obferve to this day, that 
 men breath through their noftrils, though their 
 mouths be clos'd. And thus man became a 
 living creature, and his name was called Adam, 
 becaufehewas made of the earth. 
 
 8 But I fhould have toM youfirftmoreat 
 large, how the Lord God planted a Garden 
 Eaftward of ^udea intheCountrey of Ede/^^ 
 about Mc.^{)potamia , where afterwards he put 
 the man Adam , whom he after this wife had 
 jfbrm'd. 
 
 ; 9 And the delcription of this Garden is 
 this : Out of the ground made the Lord God 
 !:o grow every Tree that is pleafant to the 
 (ightj and good for food. But amongft thefe 
 
 feveral 
 
1 2 The Literal Cabbala. 
 
 feveral forts of Trees 5 there weretwooffiii 
 gular notice , chat ftood planted in the midf 
 of the Garden ^ the one of which h^id fruit o 
 that wonderful virtue, as to continue youtlj 
 and ftrength , and to make a man immdrta 
 upon earth, wherefore it wascall'd theTV^e^l 
 Life, There was alfo another Tree plantec 
 there, of whofe fruit if a man ate , it had thiij 
 ftrange effed, that it would make a manknov;! 
 the difference betwixt good and evil ^ for tW 
 Lord God had fo ordain d , that if Adam torn 
 ched the forbidden fruit thereof , he (houlc 
 by his difobedience feel the fenfe: of evil a! 
 well as good 5 wherefore by way of Anticipa- 
 tion it was called the Tree of knowledge of go0C( 
 and evil 
 
 10 And there was a River went outof^- 
 Je» to water the Garden, and from thence it 
 was parted^and became into four heads. 
 
 1 1 The name of the firft was Thafis , 01 
 Fhafi-Tigris^ which compafTes the whole Landj 
 of the ChauUteans^ where there is Gold. 
 
 1 2 And the Gold of that Land is excellent! 
 there is alfo found Bdellium and the Onyx- 
 flone* 
 
 1 3 And the name of the fecond River is c^/*! 
 hon^ the fame is it that compaffeth the whold 
 Land of the Ardian-^^thiopia. j 
 
 14 And the name of the third River is Ti- 
 gris^ that is that which goeth towards the Eaft 
 
 of 
 
The Literal Cabbala. ; i j 
 
 A^lfjria^ and the fourth River is £/^/>^r4/^x« 
 
 15 And the Lord God took the man Jdam 
 )y the hand , and led him into the Garden of 
 'Je?fy and laid commands upon him to dreffe 
 
 and look to it, and to keep things handfome 
 nd in order in it, and that it fliould not be any 
 iik fpoird or mifus'd by incurfions or carelefi 
 amblings of the heedleffe beafts. 
 
 16 And the Lord God recommended unto 
 idam all the Trees of the Garden for very 
 ^holefome and delightful food 5 bidding him 
 recly eat thereof. 
 
 1 7 Only he excepted the Tree of Knowledge 
 ^Good and Evil^ which he ftriiitly charg'dtHoi 
 ) forbear, for if heevertafted thereof, he 
 lould afliiredly die. 
 
 18 But to the high commendation of Matrl- 
 lony be it fpoken , though God had placed 
 info delightful a Paradife, yet his hap- 
 inefle was but maimed and imperfedjtill he 
 id the fociety of a wonian : For the Lord 
 iod faid, It is not good that man fliould be 
 .one, I will make him an help meet for him. ; 
 
 19 Now out of the ground the Lord God 
 ad form'd every beaft of the field, and every 
 )wl of the air, and thefe brought he unto A-^ 
 W,to fee what he would call therti,and what- 
 i^ever ^/^f^w called every living creature, thac 
 as the name thered£ . ■ 
 
 20 And Adam gave names to all cattel,- and 
 
 € ^ 
 
14 The Literal CMasAa. u 
 
 to the fowls of the air, and to every beaft m 
 the field 5 but he could not fo kindly take ac" 
 quaintance with any of thefe 5 or fo full i 
 enjoy their fociety 5 but there was ftillfom'^ 
 confiderable matter wanting to make up A 
 dams full felicity, and there was a meet help t 
 be found out for him. 
 
 2 1 Wherefore the Lord God caus'd a dec . 
 fleep to fall upon Adamt, & lo^as he flept upo 
 theground,he fell into a dream, how God ha 
 put his hand into his fide , and pulled out or 
 of his ribs, clofing up the flefti in ftead thereo 
 
 22 And how the rib, which the Lord Go 
 had taken from him, was made into a womai^ \ 
 and how God when he had thus made her, toe; , 
 her by the hand, and brought her untohin i 
 And he had no fooner awakened, but he four ( 
 his dream to be true, for God flood by hii ' 
 with the woman in his hand which he ha i 
 brought. 
 
 23 Wherefore ^i^Tz? being pre-advertifir J 
 by the vifion,was prefently able to pronounc 
 This is now bone of my bone, and flelh of rr 
 flefti : What are the reft of the creatures 1 
 this < And he beftowed upon her alfo a fittir 
 name, calling her Wp^;^;?, becaufeftie wast 
 ken out of Man. 
 
 24 And the Lord God faid. Thou haft fpj 
 ken well, Adam : And for this caufe fliall s 
 man leave his father and mother 5 and (hi 
 
The Literal Cabbala. i 5 
 
 leave unto his wife, and they two fliall be one 
 e/h : fo ftrid and facred a tie is the band of 
 wedlock. 
 
 25 And they were both naked 5 AdamznA 
 5 wife, and were not afhamed but how the 
 !ame of being feen naked came into the 
 orldj I fliall declare unto you hereafter. 
 
 Chap. II L 
 
 A fuhtile Serpent in Pttradife , indued with ioth 
 reafon ^ and the power of Jpeech, deceives the wo- 
 man* 2 The Dialogue betwixt the woman and 
 the Serpent, 7 How the Jh^me of nakedneffe came 
 into the world, 8 God walkj in the Garden , and 
 calls to Adam. 10 The Dialogue betwixt Adam 
 and God. 14 The reafons why Serpents want 
 feet, and creep upon the ground, 1 5 The reafon- 
 of the antipathy betwixt Aien and Serpents, 16 As 
 alfo of womens pangs in child-hearings and oftheit 
 being bound in fubje£lion to their husbands, l^Al- 
 fo of the barrennejfe of the earth, and of mans toil 
 'and drudgery, 21 Godteacheth h^zmand EvC 
 the ufe of leathern clothing, 14 Paradife haun^ 
 I ted with apparitions : Adam frighted from daring 
 \to tafie of the Tree of Life, whence his pofterity be- 
 came mortal to this very day, 
 
 'AND truly it cannot but be very obvi- 
 ^^ous for you to confider often withyouc 
 ^ ves, not onely how this (hame of nakednefs 
 i C 2 came 
 
i6 The Literal C^bhzh. 
 
 €ame into the world5but the toil and drudgefl 
 of Tillage and Husbandry-, the grievou 
 pangs of Childe-bearing-, and laftly^what i 
 moft terrible of all , Death it felf: Of al! 
 which, as of fome other things alfo, I fhallgiv! 
 youfuch plain and intelligible reafons, thai 
 your own hearts could not wifli more plai 
 and niore intelligible. To what an happ 
 condition ^dam was created, you have alread 
 heard How he was placed by God in a Ga| 
 den of delight, where all his lenfes were grati 
 fied with the moft pleafing objeds imaginabl| 
 his eyes with the beautie of trees and flowerj 
 and various delightfome forms of living cre«} 
 tures, his ears with the fwect mufical accen 
 of the canorous birds, his fmell with the fr. 
 grant odours of Aromatick herbs , his taf 
 with variety of delicious fruit , and his toucj 
 with the foft breathin<^s of the air in the flowJ 
 alleys of this ever-fpringing Paradife. Adde ui 
 to all this, that pleafure of pleafures, the del 
 dable converfation of his beautiful Bride, t| 
 enjoyments of whofe love neither created a ' 
 to himfelf , nor pangs of childe- bearing 
 her: for all the fundions of life wereperfo 
 med with eafe and delight; and there had be' 
 no need for man to fweat for the proviiion f 
 his family, for in this Garden of Ede;^ the^ 
 was a perpetual Spring, and the vigour of 
 foil prevented mans induftry 5 and youth al 
 
" T1:^e Literal Cdbhsih^ i-j 
 
 jllityhadnever left the bodies of ^dam and 
 Ispofterity, becaufe old age and death were 
 jjrpetually to be.kepcoffby that foveraign 
 rtue of the Tree of Life. And I know , as 
 ^ )u heartily could wifh, this ftate might have 
 (er continued to Adam and his feed , fo you 
 (gerly expert to hear the reafonwhy he was 
 (fpriv'd of it ^ and in fhort it is this, Hts difo- 
 idiencc io a commandement which God had given 
 im the circumftances whereof I fliall declare 
 
 I ito you, as followcth. 
 
 Amongft thofe feveral living creatures 
 riiich were in Paradife, there was the Serpent 
 i 0, whom you know to this very day to be 
 
 II of fubtilty3& therefore you will lefie won- 
 <!r, if when he was in his perfedion , he had 
 ] )t onely the ufe of Reafon, but the power of 
 !)eech. It was therefore this Serpent that was 
 i:e fird occafion of all this mifchief to Adam 
 : id his pofterity for he cunningly came unto 
 le woman, and foid unto her. Is it fo indeed, 
 
 1 ac God has commanded you that you ftiall 
 ;)t eac of any of the trees of the Garden 
 ; 2 And the woman anfwered unto the Ser- 
 pnt, You are miftaken, God hath not forbid 
 i to eat of all the fruit of the trees of the Gar^ 
 |en. 
 
 I ? But indeed of the fruit of the Tree in the 
 ;iidft of the Garden, God hath ftridly char- 
 j?d us. Ye (liall not eat of it; neither (hall yt 
 j)uch it, left ye die, C j 4 Bue 
 
1 8 The Literal Cabbala. 
 
 4 But the Serpent (aid unto the woman | 
 Tuftij I warrant yoUj this is only buttoterri-i 
 fie you, and abridge you of that liberty ancj 
 happinefle you are capable of, you ftiall no 
 j(b certainly die. 
 
 5 But God knows the virtue of that tree fuljl 
 well, that fo foon as you eat thereof,your eye 
 {hall be opened jand you (hall become as Godsj 
 knowing good and evil. 
 
 6 And when the woman faw , that the tre 
 %vas good for food, and that it was pleafant t< 
 the eye , and a tree to be defired to make on 
 wife , {he took of the fruit and did eat, an 
 gavealfoto her husband with her , andhedi 
 eat. 
 
 7 And the eyes of them both were openecj . 
 and they knew they were naked,and were ate 
 med, and therefore they fewed fig-leaves tog^i j 
 ther,and made themfelves aprons to covf j 
 their parts of fhame. 
 
 8 And the Lord God came into the GardCi , 
 toward the cool of the evening , and walkiri , 
 in the Garden, calPd for ^^dam 5 But 
 
 had no fooner heard his voice, but he and 1 
 wife ran away into the thickeft of the trees < 
 the Garden, to hide themfelves from his pr< 
 fence. 
 
 9 But the Lord God called unto 
 fecond time, and (M unto him ^ Mam whe ^ 
 urtthouf 
 
 IP Th«^ 
 
I Tl7e Literal C^hhzh. 15 
 
 10 Then was forc'c to make anfwefj 
 nd faid, I heard thy voice in the Garden, and 
 was afraid, becaule I was naked, and fo I hid 
 lyfclf. 
 
 11 Then God faid unto him. Who hath 
 lade thee fo wife^that thou (houldft know that 
 lou art naked, or wanteft any covering ^ Haft 
 lou eaten of the forbidden fruit i 
 
 1 2 And Adam excused himfelf, faying, The 
 'Oman whom thou recommendedft to me for 
 meet help, ftie gave me of the fruit, and I did 
 It. 
 
 1 3 And the Lord God faid unto the wo» 
 lan, What is this that thou haft done^ And 
 le woman excus'd her fclf, faying. The Ser- 
 ent beguiled me, and I did eat. 
 
 14 Then the Lord God gave fentence upon 
 il three and to the Serpent he faid, Becaufe 
 lOu haft done this , thou art curfed above all 
 attel, and above every beaft of the field and 
 whereas hitherto thou haft been able to bear thy 
 bdy aloftj and go upright,^ thou flialt hence- 
 brth creep upon thy belly, like a worm, and 
 uft ftialt thou eat all the days of thy life. 
 
 1 5 And there fliall be a perpetual antipathy 
 •etwixt not only the woman and thee, but be- 
 ivixt her feed and thy feed : For univerfai 
 iiankind ftiall abhorre thee , and hate all the 
 urfed generations that come of thee. They 
 ndeed ftiall bufily lie in wait to fting mens 
 ! C 4 ftet. 
 
2 ,o The Literal CabbaU I 
 
 fcer, which their skill in herbs however flialiij 
 be able to cure; but they (hall knock all Ser- 
 p^nt§ op the bead , and kill th^m vvithout pi-| 
 ty or remorfe , defervedly ufing thy feed asjl 
 tfieir deadly enemy. 
 
 i6 And the doom of the woman was, Hci 
 fprrow and pangs in childe- bearing , andhei 
 fubjeftion to her tiusband. Which law oi 
 fubjedion is generally obfexved in the Nati 
 qns of the world unto this v^?ry day. 
 
 J 7 And|:hedoQni of Adam was. The toil 
 of Husbandry upon barren ground. 
 
 18 Forj^"the earth was curfed for his fake 
 khich is the region that it brings forth thorns 
 and thiftles , and other weeds, that Husband 
 men could wifti would not cumber the ground 
 upon which they beftow their toilfome labor, j 
 
 19 Thus in the fweat of his face was Jdan | 
 to eat his bread, till h^ return to the duft out 0 i 
 which he was taken. ,! 
 
 20 And called his wife E've ^ becauf 
 ili€ was the mother of all men that ever wcr 
 born into the world ^ and lived upon the fac 
 of the earth. 
 
 21 And the generationsof men were cic 
 died acfirft with the skins of wildebeafts, tl 
 pfe of which God taught jddam and £ve i 
 Paradife. 
 
 2 2 And when they were thus accoutred f( 
 |bf ir jQurney^ an^ armed for greater hardflii] 
 
The Literal Cabbala . 2 1 
 
 }od turns them both out : and the Lovd 
 jodfaid concerning 3 deriding him for 
 is difpbedience. Behold , Adam is become as 
 neof us, to know good and evil: Let us 
 00k to him now, left he put his hand to the 
 free of Life, andfo make himfelf immortal. 
 
 33 Therefore the Lord God fent him forth 
 rom the Garden of Eden^to till the ground^ 
 rem whence he was taken. 
 
 24 So he drove out Jdam^ and his wife was 
 orced to follow him : For there was no lon- 
 ;er flaying in Paradife, becaufe the place was 
 erribly haunted with fpirits, and fearful appa- 
 itions appeared at the entrance thereof, wing- 
 d men with fiery flaming fwords in their 
 lands, brandiflied every way, fo that Adam 
 lurft never adventure to go back totafteof 
 he fruit of the Tree of Liie : whence it is 
 hat mankinde hath continued mortal to this 
 ^ery day. 
 
 THE 
 
THE PHILOSOi>HICK 
 
 CABBALA 
 
 C H A P. I. 
 
 t T'i^ world of Life or Forms, and the Potentiality 
 of the vifihle Vniverfe created by the Tri-ufl« 
 Gody and referred to a Monad or Unite. 6 Tk 
 XJniverfal immenfe matter of the vijible world cre» 
 ated out of nothings and referred to the numbci 
 Two. 7 JVhjf it wa4 not faid of this matter thkt 
 it rv as good, p The ordering of an Earth or Pla- 
 net for making it conveniently habitable ^ refer/d 
 to the number Three. 1 4 The immenfe iEthereal 
 matter, or Heaven^ contrived into Suns or Pla^ 
 nets, as well Primary as Secondary, viz. as wel 
 ^Earths as Moons,and referrd to the number Four. 
 20 The replenijbing of an Earth with Fijh ana\^ 
 Fowl, referred to the v.umhev Vive, 24 The Crea- 
 tion of Beafls and Cattel^ but more chief,) of Man 
 himfelf, referred to the number Six. 
 
 1 /''"^UR defigne being to fet out the 
 f 1 more confpicuous parts of the ex-| 
 V.--^ ternal Creation, before we defcendj 
 
 to the Genealogies and Succeffions of man-! 
 
 kinde % 
 
I TIMilofophick C^hhzh: 25 
 
 :mde 5 there are two notable objedspre- 
 ent themfelvestoour underftanding , which 
 vemuft firft take notice of, as having an uni- 
 rerfal influence upon all that follows: and thefe 
 do Symbolically decypher, the one by the 
 lame of Heaven and Light for I mean the 
 kme thing by both thefe tearms-, the other by 
 he name of Earth. By Heaven or Light ^ you 
 ire to underftand The whole comfrehenfion of 
 ntdledlml Spirits^ fouls of men and beaftSjand 
 he feminal forms of all things which you may 
 lall, if you pleafe^ The world of Life. By 
 Earthy you are to underftand the Potentiality^ 
 )r Caf ability of the Bxiflence of the outward 
 "Creation : This Poffibility being exhibited to 
 )urmindes astherefult of the Omnipotence 
 )f God 5 without whom nothing would be, 
 md is indeed the utmoft (hadow and darkeft 
 irojedtion thereof 
 
 The Tri-une God therefore by his eternall 
 Wifdome firft created th s Symbolical Heaven 
 md Earth. 
 
 2 And this H/ir//' was nothing but Solitude 
 ind Emptinefle, and it was a deep bottomlefs 
 capacity of being what ever God thought 
 good to make out of it, that implyed nocon- 
 tradidion to be made. And there being a 
 poffibility of creating things after fundry and 
 manifold manners, nothing was yet determi- 
 ned 3 but this vaft Capability ot things was 
 
 unfet- 
 
24 The^hilofophlck Cabbala. 
 
 unfettled, fluid , and of it felf undetermina- 
 ble as water : But the Sprit ef God^ who was 
 the Vehicle of the Eternal Wtfdome ^ and of 
 the Super-cffential Goodnefje^ by a fwiftfore- 
 caft of Counfel and Difcourfe of Reafonj 
 truly divine , fuch as at once ftrikes through! 
 all thingSj and difcerns what is beft to be done,! 
 having hover'd a while over all the capacities 
 of this fluid Poflibilitie^ forthwith fettled upon 
 what was the moft perfed and exaft. 
 
 3 Wherefore the intire Deity by an /> 
 ward word, which is nothing but Wifdme\ 
 and Pomr^ edg'd with a&ualWiU^WithmoM 
 eafe then we can prefent any Notion or /- 
 dea to our own mindes, exhibited really to 
 their own view the whole Creation of fpi-jj 
 ritual Subftances, fuch as Angels are in their j 
 inward natures, the Souls of rr.en , and o-| 
 ther Animals, and the Seminal Forms ofl 
 ail things 3 fo that all thofe^as many as everl 
 were to be of them , did really and adlual- 
 ly exift without any dependency on corpore- 
 all matter. 
 
 4 And God approved of , and pleafed 
 bimfelf in aO this as good but yet though in ,1 
 defigne there was a fettlement of the fluii^\ 
 darkneffe or obfcure Pof Utility oi the out ward |i 
 Creation, yet it remained as yet but a dark 
 Poflibility: And a notorious diftin(Sion in- 
 deed there w^as betwixt this y^^ml fiiriturd 
 
 Crcationiy 
 
I TheThilofo^hick Cabbala. 25 
 
 "^reation^ and the dimme fophilitj of the mate- 
 rial or outward world. 
 
 5. Infomuch that the one might very well 
 pe called D^y, and the other Night: becaufe 
 the night does deface and obliterate all the di- 
 hndi figures and colours of things 5 but the 
 Jay exhibits them all orderly and clearly to 
 3ur fight. Thus therefore was the immateri- 
 all Creature perfectly finiflitj being an inex- 
 haufitble Treajury of Light and Form , for the 
 garnifhing and confummating the material 
 world, to afford a Morning or AEiivt princifle 
 to every Pa(?ive one, in the future parts of the 
 corporeal Creation. But in this firft days 
 work, as we will call it, the Morning and £1/^- 
 nmg are purely Metaphyseal i, for the aftive 
 and paflive principles here are not two diftindl 
 fubftances, the one material^ the other (^iri- 
 tual. But the paflive principle is matter meer- 
 ly Metaphyseal^ and indeed no real or adual 
 entity and, as hath been already faid , is 
 quite divided from the light or fpiritual fub- 
 ftance, not belonging to it, but to the out- 
 iward world , whofe (hadowy poflibility it 
 is. But be they how they will , this paflive 
 and adive principle are the Fu' ft days work : 
 A Monad or Unite being fo fit a Symbole of the 
 immaterial nature. 
 
 6 And 
 
26 The ^hilofopbick C^ibbzh. || 
 
 6 And God thought again,and in vigoratinj! 
 his thought with his Will and Power^ createcj 
 an immenfe deal of reall and corporeall mat' 
 ter, a fubftance which you muft conceive t( 
 Ife betwixt the forefaid fluitd Pophtlitj of iV^lj 
 tural things, znd the Region of Semnall Formsl 
 not that thefe things are diftinguiflit Locally j 
 bur according to a more intellcdual Or'' 
 dcr, 
 
 7 And the thought- of God arm'd with hii 
 Omnipotent will took effecft^and this immenfe 
 ly diffufed matter was made. But he was no! 
 very forward to fay it was good, or to pleafr 
 himfelf much in it, becaufe he forefaw what 
 mifchief ftrayirig fouls , if they were not very 
 cautious^might bring to themfelves, by finking 
 themfelves too deep therein. Befidcs it waj' 
 little worth, till greater polifhings were be- 
 ftowed upon it, and his Wifdorac had contri- 
 ved it to fitting ufes, being nothing as yet, burj 
 a boundleffe Ocean of rude invifiblc Mat^ 
 ter. 
 
 8 Wherefore this Matter was aftnated and 
 agitated forthwith by fome Univerfal Spirit]! 
 yet parr of the TVorld of Lffe^whcncc it becamej 
 very fubtile md Ethereal-, To that this Mattel 
 was rightly called Heaven , and the Union of 
 the Paflive and A dive Principle in the Creati- 
 on of this Material Heaven, is the fecond day$ 
 work , and the Bimrk denotes the nature 
 thereof. 9 ' 
 
Thefhilofophick Cabbala. 27 
 
 9 I lhall alfo declare unto you , how God 
 rders a reall materiall Earth , when once it is 
 lade, to make it plcafant and delightful for 
 oth man and beaft. But for the very making 
 f the Earth, it is to be referred to the follow- 
 ig day. For the Stars and Planets belong to 
 lat number 5 and as a primary Planet in re- 
 3ed of its reflexion of light is rightly called a 
 ^anet, foinrefpedlof its habitableneffe, it is 
 5 rightly rearmed an Earth. Thefe Earths 
 ^lerefore God orders in fuch fortjthat they nei- 
 aer want water to lie upon them, nor be cove- 
 id over with water, though they be invironed 
 ound with the fluid air. 
 
 10 But he makes it partly dry Land, and 
 artly Sea, Rivers, and Springs, whofe conve- 
 ience is obvious for every one to conceive. 
 
 , 1 1 He adorns the ground alfo with grade, 
 erbs, and flowers, and hath made a wife pro- 
 ifion of feed, that they bring forth , for the 
 erperuation of fuch ufeful commodities upon 
 he face of the earth. 
 
 1 2 For indeed thefe things are very good and 
 jieceflary both for man and beafl:. 
 I 1 ^ Therefore God prepared the matter of 
 he Earth fo, as that there was a ^jhalcongruity 
 
 fthe parts thereofjwithfundry forts of femi- 
 jall forms of trees, herbs, and choiceft kinds of 
 
 owers and fo the Body of the Earth drew in 
 andry principles of Flantall Life ^ from the 
 1 mrld 
 
28 Tl?eflnlofophick Cabbala! j 
 
 World of Ltfe^ thu is at hand every wher^; ahl 
 the Paffive and Adive Principle thus put togdi 
 ther, made up the Third Days workj and thj 
 Ternary denotes the natutje thereof 1 
 
 14 The Ternarj had allotted to it, the gai^ 
 nifhing of an Earth with trees , flowers, an' 
 herbs, after the diftinftion of Land and Sea 
 as the ^/;>7^ry hath allotted to it , the repleni 
 filing of a-n Earth with fifli and fowl ^ the Si 
 mry with man and beaft. But this Fourth Da\ f 
 comprehends the garnifhing of the body of m 
 whole world , viz. That vaft and immenl 
 Btherealmwitv , which is called th^ fluid Hea 
 njen^ with infinite numbers of fundry forts c 
 lights^ which Gods Wifdome and Power, b 
 union of fit and adive principles drawn fron 
 the fvorld of Ufi\ made of this Bthcred mat 
 ter, whofe ufefulnefTe is plain in nature, tk 1 
 they are for Prognoftick fignes,and feafons! i 
 and day Sj and years. 
 
 15 As alfb for adminiftring of light toai| ^! 
 the inhabitants of the worlds That the- Planet i 
 may receive light from their fountains of ligbi 
 and refledl light one to another. 
 
 16 And there are two forts of theft Light 
 that all the inhabitants of the world muftae 
 knowledge great every where^ confultin 
 with the outward fight, from their proper fta . 1 
 tions. And the dominion of the greater (1 1 
 thefe kinde oflights is confpicuous by day-, tW ' 
 
The ^hilofophick Cabbala. 29 
 
 ominion of the leffer by night: the former we 
 rdinarily call a Stm^ the other a Moon ^ which 
 foon is truly a Planet and opake^but refleding 
 ghc very plentifully to the beholders fight, 
 id yet is but a fecondary or lefler kind of Pla- 
 St ^ but he made the Primary and more emi- 
 mt Planets alfo, and fuch an one is this 
 !arth we live upon. 
 
 1 7 And God placed all thefe forts of lights 
 ,i the thin and liquid Heaven, that they might 
 '! fled their rayes one upon another^ and fliine 
 3on the inhabitants of the worlds 
 
 1 8 And that their beauty and re fplendency 
 : ight be confpicuous to the beholders of 
 1 em 5 whether by day or by night, which is 
 1 ainly to be underftood of the Suns,that fup- 
 jy alfotheplaceofSrarsatafardiftance, but. 
 vhofe chiefe office it is to make viciffitudes of 
 (ly and night: And the Univerfal dark ^ther 
 Mng thus adorn d with the goodly and glori- 
 ci!S furniture of thofe feveral kindes of lights^ 
 iod approved of it as good. 
 
 19 And the union of the Paffive and Adive 
 jinciple was the Fourth days work, and the 
 liimber denotes the nature thereof 
 
 20 And now you have heard of a verdant 
 lirth,and a bounded Sea, and Lights to fliine 
 tirough the air and water, and to gratifie the 
 t;cs of all living creatures, whereby they may 
 U one another ^ and be able to feek theii 
 
 D food^ 
 
 li 
 
3 6 The fh'dofo^hick Cabbala. 
 
 food.you may feafonably exped: the mentior| 
 of fundry animals proper to their elements, 
 Wherefore God by his inrvard Word anc 
 Tower ^ prepared the matter in the waters, anc 
 near the waters with feveral vital congrmtm\ 
 fo that it drew in fundry fouls from the work! 
 of Life, which aftuating the parts of the mat 
 ter^ caused great plenty of filh to fwim in thf 
 waters, and fowls to flye above the earth iii 
 the open air. I , 
 
 2 \ And after this manner he created greaj f; 
 Whales alfo, as well as the lefTer^kindes of fiflij i 
 es, and he approved of them all as good. 
 
 2 2 And the bleffing of his inward WordQ ;? 
 I^'/J^^?^^ was upon them for their multiplicatii sj 
 oil 5 for according to the preparation of tk % 
 matter, the Plaftical Power of the fouls that de ii 
 fcend from the world of Life, did faithfuUi in 
 and effedually work thofe wife contrivance) 5^ 
 of male and female , they being once rightP ft 
 united with the matter, fo that by this meari 1^ 
 the fifli filled the waters in the feas, and th [ 
 fowls multiplyed upon the earth. 
 
 23 And the union of the Paffive and A&H | 
 principle was the Fift days work^ and the ^| ij 
 mry denotes the nature thereof. ! 1 
 
 24 And God perfifted farther in the Ctci j 
 tion of living creatures, and by efpoufingnej | 
 fouls from the mrld of Life to the more Med} . \ 
 terraneous parts of the matter ^ created lam! 
 
 ferpcni, 
 
The ^hilofophick Cabbala. 3 i 
 
 Irpents, cartel^ arid the beafts of the field. 
 
 2 5 And when he had thus made them. He 
 pprovcd of them for good. 
 
 25 Then God refleding upon his own Na- 
 ure^ and viewing himfelf, confulting with the 
 Hfer-effentidGoodneffe , the Eternal imelle6f^ 
 nd unextingmfhable Love-flame of his Omnipo- 
 o.nt Spirit 5 concluded to make a far higher 
 inde of living creature , then was as yee 
 rought into the world 5 He made therefore 
 Ian in his own Image 5 after his own Like- 
 effe. For after he had prepared the matter 
 t for fo noble a gueft as an humane Soul, the 
 of Life was forced to let go what the 
 ghtly prepared matter fo juftly called for. 
 ind Man appeared upon the ftage of the earthy 
 .ord of all living creatures. For it was juft 
 lat he that bears the Image of the invifible' 
 yod, ftiould be Supreme Monarch of this vi- 
 ble world. And what can be more like God 
 len the foul of man^that is fo free, fo ratio- 
 al,and foiritellediual as it is^ And he is not the 
 ffe like him now he is united to the terre- 
 rial body , his foul or fpirit poffeffing and 
 riking through a compendious coUedion of 
 1 kinde of corporeal matter, and managing ir^ 
 i'ithhisunderftanding free to think of other 
 iiings,even as God vivificates and aduates the^ 
 ('hole world , being yet wholly free to con- 
 ?mplate himfelf. Wherefore God gave Man 
 
 t) % domi- 
 
32 TiMlofophick Cabbala: 
 
 dominion over the fowls of the air, the fifli of j 
 she fea, and the beafts of the earth : for it is 
 reafonable the worfer ftiould be in fubfcrviency 
 to the better, 
 
 27 Thus God created Man in his own I- 
 mage, he confiftkg of an iatelleftual Soul, 
 & a terreftrial R)dy aduated thereby. Where- 
 fore mankinde became male and female, as 0- 
 ther terreftrial animals are . 
 
 28 And the benediction of the Divine Wif-j 
 dome for the propagation of their kinde , was! 
 itianifeft in the contrivance of the parts that! 
 were framed for that purpofe : And as they 
 grew in multitudes , they lorded it over the 
 earth , and over-maftered by their power and 
 policy the beafts of the field and fed them- 
 lelves with fifh and fowl, and what elfe pleafed 
 them, and made for their content , for all was 
 given to them by right of their Creation. I 
 
 29 And that nothing might be wanting tcl 
 their delight , behold alfo divine ProvidencJ 
 hath prepared for their palate all precious aaJ 
 pleaunt herbs for fallads, and made them ban J 
 quets of the moft delicate fruit of the frui^ 
 bearing trees. f 
 
 30 Butforthecourfer graffe , and worfeij 
 kinde of herbs, they are intended for the wor-| 
 fer and bafer kinde of creatures : Wherefore ii 
 IS free for man to fcek out his own , and make 
 ufc of it. 
 
 31 Am 
 
I The Thilofo^hick Cabbala: 3 3 
 
 $ I And God confidering everything thac 
 c had made, approved of it as very good^ and 
 le union of the Paflive and Adive principle 
 'as the Sixt days work : and the Semrydt- 
 btes the nature thereof. 
 
 Chap. ^IL 
 
 Gods full and abfoliite re ft from creating any thing 
 cf anew ^adnmbr ate d by the number Seven. 4 Sms 
 and Planets not only the furnitHre , "iut effeB:s of 
 the Ethereal Mutter or Heaven. 6 The manner 
 of Man and other Animals rijing out of the earth 
 by the power of God in nature, 8 How it was with 
 Adam before he defcended into flejh^ and became ^ 
 terreftrial Animal.io T^^f the four Cardinall vir^ 
 tues were in Adam in his Ethereal or Faradifiacal 
 condition, 17 Adam in Paradife forbidden to 
 tafte or relijh his own will^nder fain ofdefcending 
 into the Region of Death. 1 8 The Mafculine and 
 Vtmirimt faculties i«Adam. 20 The great Pie a-^ 
 fure and Solace of theFcmmnc faculties, 21 The 
 Mikulinz faculties laidajleep, theVcmininc appear 
 andaB^ y'lZ^The grateful fenfe of the life of thq 
 Vehicle, 2 5 That this fenfe and joy of the life of 
 j the Vehicle is in it felf without either blarfte ar 
 
 npH U S the Heavens and the Earth were 
 finiflitj andallthegarnifliingsof them^ 
 uch as are Trees, Flowers, and Herbs 5 S uns, 
 
 D 3 Moons^ 
 
3 4 The fhilofophkk GabbaU: 
 
 Moons, and Stars 5 Fifties, Fowls^and Beafts o| 
 the field, and the chiefeft of all, Man him-^ 
 felf. 
 
 2 Wherfore God having thus compleated hi^ 
 work in the Senary y comf)rehending the whokj 
 Creation in fix orders of things, he ceafcdii 
 from ever creating any thing more, either ir 
 this outward Material world,or in the world olj 
 Life : But his Creative Power retiring int€|: 
 himfelf, he enjoyed his own eterml Reft^ whidj 
 is his immutable and indefatigable Nature,thaij 
 ivitheafeoyerfeesallthe whole Compafie oj 
 Beings, and continues Life^ and ABi\ 
 
 njifj to them-, and the better redifies the worfel 
 and all are guided by his Eternal Word anc 
 5piric ; but no new Subftance hath been evei ; 
 created fince the fix days produiftion of things 
 fior fliall ever be hereafter. 
 
 3 Yoxxkii^Sevmth day God hath made ai 
 Bternal Holy day ^ orFefiival of Refi to hinij i 
 (elf, wherein he will only pleafc himfelf y t(jj ■; 
 behold the exquifite Order, and Motion, an(( i 
 fight l^lature of things, his fvifdome ^ ^ufiia^ ] 
 and Mercy unavoidably infinuating themfelves 
 according to the fet frame of the world , int^ 
 all the parts of the Creation , he having Mini 
 fters of his Goodnejfe and Wrath prepared ever; 
 where : So that nimfelf need but to look or | 
 and fee the effeds of that Nemefts that is necef^ 
 farily interwoven in ihg nature of the thin^ 
 
i Tl^e nUofophkk Cabbala: 3 5 
 hemfelves which he hath made. This there- 
 breisthat Sahhath or Feftival of Reft which 
 jod himfelf is faid to celebrate in the Seventh 
 Uj^ and indeed the number declares the nature 
 hereof. 
 
 4 And now to open my minde more fully 
 ad plainly unto you, I muft tell you that 
 hofe things which before I tearm'd the Gar- 
 liftiings of the Heaven and of the Earth, they 
 re not only fo, but the Generations of them 1 
 fay, Plants and Animals were the generati- 
 ns, effeds, and productions of the Earth, the 
 emind Forms and Souls of Animals infinua- 
 ing themfelves into the prepared matter 
 hereof, and Stms^ Planets^ or Earths were the 
 enerations or produdions of the Heavens^ vi- 
 :our and motion being imparted from the 
 W^^?/^i^/ye'to theimmenfebody of theUni- 
 erfe, fo that what I before called meer Gar- 
 iifhings, are indeed the productions or gene- 
 ations of the Heavens and of the Earth fo 
 bon as they were made 5 Though I do not 
 ake upon me to define the time wherein God 
 nade the Heavens and the Earth: For he 
 night do it at once by hisabfoliite Omnipo- 
 cncy , or he might , when he had created all 
 iubftance as well material as immaterial, let 
 ihem ad one upon the other, fo, and in Uich 
 ■)eriods of time, as the nature of the produdi- 
 
 of the things themfelves required, 
 ' P 4 5 Bui 
 
3 6 7he fhilofo^hlck Cabbala. 
 
 5 But it was for pious purpofes that I caf i 
 the Creation into that order of Six dayes 
 and for the more firmly rooting in the heart 
 of the people this grand and ufeful Truthj 
 That the Omnifotcncy of God is fuch^ that h\\ 
 can act aho've and contrary to natural caufes , thai 
 I mention'd herbs and plants of the field 
 before I take notice of either rain or man t<|| 
 exercife Gardning and Husbandry : For in|l 
 deed according to my former narration ther! 
 had been no fuch kinde of rain , as ordinaril 
 nowadays waters the labours of the Husband 
 man. 
 
 6 But yet there went up a moift vapou 
 from the earthjWhicK being matur'd and con 
 coded by the Spirit of the world , which i 
 very adive in the heavens or air^ became 
 precious halmj liquour^ and fit vMclc of Lift ' 
 which defcending down in fome fore like dew 
 Ihowers upon the face of the earth, moiftne i 
 the ground , fo that the warmth of the Su 
 gently playing upon the furface thereof, pre ; 
 pared matter varioufly for fundry forts, nc 
 pnly of Seminal forms of Plants, but Souls ( 
 Anmals alfo. 1 
 
 7 And Man himfelf rofe out of the earthaij " 
 ter this manner ^ the duft thereof being righf 
 ly prepaid and attemper'd by thefe unduQij 
 ihowers and balmy droppings of Heaven . Fc| 
 ^od had contrived by his, infinite Wifdom^! 
 
' IhfhtlofophickCzhhzh. 37 
 
 lat matter thus or thus prepard, (hould by a 
 ^ 'ital congruity attrad proportional forms from 
 s^mrldofLife^ which is every where nigh at 
 ):nd 5 and does very throngly inequitate the 
 1 oift and un(ftuous air. Wherefore after this 
 laanerwasthe Aereal ox Ethereal Adam con- 
 ^yed into an earthly body^ having hismoft 
 (infpicuous refidence in the head or brain i 
 md thus Adam became theSoulofaT^rr^^ 
 j'ial living Creature. 
 
 8 Bat how it is with Adam before he de- 
 lends into this lower condition of life, I lhall 
 iiclare uato you in the .^.nigmatical narration 
 \ai followSjWhich is this5 That the Lord God 
 anted a Garden Eaftward in Eder^ , where he 
 id put the Man, w^^ afterward he formed into 
 'Xerrefmal Animal : For Adam was firft whol- 
 ; Ethereal^ and placed in Paradife, that is, ia 
 I happy and joyful condition of the Spirit-,for 
 z was placed under the invigorating beams of 
 le divme IntelkU^ and the Sua of Righteouf- 
 effe then flione fairly upon him. 
 
 9 And his Soul was as the ground which 
 jod hath bleftj &fo brought forth every plea- 
 mt Tree, and every goodly Plant of her hea- 
 enly Fathers own planting-, for the holy Spi- 
 jit of Life had inriched the foil, that it brought 
 iorth all manner of pleafant and profitable 
 raits : And the T ree of Life was in the midft 
 )f this Garden of tnans foul^to wi|,the Effentid 
 
3 8 Tf;e fhikfophick Cabbala. 
 
 which is the true root of Regencj 
 ration V but to fo high a pitch ^dam asy<i 
 had not reacht unto, and the fruit of this Tre 
 in this Ethereal ftate of the Soul^ had been lm\ 
 mortality OY Life everlaftmg : And the Trt\ 
 ef the Knawlcdge of good and evil^zs there alfc^ 
 mz. Bis own wtlL 
 
 ID And there was a very pleafant Riv€j 
 that watered this Garden , diftinguifliable intl! 
 four ftreamSj which are the four Cardinal Vii 
 tues, which are in feveral degrees in the SouJ 
 according to the feveral degrees of the purit|l 
 of her Vehicle, 
 
 1 1 KxsA the name of the firft is Vifon^ whic 
 is Vrndence and Experience in things that ar 
 comely to be done : For the foul of man 
 never idle ^ neither in this world , nor in an 
 ftate elfe , but hath fome Province to mak 
 good, and is to promote his intercft whofe fli| | 
 is : For what greater gratification can ther' ^ 
 he of a good foul, then to be a difpenfer cj ■ 
 fome portion of that Univerfal good, thi 
 God lets out upon the worlds And there ca 
 be no external converfetion nor fociety of peril 
 fons, hQ th^y Terreflrialy Aereal^ox Ether edi 
 but forthwith it implies anUfeof Prudencej 
 Wherefore Prudence is an infeparable Acconl j 
 pUflimenr of the foul : So that Pifon is righd;' 
 deemed one of the Rivers even of that Cele 
 ^ial Paradife. A^nd this is that wifdome whici 
 
( rhefhilofo^hickCzhhzh. 39 
 
 lod himfelf doth fliew to the foul by commu- 
 fcation of the divine Light for it is faid to 
 jimpafTe the Land of lUviUh, 
 12. Where alfo idle and ufelefle fpcculati- 
 <is are not regarded, as is plainly declared by 
 te pure and approved Gold^sJellmm^ md O- 
 i x^ the commodities thereof. 
 
 13 And the name of the fecond River is 
 (hor^j which is fufike ^ as is intimated from 
 le fame of the Ethiopians ^ whofe Land it is 
 Id to compaiTe, as alfo from the notation of 
 t e name thereof. 
 
 14 And the name of the third River is Bid- 
 ikel^ which is Fcrtimde^th^t like a rapid ftream 
 liars^U down before it, and ftoutly refifts all 
 te powers of darknefle, running forcibly a- 
 \iinii J(fjna^ which is fituated Weftward of 
 i, And the fourth River is Perath , w^hich is 
 mperance^the nouriiher and cheriflier of all 
 lie plants of Paradife^ whereas Intemperance, 
 (' too much addiding the minde to the pica- 
 re of the Vehicle^ ox Life of the mutter^ be i£ 
 what ftate foe ver, drowns and choaks thofe 
 iCredtVegetables. As the earth you know^ 
 'as not at all fruitful! till the waters were re- 
 ioved into one place, and the dry land ap- 
 pared, when as before it was drowned and 
 jocken with overmuch moifture. 
 
 1 5 In this Paradife thus defcribed, had the 
 ^ord God placed Man to dreffe it ^ and to 
 
 ' keep 
 
40 Tl?e Thilofophkk Cabbala.' 
 
 keep it in fuch good order as he found it. | 
 
 1 6 And the divine Word or Light in ma| 
 charged him, faying , Of every tree of Pan 
 dife thou mayeft freely eat. For all thing 
 here are wholefome as well as pleafant, if tho 
 haft a right care of thy felf^ and beeft obedien 
 to my commands. 
 
 17 But of the lufcious and poifonous fruji 
 of the Tree of Knowledge of good and eyi| 
 that is, of thine own will, thou llialt not by anjj 
 means eat : For at what time thou eateft thert 
 of, thy foul (hall contrad that languor, debilij 
 ty, and unfettlednefle, that in procefle of tim! 
 thou (halt Aide into the earth, and be buried i I 
 humane flefh, and become an inhabitant of th! 
 Region of mortality and hath. !| 
 
 18 Hitherto I have not taken muchnotic 
 in the Ethereal Adam of any other Facultics,bi]" 
 {iich as carried him upwards towards virtul 
 and the holy IntelleSl And indeed this is th" 
 more ferfe^ and majeulme 4dam^ which con|| 
 lifts in pure fubtile intelleftual Knowledge! 
 But "we will now inform you of another Fa 
 culty of the foul of man 5 which though i 
 feem inferiour, yet is far from being contcm 
 ptible, it being both good for himfelf,and con 
 venient for the terreftrial world 5 For thi' 
 makes him in a capacity of being the head 0] 
 all the living creatures in the earth^ as that 
 culty indeed is the naother of ail ixiankiade. j 
 
I The ^hilofophtck Cabbala. 4 1 
 
 Thofe higher and more Intelledlual ac- 
 cmplifhments I muft confeffe, made Adam 
 ^ ry wife, and of a quick perception. For he 
 i ew very well the natures of the beads of 
 field, and fowls of the air: I mean not 
 cly of the vifibleand terreftrial creatures^but 
 ab of the fallen and unfallen Angels^or good 
 ad bad Ge^i/^ and was able to judge aright of 
 tsm, according to the principles they confi- 
 (d of, and the properties they had. 
 
 20 And his Rcafon and Underftanding was 
 ctmiftakenj but he pronounced aright inalL 
 lit however, he could take no fuch pleafure in 
 te external Creation of God , and his vari- 
 es works, without having fome Principle of 
 h, congruoufly joyning with^ and joyfully 
 atuating the like matter themfelves confided 
 c : Wherefore God indued the foul of man 
 vth a faculty of being united with vital joy 
 ad complacency to the matter, as well as of 
 a)iring to an union with God himfelf, whofe 
 cvine EflTence is too highly difproportioned 
 t our poor fubftances. But the divine Life 
 icommunicable in fome fort to both foul and 
 l)dy, whether it be Ethereal^ot of groffer con- 
 Hence : and thofe wonderful grateful plea- 
 Ires that we feel, are nothing but the kindely 
 ijOtions of the fouls Vehicle from whence 
 <vine joys themfelves are by a kinde of refle- 
 ^^on ftrengthned and advanced- Of fo great 
 
 confe- 
 
4 2 T7;e ^hilofophkk Cabbala. 
 
 confequence is that vital principle that joy ; 
 the foul to the matter of the Univerfe. I 
 
 2 1 Wherefore God to gratifie Adam^ m 
 him not indefatigable inhisafpirings towar 
 Intelledual things, but LafTitude of Corner 
 plation3& of Affeftation of Immateriality, (it 
 being not able to receive thofe things as tb'i 
 are, but according to his poor capacity , whi' 
 is very fmall in irefped of the objed it is cxe| 
 cis'd about) brought uponhirafelf remifndj! 
 and drowfinelTe to fuch like exercifes , till 1 
 degrees he fell into a more profound fleep v i ; 
 what time divine Providence having laid tl| 
 plotaforehand, that lower vivificative princj \ 
 pie of his foul did grow fo ftrong, and did I * 
 vigoroufly and with fuch exultant fympat! 
 and joy a6iuate his Vehicle^ that in virtue of! 
 integrity which he yet retained , this becan 
 more dear to him, and of greater contentmer 
 then any thing he yet had experience of. 
 
 2 2 I fay, when divine Providence had 
 lively and warmly ftirr'd up this new fenfe i 
 his Vehicle in him , Jl 
 
 23 He ftraightway acknowledged thaM 
 the fenfe and knowledge of any thing hel" 
 hitherto, was more lifelefle and evanid, and fei 
 med leffe congruous and grateful unto hiiji 
 and more eftranged from his nature: but tlf 
 was fo agreeable & confentaneous to his foi' 
 that he looked upon it as a neceflary part f 
 
 himfei 
 
The^hilofophick Cabbala. 43 
 
 [-[nfelf, and called it after his own name. 
 24 And he thought thus within himfelf. For 
 lis caufe will any one leave his over- tedious 
 to unite with the Eternal InuUeH ^ and 
 iniverfalSoulef ihemrld^ the immenfenefle 
 ( whofe excellencies are too highly rais'd for 
 1 to continue long in their embracementSjand 
 \\\\ cleave to the joyous and chearful life of 
 and account this living Vehicle and 
 Is Soul one Perfon. 
 
 25 Thus Adam with his nevo- wedded ^oy 
 i)od naked before God, but was not as yet at 
 ii alhamed, by reafon of his Innocency and 
 I mplicity for Adam neither in his reafon nor 
 sfedion as yet had tranlgrefled in any thing. 
 
 Chap# 
 
44 ^hilofophick Cabbala^ 
 
 ,C H A Pi IIL 
 
 Satan tempts Adam, taking advantage upon the ti 
 vigoration of the life of his Vehicle^ 2 The J) 
 alogfie htwixt A d^iW and S^t^n. 6 The Mafci 
 line faculties in hAzm^ftvajed by the Femimm 
 affenttojin againj^ God, 7 AA^mexcHfes then 
 ef that wilde Lii?enj he gave himfelf ^ difcerm 
 the Plaftick Power finiewhat awakened in hin 
 8 A dijptite betwixt Adam and the divine Ligli 
 arraigning him at the Tribunal of his own Co, 
 fcience, 14 Satan ft rue ken down into the low^ 
 Regions of the Air, 1% A Prophecy of the Ii\ 
 carnation of the Soul of the Meffias ^ and of k 
 Triumph over the head and higheft Powersoft), 
 rebellious Angel Sk \6 A decree of God to fow\^ 
 md difturb all the pleafures and contentments I 
 the Terreftrial Life^ 20 Adam again excuj 
 his fall^ from the ufefulnejfe of his Prefence ar 
 Government upon Earth* 21 Adam is fully i\ 
 corporatedinto Flejh, and appears in the true Jhai 
 of a Terreftrial Animal. 24 That Immortalti 
 is incompetible to the Earthly Adam , nor can h 
 Soul reach it^ till Jhe return into her Ethereal 
 hide, 
 
 IVTOw i^life of the Vehiclebtmg fo higt; 
 -^-^ly invigorated in Adam^ by the remiflij 
 on of exercife in his more fubtile and immate 
 rial faculties, he was fit with all alacrity an 
 chearfulneffe to ptirfue any game fet befoi 
 him 5 and wanted nothing but fair extern; 
 opportunity to call him out into aftioi' 
 
 Whic 
 
 I 
 
The ^hilofophick Cabbala. 45 
 
 A^hich one of the evil Gemi or fain Angels 
 ibferving, which had no fmall skill in doing 
 lifchief, having in all likelihood pradifed the 
 ime villany upon fome of his own Orders, and 
 ^as the very Ring-leader of rebellion againft 
 Jodj and the divine Light For he was more 
 erverfely fubtile then all the reft of the evil 
 ^emi or hearts of the field,w^^^ God had made 
 ingels; but their beaftiality they contradled 
 y their own rebellion. For every thing that 
 ithfenfe and underftanding, and wants the 
 ivine Life in it, in the judgement of all wife 
 id good men is truly a Beaft. This old Ser- 
 ,7;? therefore the fubtileft of all the beafis of 
 ve field ^ cunningly aflaulted Adam with, (uch 
 inference as would furely pleafe his Feminine. 
 UT5 which was now fo invigorated with life^ 
 rat the beft news to her would be the tidings 
 r a CommifTion to do any thing : Where- 
 l ie the Serpent faid to iht feminized Adam^ 
 Vhy areyoufodemure, and what makes you 
 i bound up in fpirit ^ Is it fo indeed that 
 <od has confined youj taken away your Li- 
 Irty, and forbidden you all things that you 
 lay take pleafureincf 
 
 2 And Ada?n anfwered him, faying^No-^we 
 a? not forbidden any thing that the divins 
 
 in us approves as good and pleaiant. 
 ' 3 We are only forbidden to feed on our 
 ^nWill^ and to ieek pleafures apart and with- 
 
4^ 'i'he fhilofo^hick Cabbala. 
 
 out the approbation of the will of God. Fcj 
 if our owti will get head in us, we fhall affured, 
 ly defcend into the Regioft of Mortality^ and bj 
 caft into a ftate of Death. 
 
 4 But the Serfent faid unto ^dam , Tufti 
 this is but a Panick fear in you, Adam^ you flial 
 not fo furely die as you conceit. 
 
 5 The only matter is this ^ God indecj 
 loves to keep his creatures in awe, and to holf 
 them in from ranging too farre, and reachini 
 too high 5 but he knows very well, that if ycl 
 take but your liberty with us, and fatiate yoi 
 felves freely with your own will, youreyi 
 will be wonderfully opened, and you will me 
 with a world of variety of experiments \ 
 things, fo that you will grow abundantly wil 
 and like Gods know all things whatfoeve 
 whether good or evil. 
 
 6 Now the Feminine part in Adam was ■ 
 tickled with this Doftrine of the old Deceivm^ 
 thztth^ Concup/fcihlehQ^m to be foimraodli 
 rate, as to refolve to do any thing that ml I 
 promote pleafure and experience in thin|' !( 
 & (hatcht away with it Adams Will and Rcj j 
 fon by his heedlefnefle and inadvertency. Jf ^| 
 thu A dam was wholly fet upon doing thinii 
 atrandome^ according as the various toyin J 
 and titillations of the lafcivient Life of the Pj- 
 hide fuggefted to hint , no longer confiiltii^ k 
 with the voice of God^ or taking any fartW n 
 
The Thitofophick Cabba/4. 47 
 
 lim by the Inlet of the divine Light. 
 
 7 And when he had tired himfelf with i 
 abble of toyes, and unfruitful or unfatisfacSo- 
 y devices, rifingfrom the mtiltifarious wor- 
 ings of the Particles of his yehide^nhd the 
 yes of his faculties were opened , and they 
 erceived how naked they were he having as 
 et neither the covering of the Heavenly Na- 
 ire, nor the Terreftrial Body. Only they 
 )wed fig-leaves together, and made feme 
 retenccs of excufe , from the vigour of the 
 hntal Lift that now in a thinner mailer might 
 t lanifeftitfelf in Adam^ and predifpofe hinl 
 :)r a more perfed exercife of his Plaflick Potv- 
 5 when the prepared matter of the Earth 
 all drink him in. 
 ; 8 In the mean time the voice of God , 6% 
 lie divine Wifdome fpake to them in the cool 
 r the day, when the hurry of this madCar- 
 ( 1 er had well flaked. But Adam tiow with his 
 2 life was grown fo out of order, and fo inucH 
 i ilranged from the Life of God^ that they hid 
 t temfelves at the fenfible approach thereof, as 
 1 lildebeafts run away into the Wood at the 
 , ijjhtofaman. 
 
 I ip But the I'/^i?/ in the Confcience of 
 t Mam purfued him, and upbraided unto hini 
 j cafe he was in. , 
 
 il: .tie And Adam acknowledged within hiniTelf 
 W naked he was, having no power, nor or- 
 
 E 2 mmtnis; 
 
 ii 
 
48 ThemofophickCM^^K I 
 
 naments, nor abilities of his own^ and yet thai 
 he had left his obedience and dependence upoi 
 God : Wherefore he was afhamed,and hid himj 
 felf at the approach of the divine Light mani 
 ftftingit {elf unto him to the reprehenlion anij 
 rebuke of him. j 
 
 1 1 And the divine Light charged all thil' 
 mifery and confufion that had thus overtake! 
 him 5 upon the eating of the forbidden fruitj ; 
 the lufciom Diet Me s of his cwn Will, \\ 
 
 12 'fiVitAdam again excused himfelfwithi; 
 himfelfj that it was the vigour and impetuofitjj i 
 of i\\^tLife in the Vehicle which God him fell i 
 implanted in it, whereby he mifcarried : Tbj ii 
 woman that God had given him. || 
 
 I J And the divine Light fpake in Adah % 
 concerning the woman 5 What work hath k 
 made here < But the woman in Adam excii 
 fed her felf^ for (he was beguiled by that grani :;i 
 Deceiver the Serpent, In this confufion c 1/1 
 mind was Adam by forfaking the divine Ligki 
 and letting his own will gm: head againfl it.W 1 
 it fo changed the nature of his VehicU^ th 
 (whereas he might have continued in an 
 lical and Ethereal condition , and his feminh 
 part^been brought inro perfed obedience ^ 
 the divine Light^ and had joyes multiply ed u ; 
 on the whole man beyond all expreflion ar 
 imagination for ever j he now funk more ar 
 more towards a mortal and terreflrial cftat, 1 
 
The ^hilofophick Cabbala.^ 49 
 
 mfelf not being unfenfible thereof, as you 
 iall hear, when I have told you the doom of 
 le Eternal God concerning the Serpent and 
 In. 
 
 14 Things therefore having been carried 
 din this wile, the Eternal Lord God decreed 
 lus with himfelf concerning the Serpent md 
 Jam: That this oU Serfent , the Prince of 
 te rebellious Angels, (hould be more accurfed 
 ten all the reft ^ and, (whereas he lorded k / 
 a)ft in the higher parts of the Air, and could 
 [ide in the very EtherealKQ^ion^ amongft the 
 inocent and unfaln fouls of men , and the 
 §iod Angels before) that he (hould now fweep 
 le duft with his belly, being caft lower to- 
 iirds the furface of the Earth. 
 
 I J And that there (hould be a general en- 
 tity and abhorrency betwixt this(?W Serfent^ 
 ialfo all of his fellow- rebels , and betwixt 
 /mkinde. And that in proceffe of time the 
 cer faithful and obedient Soul of the Mefias 
 iouldtakeaBody, and fliouid trample over 
 te power of the Devil^ very notorioufly here 
 i>on Earth, and after his death (hould be con- 
 1 tuted Prince of all the Angelical Orders 
 Matever in Heaven. 
 
 16 And concerning Addm , the Eternal 
 ]|)rd God decreed that he (liould deicend 
 cwn to be an Inhabitant of the Earth , and 
 ni he (hould not there indulge to himfelf the 
 ■ E 3 pleafarss 
 
50 The fhilofophick Cabbala. , 
 
 pleafures of the body, without the concoml " 
 pnts of pain ^nd forrow, and that his Femimm 
 part^his AfFedionsfhould be under the chaftif?|j 
 ment and corredion of his Reafon. I 
 
 17 That he (lioald have a wearifome iin(| 
 toilfome travail in this world^ | 
 
 t8 The Earth bringing forth thorns anij 
 thiftles, though he mufl fubfiftby the Cor 
 of the field, 
 
 ip Wherefore in the (weatof his browei 
 he fliould eat his bread , till he returned unt! ; 
 ^he ground , of which his terreftrial body n :t 
 made. This was the Counfcl of God cor ; 
 cerning Adm and the Serf em. 
 
 20 Now 5 as I was a telling you , Jdai' 1 
 though he was finking apace into thofe Iovv( 1 
 funftions of life, yet his minde was not as y< t 
 grown fo fully ftupid, but he had the knov f 
 ledge of his own condition, and added to : 
 his former Apologies, that the Femhwe^^ % 
 m him, though it had feduced him , yet thei i 
 was fome u(e of this miscarriage, for the Ear ii 
 would hence be inhabited by Intelle^ud Ai 
 mah: wherefore he call'd the Life of his Vehki 
 £rj,becaufe {he is indeed theMother of all tl 
 generations of men that live upon the Eartli 
 
 i\ At laft the Plafiick Power being ful 
 awakened, Adams Soul defcended into ti 
 prepared matter of the Earth, and induepr' 
 cefle of time 4^^/21 appeared cloth'd in the sk i 
 
T7;e miofophick Cabbala: 5 1 
 f beafts-, that is, he became a down-right ter^ 
 jlrial Animal^ and a mortal creature upon 
 irth. 
 
 22 For the Eternal God had fo decreed^and 
 Is Wifdome, Mercy, and Juftice did but , if I 
 lay fo fpeak, play and fport together in the 
 lifineflTe. And the rather, becaufe Adam had 
 lit precipitated him felf into that condition, 
 ^hich in due time might have fain to his (hare 
 
 courfe; for it is fitting there ftiould be fome 
 Ich head among the living creatures of the 
 frth, 3S3.terreJirialAdam^ but to live always 
 f :re were his difadvantage. 
 
 23 Wherefore when God removed him 
 bm that higher condition, 
 
 24 He made fure he fhould not be Immortal, 
 nr is he in any capacity of reaching unto the 
 ' Ye cf Life^ without palling through his fiery 
 }'Mcle^ and becoming a pure and defecate 
 ierealS^mi : Then he may be admitted to 
 ifte the fruit of the Tree of Life and Immor- 
 tlity, and fo live for ever. 
 
 E 4 THE 
 
5 
 
 2. 
 
 ^ ^ ' - 
 
 THE MORAL 
 
 CA BB ALA 
 
 Chap, I. 
 
 I Man d Microcofi-ne or Little WorId,/» whowtk 
 are two Principles ,S^mt and Flefh* 2 The Eart 
 ly «?^* FIefhly Nature appears flrfi. ^ The Lig\, 
 cfConfcience unlifined to, 6 The Spirit of Sav{| 
 ry and AfFe£lionate dircernment betwixt good aij 
 evil. 10 The inordinate de fires of the flejhdriv 
 dfide md limited, 1 1 Hert upon the plants of Rig 
 teoufr^ejfe bear fruit and foHriJh* l6 The hear 
 
 . and fincere Love of God5and a mans neighbour, 
 as the Sun in the Soul of man. Notionality f? 
 Opinions f/?^' weak^ and faint Light of the difpet^ 
 fed Stars, i8 Thofethat wall^in fincere Lo% 
 walk in the Day : They that are guided hj Noti 
 TisXiiy ^travel in the Night, 2 2 The Natural Cc 
 cix'^ idhXt brings forth by the command of God, a 
 is correBed by devotion, 24 The Irafcible «^ 
 brings forth, 26 Chrift the Image of God iscr 
 ated^ beiyig a perfe El: Ruler over all the motions 
 the Irafcible and Concupifcible. 2p The foodf 
 the divine Life, go The food of the Animal Li 
 3 1 The divine jvifdome approves of whatfoever' 
 fmply natural, as good, 
 
 E E fhall kt bejfbre you in tl? 
 V^xikory oiGenefis,^ jfeveral - 
 minent examples of good al 
 perftt 
 
 II 
 
 'VV 
 
^ "The Moral Cabbala. 53 
 
 ^rfedmen, ^xxch^sAhel^ Seth^ Bnoch^ Ahra- 
 and the like : Wherefore we thought 
 though ^Enigmatically 5 and in a dark Pa- 
 ;ble, to fhadow out in general the mariner of 
 rogrefle to this divine Perfedlion Looking 
 Don Man as a Microcofm or a Little jyorU^who 
 ihe hold out the whole progreffe of the Spiri- 
 i.al Creation, the proceffe thereof will befi- 
 :jra,tively underftood as follows. Wherefore 
 !:ft of all 5 1 fay, that by the will of God every 
 un Uvingon thefaceof the Earth hath theft 
 vo Principles in him. Heaven and Earth^Divi* 
 jy and Jmmality^ Spirit and Flefh. 
 
 2 But that which is Ammal or Natural 0- 
 urates firft, the Spiritual ox heaver^ly Life iy- 
 g for a while clpfed up at reft in its ownPrin- 
 ple* . During which time, and indeed fome 
 'hile afterwards toQ,the.^;?//»^/or Flejhly Life 
 omineers in darkneffe and deformity the 
 
 . lighty tempeftuous Paflions of the flefh con- 
 ending and ftrugling over that Ahyjje of unfa- 
 able Defire which has no bottome, and which 
 1 this cafe carries the minde to nothing but 
 mptinefTcand unprofitablenefle* 
 
 3 But by the will of God it is, that after- 
 wards the Day-light appears,though not in fp 
 igorous meafure, out of the Heavenly or Spi- 
 \itual Principle, 
 
 4 And Confcience being thus enlightned, 
 )ffers her felf a guide to a better condition 5 
 
 and 
 
54 77;e Moral Cabbala. 
 
 and God has fram'd the nature of man fo^ th 
 he cannot but fay, that this Light is good^an 
 diftinguifli betwixt the dark tumultuous mot 
 ons ot the Flcfli and it : 
 
 5 And fay, that there is as true a differenc 
 as betwixt the natural Day and Night. Ar! 
 thus Ignorance and Enquiry was the firft dajl 
 progreffe. I 
 
 6 But though there be this principle (i 
 Light fet up in the Confcience of Man, ani 
 he cannot fay any thing againft it, but that it 
 good and true , yet has he not prefently 1 
 lively and favoury a relifti in his diftindio 
 betwixt the e^'/7and the good : For the eif 
 as yet wholly holds his Affedions, though h 
 Fancy and Reafon be touchta little with thi 
 Theoretical apprehenfions of what is gooS 
 wherefore by the will of God the heaiJeni 
 Principle in due time becomes a Spirit of p 
 'voury and affe^ionate difcernment betwixt U 
 evil and the good i, betwixt the pure waters thsl 
 flow from the Spirit^ and the muddy an' 
 tun:itiltuous fuggeftions of the Flejh. 
 
 7 And thus is Man enabled in a living man 
 ner to diftinguifli betwixt the anc} he^ii 
 wnly life. 
 
 8 For the heavenly Principle is now madj 
 to him a Spirit of favoury difcernment^ and be! 
 ing taught by God after this manner , he wi!| 
 pot fail to pronouncf , that this Principle! 
 
 wheyeW 
 
The Moral Cabbala* 5 5 
 
 hereby he has fo quick and lively a fenfeof 
 hat is g0od and evil^ is heavenly indeed : And 
 1 us Ignorance and Enquiry is made the fecond 
 (lysprogrcfle, 
 
 9 Now the fweetneffe of the uffer waters 
 ling fo well reliflit by man, he has a great 
 iiufeating againft the lower feculent waters 
 
 !e unbounded defires of the flefh 5 So that 
 ' od adding power to his will , the inordinate 
 lifires of the flefn are driven within fet limits, 
 ad he has a command over himfdf to be- 
 ome more ftayed and fteady. 
 
 10 And this fteadinelTe and command he 
 ets over himfelf 3 he is taught by the divine 
 rinciple in him to compare to the Earth or 
 7 land for fafenefTe and ftability 5 but the de- 
 res of the flefh, he looks upon as a dangerous 
 id turbulent Sea : Wherefore the bounding 
 f them thus, and arriving to a ftate of com- 
 land over a mans felf, and freedome fromi 
 ich coUuftations and coUifions as arc found 
 ii the working Seas, the divine Nature in 
 im could not but approve as good. 
 
 1 1 For fo it comes to pafle by the will df 
 jod 5 and according to the nature of thingSj 
 lat this ftate of fobriety in man, (he being irt 
 ) good a meafure rid of the boifteroufnefle of 
 vil Concupilcence ) gives him leifiire foto 
 ulcivate his minde with principles of Virtue 
 nd Honefty, that he is as a fruitful field whom 
 jtie Lord hath bleffed/ 12 Seading 
 
5 6 77;e Moral CabbalaJ 
 
 1 2 Sending forth out of himfelf fundi^ 
 forts of fruit- bearing trees 5 herbs , and flow- 
 ers-, that is, various kindes of good works, t([ 
 the praifc of God, and the help of his neigh i 
 hour; and God and his own Confcience wit ^ 
 nefletohim,thatthisis good, ! 
 
 1 3 And thus Ignorance and Inquiry is mad( 
 the third days progreflTe. i 
 
 14 Now wh^n God has proceeded fo fai 
 in the Spiritual Creation , as to raife the hea 
 venly Principle in nian to that power and efli 
 cacy that it takes hold on his affeiftions , and 
 brings forth laudable works of Righteoufnefle 
 he thereupon adds a very eminent acceflion 0 
 I-ight apd Strength , fetting before his eye: 
 fundry forts of Luminaries in tht heavenly 0 
 intelle^iud Nature, whereby he may be abk 
 more notorioufly to diftinguiili betwixt th( 
 Day and the Night that is, betwixt the con 
 ditionof a truly illuminated foul, and one tha 
 is as yet much benighted in ignorance, and e 
 ftranged from the true knowledge of God 
 For according to the difference of thcfe Lights 
 it is fignified to a man in what condition him 
 fdf or oihers are in, whether it be indeed P^jj 
 or Night with theni, Summer or winter^ Sprid 
 tirnQOtNarveJi^ or what period orprogremj 
 they have made in the divine Life. ' 
 
 15 And though there be fo great a diffe- 
 rence betwixt thefe Lights 3 yet the meanefli 
 
 m 
 
(The Moral CM)2\z. 57 
 ,e better then meer darkneffe, and fervein 
 )rae meafure or other to give hght to the 
 arthly man. 
 
 ' 16 But among thefe many Lights which 
 led makes to appear to man , there are two 
 lore eminent by far then the reft. Ths 
 greater of which two has his dominion by day, 
 ;id is a faithful guide to thofe which walk in 
 le day 5 that is, that work the works of righ- 
 oufneffe. And this greater Light is but 
 le^ but does being added 3 mightily invigo- 
 te the former day- light man walked by, and 
 is a more full appearance of the Stm of Righ- 
 mfnefje^ which is an hearty and fincereZ^^i/^ 
 <" Ced^ and a mans neighbour. The leffer of 
 lefe two great Lights has dominion by night, 
 :id is a rule to thofe whofe inward mindes are 
 "Idas yet too ftrongly in the works of dark- 
 ^fle 9 and it is a Principle weak^ and variable 
 . the Moon, and is cdlkdlnconjlancy efLife 
 id Knowledge. There are alfoan abundance 
 F other little Lights thickly difperfed over the 
 holeUnderftandingof man, as the Stars in 
 le Firmament, which you may call Notiom- 
 \fj or Multiplicity of ineffeffual Opinions. 
 1 17 But the worft of all thefe arc better then 
 bwn-rightSenfuality and BrutifhnefTe , and 
 iieref ore God may well be faid to fet them up 
 ii the heavenly part of man, his Underftand- 
 ig, to give what light they are able to his 
 
 iarthli 
 
58, Tl)e Moral Czhhzk. 
 
 earthly parts, his corrupt and inordinate Afii- 
 dions. 
 
 1 8 And as the Surt ef Eighteoufreffe^ that k ' 
 the hearty and fincere Lsve ofG od^ and a mm 
 neighbour^ by his fingle light and warmth wii 
 chearfulnefleandfafety guides them that ai 
 in the day t fo that more uneven and chan^- \ 
 ablePrincifle^ and the numcrom Light ofNoti ii 
 mlit']^ may conduit them, as well as they ai; 
 able, that are benighted indarknefle: ^ 
 what is moftof allconfidcrable, amanbj^tl 
 wide difference of thefe latter Lights from th f 
 of the Day^ may difcern, when himfelf or ! : 
 nother is benighted in the ftate of untight i 
 oufneffe. For multifmous Notionality and L 
 conftancy of life and knowledge^ are certain figi i 
 that a man is in the night : But the flicking i i 
 this one , fingle, but vigorous and effeftu i 
 Light, of the hearty and fincere Love of Goi^ i 
 and a wans neighbour , is a figne that a mJ i; 
 walks in the day. And he that is arrived i ! 
 this condition, plainly difcerhs in the Light ( 
 God, that all this is very good. 1 1 
 
 19 And thus Ignorance and Inquiry is mad 
 the fourth days progrefle. 
 
 20 And now fo noble, fowarm, aftd fovl 1 
 gorous a Principle or Light as the Sun of Rigll 
 teoufnefTe, being fet up in the heavenly pai 
 of the Soul of man, the unskilful may unwi 
 rily expert that the dext news will be , that i : 
 
 n 
 
The Moral Cabbala. 59 
 
 vn the Seas themfelves are dried up with the 
 l:at thereof 5 that is^ that the ConcufifcibU'm 
 an is quite deftroyed : But God aoth ap- 
 )int far otherwife^ for the waters bring forth 
 ; !undance ofFifti as well as Fowl innumera- 
 
 2 1 Thoughts therefore of natural delights 
 
 0 fwim to and fro in the Concufi[cihle of man, 
 
 1 d the fervent love he bears to God caufes 
 Dtamany faint ineffedtual notions, but an a- 
 Jindance of holy affedionate meditations^and 
 ) rfged Ejaculations that fly up heaven- ward, 
 nich returning back again^and falHng upon 
 l e numerous /r)' of natural Concupfcence^ml^ 
 t lefTen their numbers, as thofe fowls that fre- 
 < ient the waters devour the filli thereof. And 
 <od and good men do fee nothing but good 
 i all this. 
 
 22 Wherefore God multiplies the thoughts 
 ( natural delight in the lower Concufifcible^ as 
 ^^11 as he does thofe heavenly thoughts and 
 Hy meditations , that the entire Humanity 
 I ght be filled with all the degrees of good it 
 i capable of-, and that the dtvincLifc might 
 
 I vc foraething to order and overcome. 
 
 23 And thus Ignorance and Inquiry made 
 
 I I fift days progreffe. 
 
 2 4 Nor does God only caufe the Waters to 
 tag forth, but the dry Land alfo, feveral 
 l ing creatures after their kinde^ and makes 
 
 the 
 
6o Tloe Moral Cabbak. 
 
 the Irafcible fruitful , as well as the Comu^' 
 [cible. 
 
 25 For God faW that they were both goq, 
 aftd that they were a fit (ubjed: for the hcaveri 
 Man to exercife his Rule and Dominion ov(|. ; 
 
 26 For God multiplies ftrength as well ) 
 occafions to employ it upon. And the divij; 
 Life that hath been under the feveral degrees p . 
 the advancement thereof, fo varioufly repri- j 
 fented in the five fore-going progreffes , Gjl j 
 at laft works up to the height, and being cor|- ^ 
 ^ pleat in all things, ftyles it by the name ofl; 
 own Image 5 the divine Life arrived to t!; 
 pitch being the right Image of him indee. 
 Thus it is therefore^that at laft God in our n- 
 ture fully manifefts the true and ferfeB Ma', 
 whereby we our felves become good and p^i- 
 k{k^ who does not only fee and^ affed whatp 
 good 3 but has full power to effcd it in i „ 
 things: For he has full dominion over tl ■ 
 firtiofthefea) can rule and guide the fowls f ; 
 the air 5 and with eafe command the beaftsjf ! 
 the field , and what ever moveth upon v 
 earth. 
 
 27 Thus God creates Man in his own • 
 mage, making him as powerful a Command|: 
 in his httle World, over all the thoughts a| 
 motions of the CencufifcMe and IrafcMe , | 
 himfelf is over the Natural frame of the llr| 
 verfe or greater World. And this Image ; 
 
The Moral Cabbala. S t 
 
 (ale ^nd Female^ confifting of a clear J free 
 nder (landings and divine AjfeBion 5 which are 
 );y arrived to that height, that no lower Life 
 . able to rebel againfl: them^and to bring them 
 iider. 
 
 28 For God bleffes them and makes theni 
 nitfu!^ and multiplies their noble off fpring 
 i fo great arid wonderful a meafurc , that they 
 :plenilh the cultivated nature of man with 
 l:han abundance of real "I ruth and Equitj^ 
 tat there is no living Figure^ Imagination^ or 
 .otion of the frcfcihk or Concupfcihle^ no ex- 
 iivagant or ignorant irregularity in religious 
 '^'.dttattons and devotions^ but they are prefent- 
 1 moderated and reftified. For the whole 
 >'i=rritories of the Homane Nature is every 
 nere fo well peopled with the feveral beau- 
 tul (hapesor ideas Truth and Ggodneffe^ 
 
 glorious oflF-fpridg of tlie heavenly Adam^ 
 irijl^that no Jnimal pgm can offer to nlove 
 ( vvagge amiffe, but it meets with a proper 
 (orredorand Re compofer of its motions. 
 
 29 And the divine Life in man being thus 
 {rfeded^ he is therewith inftruded by God, 
 Viat is his food^as di%iine^ and what is the food 
 cthe Animd Life in him, viz.. the mod virtu- 
 ^s^moft truly pious, and divine Adionshe 
 \ given to the heavenly Adam to feed upon^; 
 f filling the Will of God in all things, which 
 i'nore pieafant then the choiceft fallads , or 
 
 1 F moft 
 
6z 
 
 The Moral Cabbala. 
 
 inoft delicate fruit the tafte can relifh. 
 
 30 Nor is tht A mm4l i^z/^quitetobeftar 
 t^ed and pin'd, but regulated and kept in fuq 
 jedlion, and therefore they are to have the 
 worfer fort of herbs to feed on^ that iSyNatm^ [ 
 Actions confentaneous to the Principle froi|i ^ 
 whence they flow 5 that that Principle may all J 
 fo enjoy it felf in the liberty of profecutir|! J 
 what its natureprompts it unto. And thus til \ 
 fundry Modifications of the Irafcible and Cot h 
 cufifctble , as alfo the various Figurations i 1 
 Religions Melancholy ^ and Natural Bevotioji 
 (which are the Fifhes, Beafts, and Fowls in tf 
 Animal Nature of Man) are permitted to foi | ' 
 and refrefli themfelves in thefe lower kindes t | - 
 Operations they incHne us to ^ provided all I? 
 approved and rightly regulated by the heave- 
 ly Adam. 
 
 3 s For the Divine Wifdome in Man fejpT 
 and approves all things which God hath crel- ^ 
 ted in us, to be very good in their kinde. A liil] 
 i\m ignorarKC and Inquiry was the Sixt d^$i 
 
I 
 
 the Moral Cabbala. i j 
 
 C H A P. I 1. 
 
 The true Sabbatifine of the Sons of God* $ ADe^ 
 fcription of men taught by God. 7 The mjfieri^ 
 of that Adaiii that comes by Water and the Spirit, 
 p Obedience the Tree of Life : Dpfobediencethe Tree- 
 of the Knowledg of good & evil. 10 The Rivers of 
 Paradife ; the four Cardinal Virtues in the Soul 
 of dan. 17 The Life of Right eoufnefe iofi by 
 Difobedlence. 19 The meer Contemplative and 
 Spiritual Man fees the motions of the Animal 
 Life, and rigidly enough cenfures them. 21 Tha^ 
 it is incompetible to Man perpetually to dwsli in- 
 Spiritual Contemplations, z% That upon the fla-- 
 king ofthofe,t\ic kindly Joy of che Life of the Body 
 fprings out, which is our Eve. 23 That this kind- 
 ly Joy of the body is more grateful to Man im 
 
 1 nnocencj .then any thing elfe what foe ver^z^ JSlot^ 
 is man mifiak^n in his judgement thereof* 
 
 T^HU S the Heavenly and Earthly Na-^ 
 ^. tureinMan were finifht, and fully re- 
 eniflit with all the garnifhings belonging to 
 1 em. 
 
 2 So the Divine Wifdome in the Humane 
 ' ature celebrated her Sabbath having now 
 ^ rought through the toil of all the fix days' 
 t'avei. 
 
 3 And thie Divine Wifdome looked upori 
 t|is^i?ii;m^ <j/^jf as blefTed and facred^ a day^ 
 IRighteoufoene^ Reft and Joy in the holy 
 
 hoft; 
 
64 The Moral Cdhhslz. 
 
 4 Thefe were the Generations or. Pullulat;! 
 ons of the Heavenly and Earthly Nature, c 
 the Divine and Animal Life in Man^when Go! 
 created them. 
 
 5 I mean thofe fruitful Plants, and pleafarS 
 and ufeful Herbs which he himfelf planted 
 For I have defcrib'd tinto you the condition (, 
 a Man taught of God, and inftruded and chei 
 riflit up by his inward Light, where there is r 
 external Dodnne to diM as the rain, nor ou ^ 
 ward Gardener to intermeddle in Gods Hu 
 baadry. 
 
 6 Only there is a Pountdin ef Water^ whic ; 
 is Repentance from dead works, and bubbles i| ^! 
 in the earthly Adam^ fo as univerfally to vvai' ! 
 all the ground. \ : 
 
 7 And thus the nature of Man being pr 
 par'd for further Accomplifhments , Gc, : 
 lhapes him into his own Image , which is Rigi J 
 teoufneffe and true Holinejje , and breathes ini 
 him the Spirit of Life t And this is that Ada 
 which is born of prater and the Spirit, f 
 
 8 Hitherto I have fhewed unto you hoj ' 
 mankindeis raifed up from one degree of Sd! J 
 ritual Light and RighteoufneflTe unto anotho, 
 till we come at laft to that full Command m 
 Perfedion in the divine Life, that a ml 
 may be faid in fome fort thus to have attain 
 to the Kingdome of Heaven, or found a Par- 
 dife upon Earth. The Narration that foIlovJ 
 
I The Moral Cabbala. 6 5 
 
 lalllnftradl you and forewarn you of thofe 
 nlcourfes, whereby man lofes that meafure 
 f Paradifiacal happineffe God eftates him in, 
 /en while he is in this world. I fay there- 
 yre, that the Lord God planted a Garden 
 aft ward in BdeTi ^ and there he put the Man 
 ^hom he had made that is, Man living under 
 le Intellcdual rayes of the Spirit , and being 
 aided by the morning Light of the Sun of 
 jghteoufnelTe, isledintoavery pleafant and 
 veet Contentment of minde^and the teftimo- 
 y of a good Confcience is his great delight. 
 
 9 And that the fundry Germinations and 
 prmgings up of the works of Righteoufnefle 
 I him is a delegable Paradife to him, pleafing 
 oth the fight and tafte of that meafure of 
 ivine Life that is manifefted in him : But 
 f all the Plants that grow in him, there is none 
 ffo foveraign virtue, as'that in the midft of 
 lis Garden to wit, the Tree of Life^which is. 
 Sincere obedience to the Will of G od : Nor any 
 lat bears fo lethiferous and poifonous fruit, as 
 le Tree of the Knowledge of good and ei^//, which 
 , Bifohedience to the Will of God^ as it is mam- 
 ^fledin Man. For the pleafure of the Soul 
 lonfifts in conforming her felf faithfully to 
 /hat (he is perfwaded in her own Confcience 
 jithe Will of God, whatever others would 
 ifinuate to the contrary, 
 
 10 And all ^he fruit-bearing Trees of Righ- 
 
 F 3 teouf- 
 
The Moral Cabbak; 
 
 teoufneffe are watered by thefe four Rivery 
 which winde along this Garden of Pfcafur 
 which indeed are the four Cardinal Virtues, 
 
 11 The name of the firft is Fi[or^ , which 
 Trudence^ not the fuggeftions of fleflily era 
 and over- reaching fubtilty, butthe Indicatio) 
 of the Spirit or divine Intelleft, what is fit ar 
 profitable and decorous to be done. 
 ^ 12 Here is well tryed and certain approve 
 Mxferience\ healthful Induftry^ and Alarriij i 
 (ohoneft Labour. 1 1 
 
 ' 13 And the name of the fecond River |fj 
 Gihon^ which is ^uflice. ' i 
 
 14 And the name of the third River is M 
 dekel^vMch h Fortitude 5 and the fourth Rl 
 ver is Euphrates^ which is Temperatjce. 
 
 J 5 This is the Paradife where the Loi 
 God had placed the Man^that he might furthj K 
 cultivate it and improve it. 
 
 16 And the divine Light manifefted in m 
 Man, encouraged the Man to eat of the f rail if 
 ofEaradife freely, and to delight himfelf 
 allmannerof holy Underftanding and Rig|| ! 
 teoufiielle, - : " ■ ' ■ . \ ;i 
 
 17 But withall he bade him have a fpecW i 
 care how he reliflic his own Will or Power | 1 
 anything^ but that he fliould be obedient tj 
 the manifeft Will of God in things grei 
 ^ndfraallj orelfeaffiirediyhe would lofe tF 
 life he pow lived^and become dead to all Rigf 
 ^^^^^■^^'^■^^^'^ ■ ■ -leouftefli 
 
Tl^e Moral Cabbala* 6*7 
 
 (Ojufneflc and Truth, So the maohad a fpe- 
 lal care, and his foul wrought wholly towards 
 javenly and divine things , and heeded no- 
 ingbutthefe, his more noble and Mafculine 
 acuities being after a manner folely fet on 
 ork, but the natural Life Qxx which notwith- 
 mding, if it were rightly guided 5 there is no 
 1) being almoft quite forgot and difregar- 
 id. 
 
 18 But the Wifdome of God faw that it 
 as not good for the foul of man, that the 
 iafcuUne Powers thereof fliould thus operate 
 one, but that all the Faculties of Life ftiould 
 ? fet a float, that the whole humane Nature 
 ight be accomplifht with the divine. 
 
 19 Now the powers of the foul working fo 
 holly upwards towards divine things, the fe- 
 jral Modifications or Figurations of the Ani- 
 hi Life C which God afting in the frame of 
 le humane Nature, reprefented to the Man, 
 hence he had occafion to view them and 
 idge of them ) by the quick Underftanding 
 ' Marj. was indeed eafilydifcern'd what they 
 ere,and he had a determinate apprehenfion of 
 '^ery particular Figuration of the Animall 
 
 t 20 And did cenfure them, or pronounce of 
 lem, though truly , yet rigidly enough and 
 verdy but as yet was not in a capacity of 
 iking any delight in them, there was not apy 
 
 P4 Qf 
 
^8 The Moral Cabbala. 
 
 pf them fit for his turn to pleafe himfelf in. 
 
 2 1 Wherefore divine Providenee broug 
 it fo to pafiCj for the good of the Man , ai 
 that he might more vigoroufly and ful 
 be enrichy with delight^ that the operations '' 
 the MafcuUm Faculties of the Soul were fori 
 while well flaked and confopited f^urii 
 which time the Faculties themfeh/es wej| 
 fomething lefiened or weakned , yet in fuch ^' 
 due meafure and proportion , that cbnfiderii; 
 thefbture advantage that was expeftbd, tbt 
 was not miis'd that was taken away^ but all ^ 
 hapdfpme and compleat as before, 
 
 2 2 For what was thiis abated in tWe ^M^> ''^ 
 line Factdttes^ was comperi(:ued abumdantly 
 exhibiting to the Man the grateful fenfe of t ; ) 
 lemimne v for there was no way but this 1^ 
 Create the mwan^ which isjo elicite that kin^^ ' 
 jlewring joy jr harmle(je delight of the N^id'"^ 
 Life^ md health of the Body • which once cxl- 
 bited and joyned with Simplicity and Inn! i 
 pency of Spirit, it is the greateft part of tH: ' 
 Paradife a man is capable of upon Earth. 
 
 ^l And the aduating of the matter beii; \ 
 the moft proper and effential operation of^ 
 ipu!^ manprefently acknowledge! this toi 
 flomtngjoy of the Body^ of nearer cognation ai|l 
 affinity with himfelf then any thing elfe he • 
 ver had yet experience pf 5 andheloyedit? 
 Wspwnlifeo 
 
Tloe Moral Cabbala. 6^ 
 
 24 And the Man was fo mightily taken with 
 ^ new Spoufe, which is. The kindly ^oy of the 
 of the Body ^ that he concluded with him- 
 that anyone may with a fafe Confcience 
 V goe thofe more earneft attempts towards the 
 owledge of the Eternal God that created 
 a 5 asalfo the performance of thofe more 
 Kipulous injundious of his Mother tht 
 Ciurch, fo far forth as they are incorapetible 
 Pi;h the Health a'/^d Joy of the Life of his Na-- 
 lid Body ^and might in fuch a cafe rather cleave 
 h his Spoufe: and become one with her-, pro- 
 ir ed he ftill lived in obedience to the indif- 
 pifable Precepts of that Superiour Light and 
 I wer that begot him. 
 
 ,25 Nor h2d ^ddms Reafon or Affcdioa 
 t nfgrefTed at all in this concluding nothing 
 b t what the d'ivme Wtfdome and Equity would 
 a^roye as true. Wherefore Adam and his 
 vie as, yet fought no corners, nor covering 
 tices to (helter them from the divine Light 5 
 r t having done nothing amiffe, appeared na- 
 Id in the prefence of it without any fliame 
 (bluftiing. 
 
 Chaf 
 
70 The Moral Cabbala. 
 
 C H A PJ II I. 
 
 hAzm is tempted by inordinate Pleafurc 
 /fringing f4p of the Joy of the invigorated L 
 his Body. 2 A dialogue or difpHte in the »S 
 of Adam betwixt The inordinate Defire of I 
 fmG.and the natural Joy of the body« 6 The 
 cf Adam is drawn away to ajfent to inordj It 
 Fleafiire. 8 Adzm having trsnfgrejfed^ is it 
 tient of the Vtckncc the divine Light. | ( 
 long confliEl of Confcience , or difpute hetwtx 
 dams earthly minde, and the divine Light, ex^ 
 ninghim , and fetting before him both his pr^ 
 md future condition, if he per ft ft ed in rebe^ 
 2o He adheres to the Joy of his body, without 
 fon or meafure^ notwithftanding all the cafligott 
 and monitions of the divine Light. 2 1 The dX\^ 
 Light takes leave (9/ Adam therefore for th^ 
 fenty with defervedfcorn and reproachc 22 
 doom of the Eternal God concerning laps' d A 
 that will notfuffer them to fettle in wickedtii 
 according to their own depraved wills and defm 
 
 1 
 
 BUT fo it came to paffe that the Lif( 
 the Body being thus invigorated in U 
 ftraightway the flyeft and fubtileft of 
 Animal Figurations^ the Serpent ^ which 
 imrdinate Deftre of Pleafure^mfuly infinua 
 itfelf into the Feminine part of Adam^y ^ 
 Thekinddi ^cy of the body and thus aflai; 1 
 ing Man/whifperd fuch fuggeftions as th6| 
 
 unto him. What a rigid and fevere thiniis , 
 
 lis 
 
The Moral Cabbala^ 7 1 
 
 1 bufinefle of Religion , and the Law of 
 ; J, as they call it^ that deprives a man of all 
 ainerofPleafure, and cuts him fliort of all 
 [Contentments of Life 
 , Bnz thQWomamJh ^2iT:t in Adam to wit, 
 natural and kindly ^oy of the hody^ could 
 (lefle againft this, and anfwered , We may 
 ght our febes with the operations of all 
 t Faculties both of foul and body , which 
 d' and Nature hath beftow'd upon us. 
 
 Only we are to take heed of Difobedi- 
 e , and of promifcuoufly following ouj: 
 ii'will^ but we are ever to confult with 
 I Wijl of God, and the divine Light mani- 
 bdin ourUnderftandings , and fo doe all 
 igs orderly and meafurably : For if we 
 ^rfgrefle againft this, we (hall die the death, 
 . fe the Life of Virtue and Righteoufnefs, 
 -uch now is awake in us. 
 \ But the Serpent , which is the inordinate 
 Ire of Pleafure^ befooled v^i/^^^ythrough the 
 rlty of his Womanifh Faculties^ and made 
 1 believe he fliould not die ^ but with fafe- 
 \ might ferve the free didates - of Pleafure 
 Miis own Will and the Will of God, that 
 f '(h and Spirit might both rule in him, and be 
 n fuch prejudice the one to the other ; 
 ^5 But that his skill ^nd experience in things 
 Vilbe more enlarged , and fo come nearer to 
 dinePerfedionindeedj and imitate that fill- 
 V ' ' Eiefle . 
 
7^ Tl^^ Moral Cabbala.' 
 
 neffe of Wifdome which is in God y t 
 knows all things whatfoeverj whether go0i 
 evil. 
 
 6 This crafty fuggeftion fo infinuate 
 felf into Adams Feminine Faculties ^ thiat 
 flefhly Ccmufijcence began to be fo ftrong, 
 it carried the aflent of his Will away witi 
 and the whole Man became a lawleffe arid 
 ruly Creature : For it feeinda very pl^^ 
 thing at firft fight to put in execution v^b 
 -ver our own Lufts fuggeft unto ^sCwitl 
 controils and very defirableto try all.G 
 cltifions to gain experience and kno\^ledg 
 things. But this brought in nothingibut 
 fvifdome of the flejh^ znd made Adam '^dx\ 
 minded, : ; ' ; 
 
 7 But he had not rambled very far in t 
 diffolute courfes , but his eyes were opei 
 and he faw the difference, how naked no| 
 was, and bare of all ftrength and power t| 
 vine and holy things 5 and began to medi 
 withbrmfelf fome flight pretences for his 
 torious folly and difobedience. ^ r 
 
 8 For the Voice lof the divine Light 
 ' come unto him in the, tool of the day , w 
 
 the fury and heat of his inordinate |)affions ' 
 fomething 4aked : TStut Adam conld not i- 
 * dure the prefence of it, but bid himfelffron 
 ' meditating what he fliould anfwer by wayrf 
 Apology or Excufe. j 
 
 9 
 
(The Moral Cabbala, 73 
 I But the divine Light perfifted, and came 
 i|:lofer to him, and upbraided unto him^that 
 if ^as grown fo wilde and eftranged from her 
 ■ , demanding of him in what condition he 
 . J and wherefore he fled. 
 
 0 Then v^i^w^ ingenuoufly confefledthat 
 ebund himfelf in fuch a pitiful poor na- 
 e condition, that he was afliamed to appear 
 1 le Prefence of the divine Light and that 
 / the reafon he hid himfelf from it, becaufe 
 
 ' ould fo manifeftly upbraid to him his Na- 
 nelfeand Deformity. 
 
 1 And the divine Light farther examined! 
 5 how he fell into this fenfible beggerly 
 pdneffe he was in, charging the fad event 
 ih his Difobedience, that he had fed upon, 
 taken a furfeit of the fruit of his own Will. 
 
 2 But Mam excufed his rational faculties, 
 ifaid. They did but follow the natural Di- 
 sc of the ^oy of the T-odj^ the Woman that 
 d himfelf bcftowed upon him for an help 
 : delight. 
 
 3 But the divine Light again blamed 
 
 r, that he kept \\Vb FeminiM factdtiesmno 
 
 :er order nor fubjedion, that they fhould fo 
 xdlyandovercomingly dilate to him fuch 
 
 igs as are not lit. To which he had nothing 
 xjay, but that the lubtile Serpent^ the tmrdi'- 
 ^Defire of Pleafure^ had beguiled both his 
 ^aulties 3 as well Mafculim as Fminine , his 
 
 ! ^ . ' Will 
 
74 T/;e Moral Cabbala. 
 
 Will and AfFedion was quite carried 
 therewith. 
 
 14 Then the di?ine L ight began to ch; 
 the in the hearing of ^^^/», pron 
 cing of itjthat it was more accurfed^then al 
 Amtnal Figurations befide ^ and that it c|fi 
 bafely upon the belly 5 tempting to Riot 
 Venery, and relifhing nothing but earth 
 dirt. This will always be the guifc of it 
 long as it lives in a man. 
 
 1 5 But might I once defcend fo far ifttc 
 Man^ as to take poffeffion of his Femimm 
 cutties^ I would fet the Natural ^cy of the \ \\ 
 at defiance with the Serpent -j and though 
 fubtiltyof the Serpent may alitde wound 
 diforder the Woman for a while, yet her \ 
 rantable and free operations 5 flie being z6 
 ted by divine vigour ^ fliould afterward q it 
 deftroy and extinguifli the Seed of the Serpi 
 to wit, the Operations of the inordinate defin 
 Fleafure. 
 
 16 And flie added farther in the hearin@|i 
 [Adam concerning the Woman^ as (he thus ft(4; 
 dif joyn'd from the heavenly Life^ and was >t| 
 obedieiir to right Reafon, that by a divine 
 mefis ^ (he fliould conceive with forrow, 
 bring forth Vanity 5 And that her husbaifei 
 the Earthly minded Adam^ fhould tyrannized* , 
 ver her, and weary her out, and foil her; p 
 chat the kindly foy of th^ Health and Life of^ 
 
The Moral Cabbala. 7 5 
 
 jfj fliould be much depraved^ or made faint 
 languid, by the unbridled humours , and 
 •etuous Luxury and Intemperance of the 
 thly minded Adam. 
 
 17 And to Adam he faid, who had become 
 Imhlj minded^ by liftening to the Voice of 
 ieceived Woman ^ and fo ading difobedient- 
 :o the Will of God That his Fkfli or 
 th was accurfed for his fake, with labour 
 toil fhould he reap the fruits thereof all the 
 ile he continued in this Earthly inmdedne[fe. 
 t8 Cares alfo and Jnxieties (hall it bring 
 [h unto him, and his thoughts fliall be as 
 2 as thofe of the beafts in the field •, he fhall 
 linate of nothing but what is Earthly and 
 ifual. 
 
 19 With fweat and anguifti fhould he la- 
 ir to fatisfie his hunger and infatiablenefTe, 
 he returned to the Principle out of which 
 »vas taken for the Earthly mindedmffe came 
 
 i m this animated Earthy theBodyt, and is to 
 1 nke upagaineinto its owne Principle, and 
 :(perifli, 
 
 20 After all thefe Caftigationsand Premo- 
 1 ons of the divine Light, y^dam was not fuf- 
 i ently awakened to the fenfe of what was 
 Jod, but his minde was ftraightway taken up 
 i|! ine with the delights of the flefli, and dearly 
 :i bracing the foy of hi^s body^ for all flie was 
 ; )wn fo inordinate^ called her My Life^ pro- 
 
 I fefling 
 
^ 6 *Tioe Moral Cabbala. 
 
 fefling ftie was the nourfing Mother and chi 
 comfort of all men living, and none eouldti 
 fift without her. 
 
 21 Then the divine Wifdome put 
 coates made of the skins of wilde beafts uj 
 Adam and his Wife^ and defervedly reproael 
 them, faying. Now get you gone for a coii 
 of brutes. And Adam would have very gb 
 efcaped fo, if he might, and fet up his reft 
 ever in the beaftiall Nature, 
 
 2S But the Eternall God of heaven, wh 
 Providence reaches to all things, and wh 
 Mercy is over all his workes, looking u{ 
 Adam^ perceived in what a pitifuU ridical< 
 cafe he was who feeking to be like unto G 
 for knowledge and freedome, made himfi 
 no better then a Beaft^and coufd willingly b 
 lived for ever in that bafer kinde of natm 
 Wherefore the Eternall Lord God, in comp 
 fion to Adam^ defigned the contrary, and de 
 ding his boldnefle and curiofity that made h 
 tranfgrelTe, Behold, fayes he, Adawi is becoi 
 like one of us, knowing Good andEvill: i 
 can of himfelfe enlarge his pleafure, and ere; 
 new Paradifes of his owne, which forfooth mif 
 have alfo their Tree ef Life or Immortahtj : a 1 
 Adam would for ever live in this foolifh ft:- 
 he hath plac'ci himfelfe in. 
 
 23 But the Eternall Lord God would nt 
 fuffer Adam to take tip his reft in the Beaft|l 
 
The Moral C3.bbd2t. jj 
 
 dighr, which hehadchofen, but drove him 
 ■t of this falfe Paradife^ which he would have 
 
 Ide to himfelf 5 and fet him to cultivate his 
 Uy members^ out of which his Earthly mind- 
 'e[fe was taken, 
 
 24 I fay , he forcibly drove out Adam from 
 ' \ Paradife of Luxury^ nqr could he fettle 
 itpetually in the brutifli Life , becaufe the 
 ^7//fo/« with the flaming fword that turned 
 ry way , beat him off 5 that is, the Manly 
 tdties of Rea[on and Confidence met him ever 
 r anoninhisbrutifli purpofes, and convin- 
 t him fo of his folly, that he could not fet 
 |iis reft for ever in this beftial condition. 
 
 G THE 
 
THE 
 
 )EFENGE 
 
 Of the Threefold 
 
 CABBALA- 
 
 Philo Jud. 
 That is^ 
 
 k the whole Law of Mofes is like to a living 
 ireature, whofe Body is the literal fenfe; 
 1 1 the Soul the more inward and hidden 
 naning 3 covered under the fenfe of the 
 I'tter. 
 
 R. Moses JEoYvr, 
 ^.mniafecundum lit cram intelligCToda & ac- 
 
 'jcU e(fe qu£ dktmtur in Opere Berefchith fet^ 
 - ationis , ftcut vid^us hominttm exiflmat* 
 '^i\um tnim ill ortm liter ales V el gignunt pra- 
 
 ofiniones de natura Dei Opt, Max, ^elcertc 
 fudamenta legis evertunt ^ Heresixiq-^ aliquam 
 itkoducunt. 
 
 L <i N V 0 
 
 ■^^dhy JAMES FLBSHER. i6$p 
 
8i 
 
 [HE PREFACE 
 
 to the R £ A D E K. 
 
 1e ADE 
 
 rH E C A)hiWs thou haji read be- 
 ing in all likelihood f) ftrange and 
 MuxpeBed^ efptcially the Tlnlofo- 
 'd/ihatthe Defence tt f elf ^ which jhouU 
 ind ceafe thy ama:^ment ^ may not occa- 
 >nanyp.^JJjge thereof J any further fcrupk 
 omce^ I thought fit a while to interrupt 
 that whatever 1 conjeBufe may hjje Ja- 
 , miy afore-hand he flrengthned by this 
 >i Preface. 
 
 ndfor my own part I cannot prefage what 
 * inauyjhewof ^eafon alledgedhy any, 
 " mlejje it be , The mufml myjiene of 
 ' ibers^ Theufing of the authority of the 
 then in Explication of Scripture-^ The ad^ 
 ^fi^dfo of Miracles done by them for the fur- 
 ^^lonfirming their authority andlafily^the 
 
 1 G 5 ftrange'* 
 
8 ^ The Preface to the Reader. 
 jlimgenef^ of the Thilof}phical ConcluJ^ 
 them/ehes. 
 
 T^otpforthe Myfterie of Numbers^ 
 this ancient ^hilojbphj ofWio\cs jhouU 
 li^rapped up hi it^^ 'tll notjeern improbahkj^ 
 fonftder that the Cabbala of the Creation 
 confeiyedin the hands of Ahrzh^m ^ am 
 family ^ho ivd^ famomfor Mathemaik 
 (oj tt^hich Anthmctick is anecefjary p 
 prft amngjl ^/;^Chaldeans,^?2^ that aft 
 taught the yEgyptians the fame arts ^ as 
 flortms write, fides Trophettcal and 
 nigmatical mitings^ that it is ufual ipith 
 to hide their jecrets , as under the allufio 
 Islamesand Etymologies^ fo alfo under th 
 mibrations of Numbers^ it is fo notori 
 known ^ and that in the njery Scriptures t 
 f elves ^ that it needs no proof - I'St^ill in 
 but in that one eminent example of the nu 
 'ofthe^BeaJl666. 
 
 As for citing the Heathen Iff iters fo 
 quently ^ jou are to conftder that they ar 
 wif eft and the mcjjl Virtuous of them, 0 
 therfuch M the Fathers fay^ had their 
 
 k 
 
The Preface to the Reader, E?- 
 
 ''ny from Mofcs and the Trophets^ as Py« 
 . goras a?id Plato, or elfe the ^Difciples or 
 ^ ends of thefe fhdofophers. And therefore 
 ought It Very proper to ufe their Ttfumony 
 n thing that they feentd to he fo ft witnejfes 
 ^ofthemMn^ as haying received the Czh- 
 from the ancient ^rovhets • Though I 
 9^ not deny^ hut thy haye ??mgled their own 
 rries with it, either out of the wantonnejfe 
 f heir Fancy , or nnflake of Judgement j 
 h 06 are the Trahfmigratwn of Humane 
 is into brutes ; An utter ahflinence from 
 ^- Too fvere reproaches againft the ^lea- ■ 
 \sof the Body'^Vdifcatton of Marriage ^and 
 \like • which is no more Argument againft 
 "main drift of the Cabbala, then unwar^ 
 \ablejuperflitiom Opinions^ and TraBifes 
 ome deceived Churches are ag.nnfl the foltd 
 mds of Chi iflianity. 
 
 Againjdonot alledge Thilofophers alone, 
 i^di occafton requires y Fachers, and which 
 mceiVe 06 Valid in this cafe, the Jew- 
 f RabbinSj who in things where prejudice 
 notblinde them^ Ifiould think, as ft as 
 G 4 any, 
 
 I 
 
8 4 The Preface to the R eader. 
 
 any^ to confim a Cabbaliftical fenfe/fjiy 
 ciallj if there he a general conjentofthemA 
 that they do not write their private fancy ^ II 
 fhe minde of their l^hole Church. 
 
 ]>lpw ifanyjhall take ojfmce at Pyihagf 
 X2ls his Scholars J f wearing m is conceived fj 
 their Majler that taught them the myfle^f '^ 
 rkTctradys, (as you pall under/land mf 
 at large in the Explication of the fourth 
 work ) ImuU profej^ tkit I my felf am i 
 a little offended with it. ^ ^But that hgh 
 Terence they bore to Pythagoras, a^ it 
 d fign of Vanity^ and fome kind of Super jliii 
 in them ; foistt alfo no leffe an Argument 
 a Jlupendioi44 meafure of knowledge andf 
 Bity in Pythagoras hmjelf that he (hot 
 §xtort from them fo great honour^ and that i 
 Memory fhould be Jo facred to thenu Whf 
 profound knowledge andfanElity he hxvi|^^ 
 got by conVerftng wh the Jewifli Prf 
 phets, it ultimately tends to the renowd \ 
 that Qmrchyand confequently to the Chrifii^^ 
 ^hich inherits thofe holy Oracles 'Which jp^ 
 fir/l peculiar tp the Jews, 
 
The Preface to the Reader. 8 5 
 
 ^ut what the followers of Pythagoras 
 ti nfgrejjidin , is no more to he imputed to 
 h , then the Superjlkions exhibited to the 
 \ roin Mary can be laid to her charge, (Be- 
 I es It may he a queflwn whether in that Py- 
 iiQ^onck Oath^Oufi^TQj^&cc. they did not 
 iear hyGod thefr^i Authvr of the Cabba- 
 
 ■nd that myfleriom Explication efthcTc^ 
 lidys , that ts indeed^ of all knnvledge ©i- 
 ^\ne 4?2d ]S[aturalj 'n?hofirJl ^aVe 'it to A- 
 c,m, a^id then revised or confirmed it again 
 fMofes. Or if it ?nujl he underfiocd of 
 ■ ^^hagoraSj why may it not he looKd upon as 
 caVdl Oath fir JJfeVeration^fuch as Jofeph's 
 I earing hy the ///^o/Pharaoh, andNohle^ 
 nn hy their Honours : neither of which Jiot- 
 ^thjlandi?igfor my own part lean allow or ap 
 I e 7ny feff that they are meerly_ Ctyill , hut 
 tichupon ^ligipn^ or rather Idolatrous &u- 
 ffiition, 
 
 is for theMixzdcs Pythagoras Jz(/,f/;o//g/? 
 Ijo not helieVe all that are recorded of him are 
 ik^ yetthofethatlha've reciud Ihold pro- 
 I hie enough^ they heing not unhecoming the 
 
 worth 
 
26 The Preface to the Reader, 
 
 wor th of the ^erfon: but thofe that fup^c 
 the tranfmigration of Humane Souls into p 
 ^Bodies of Seajls^ I look upon m Fables^ 
 his whifpemg into the ear of an Oxe toforbe\^> 
 to eat Seans, 04 a loud ly. But it feems Vem 
 conJouMt unto l)mne^ro);idence ^ that Ww 
 thagoras ha\nnggpt the knowledge of the hi ii 
 Cabbala^ji?/?icfe God imparted to Adam ati ■ 
 MofcSj that he Jhould countenance it befom 
 the TS[ations by enabling him to do Mrad^ 
 For fo thofe noble and ancient Truths "WeiU 
 more firmly radicated amongft the/Phdof \ 
 phers of Greece^ and happdy preferred to th 
 Very day. 
 
 Nor can his being carried in the Air ma 
 htm fufpeSled to be a meer Magician or Con 5 
 jurer^ fith the holy Prophets and Jpo/il^ ] 
 themf elves have been tranf ported after th^J 
 manner ^ds Hdh^kkuk from Jewry fo Bd 
 hylon^and Philip after he had b.fti:^d tl^ : 
 Eunuch toAzomsSutformyownpart^Ithini 
 warkingof Miracles is one of the lea/l per feBi\ , 
 ons of a Man^ and is nothing at all to the hap\ } 
 pinejfe of him that does them^ or rather Jeml \ 
 ^ t 
 
The Preface to the eaden 8 7 
 
 do themiFor if they he Miracles J^e does them 
 but fame other power orperfon dtfimBfrom 
 . And jet here Magtcians and W itches 
 greatly delighted in that this power ps in 
 jme j}rt attnbuted to themfebes ^and that they 
 re admired of the people^ as ismanifijl in Su 
 ion Magus, liut thu6 to lord it mi do- 
 ineer in the Attribute of ^ower t^nth the 
 'rinceof the Air^ what is it hut meer ^ride^ 
 )e mof irrational and provoking Vice that is? 
 ind Mth wkitgrojje folly is it here conjoin d^ 
 ny priding and pleajing themfetpes in that 
 ^ey fometimes do that^ or rather fujf^r that^ 
 ^hich Herns and wide Geefe^ and eVery or- 
 inary Fowl can do of it felf-' that ispomt 
 loft and glide through the fleeting Atr ? ^But 
 oly and good men Know that the greatefl fweet 
 nd perfeBion of a yirtuoiis Soul^ is the kindly 
 fcomplifhment of her own TSiature in true 
 Wifdom and divine Love. And if any thing mi* 
 aculous happen to them^ or be done by them, it 
 that that worth e^r knowledg that is in them 
 nay he taken notice of ^ and that God thereby 
 nay be glorified^ whofe '^itnejfes they are. 
 
 !But 
 
^8 The Preface to the Reader. 
 
 ^Butno other accef ion of happinejje accrues t 
 them from this^ but that hereby they may I 
 In a better capacity of making others happ^ 
 which I confejje I conceive here Pythagora 
 hiscafe^ 
 
 And that men may not indulge too much t 
 their own Melancholy Fancy^ whic 
 they ordinarily call in 1 piracion ^ if they be J 
 great Lights to the world as they pretend^ an. 
 j 0 high that they will not condefcend to the ex 
 amination of humane ^afon^ it were de/irahk 
 that fuch perfons l^ould keep in their heat 
 eoncoSl the crudities of their own Conceptio? 
 till the warrant of a Miracle call them out-^a) 
 fo they might more rightfully challenge an 4fi 
 tention from the piople , as being authorifec 
 from above to tell us Jomething l0e knew noi 
 before^ nor can fo well know , as belieVe, tk 
 main Argument being not ^afon but Mi 
 rack. 
 
 Lafllyfor the Jlrangenef of the Thilofophical 
 Conclufions themfelves^ It l^ere the firangejl 
 thing of all^ ifatfirfi Jight they did not feed 
 Very Paradoxical and Jirange-^Elfe why pould 
 
 they 
 
I The Preface to the Reader. S 9 
 
 Hey be hid and conceal' d from the Vulgar^ but 
 hat they did tranfcend their capacity ^and were 
 overmuch difproportioned to their belief f Sm 
 n the behalf of thefe Cabbaliftical concluft- 
 ms^ Iwdl only note thm muchj that they are 
 uch that fuppofing them true ( which 1 JhaH 
 10 longer ajfrtjthm till fuch time a^fome able 
 Philofopher or Theologer Jhall convince 
 ne of their falfhood) there is nothing of 4n^ 
 ^rand conjideration /ViTheology or Nature^, 
 'hat will noteajily be extricated bytlmHy- 
 pothcfiS;4^2 eminent part whereof is the Mo- 
 ion of the Earth, and the Pxx exiftency 
 Souls, The evidence of the former of 
 Mch Truths is fuch^ that it hds wonne the 
 ifjent of the mojl famous Mathematicians 
 f our later Ages >^ and the reafonableneffe of 
 \he latter is no lefje : There having never been 
 my Philofopher that held the Soul of Man im" 
 mortal^ but he held that it did alfopr^^exiji. 
 
 tBut ^ligion not being curiom to expofe 
 he full view of Truth to the people^ but only 
 fhat mo/l necejfary to keep them in the 
 • fear of a Deity and obedience to the Ldw^ con- 
 tented 
 
go The Preface to the Reader. . 
 
 tented her (elf ^ith'l^hatmeerJy concerned tl 
 Jiate of the Soul after the dijfolution of the 
 dy^ concealing l^hat eVer wd6 concehable cof 
 ccrning her condition before, ]S[ow I fay jt 
 a pretty frmkdge offalfhood^ (if this Hjpi 
 thefis hejalfe) and \my remarkMe , that 
 pwuld better fate with the Attributes 
 God, ^kvifible events of Providena 
 f/;^Ph^nGmena of Nature, the Reafo 
 of Man, Wr/;e holy Text it ftlf, 
 men acknowkdge a rnyjleriom Cabbala, th 
 that which by all means mpjl he accomti 
 trueyix. That there is no ftich Motion of tl 
 Bar th about the Sun^ nor any Tr^'CxiJlem 
 of humane Souls. 
 
 Reader J I have done what lies on my pun 
 that thou maiflperufe this Defence of mih 
 without any rub orjlunihling ; let me now n 
 quefl hut om thing ^hich thou art bound i 
 grant ^ which isjthat thou read jny Defenc 
 without-prejudice y and that all along ds that 
 goefly thou make not thy recourfe to the cuflo 
 mary conceits of thy Fancy ^ hut confult 
 thy free ^^eafon^ rl aMis yyco^ifK^r^foiy ^ 
 
 Ariftotlt 
 
ihe Preface to the Readet 9 1 
 /riftotle fomewhere Jjeaks in hts Metaphy- 
 ^ks. ForCuftonieis another Naruiej 
 ;id cherefore thofe conceits that arc ac- 
 cilomary and familiar^ we unawares 
 5 peal co^as if they were indeed the na- 
 trai light of the Minde, and her firft 
 ommon Nocions, Jnd he j^hes an in^ 
 jmcc not altogether u^fhtatk to Qur prefent 
 
 filVaAVJi?;, ci (T?? /u^Sih ^(Ate^a^iHl 
 
 T/;^ ^Thi'ojopher may be as hold as he 
 f '^fes with the ^tual laws md religmisflo^ 
 rs of the Heathens J hut I do not know that 
 i cVer acquainted with the Law of Mo- 
 i So %ut 1 think Iniay i^eak it mt 'Without 
 a ^yerence fhat there is fome thing of Ari- 
 l3tles faying Anakgically true in the Very 
 .i iUory of the Creation ^ and that the f' fl inu 
 \2^iom of the Literal Text.'^hichiijo plain^ 
 iacconmodated to the capacity of meer chiU 
 ^ m and Idiots^ by< reafon of cujlome ha^^e fo 
 fongly rmted thmfihes in the minds efjom, 
 Uit thg tah that fenfe ie he more true ^ 
 
 then 
 
 i 
 
9 2 The Preface to the Reader. 
 then the true meaning of the text indeed.WI: I 
 is plain in no meaner ^ per/on then one of thei - 
 thers 5 namely^ La6tantius.u?/?o looking u^n 
 the fi?orld as a Tent according to the dejcn[ - 
 on in the Literal Cabbala^^/i^/ yery Jloutly ci 
 confidently deny Antipodes • So much dii \ 
 cujlomary fancy prevail oVer the free ufe ofs ^ 
 %eafon. |f 
 ICIm much for better caution I thought f 
 to preface. The rejl the Introduition | 
 the Defence, and the yery frame and natiti 
 of the Dckncc it felf I hope will mah^j^ 
 to the judicious and ingenuotis Reader o * 
 
 T Hv^ 
 
THE 
 
 JM TRODUCTIOM 
 
 TO THE 
 
 DEFENCE 
 
 I odorus his miftake concerning}Ao(ts^and other 
 Latv^givers thdt have profefjed themfelves t0 
 have received their Laws from either God or 
 ^ome good AngeL Reasons why Mofes began 
 his Hifiory with the Creation of the world. The 
 ^un and Moon the fame wiih the ^Egyptians 
 ])firis and\^\%, and how they came to be wor^ 
 lifted for Gods. The Apotheofis of mortal 
 mnjuch as Bacchus and Ceres , how ttfirfi 
 'ame into the world. That the letter of the Scri" 
 nure (peaks ordinarily in Fhilofophical things 
 ceording to the fenfe and imagination of the 
 ^ulgar. Thatthere is aPhilofofhical fenjethat 
 ies hid in the letter of the three firfl Chapters 
 f Genefis That there is a Moral or Mjfiical 
 i'nfe not only in thefe three Chapters^ hut in fer 
 >eral other f laces of the Scripture. 
 
 O T to ftay you with too tedious a 
 Prologue to the matter in hand con- 
 cerning the Author of this book of 
 ^fts^ loWity Mofes'^ I fliall look upon him 
 H mainly 
 
 N 
 
p4 ThehtroduBiontotheJ^efence. 
 
 mainly in reference to that publick indi- 
 itient, in which at the very firft fight he w l 
 appear admirable, w;?:.. As a Politician or a La ^ 
 giver. In which his skill was fo great^that evji 
 in the judgement of Heathen Writers he H 
 the preheminence above all the reft. Diodoff 
 has placed him in the head of his Catalogue f 
 the moft famous Law-givers under the nar; 
 of Mv^n^^ if luftin Martin be not miftaken^ 
 if hebe^atleaft he bears them company tfL, 
 are reputed the beftj referv*d for thelaft ?!] 
 moft notable inftance of thpfe that entittd"] 
 theirLaws divine^and made themfelves fpok 
 men betwixt God and the People. T^! 
 Mmves is faid to receive bis Laws from Ml\ 
 curj^ as Minos from lupiter^ Lycurgus from : 
 fo^OyZafhrauJles {torn his cc'}a^^ SuliAocip 
 good Geniffs^ Zmolxi^ from Vefla^ ^^^Ji 
 Jes from lao *j thatis^ Jehovah. 
 tf'cclois'Moocmv T 'law 'iS^yi^XifjS^jov cSrov* 
 
 he fpeaks like a mcer Hiftorian in the bufinej 
 U^ti^oiriuzc^aj} is the word which he boldly 
 bufes to the diminution of all their Authoritr 
 promifcuoufly . For he fays they feigned t 
 received Laws from thefe Deities 5 and adc 
 thereafonofictoo, but like an errant Statw^| 
 man , or an incredulous Philofopher, M 
 
The IntfoduBlon to the Defence. 9 5 
 
 dha^dvlcvi. Whether it he^ fayes he, that they 
 figed it art admirable and plainly divine pro- 
 J ? that redounded unto the profit of a multitude^ 
 (i whether they conceived that hereby the people 
 Iking upon the greatneffe^ and fuper eminence of 
 l ir La wgivers^ would be more obedient to their 
 iws. That faying in the Schools is not fo 
 l/ialas true, ^icquid recipitur , recipitur ad 
 w^iumrecipie-ntis ^ Every thing is as it is taken j 
 at leaft appears to be fo. The tindkire ot 
 I* own Natures ftains the appearance of all 
 lefe. So that I wonder not that Viodor^s 
 dm., a man of a meer Political Spirit , (as it 
 ery plain how neer Hiftory and Policy are 
 ; fliould count the receiving of Laws from 
 le Deity rather a piece of prudential fraud 
 political forgery, then reality and truth, 
 [But to kavt Diodorus to his Ethnicifme and 
 edulity ^ as for us that ought to believe 
 ipture 5 if we will not gain- fay the autho- 
 of the Greek Text, we fliall not only be 
 perfwaded of Mofes his receiving of Laws 
 Gods own mouth , but have fome hints 
 dicve that fomething Analogical to ic 
 If have come to paffein other Law-giverSj 
 
 \fyfi^ When the mo ft High divided the Nations^ 
 f\mnhe feparated the fonsof Adam , he fet thi. 
 V of the Nations according to the number 
 H 2 ih^ 
 
g6 Tl:e IntroduElion to the T>e fence, 
 
 the Angels ef God ^ Jacob rv^is the portion 
 Jehovah^ that is, lao^ 8cc. So that it is not ir| 
 probable but that as the great Angel of tl: 
 Covenant, (he whom Philo calls Toov dyyehf 
 
 ^eo-^u^oVyT cip^olyryi?\.ov^?\.Qy)p^cip^lw^Q\ 
 
 ^ ^S, That is, the eldejl of the Angels 
 Archangel^ the word ^ the ^ egmning^ theNl 
 of God^ which is Jehovah) I fay, that as he gap; 
 Laws to his charge, fo the Tutelar Angels k 
 other nations might be the Inftruders of ih\ 
 that they raised up to be Law- givers to tf 
 charge^ Though in proceiTe of time the l<j 
 tions that were at firft under the Governmi 
 of good Angels, by their lewdnefle and dik^,, 
 bedience might make themfelves obnoxic 
 fo the power and delufion of thofe ccWte^ 
 they are coWtd^dcfcit/fd and tjran 
 cal devils. But this is but a digreflion ^ T 
 which I would briefly have intimated is 
 That Mofes the great Law- giver of the Jei 
 was a man inftrudled of God himfelf to P: 
 dence and true Policy, And therefore I m: 
 account if we will but with diligence feai 
 we may furely findethe foot-ftepsof un 
 phifticate Policy in all the paflages of 
 whole Pentateuch. 
 
 And here in the very entrance it will o: 
 felf unto our view : Where Mojes (hews h 
 felf fuch as that noble Spirit of Plato defire^ 
 Governors of Commonwealths ihqujd be,v 
 
 t 
 I 
 w 
 f 
 
 ill 
 
 Its 
 
^ The IntrodnSlm fo the Defence. 9 7 
 
 h';inhisEpiftle to Dio/t and his friends fore- 
 t.djthat mankinde will never eeafe to be mife- 
 Die , till fuch time as either true and right 
 f ilofophers rule in the Commonwealth , or 
 t )fe that do rule^apply themfelves to true and 
 md Philofophy. And what is Mojes his 
 tefhith^ but a fair invitation thereto, it com- 
 p?hendingatleaft the whole fabrick of Na- 
 t e and confpicuous furniture of the vifible 
 'ddc' As if he dare appeal unto the whole 
 lemblyof Gods Creation, to the voice of 
 great Univerfe , if what he propounds to 
 people over whom God hath fet him, be 
 t righteous and true-. And that by ailing 
 a :ording to his Precepts, they would but ap- 
 "WQthQmklves Cofmopolitas^ true Citiz^ens of 
 world^ and L&yal Sub] efts to God md Nature^ 
 I is Philos interpretation upon the place, 
 ' ich how true it is in Mofes vailed, I will not 
 b edifpute: that it is moft true in Mofes 
 ' tied, Chriftour Lordjis true without all dif- 
 p:e and controverfie. And whofoever fol- 
 ' 7es him, follows a Law juftified by God and 
 whole Ci^eature, they fpeaking in feveral 
 ieds the minde of their Maker. It is a 
 :uh and life that is the fafety of all Nations, 
 ail the earneft expeftation of the ends of the 
 Eth», Chriflthe fame yejler day ^ to day ^ and for 
 ' r, whofe dominion and Law neither time 
 place doth exclude. But to return to Mo- 
 . H 3 Another 
 
B The Int'0duEiion to the "Defence. 
 
 Another reafon no leffe confiderable , wr 
 that holy and wife Law- giver Mofes^ ftioil 
 begin with the Creation of the worldj is th{: 
 The Laws and Ordinances which he gave ) 
 the lfradites\ were given by him as ^Sro^m^ • 
 eToTO, as Statutes received from God. Al 
 therefore the great argument and incitetne t \ 
 to Obedience (hould lie in this firft and high| i 
 Law- giver^ God himfelf, the great ^ehovl^ \ 
 whofe Wifdome^Power, and Goodnefie coti 
 not better be fet out then by afcribing t 
 Creation of the whole vifible world unto hi 
 So that for his Power he might be feared, \ 
 mired for his Wifdome, and finally, for 
 Goodneffe be loved^adored^and Deified : Tl 
 as he was truly in himfelf the mofthighG 
 fo he fliould be acknowledged of the peo; 
 to be fo. ' 
 
 For certainly there is nothing that doth 
 win away , nay, ravifli or carry captive ' 
 mindes of poor mankinde, as Bounty and 
 nificence. AH men loving themfelves ml I 
 affedioriately, and moft of all the meaneft d 
 bafeft (pirits, whofe fouls are fo far from bejg^; 
 a little rais'd and released from themfelveSjtjf i 
 they do impotently and impetuoufly cle;|e' 
 and cling to their dear carkafes. Hence fcfi i 
 they out of the ftrongrelifh, and ftvourtf i^ 
 the pleafures arid tonveniencies thereof mle ;; 
 iiofcrbple of honouring them for gods, v^o 
 
" The Introiu&lon to the Defence. 9 9 
 
 tire by their induftfy, or by good luck produ-* 
 d any thing that might conduce for the im- 
 pvement of the happinefle and comfort of 
 t?body. 
 
 From hence it is that the Sun and Moor? 
 ke been accounted for the two prime Dei- 
 s by Idolatrous Antiquity, viz,, from that 
 idfible good they conferred upon hungry 
 nnkinde. The one watering as it were the 
 Irth by her humid influence ^ the other ripe- 
 : »ig the fruit of the ground by his warm rayes^ 
 f sd opening dayly all the hid treafures of th@ 
 lible world by his glorious approachjpleafing 
 fight with the variety of Natures objeds 5 
 I chearing the whole body by his comfortable 
 ht.To thefe as to the moft confpicuous Bene* 
 1 liiors to mankinde, was the name 0go5 given, 
 3 becaufe they obferved that thefe 
 1 nceived Deities were in perpetual motion, 
 rhefe two are the iE^gyptians ofiris and Ifis^ 
 ad five more are added to them as very fenfl-= 
 b Benefadors, but fubordinate to thefe two, 
 ad Dependents of them. And in plain fpeech 
 t2y are thefe. Fire^ Spirit ^ Humidity^ Siccity^ 
 <iiAir^ but in their divine Titles Vulcan^^u^ 
 fer^ Ocemus^ Ceres^ and Minsirva. Thefe are 
 Xloi oiiS'iQvyiviaivl')(pvTi^ 3*^0), as Diodorus 
 t^aks. But after thefe mortal men were ca- 
 I'nized for immortal Deities S'ld r (wveajv ?^ 
 'ivlw dv^^^Twv S^pyi(7icw , for tbcir fmdence 
 
J CO TheIntrohHiontotheI)efence. 
 
 and benefaBion i as you may fee at large in 1 1. 
 edorm Siculm. I will name but two for i , 
 fiance, Bacchus and Ceres ^ the one the Inve • 
 toxoiCorn^thtoihtxoimne dXid Beer: Ji 
 that all may be refolved into that brutifhj- 
 phorifme, i 
 
 That which could pleafe or pleafure degenenf 
 mankinde in the Body, ( they having loft t 
 Image of God in their Souls, and becoi 
 meer brutes after a manner j that muft be th 
 God. 
 
 Wherefore it was neceflary for Mofes havi ,- 
 to deal with fuch Terreftrial Spirits , Sonsf i 
 Senfe and Corporeity, to propofe to them J- 
 hovah as Maker df this Senfible and Corpor 
 world, that whatever fweet they fuck out 
 the varieties thereof, they may attribute 
 him, as the firft Fountain and Author, widi 
 whom neither they nor any thing elfe 
 been, that thereby they might be ftirred up 
 praife his Name , and accompliih his W i 
 revealed by his fervant Mcfes unto them. A 1 
 this was true and found Prudence , aimingc : 
 nothing but the glory of God, and the good f 
 the poor ignorant people. 
 
 And from the fame Head fpringsthe nv 
 ner of his delivering of the Creation ^ that f, 
 accommodately to the apprehenfion of 
 meaneft ; not fpeaking of things accordingi^ 
 
 thr 
 
f! The IntroduBion to the Defence, lei 
 
 tlir very Effence and real Nature, but accor- 
 i g to their appearances to us. Not ftarting 
 
 0 high and intricate Queftions, and conclu- 
 iig them by fubciie Arguments , but famili- 
 .17 and condefcendingly fetting out the Crea- 
 1 1 15 according to the mofteafie and obvious 
 
 ceits they themfelves had of thofe things 
 
 1 y faw in the world 5 omitting even thofe 
 '^iTer things that lay hid in the bowels of the 
 
 th^as Metals, and Minerals, and the like, as 
 ''1 as thofe things thax fall not at all under 
 jiife, as thofe immaterial Subftances,Angels, 
 I )t'ntelligences. Thus fitly has the Wifdome 
 GoodnefTe of God accommodated the 
 Mward Or/^ATof the Scripture, to the moft 
 i lirow and flow apprehenfion of the Vulgar. 
 ^Jor doth it therefore follow that the Nar- 
 onmuftnot be true, becaufe it isaccor- 
 gto the appearance of things to Senfeand 
 1 ji'ious Fancie-, fot there is alfo a Truth of 
 I A pearance, according to which Scripture 
 ; «ift what fpeaks in Philofophical matters. 
 , w/\ndthisPofitionisthemainkey,as I con- 
 ffi ^l/e, and I hope fliall hereafter plainly prove, 
 i^mby Mofes bis BerefhM may according to 
 ' i outward and literal fenfc be underftood 
 if Whoutany difficulty or clafhing one part a- 
 [' pjnft another. And my task at this time will 
 &\^ery eafie, for it is but tranfcribing what I 
 h already elfewhcf e occafionally publiflied, 
 
 and 
 
I o 2 The IntroduSiion to the Defencel 
 
 and recovering of it into its proper place. 
 
 Firft therefore I fay , that it is a thing ccj. 
 fefled by the Learned Hebrews^ who make i i 
 Rule for the underftanding of many places : 
 Sm^imt ^Loquitur lexjuxta linguam humma^ 
 That the Law ffeah according to the languagif 
 the fomof men. 
 
 And fecondly, which will come more hor 
 to the purpofc, I ihall inftance in fomeplad 
 that of neceflity are to be thus underftood. 
 
 Gen. 19.23. The Sun was rifca upont; 
 Earth when i^^?^ entred into^^^r; which ii - 
 plies that it was before under the Earth, whi r 
 is true onely according to fenfe and vul^: 
 phancy. 
 
 Beuteronom.'^o. v, 4. a^OTn nsfp or 
 '^foivZ^ implies that the Earth is bounded 
 certain places, as if there were truly an Het 
 les Pillar, or Non flm ultra : As it is ma 
 feft to them that underftand but the natu . 
 fignification of nj^p and a^^ov ^ For th(3 
 words plainly import the Earth bounded i 
 the blew Heavens, and the Heavens bound! 
 by the Horizon of the Earth^they touching c- 
 another mutually 5 which is true only to fer> 
 and in appearance , as ctny man that is noti 
 meer Idiot, willconfefle. 
 
 Ecclefiaftic. 27, v. 12. "The difcourfe ojt 
 godly man is always with wifdome , hut a jf 
 changeth as the M^on, That is to be underfto,it 
 
 awrdij 
 
The IntroduSiion to the Defence, i e 3 
 
 aordingto Senfe and Appearance: For if 
 1 )ol changeth no more then the Moon doth 
 -clly, he is a wife and excellently accomplifli- 
 iiman-, Semfendem^ though to the fight of 
 1 Vulgar difterent. For at leaft an Hemi- 
 cere of the Moon is always enlightned^ and 
 n then moft when llie leaft appears unto 
 
 litherto may be referred alfo that, 2 Chron. 
 I . Alf$ he made a molten Sea ten cubits from 
 ' n to hrtm^ round in compajfe , and five cubits 
 height thereof^ and a line of thirty cubits did 
 pa^e it round about. A thing plainly im- 
 ilble that the Diameter fhould betencu- 
 ) and the Circumference but thirty. But 
 leafeth the Spirit of God here to fpeak ac- 
 ding to the common ufe and opinion of 
 n, and not according to the fubtilty of Ar- 
 ncdes his demonftration. 
 f\gain Pfdm xg. In them hath he fet a Ta- 
 ' ucle for the Sunne^ which as a Bridegroom 
 c^cth out of his chamber^ and rejoyceth as a 
 ng man to run his race. This^as Mr. J'ohn 
 vin obferves , is fpoken according to the 
 e apprehenfion of the Vulgar^whom David 
 uld in vain have endevoured to teach the 
 n fteriesof Aftronomy. And therefore he 
 n kes no mention of the courfe of the Sunne 
 H the nodurnal Hemifphere. He adde hut 
 0^ inftance move ^ ^ofiua io« v. 12, Sunne 
 
104 "^^^^ IntroduBion to the defence. 
 
 ^and thou Jlill ufon Gibeon, and thon Moon } 
 the Fallej of Ajakn % where ic is manifeft tljt 
 lofhua fpeaks not according to the Aftror|- 
 mical truth of the thing, but according to fei : 
 and appearance. For (uppofe the Sun place!, 
 and the Moon, at the beft advantage you ci , 
 fo that they leave not their natural courfe^tb ^ 
 were fo far from being one over Ajalon , al 
 the other over Gibeon^ that they were ki v(|/ 
 truth many hundreds of miles diftant frci 
 them. And if the Sun and Moon were on c . 
 other fide of the <i^quator^ the diftance mig : 
 amount to thoufands. ' 
 
 I might adjoyn to thefe proofs the fulFraa 
 of many Fathers , and Modern Divines ,| 
 
 nas^ and the reft. But it is already manit 
 enough that the Scripture fpeaks not accordi 
 to the exadl curiofity of Truth , defcribi 
 things Ka6' i^7x*aiv , according to tin v 
 Nature md Ejfe^ce of them ^ but ^scr' g/>c(p«3t 
 dccording to their appearance in fenfe and 
 vdgar opinion. 
 
 The fecond Rule that I would fet downj^ 
 this : That there is a various Intertexture i 
 Theofophicaland Philofophical Truths, maF' 
 Phyfical and Metaphyfical Theorems hintl 
 to us ever and anon, through thofe words tH 
 at firft fight feem to bear but an ordinaf 
 groffe fenfe, I mean efpecially in thefe thilJ - 
 
(The IntroduBion to the Defence, i O 5 
 tChaptersof (7m///. And a man will be 
 better aflured of the truth of this Pofition^ 
 ledobutconfider. That the Literal Text 
 -'fMofes' that fets out the Creation of the 
 lid, and offers reafons of fundry notable 
 tinomena of Nature, btars altogether a moft 
 pable compliance with the meer rude and 
 Grant conceits of the Vulgar. Wherefore 
 Argument of thefe three Chapters being 
 Philofophical as it is, it feems unworthy of 
 Jt knowing Syini oi Mojes^ or of Religion 
 i^f df, that he fbould not contrive under the 
 rernal contexture of this Narration, fome 
 |iiy Angular and choice Theorems of Natu- 
 I ij Philofopy and Metaphyficks ^ which his 
 I ijus and learned fucceflbrs fhould be able by 
 ; |ne(ecret Traditionary Dodrine or CabhaU 
 ^ | |appiy to his outward Text. 
 ■ ji|For what an excellent provifionisthis, for 
 \ Ih of the people whofe pregnancy of parts 
 ai wit might make them reft unfatisfied, as 
 %\\ in the Moral Allegory ( into which they 
 " a firft to be initiated) as in the outward let- 
 t' it Telf ; and alfo their due obedience^ humli* 
 V and integritj of life , make thena fit to re- 
 c ve fome more fecret Philofophick CabhaU 
 f>m the mouth of the knowing Prieft-, The 
 f ange unexpected richneffe of the fenfe 
 viereof, and highnefle of Notion fuddenly 
 f ning forthj by relieving afide of the vail, 
 
 might 
 
io6 The IntroduBion to tj7e Defence. 
 
 might ftrike the foal of the honeft Jetv b 
 Unexpreffible pleafure and amazement, and III 
 his heart with joy and thankfulneffe to Oi 
 for the good tidings therein contained , tL 
 conciliate greater reverence then ever to il 
 /^i and to Religion. I 
 
 Wherefore fuch a rhihfofhick CdhhdM 
 this being fo convenient arid defirable, m 
 men in all Ages having profeffedthqr edi 
 Elation of folidand fevere Philofophy in tl 
 ftory of the Creation by their feveralattem|l 
 thereupon , it feems to me abundantly pjp 
 bable that Mojes and his fucceflbrs were fur ? 
 fliedwith fome fuch like Cahbda*^ whicH 
 am ftill the more eafily induced to belie^ 
 from that credible fame that Pythagoras a 
 ^lato had their Philofophy from Mofes 
 Text,, which it would not fo eafily have ft 
 gefted unto them , had they had no afliftati 
 from either /^-n?///? or o^gy^tidjt Pm^hd 
 Prieft to expound itc , 
 
 The third and laft Rule that I would 1 
 down is this : That Natural Things^Pferfoi 
 Motions, and Anions , declared or fpoken 
 in Scripture, admit of alfomany times a M"' 
 ftical, Moral , or Allegorical fcnfc, Thisji- 
 worth the proving it concerning our Soiji 
 more nearly then the other. I know this S{ j- 
 ritual fenfc is as great a fear to fome faint ail 
 unbelieving heartSjas Si Sfeffre or l^ighhjj^ir\ 
 
J Tl)e Introduciion to the Defence. 1 07 
 
 ]|t it is a thing acknowledged by the moft 
 we^ moft pious , and moft rational of the 
 kijh Doctors 5 I will inftance in one who is 
 Mnfiar omniunfyMofes ^gfftms , who com- 
 xes the divine Oracles to Affles of Gold in 
 hres of Silver : For that the outward Ni- 
 ls very comely as Silver curioufly cut 
 nrough and wrought, but the invyard Spiri- 
 ul orMyftical fenfeis the Gold more pre- 
 us and more beautiful.that glifters through 
 f .tfe Cuttings and Artificial Carvings in the 
 jter. 
 
 . will cndevour to prove this point by furi- 
 paffages in Scripture 5 Ffalm 25. hct iid 
 ninV mnnt vnii'?. The eafie and genuine 
 t of thefe words is^ The fecret of the Lord 
 w them that fear him^ md his Covenant 
 uke them know it ^ viz. his Secret^ which 
 ues that the Myfterie of God lies not bare 
 alfe and adulterous eyes , but is hid and 
 pped up in decent coverings from the 
 c of Vulgar and Carnal men. That his 
 i f/^are, zsJrtflotle anfweredto Alexander 
 "cerning his Ica^vo-. Trse^WT®-, or Acroa- 
 icdWritings^ that they were ckcTgJ^oju^a :^ 
 ^^i^Q\l^40L^ fuhli^ed and not puilijhed. And 
 Saviour himfelf,though all Goodnefle^was 
 ■ fo prodigal of his Pearls as to caft them to 
 >^ne. To them that were without he fpake 
 xbks» And upon the fame Principles cer- 
 tainly 
 
I 
 
 s 08 The IntroduElion to the Ve fence, 
 
 tainly it is not a whit unrcafonable^to concc e 
 ^T/<?/(?5 to write Types and Allegories. M 
 we have fufficient ground to think fo from t it 
 of the Apoftle 1 Cor. ch, 10. where wheiic 
 hath in fliort reckoned up fome of the ir * 
 palTages that befell the jfraelites in their Jg 
 ney from £gyftio Caman^ (which yet nor 
 that hath any faith or the fear of God bef| 
 his eyes , will deny to be a reall Hiftory ) 
 clofes with this expreflion,^// thefe things h 
 Types befell them^ hut were mitten for our inji 
 Bion^on whom the ends of the world are come, - 
 Gdatxh.^, The Hiftory of Abrahams h0 
 t wofons Jjhmaelmd ifaak^tht one of the ho 
 woman, theotherof the free, viz. Agar 
 Sara , the fame Apoftle there fpeaks out, 
 they are an Allegory J Y, 2^. 
 
 I might adde many other palTages tol 
 purpofe,but I will only raife one confiderat 
 concerning many Hiftories of the Old Tel^i 
 mentjand then conclude. If fo be the Spirji 
 God meant not fomething more by them t 
 the meer Hiftory,! mean ibme ufeful and i 
 ritual Truth involved in them, they willb 
 far from ftirring us up to Piety, that they n 
 prove ill Precedents for falfenefs and injuni 
 dealings. 
 
 For what an eafie thing is it for a man to fa 
 himfelf an 7/r4^to^, and then to circumveflti 
 honeft neighbours under the notion of*^ 
 
 .jptta 
 
The Introduclion to the Defence, i o 9 
 
 iptUm f But we will not confine our felves to 
 tiis one folitary inftance What is faccb but a 
 ijjplanter^ a deceiver^and chic of his own bro- 
 tsr < For taking advantage of his pre fen t ne- 
 cflTity^ he forced him to fell his birth- right for 
 aieue of pottage. What a notorious piece 
 c fraud is chat of Rebecca^ that while induftri- 
 s Ejau is ranging the Woods and Mountains 
 fulfill his fathers command , and pleafe his 
 :d appetite^ (lie Hiould fubftitute Jacdb with 
 n both counterfeit hands and Venifon^to car- 
 away the blefling intended by the good old 
 ' n for his officious elder fon Bfati? Jacobs rods 
 Poplar,an ill example tofervants to defraud 
 lir mafters^ and Rachels ftealing LabansTe^ 
 ih'tm 5 and concealing them with a falfhood, 
 i V warrantable an ad it was , let her own 
 fjjfband give fentence*, With whomfoever ihti 
 [\lme(l ihj G ods^ let him 7',ot live^ Gen. ^ I * 5 2 » 
 )yM might be infinite in this point I will only 
 lesS ^"^^ example of Womans perfidious cruel- 
 Jas it will feem at firft fight,and fo conclude, 
 im[^ Captain of Rabins hoft being worfted by 
 vw»^5 fled on his feet to the Tent of Jael^ the 
 ■ ikJr ^^^'^ i^he Kenite.;\v\\o was in league and 
 Ijjjpederacy with Jabtn : This Jael was in fliew 
 Durteous as to meet Sifera , and invite him 
 in her Tent, faying, Turn in my Lord, turn 
 1 ) me^Fear not. And when he had turned 
 » nto her into the Tent, ilie covered him 
 j ' I with 
 
 i 
 
1 1 o Tl:e IntYoduElion to the J)efence^ 
 
 with a mantle : And he faid unto her^Give n 
 I pray thee a little water to drink-. And fi 
 opened a bottle of Milk, and gave him drin 
 and covered him. In {hort, he trufted t ' 
 with his life, and gave himfelf to her protefi 
 on, and (hefuddenly fofoonas hefellafle i 
 drove a nail with an hammer into his tempi , 
 and betrayed his Corps to the will of his ci 
 mies. An ad certainly that the Spirit of G 
 would not have approved, much leffe appla| 
 ded fo much, but in reference to the Myfte 
 that lies under it. 
 
 My three Rules for the interpreting | 
 Scripture, I have I hope by this timefuffil 
 ently eftablifhed, by way of a more gene 
 preparation to the Defence of my threef(| 
 Cahhdla. I (hall now apply my felf to a mc 
 particular clearing and confirming the fevi 
 palTages therein. 
 
1 1 J 
 
 FHE DEFENCE 
 
 OF THE LITERAL 
 
 CABBALA- 
 
 Chap. L 
 
 iThe genuine fenfe of In the beginning. The diffe- 
 rence of N")3> Dtuy, njp negleEled by the , Seventy^ 
 Tvho tranjlate^Xi only \7t^U<nv* 2 The ground 
 
 • 9/ fif miflake difcovered^ who conceive Mofes to 
 intimate that the Matter is uncreated. That 
 P^n'?^^ nn m more then ventus magnus^ 
 f That the fir fi darknefs was not proferly Nighty 
 5 tvhy the Seventy translate y^pl Firmameniutn^ 
 indthat it is in allufion to a firmly pitched Tent, 
 tl That the fenjib/eefe^s of the Sun invited the 
 Heathen to Idolatry ^and thai their Oracles taught 
 hem to call him by the name of Jao. 1 4 That 
 he Prophet Jeremy divides the day fr@m the Sun^ 
 leaking according to the vulgar capacity, 1 5 The 
 eafon why the Stars appear on this fide the upper 
 aerukous Sea,' 27 The Opinion of the Anthropo- 
 norphites , and of what great, confeqaence it 
 f for the Vulgar t9 imagine God in the Jhape of 
 Man. Ariftophmes 7?// fiery in Plato of Men 
 ndfVomens growing together at firfl , as if they 
 ude both but one AnimaL 
 
 •*(|-^HE firft Rule that I laid down in my Intrt^ 
 || duBion to the Defence of my Threefold Cab<^ 
 ^ baUi J need not here again repeat , but de- 
 fire the Reader only to carry it in miride, and 
 I 1 ic 
 
1 1 1 
 
 it will warrant the cafie and familiar fenfe that I (hi 
 fettle upon Mofes his Text in the Literal meani ; 
 thereof. Unto which, if I adde alfo reafons from t ! 
 pious prudence of this holy Lawgiver, (hewing hjr 
 every paflage makes for greater faith in God, a'l 
 more a fteftionate obedience to his Law, there willjC 
 nothing wanting I think ( though I (hall fometinSi 
 caft in fome notable advantages alfo from Cm/* 
 Learning) that may gain belief to the truth of 
 Interpretation. 
 
 Verf,i, In this firft verfe I put no other fenfe 
 In the begiming, then that it denotes to us the or jt: 
 of the Hiftory. Which is alfo the opinion of M ' 
 monides, who deriving n^u;5«^l from tUNT %nify| 
 the head^ rightly obferves the Analogy; that agl 
 head is the forepart of a hving creature, lo n^ttil 
 fignifies that w*^^ is placed fir ft in any thing elfe. ^1 
 that thus the Creation of the world is the head or fcl 
 part of the Hiftory that Mofes intends tofetdownl 
 
 Wherefore Mofes having in his minde (as is pll 
 from the Title of this book,GeneJts,^s well as the nr 
 ter therein contained) to write an Hiftory and Gc 
 alogy from the beginning of the world to his c 
 time, it is very eafie and obvious to conceive, thai 
 reference to what he ftiould after add, he faid, Inj 
 beginning : As if the whole frame of his thoughtsl 
 thus. Firft of all, God made the Heaven>, andl 
 Earth, with all that they contain, the Sun, MoonJ 
 Stars, the Day and Night,the Plants, and living c| 
 tures that were in the Air, Water, and on the Eai 
 and after all thefc he made Adam^ and Adam bel 
 Cain and Abel , and fo on in the full continuand 
 the Hiftory and Genealogies. ^^I 
 
 And this fenfe I conceive is more eafie and nat| 
 then that of Ambrofe^zxi, Bi^ftl^ W'hol 
 
the Literal Cdbb^d^. iij 
 
 fic- Ih the Beginning, to fignifie In the Beginning 
 iTime, or In the Beginning of the world. And yec 
 Jiought it not amifs to name alio thefe^ that the 
 fader may take his choice. 
 God made Heaven and Earth, MainJonides and 
 j anajfeh « //r^^f/ obfervc thefe three words ii^ 
 & in Scripture, when Creation of the world is attri- 
 bed to Godyviz.. nxil, ntuy, njp; and that ^g- 
 n es the frodtiEiion of things out of nothing , which 
 hhe Schools Notion of Creation; nil^y is tlie making 
 9a thing perfeB and eompleaty according to its own 
 \^de and properties ; n3p intimates the dominion and 
 nht pojfejfion that God has of all things thm created 
 07Jade, But though Nia according to the mind of 
 Learned fews , fignifies Creation properly fo cal- 
 ■ , yet the Seventy obferve no fuch Criticifme, but 
 f iflate it \mU(J^Vy which is no more then made. And 
 ^ar men are not at leifure to diftinguifh fo fubtiily. 
 lerefore this latter fenfe I receive as the vulgar Li- 
 c I fenfe, the other as Philofophical. And where I 
 lithe v^o^A Creation in this Literal Cabbala , I un* 
 -cand but that common and general Notion of 
 ' I a thing,be it with what circumftances it will, 
 ^eitherdo Itranflate oin^j^ in tlie plural num- 
 e the Trinity ; Becaufe, as Vatablm obferves out 
 ^ le Hebrew I)o6lors, that when the inferiour fpeaks 
 ^is fuperiour, be fpeaks of him in the Plural Num* 
 So Efaj I p .4. Tradam ^q^jptum in manum 
 tnorumdiiri, hndExod* 22.10. £^ accipiet do* 
 9 j ejHs^ for dominu^.. The Text therefore necefla- 
 requiring no fuch fenfe , and the myfterie being Co 
 ■'trufe, ic is rightly left out in this Literal Cabbala, 
 'erfi. In the fiift vcrfe there was a fummary 
 3ofal of the whole Creation inthofe tw^o main 
 •sofit;i^^^w;? and Earth, Now he begins the 
 
 I ^ partit 
 
114 The Defence of 
 
 particular profecuttori of each days work. But it 
 not heedful for hirn here again to inculcate the m 
 king of the Earth ; For it is the iaft word he fp.a 
 in his general Propofal,and therefore it had been har 
 or needlefs to have repeated it prefencly agair\. A 
 that's the reafon why before the making of the Earl', 
 there is not prefixed. And the Lord fata ^ Let there\ 
 an Earth, Which I conceive has inlpofed upon t 
 Ignorance and inconfideratenefs of fome , fo asj; 
 make them believe that this confufed muddy 
 which is called the Earth, was an Eternal FirftM 
 ter, independent ofGod^ and never created by hir 
 Which if a man appeal to his awn Faculties, is 4 
 poffible, as I fhall again intirtiate when I coqiel 
 £he PMofpphick C^^/'^/^.. ^ i 
 The fenfe therefore is, That the Earth wa^ mjj 
 firft, which was covered with water, and on' thefivj 
 £er was the wind, and in all this a thick dar 
 Arid God was in this dark, v;indy and wet Nri_ 
 So that this Globe of Earth, and Water, and Wl 
 was but one dark Tempeft and Sea-ftorm, a Nigbi 
 confufion and tumultuous Agitation. For D^n^M " 
 is not in the Letter, any thing more then Vent 
 gens^ A gredt mimightyrpind^ As the C^d^ 
 God, and Momtains of God^ zxt tall Cedars i jj; 
 Mountains, and fo in Analogy ^ the Wind of G 
 great Wind*, 
 
 Verf 5 . But in the midft ofthis. tempeRuous 42i| 
 Rcfs y God intending to fall to his work , dotSt 
 were light his Lamp , or (et up himfelf a Cand 
 fhi? dark Shop. And what ever hitherto hath 
 mentioned^ are words that ftrike- the Fancy and S 
 flrongiy, and are of eafie perception to the rude 
 pie, whom every dar^ and fiormy Night may { 
 leminde ofthe fad face of thiriss till God comi 
 
 ^ ■ ' ■ (il 
 
 J 
 
the Literal Cabbala. 115 
 
 i^l the comfortable Day to fpring forth , the fole 
 jiithor of Lighc, that fo plcafes the eyes , and cheats 
 t J fpirits of Man. 
 
 And that Day-light is a thing independent of the 
 $n, as well as the Night of che Stars, is a conceit 
 vmdrousfutableto the itnaginacions of the Vulgar, 
 ftl have my feif found out by conveding with cbem- 
 ley are alfo prone to think jUnleflfe there be a lenfible 
 \nd ftirring, that there is nothing becvvixc rhe Earth 
 si the Clouds, but that it is a meer vacuity. Where- 
 fe L have not tranflat d D^nhiSi nn the Air \ as 
 /aimomdes fomewhere does, but a mighty wmd; 
 U that the rude people are fenfible of, and making 
 t;firft deformed face of things fo difmal and tempe- 
 f ous, it will caufe them to remember the firfl: morn- 
 ' ; light with more thankfulnefs and devotion. 
 
 Verf. 4. For it is a thing very vifibh. 'itt what 
 i aid upon the eighth verfe. 
 
 Verf ^. By Eveninjr and Morningy is meant the 
 J tificial Da^/, and the Artificial Night, by a Synec- 
 c che,as Caflellio in his Notes tells us. Therefore this 
 iuficial Day and Night put together, make one 
 lu;)/:^'^^!/, or Natural D.iy, And the Evening is 
 ft before the Morning , Night before Day, becaufe 
 lirknefs is before Lighr, But that Primitive dark- 
 i Ts was not properly Night : For Night is ^Ma ^jtyL- 
 } (TUdL. as Arifiotle delcribes it , cne great Shad- 
 iw caft from the Earth, which implies Light of one 
 lie thereof. And therefore Night properly fo cal- 
 II could not be before Light. But the illiterate peo- 
 ptrpuble themselves with no fuch curiofities^nor eafi? 
 I conceive any fuch difference betwixt that deter- 
 i nate Corneal fliaddovy of the Earth, which i§ 
 J'ght, andthat infinite primitive Darknefs,that had 
 ?i bound^ before there was any Light, " And therc- 
 
 • ■ 14 forf 
 
1 1 6 lie Defence of 
 
 fore that fame Darknefs prefixed to an Artificial 
 makes up one Natural Day to them. Which Hefi , 
 alio hvallovvs down without chewing, whether fc 
 lowing his own fancy, or this Text oi Mofes, 1 kno 
 not. 
 
 That is, 
 
 Bfit of the Night both Vaj and Shh were hr 
 
 Verf. 6. Thh Bafts or floor. That the Ear: 
 feems like a round Floor, plain and running out lb i 
 very way , as to join wich the bottome of the He 
 yens, 1 have in my IntroduBion hinted to you aire 
 dy 5 and that it is iook'd upon as luch in the phrafc 
 Scripture, accommodating it felf to our outward fei 
 les ar.d vulgar conceit. Upon this Floor iiandstl 
 hollow Firmament , as a Tent pitched upon t! 
 ground, vvhichis the vei y cxprcfflon of the Propl 
 ^faj^ dcrcTibing the Power of God That ftretc 
 eth out the Heavens lil^ a Curtain , and fpreade\\ 
 them out as a Tent to dwell in. And the word y^p 
 which is iifuilly rendred Tirmamentf-\^x(\^ts didpfb 
 ^rf,expanj]on^oxfpreadi>igo^t. But how the Seven 
 jCome to interpret it s^^io^M, Fimmmentum , Falkr 
 his Afifccllanies owes 3. ycty ingenious rcafon, ai 
 juch as makes very much to our purpofe. Nam en 
 lum feu p'pl faith he, cjuandoqnidtm Tentorio / 
 fifsime in facr is Uteris ajf ml latur^ 'jrnyvv^dtcittt 
 qu^tenm expandittir. Sic enimexfandi folem Tent 
 via 3 z^Hum alligatU ad paxillos in terrain depaB\ >• 
 fHnibfisdiflendHnt'jr^ ati^ue hoc etiam paUo firmai/: 
 inr^ Itaque Tj'p^iH immenfum q^oddatn ut ita dica 
 r^y^t idtuque & ^fia^ucc non inept e appc/letf^r, Jl ^ 
 fcnfe of which in brief is nothing but this : That 
 Seventy tran(lidte p'»p1; f^f ^'^^i^; th^t is, Firmame' 
 
the Literal Cabbala. 1 1 7 
 
 ^ecaufe the Heavens are fpread om liJ^ a welU 
 edand firmly pitched Ten. Anc| I add alfojthac 
 are lb ftiffely ftretched, that they willftrongly 
 ^gainft the weigh: of the upper waters ; fo that 
 ate not able to break them down, and therewith 
 'own the world. Which conceit as it is eafie and 
 le with the fancy of the people , fo it is fo far 
 doing them any hurt , that it will make them 
 ienfible of the divine Power and Providence , 
 phus by main force keeps ojff a Sea of water that 
 over their heads , which they difcern through 
 anfparent Firmament , (for it looks blew as ch 
 s do ) and would rufh at once upon them 
 rown them, did not the Power of God, and the 
 gth of the Firmament hold it off. 
 rf. 7. See what hath been already faid upon the 
 erfe. I will only here add. That the nearnefs of 
 upper waters makes them ftdl the more foraii- 
 b^and fo are greater fpurs to devotion: For as they 
 ►roiight fonear as to touch the Earth atthe bot- 
 fo outward fenfe ftill being Judge , they are to 
 [ichin a fmali diiiance of the Clouds at the »op. 
 that thefe upper waters are no higher then lo, ic 
 ^nifefl from other paflages in Scripture, that place 
 labitation of God but amongft the Clouds, who 
 I called//?^ mofi High, fjalm lO^. 3. Dem, 
 t^. Nahpm i. Pfalm ^8.4. But of this I 
 treated fo fully elfcwhere, that 1 hold it needlels 
 d any thing more, 
 cr. 8. 1 cannot fay proper ly that God favp it was 
 ^ In the whole ftory of the three firil Chapters, 
 evident, that God is reprefentcd in the perfon of 
 m, fpeaking with a mouth, and feeing with eyes- 
 :e it is that the Firmament being of it felf invifi- 
 \^\x,MQfes omits the faying , that God faw it 
 
 was 
 
 iiii 
 
 A 
 I 
 
 m 
 
I i 8 The Defence of 
 
 was good : For the nature ©f the eye is onely to e 
 things vilible. 
 
 Some fay, God made Hell the fecond day, and i| 
 that is the reafoti it was not recorded, that htm 
 'vvas good . But if he did not approve of it as good;;\ 
 did he make it ? However that can be none of 
 ^Literal fenfe, and fo impertinent to this prefent ^ 
 Ma, 
 
 Ver, I o. A fid I may now properly fay, 8ic» 
 what hath been faid already upon verfe the eighti 
 
 Ver. 1 1 . TVhence you may eafily difcern, &c. 1 
 Obfervation is Philo the Jew'Sy which you may 
 at large in his ^ Koj^tijuU^. And it was very 
 for Mofes who in his Law , which he received ft 
 God, does fo much in (i ft upon temporal bleffingiji 
 eating of the good things of the Land, as a rewarcif 
 their obedience, to lay down fuch principles as fhcjl ji 
 beget a firm belief of the abfolute power of God 
 Nature. That he could give them rain, and friii 
 feafons,and a plentiful year when he pleafed ; v^ 
 is he could caufe the Earth to bring forth witti 
 rain, or any thing elfe to further her births, as he 
 at the firft Creation. The Meditation whereof m 
 well caufe fuch an holy refolution as that in the V 
 phet Habal^k^^ Although the fig-tree JhS 
 ihjfome, neither fruit be in the Vines , the lahoth 
 the Olive fait^ ani the fields yeeld no meat ; yet I 
 rejdycein the Lord y I will joy in the God of m)}. 
 vation. But that prudent and pious caution of ^ 
 y^r againft Idolatry jhowrequifite it was, is plair t !! 
 we confider that the power of the Sun is fo manif , 
 and his operation fo fenfible upon the Earth for e 
 produ6lion of things below, efpecially of Plants,t t 
 he hath generdly drawn afide the rude and fi m ^ 
 Hearheri to Idolize him for a God : And their niitiifi 
 
the Literal Cabbalal 1 1 9 
 
 djdcs have fnatched away the facred Name of 
 rhijod of Jfrael^ the true God, to beftow upon hiai^ 
 -ling him Jao^ which is Jehovah, as is plain from 
 i; dorian Oracle in Mucrohitis : 
 
 V ch I have tranflated thus in rtiy Poems 5 
 hat Heavenly Power which Jao highr^ 
 'he highefi of all the Gods thou maifl decldre 
 i Spring nam*d Zeus^ in Summer HtXios hright^ 
 
 I Amnmne called}^o^ Aides/;? brumal night* 
 
 'hefe names do plainly denotate the Smne 
 n Sf ring called Zeus from life or kindly heat j 
 n winter 'caufe the day^s fo quickly done, 
 hKiA^shight^heunotlonginfight- 
 n Summer ^caufe he firongly doth us finite 
 ''ith hi^ hot darts^ then Hehos we him ndm.^ 
 rom'^ovm or'E\o'3\\ fo hight - 
 
 Autumn Jao, Jehovah 14 the fame, 
 is the wotddeprav'd hy an mcertain fame* 
 
 his Oracle Cornelia Laheo interprets o^Bacchtis^ 
 :h is the fame with the Sun , who is the God of 
 Vintage, and is here defcribed according to the 
 ■ Q^iarcers of theyear. 
 
 V.nd fo Virgil^ Heathen-like attributes to the Sun 
 V. Moon Under the name of Bacchus and Ceres, thac 
 I u bleffing of Corn and Graiiu 
 
 ' -Veftro ft numine Tellm 
 
 Chaoniam fingui glandem mutavit arifla. 
 If by your providence the Earth has born 
 For courfe Ch^)^im Acorns, fbll-ear'd Corn." 
 
1 
 
 'i2c The Defence of ' 
 
 But of this I have faid fo much in my IntndftB 
 that I need add nothing more. 
 Ver, 12, Sec ver.li. 
 
 Ver, 14. Secz'm 3. I have there fhown hov^T 
 fily the fancie of the rude people admit of days wi 
 out a Sun. To whofe capacities the Prophet Jff^< 
 accommodating his fpeech, Hf'r Sun^ fa yes he, 
 down fvhile it tvos yet daj. How can it be day w; 
 the Sun is down, unlefs the day be Independeqf 
 the Sun* according to the fancie of the rude and 
 terate? Which is wonderfully confonant to the c 
 ward letter of that fpeaks not of the Sun 
 
 the caufe of the Day,but as a badge of diftin6lion fr i 
 the Night, though he does admit that it does incrc 
 the light thereof. 
 
 Ver. If, the ho/low Roof &c. Though the < • 
 ruleous upper Sea feems fo neer us, as I have aires; 
 fignified , yet the Lights of Heaven feem fomethingi 
 this fide it, as white will ttand off drawn upol 
 darker colour, as you may fee in the defcribing fc;i 
 Figures on a blew flate ; they will more eafily nfe) 
 your eye then black upon white • fo that the peo^' 
 may very welljconfulting with their fight , imag>' 
 the Firmament to be betwixt the Lights of HeavL 
 and the upper Waters , or that blew Sea they IcI 
 upon, not on this fide,nor properly betwixt the Li|l 
 or Stars. ■ - ' ' il 
 
 Ver. 1 6. Tvpo great Lights^ &c. This is in cofflj 
 ter-diftindion to the StarsN, which indeed feem miir 
 lefs to our fight then the Sun or Moon, wheili as n'!- 
 withftanding many Stars according to Aftronomt 
 computation, are bigger then the Sun, all far bigc, 
 then the Moon: So that "it is plain the Scripti: 
 fpeaks fotiietimes according to the appearance of thin, 
 to our fighr, not according to their abfoiuce affe6tio 
 
 at 
 
the Literal Cabbala^ i z i 
 
 properties. And he thac will not here yeeld this for 
 a uch,is,I think,jufHy to befufpe^bed of more Igno- 
 Kcethen Religion, and of more Superflition then 
 Sifon. 
 
 ^er their fmalneffe, Scc. The Stars indeed feem ve- 
 i rnall CO our fight, and therefore Mofej feems to 
 them in but by the by , complying therein with 
 I ignorance of the unlearned. But u^ftrommers 
 v)have made it their bufinefs to underftand their 
 n^nitudes, they that make the moft frugal compu- 
 :aon concerning the bigger Stars, pronounce them no 
 s then fixty eight times bigger then the EarthjOthers 
 r.:hmore» 
 
 /"er. i8. To be peculiar garmjhmgs, Stcverfe . 
 
 /'er. 20. Fi/h and Fowl. I fuppofethe mention 
 (be Fowl is made here with theFifh by reafonthat 
 greateft and more eminent forts of that kinde of 
 i iture, moft of all frequent the waters, as Swannes, 
 -tfe, Ducks, Herons, and the hke. 
 /'er. 27. his own Jhdfe^ It was the opinion of 
 Anthropomor-phites^ that God had all the parts of 
 ^an^ and that we are in this fenfe made according ro 
 fmage : Which chough it bean opinion in it felf, 
 1 3t rightly underftood, vain and ridiculous ; yet 
 1 rs feem little better to me, that imagine God a fi- 
 Bceing, and take care to place him out of the 
 kof this terreftrial Globe, thathe may fit y^rSttj^^ 
 '^^p6) x^^^'> fo confine him to Heaven, as y^- 
 ytle feems to do, if he be the Author of that book 
 ' Mtindo : For it is a contradiction to the very Idea 
 i jodtobe finite, and confequently to have Figure 
 •j'arts. But it is fo difficult a thing for the rudci 
 »^icitude to venture at a Notion of a Seeing Imma" 
 '♦««/and Infinite^ that it (cems their advantage to 
 
 conceive 
 
122 The defence of 
 
 conceive of God as of feme all-ppwerful Perfon, lat 
 can do what ever he pleafcch , can make Hea jas 
 and Earths, and beftoW his bleflings in what tiie;|iire 
 and manner he lifts, and what is chief of all, if led 
 be, can perfonally appear to them,can chide them id 
 rebuke them, and, if they be obftinate , doe her; 
 vengeance upon them. This I fay, will more ftro 
 ftrike the inward Senfe and Imagination of the 
 gar, then Omnifotency placed in a Thin^ SnbtUey 
 vifible ^Immaterial Beeing^of vvhich they can hav 
 perception at all, nor any tolerable conceit. 
 
 Wherefore it being requifite for the ignorant, t 
 permitted to have (bme finite and figurate apprch 
 on of God, , what can be more fit then the Chap 
 Man in the higheft excellencies that it is capab' 
 for Beauty , Strength, and Eigne ^ % And the 
 phet Efay feems to fpeak of God after this Not 
 God. fits upon the circle of the Earthy and the inl'' 
 tants thereof are as Grafhoppers ; intimating that 
 to God bear as little proportion, as Graflioppers 
 man when he fits on the graffe amongft them, 
 now there being this necemty of permitting the pe< 
 fome fuch like apprehenfions as this, concerning G 
 (and it is true Prudence , and pious Policy to cortc 
 with their weaknefs for their good ) there v^as 
 moft ftriet injundions laid upon them againft Id< 
 try and worfhipping of Images that might be. 
 But if any one will fay this was the next way to b 
 them into Idolatry, to let them entertain a conccij 
 God as in humane fhape; I fay it is not any more,t 
 fey acknowledging Man to be God, as our Relief 
 does, in Chrift. Nay, I add moreover, that Ojft 
 Is the true Dem Eiguratm t And for his fake wak v 
 the more eafily permitted unto the Jews to thin! 
 Go4 in the ftiape of a Mas, 
 
 Ik 
 
the Literal Cabbala. 123 
 
 ind that there ought to befuch a thing as Chrift^ 
 is, God in Humane Jhape, I think it rnoft realo- 
 e, that he may apparently vifit the Earth , and to 
 ' very outward fenles confound the Atheift and 
 D behever at the lafl day. As he witneffeth of 
 'i fclf. The Father judges none, but he hath given 
 ndgement unto the Son, And/hat no man can fee 
 Father^ but as he is united unto the Son. For the 
 nal God is Immaterial and Invifible to our out- 
 1 fcnfes : But he hath thought good to treat with 
 othin mercy and judgement^by a Mediator and 
 gerent, that partakes of our nature as well as his 
 . Wherefore it is not at all abfurd for Mofes to 
 3i;at.;r the Jews to conceive of God as in a corporeall 
 Jhumane fhape, fince all men (hall be judged by 
 l :« in that fhape at the laft day. 
 \m1emade Females as well as Males, That fto- 
 iiin Plato his Sjmpofton , how men and women 
 [ j \N together at firft till God cut them afunder^ 
 jipi ivery probable argument that the Philofopher had 
 ffii for heard fomething of this Mofaical Hiftory.Buc 
 [fl j:it was his opinion it was fo, I fee no probability 
 li s jll: Fortheftoryistold by that ridiculous Co- 
 r :4tlian Arijiofhanes, with whom I conceive he is in 
 
 tefort quit, for abufinghis good old Friend and 
 ox Socrates^ whom he brought in upon the ftagc 
 ; AjiSflfc1bi'7?t, treading the Air in a basket , to make 
 ; ipi a laughing-ftock to all Athens, 
 - ilTheText is indeed capable of fuch a fenfc, buc 
 p4|ic being no reafon to put that fenleuponit, nei- 
 " being a thing fo accommodate to the capacity and 
 <X:eit of the vulgar , I thought it not fit to admk 
 1 10 not fo much as into this Literal Cabbala^ 
 /er. Fru^iferoMs, Caftellio tv^v\{htts it fo, 
 hbas frugifef'os , which muft be fuch like herbs 
 
 as 
 
12 4 The Defence of 
 
 as 1 have named. Strawberries, wheat^ Rice, \i 
 the like. 
 
 Chap. II 
 
 The mtatkyi of 4^^%^ anfwerahle to the brcat ng 
 of Adams foul into his noftrils. 8 The exdii- 
 t Mat ion of Paradife. That Gihon u fart of u- 
 phrates; Pifon^Phafis, or Phafi-tigris. Th^^i, 
 Madianites ^re iE:hiopians. That 
 
 dife was feated ahmt Melbpotamia, argued k 
 Reafons. That it was more f articular Ij ft 
 where now Apamia ftands in Ptolcmee's 4^ 
 1 8 The Prudence of Mofes in the commend 
 of Matrimony* igJVhjfAd^m is not re cor 6. 
 have given names t6 the Fijhes. 24^ Abra 
 Ben Ezra's conceit of the names of Adam 
 Eve as thej are called U;^N and 'n^^, 2 5 h 
 his wife Anthypophora concerning the natn 
 fhame of nakedne jfe. 
 
 IN the four firft verfes all is fo clear and plain, 
 there is no need of any further Explication or^ 
 fcnce^faving that you may take notice that in tlj 
 cond verfe vv'here 1 write Within fix dajs,ihc Sevei 
 Tranflation will warrant it, who render it t? hlif 
 thefixtday. 
 
 Ver, 5. See what hath been faid on theelevj 
 verfe of the firft Chapter. j 
 Ver. 7. Thedfifl: The Hebrew word fignifie^ 
 and I make no mention of any moittning of it \ 
 water. For God is here fct out ading according 
 his abfolutc power and Omnipotency. And it i] 
 eafic to make men of dry duft, as hard ftones. And 
 God is able even of ftones to raife up children unto ,|'- 
 hraham^ 
 
 It: 
 
I the Literal Cabf>ala. i 2 5 
 ilewdfito the noftrils. Breathing is fo palpable 
 ieffe^lof life, that the ancient rude Greekj alfo, 
 eye the Soul its name from that operation, calling ic 
 
 from breathe or to hlow. 
 
 . Ver. S. Eaflwardof Ju^ea* For fo Interpreters 
 r)Duad Eaftward in Scripture, in reference to Jn-- 
 a'.. 
 
 To prevent any further trouble in making good the 
 icfe I have put upon the following vetfes concerning 
 f :adife, I fhali here at once fet down what I findt^ 
 nil probable concerning the fituation thereof, out of 
 ^'ahlus 2LVi^ Come litis a La fide, adding alfo fome- 
 at out o^Dionyfim ihe Geographical In ge- 
 
 al therefore we are led by the four Rivers to tlie 
 itfituation of Paradife. And Gihon \ (zkh Fa< 
 if'iSj is traBm inferior Euphratis ilUhens in finum 
 I t'ftcHm ; is a lower traft or ftream o/fiuphrates r/?^^ 
 f^. 'es into the Perjlan Gnlph, Pifon is Phajis or Pha- 
 jris , that runs through Havilah ^ a region near 
 ■fts ; fothat Pifon is a branch oi Tigris , as Gi-^ 
 is of Euphrates. Thus Vatahlus, And that Gi- 
 rhay have his <iy£thi(ipia, Cornelifii a Lapids 
 ^s, that the Madianites and others near the Per-' 
 Gulph, are called Ethiopians-, and therefore he 
 eludes tirft at large,that Paradife was ieated about 
 fopot^midmd Armenia^ from chefe reafonsfol- 
 jng. , 
 
 ^irtt, becaufe thefe Regions are called Eaftern in 
 pture, (which as I havefaid is to be underfiood al- 
 's in reference to J ude4) according to the rule of 
 ofitors. And the Lord is faid to have planted this 
 ':den of Paradife Eaftward. 
 econdly, becaufe Man being caftout of Paradile 
 ^'t^ Regions were inhabited lirft both beforc-the 
 fffiWjdj (fox Cai)i is faid toinhabite Bdef^^ Gen. ^^6^) 
 
 K .and 
 
and alfo after the Floud, as being nearer Paradife, a ' 
 more fertile, Ge^.^.j- alfo 1 1 .2. 
 
 Thirdly, Paradii^; was in Edefj^ but Edett was nd, 
 Haran; Ez.ek^Z'j -2"^^ Haran, znd Camuch, a| 
 Eden : but was about Mefopotamia ^ beinc . 
 
 City of Parthia where Crajfm was flain; Autb ; 
 call it Charra> ! 
 
 Fourthly, Paradifc is where Euphrates and TVg 
 are. And thefe are in Mefofotamia and Armen 
 They denominate Mefop&tamiaAt lying betwixt the 
 
 TUuJ^i TlieAKmVi^ IJLiosVjJ TmUfjtCiV iVi'TTiSffl* 
 
 Thatis, ■ ^ . I 
 
 The Und ^twixt Tigris Euphrates ftreme^ 
 A/l this lAc{oipoiani\2i they name, 
 
 Fiftly, becaufe thefe Regions are moft fruitful 
 plea{ant. And that Adam was made not far ft 
 thence, is not improbable from the excellency of 
 place, as well for the goodlinefs of the men that 
 breeds, as the fertility or the foil. 
 
 Toiw y^tj'J)^ a^o;? If di^HV 
 
 Thatis, 
 
 So excellent is that Soil for Herhdge green ^ 
 Eor flowr J Meads .and fuch fair godij Mefiy 
 As if the ojf'jpring of the Gods th' had ken* 
 As the fame Geographer writes. 
 
 Sixtly, and laftly, there is yet a further probabi 
 alledged, thac Paradife was about Mefofotamia, 
 
 Coun 
 
■p the Literal C^hb^}^. tiy 
 
 ■Mytrey being not far diftant from Jndea, For it is 
 rjvtradicion of the Fathers, that Adam when he was 
 ied out of Paradife, having travelled over fome 
 s of die world, that he came at laft to fudea^ and 
 nedied, and was buried in a Mount, which his po- 
 cy, becaufe the head of the firft Man was laid 
 z , called Mount Calvarj , where Chrtfi was ^ - 
 nified for the expiation of the fin of Adam^ thefirft 
 r ifgreffor. If the ftory be not true, it is pity but it 
 lid be, it hath To venerable affertors , as Cyprian ^ 
 ^inafins^ Bafil^Oriaen^ and others of the Fathers, 
 , affirms. 
 
 ut now for the more exa£i: fituation of Paradife, 
 11 ame Author ventures to place it at the very meet- 
 ^!)f Tigris and Euphrates, where the City of Apa^^ 
 
 now ftands in Ptolemees Maps , eighty degrees 
 
 littide^ and fome thirty four degrees and thirty 
 
 pies Latitfide, 
 
 bus have we according to the Letter found Para- 
 which AdanfXo^ 5 but if we finde no better one . 
 e Philofophick and Moral Cabbala, we fliali but 
 I ; our labour for our travel, 
 er.p. That flood planted in the midft of the Gar^ 
 For in this verfe the Tree of Life is planted in 
 Idft of the Garden, and in the third Chapter the 
 1 verfe , the Tree of the knowledge of good and 
 is placed there alfo. 
 
 or the Lord God had fo ordained, ExpofitorS feerni 
 0 0 fufped any hurt in the Tree it felf, but that the 
 L thereofwas naturally good, only God interdift- 
 to try the goodnels of Adam, So that this law 
 prohibited Adam the eating of the fruit, was 
 i;dy Thetical y oiPofitive^ not Indifpenf able z.nd 
 ^ TiraL 
 
 er. 10. Frm thm it wof parted. This is the 
 
 K z ' «aufe 
 
1 28 Ihe T)efence of 
 
 caufe that Paradife is conceived to have been fitua i 
 ^-vhere Apmmia fiands, as I have above intimated. 
 
 ¥er. II. Phafis, SeevcrfeS. 
 
 ChauUteans. The affinity of Name is appa 
 betwixt Havilah and Chmldtems , vvhom Sti 
 places in ArahUntzx Mefofotamia, 
 
 Ver . 1 3 . Arabian zy£thlopia. See vcrfe 8, 
 
 Ver. 17. See verfep. 
 
 Ver. 18. High commendations of Matrim 
 Mofes plainly recommends to the Jews the uli'lf 
 Matrimony, & does after a manner encourage then: 
 that condition :"which he does like a right La w-g 
 a:nd Father of the people. For in the multitude 
 people is the Kings honour, but in the want of 
 is the deftru6lion of the Prince, as Stlomon Tp 
 Prov, 14. Befides> there was no fmall policy in 
 oufly commending thai; to them, that moft woul(| 
 carried faft enough too on their own accords, 
 thofe Laws are belt hked that fute with the plea 
 of the people , and they will have a better conccij 
 the Law^-giver for it. 
 
 Ver. 19. Thefe brought he mto Adam! vi^: 
 Beafts and Fowds ; but there is no mention of| 
 Fifhes, they being not fitted to journey in the fil 
 Element. It had been over harfh and affe^^ed to Hi 
 cither brought the Fiflies from the Sea, or to have ^ 
 ried Adam to the Shore, to appoint names to all 
 Fiflies flocking thither to him^ But after he m 
 have opportunity to give them names, as they c 
 occaflonally to his view. 
 
 Ver. 20. See verfe 18, 
 
 Ver. 21 . Fell into a dream. For the Seventy 
 'E'Tti^AKiv Q ^li'iKs^m ^ r 'hJ'dyL, God cafl 
 into an extafie ; and in that extafie he might ^| 
 well fee what God did all the while he flept. 
 
the Literal Cabbala.' 1 2 p 
 
 'er.ij. Secverfe2i.& 24. 
 
 K cope o£ the ftory. To beget a v^ry faft and in- 
 if iluble affection betwixt man and wife , t:bat they 
 idd look upon one another as one and the fame 
 :r 'n. And in this has Mofes wifely provided for 
 iciappinefs of his people in inftilling fuch a Principle 
 1 ton, as is the root of all Oeconomical order, de- 
 ^ , and contentment : while the husband looks 
 X his wife as on himfelf in the Feminine gcnder,and 
 Dn her husband as on her felf in the Mafculine. 
 J Grammarians can difcera no other difference then 
 . etwixt ID^N and HU^N Vir and Viriffa. But 
 tham Ben Ez.ra has found a myfterie in thele 
 :s more then Grammatical. For in iD^H and 
 : fayes he, is the contra6led name of Jehevah 
 : lined , viz, , for there is i and n- So long 
 fore as the married couple live in Gods fear and 
 lal love, God is with them as well as in their 
 uis. But if they caft Godoff by difobedience,and 
 a i not good what they owe one to the other, then 
 t'.ir condition what their names denotate to them, 
 tame of God being taken outj-z^i^.^N and ITK^ 
 hfire ofdifcord and contention here, and the eter« 
 ilr^ of Hell hereafter. This is the conceit of that 
 li^; and witty i^^^R 
 
 2 ^. Arid were not ajhamed. Matrimony and 
 icinowledge of women being fo effe6lually recom- 
 'Clcd unto the Jewes in the fore-going ftory , the 
 ^ibme of Mofes did forefee that it would be ob- 
 for the people to think with themfelves, howfd 
 and commendable a thing fhould have fo much 
 e and diffidency hovering about it. For there 
 ^eneral bafhfulnefs in men and women in thefe 
 ers, and th?y eycr defirc to tranfaft thefe affairs 
 ' IC 3; n 
 
130 The Ve feme of 
 
 in fecret out of the fight of dthers. Wherefore 
 to fatisfie their curiofity, CQntinues hisHiftdry fur 
 and gives the rcaifon of this fhatii^ in th^ toiler 
 Chapter, 
 
 Chap. III. 
 I How much it faves the cndtt of our firfl 
 that the Serpent wa^ fomd the prime Atitho7f\ 
 Tranfgrejfi9n> That accordiffg to 5. Bafil ' 
 living creatures ef Faradife could fyeak^: 
 able reafons that the Serpent could , accbri 
 the Literal CMD2ih. p The opinion of t^, 
 thropoiiiorphires true , according to the L>\ 
 Cabbala, 14 That the Serpent went 
 before the fall ^ was the opinion of iS*. Bafil. |l 
 fiory of the eafie delivery of a certain p6of % 
 of Liguria. 19 That the general calamitii 
 lie upon manhinde^ came by the tranfgreffiam 
 pofitive L^.w t how well accommodate it 
 jcopeofMoCes^ 25 That Paradife was 
 -whole Earths 24 The Apparitions in Pi 
 called by Theodoret lAof{/^\vuicc> 
 
 IN this third Chapter, there are caufes laid 
 of fome of the moft notable , and moft conc| 
 aecidents in Mature. As of the hard travail 
 upon the fons of men, to get themfelves a lively 
 Of the Antipathy betwixt Men and Serpents, 
 incumbrance of the ground with troublefome 
 Of the ibameof Venery. Of the pangs of di^ 
 bearing; and oF Death it felf. Of all thefe J^^' 
 his wiidome held fit to give an account accoimiP'P-; 
 ly to the capacity of the people. For thefe f^HF< 
 tfiatgr^nd Qnettion in Philcfbphy , ^o^y 7* 
 
the Literal Cabbalai 131 
 
 ' lencefpyHngup Evil^Vjlnchbis exercifed the wits 
 all Ages to this very day. And every fool is able 
 f make the Queftion/but few men fo wife , as to be 
 <hcr able togive^ or fit to receive a fufficient an(w%r 
 i h, according to the depth of the matter it felf. 
 But it was very-neeeffary for Afafes to hold on in 
 ^iHiflory, and to communicate to them thofe plain 
 fid' intelligible Caufes of the Evils that ever lay be- 
 ie their eyes; he haying fo fully alfer ted God the 
 feator of Heaven arid Earth, and Contriver of all 
 -tings that we fee : Addinc; alfo that the Law^s that 
 4 propounded to them were delivered to him from 
 (Dd, and that all profpcrity and happinefs would ac- 
 im'pany them* if they obiervcd the fame, That they 
 lould eat the good things of the Land 5 and live a 
 ligand bealtbRil age. 
 
 Ci Now it was ea fie for the people,though they w^ere 
 Sjil rude, and newly taken from making Bricks for 
 ^laraoh in ^^ypt , to think thus with themfelves - 
 pGod made all things^how is it rh at they aye no bctri 
 
 then they are } Why do our wives bring forch their 
 'ildren with pain? Why are we obnoxious to be 
 img with Serpents ? Why may not God give us ah 
 'dleife life, as well as a long life ? and the like. . 
 lich MofesYCi general anfwers , (to the great ad- 
 'ntage of the people, and for the faikr binding them . 
 1 the Laws he delivered them from God ) That it 
 as disobedience to hM will, that brought all this mif-^ 
 ; ief into the world ; which is mbft certainly trtipi 
 'it by what particular circumftances it is fet out,yoU 
 I ay here read in this third Chapter. ^ ^ - 
 
 Ver. I. The Serpent alfo^ It had been too' harfh 
 *d boiftrouSj and too grolTely redounding to the dif- 
 )nour of our firft Parents Adam and Eve , if they 
 id immediately done violence to fo cxprefs a com-=' 
 
 K 4 siiand . 
 
s | ^ 7he Defence of 
 
 jmand ofGod,aijdftiownthemreIves profeffed rcbii 
 5g^inft him. And their pofterity would have bcji i 
 fcarce ableto have remernbred them without curfir!; 
 ^nd bitternefs, for being fo bold and apert Autht 
 of fo much mifery to them. But fo it came to pf^fs,tl 
 it was not of themlelves, but by the fubtilty of i ; 
 Serpent that they were deceived int;o difobedience^ I,, 
 ingoverjfhot by his falfe fuggefligns. So that ^ 
 miftakemay be looked upon with pardon and pii 
 and our felves are fairly admonifhed to take 
 that we forfeit not the reft. 
 
 But the power of Speech, I cannot be fo larg^ 
 my belief, as S. Baftl, who affirms , That all liyii 
 creatures in Paradife could fpeak, and underftand o 
 another. But according to the Literal C^^^^/^ , 
 think it is manifcft that the Serpent could; and tt 
 it was not the Devil in the Serpent, as fome Interpi 
 ters would have it. For, why (hould the Serpent, 
 curfed for the Devils fake ? , And befide^ the whc 
 bufinefs is attributed to the cunning and fubtilty 
 the Serpent, as doing it by the power of his own Bi 
 fure.. Therefore this were to confound two Cabbal^ 
 jnto onCj to talk thus of the Serpent and the Devil, i 
 ct|te„ " ' ■ ' 
 
 . Not eat of any of the Trees, So Chryfo(lome^Ri 
 f erttts, and S. AugHfline ; as if the cunning Serpfi 
 bad made ufe of that damnable Maxime, Calumnia'i 
 forf iter ^ alii] uid adh<£rehit : So atfirft he I ayes }i 
 charge high againft Qod, as if he would debarre theiil 
 pfnecefTary food.aud ftarve them, that at laft hemigll • 
 gain fo much, at leaft that he did unneceffarily abridg 
 rhem o,f what made mightily for their pleafure an 
 fyerfedioii^ ' \": ' ' • ' • ■ ' 
 
 I yer. 4. See verfe 2 . 
 
 ^ _¥ei> 7» 'And- the eyes of,^ thm ht^ were opm 
 
the Literal Cabbala. 1 3 3 
 
 Sole gather from hence, that Adam and Eve yvcrc 
 liie till they tafted of the forbidden fruit. Which 
 
 ifoolifli a gloffejthat none but a blinde man could 
 7( haye ftumbled upon ito for the greateft pleafure 
 
 aradtfe had been loft , if they had wanted their 
 
 „ Therefore as groffe as it is, that can be no pare 
 
 ly Literal Cabbala , it having nothing at all of 
 rcability in it. It is not h!oy©- 'Tn^vU- 
 
 T. 9. God's walking in the Garden , his calling 
 t Adam-> his pronouncing the doom upon him, his 
 11 and the Serpent, and fundry paflages before,do 
 
 1 and again inculcate the opinion of the Anthro'- 
 r.rfhites^ that God has an humane fhape; which 
 
 e already acknowledged to be the meaning of the 
 
 a! Cabbala* 
 
 'r, 13. Here the firft Original of Mifchief is 
 red into the Serpent , whereby Adam and Eves 
 ts ate fomething faved, and the root of mifery to 
 i :inde is plainly difcoyeredo 
 ! *;r. 14. Creep upon thy belly , It is plain accor- 
 ^0 the Letter,that the Serpent went upright,which 
 jpinion alfo of S. Bafil^ elfe his dpom fignifies 
 ng,if he crept upon his belly before, 
 ^r.i 5. Perpetual Antipathy, See verle I. 
 :r. 16, Her forrows and pangs in childe-beaY'^ 
 See verfe i. But thefe pain$ are much incrpa- 
 ) women by their .luxury and rotten delicatenefs, 
 ' veakens Nature, and enfeebles the Spirits, fo thac 
 :an endure nothing, when as thofe that are ufed to 
 liip and labor fcape b?ttpr. There is a notorious 
 > ce of it in a woman of Liguria ^v^hojZS Diodorns 
 c 'lis ^vyrites, being hard at work in the field , was 
 ' aken with that other labour. But flie went but. 
 a while, and disburthening her felf,, with a quick 
 ch, t?iid her cbilde gainlv as file could in fome 
 ' ■ ' ' frefb 
 
i 3 4 Tk Defence of 
 
 frefli leaves and gtaffe. and came imiTicdiately; 
 to her task , and would not have defifted fron 
 work, but chat he that hired her, in commifex 
 to the infant paid her the whole days wages il|bc 
 fhut of her. As if Providence had abfolvcd her p 
 the curie of Ei'f, flie voluntarily i-udergoing fo !|ch 
 of Adamsy which was fwcating in the field* - 
 Ver, 18. Sceverfe i. 
 
 Ver^i^, Obfervethe great wifdome of ^ 
 The Statutes and Ordinances which he delivered 
 the people, they being moft of them not '(pvfntyhx 
 cii^ not nettural and intrinfecally good j but pdj 
 and dif^enfahle in themf elves ; here accord ingtc 
 Hiftory vail thofe grand evils of toil and labouf- 
 a barren ground, of pains in child-bed, and of d 
 it felf, are imputed to the tranfgrcflion of a Law 
 was but meerly Pofitive ; whereby the 1 
 giver does handfomely engage the people wltJ 
 care and diligence to obferve all the ceremonies 
 ordinances he gave them from God ; the whok 
 jfterity of Adam finding the mifchief of the brea 
 but that one Pofitive Law in Paradife, the eatli 
 the fruit of fuch a tree that was forbidden. Whe 
 otherwife Pofitive Laws of themfelves would 
 been very fubje<5l to be flighted andneglefted. 
 
 Ver. 20. Catted his wife Eve* t^^T^ lignifies Hj 
 
 Ver. 21, The ufe of which God taught. The 
 great comforts and neceffaries of life, are Food 
 Clothing. Wherefore it was fit to record this pajjg*^ 
 alfo to indear the peoples mindes to God,and incli^ 
 their devotion and thankfuinefs to him, who ^li^^: 
 particularly and circumftantially the Author cftK^ 
 great fupports of life. 
 
 Ver. 2^. Forth from the Garden of Edefi. 'f- 
 £hews plainly that Paradife was not the whok E A- 
 
the Literal Cabbala. 1 3 5 
 
 , fome would have it. For he was brought into 
 liradife by God , and now he is driven out again ; 
 H he was not driven out of the world. 
 V^r. 24. Haunted with Spirits, IKis phrale is 
 ilry fignificant of the nature of the thing it is to ex- 
 I'lfs ^ and fitly fets out the condition of Paradife, 
 tien Adam was driven out of it, and could no more 
 rum thither by reafon ofthofe Spirits that had vi- 
 fly taken poffeffion of the way thereunto 5 and of 
 rplace. Nor am I alonein this Expoficion, Theodo-^ 
 f and Procopi^s hc^Lnng me company, who call 
 ' fe Apparitions at the entrance of Paradife ^p^^- 
 and SpeBra terrihlli forma. And I think that 
 t smay very well go for the literal fenfe of this verfe, 
 t ' exiftience of Spirits and Apparitions being ac- 
 bwkdged in all Nations, be they never fo rude or 
 fw-wittcd, 
 
 ^HE DEFENCE 
 
 Of the PHILOSOPHICK 
 
 CABBALA- 
 
 Chap, I. 
 
 \ivhy Heaven Light are both made Symbols of 
 ' ' the fame things viz.. The World of ..Life. Thtfit 
 a^n^i^ intimate a Trinity. . That P^^)^'^ . 
 is a title of the Eceunal Wifdome the Son of God^ 
 rvho is called alfo Dip . 'Af %m and 'A^'itroAw, and 
 Ao')/©- a^ well in Philo as the New Teflament. 
 Thatt^'^rilH n\l the holj Ghofi, 2 The fit 
 
 agree^ 
 
The Defence of 
 
 agreement of PIato*s Triad with the Trinity of !? 
 frefent C^hh^z. $ The Pythagorick names\ 
 nature of a Monad or Unite apply ed to the fir fid 
 rpork* 6 what are the upper waters ; and t 
 Souls that defcend yLvzm , are the Naidcs 
 water Nymphes Porphyrius* ^ That Mat 
 of it felf is unmoveable, R. Bechai his notation 
 QV^^lD very happily explained out of Des C 
 his Philofiphy, That Vniverfal Matter is th 
 €ond days Creation^ fully made good by the n 
 and property of the number T^nO' 13 The^ 
 ture of the third days work^ fet of by the nu 
 Three, 16 That themofi learned do agree ^ 
 the Creation perfeSled at once. The not, 
 of firangely agreeing with the mofi mto 
 conclufions of the Cartefian Philofophy. ip j 
 the corporeal world was univerfally ereEied- 
 Form and Motion on the fourth day , is mofl 
 tably confirmed by the titles and propertie of^ 
 number ¥o\xx, The true meaning of the Pythagori 
 oath, wherein they fwore by him that taught t' 
 themyfierieofthe Tetraflys, That the T cm 
 was a Symbole of the whole Phi lofophick^CM>2L 
 that lay couched under the Text o/Mofes. 20 
 Fifh and Fowl created in the fame day» 2 3 
 living creatures were faid to be made in the ^ 
 andSixt days, 31 And why the whole Cre 
 -was comprehended within the number Si^c. 
 
 I Have plainly and faithfully fet forth the mea 
 of Mojes his Text, according to the Literal Ca 
 hala^ and made his incomparable Policy , and pic 
 Prudence manifeft to all the world. For whether 
 had this Hiftory of Adam and Eve, and of the Cr 
 tion immediately from God on the Mount, 01: whet 
 
the ^^hilofophick Gabbala. 137 
 
 t/as a very andenc tradition long before in the Ea- 
 ff:n parts, tis (omc RaMms vv^ill have it , but ap- 
 pived of by God in the Mount ; Mofes certainly 
 Olid not have begun his Pentateuch with any thing 
 mt proper and more material to his fcope and pur- 
 ^ bthen this. And it is nothing but the ignorance 
 he Atheifl that can make him look upon it as con- 
 iptible, it being in it felf as highly removed above 
 :< tempt, as true Prudence and Staidnefs is above 
 N dnefs and Folly. 
 \nd yetIconfefs, I think there is ftill a greater 
 dithahdrichnefsof wifdbme in if, then has been 
 iliierto opened in this Literal Cabbala^ and fuch as 
 311 reprefent Mofes as profoundly feen in Philofo" 
 hj and divine Morality ^2iS he i§ in Politicks. And 
 i| inft which the Atheifi fliall have nothing at all 
 i Dcilledge, unlefs ignorance and confidence furnifli 
 h brain with impertinent arguments. 
 )r he fhall not hear Mofes in this PhilofophickC^^- 
 ^ either tasking God to his fix days labour , or 
 i mding the world at the Clouds , or making the 
 N 'on bigger then the Stars, or numbring days with- 
 5 Suns , or bringing in a Serpent talking with a 
 A nan, or any fuch like pairages5which the 
 t anderftanding and perverfenefTe makes them take 
 nee at ; But they fhallfinde him more large and 
 1 :e free then any, and laying down fuch conclufi- 
 y as the wifeft Naturalifts, and Theofophers in all 
 ^es have looked upon as the choiccft and moft pre- 
 ■'Js. Such, I fay, are thofe in the Philofophick 
 ' '?bala you have read, and I am now come to de- 
 d it, and make it good, that it is indeed the mean- 
 , ^^ 01 Mofes his Text. And one great Key for the 
 ' Uijierftanding of it in this firft Chapter, will be thofe 
 P\^agQrical Myfteries of Numbers, as I have iiltl- 
 ^ iKjred already in my Preface* Ver. 
 
138 "The Defence of 
 
 Ver. I. I an the fame thing hy both. And th( 
 is good reafon there fliould be meant the fame thii' 
 by both. For, beiidesthat thofe a6i:uall confpicucl 
 Lights are in Heaven, viz., the Sun, and Stars^/// 
 "ven or the <iy£therial A/atterhzs'm it all overt 
 Principles of Z/g-^f ; which are the round Partid 
 and that very fine and fubtile Matter that lies in t 
 intervals of the round Particles, He that is but a 1 
 tie acquainted with the French Philofophy, und 
 ftands the bufinefs plainly. And in the expoun^i 
 of Mofes^ I think I may lay down this for a 
 Principle, that there is no confiderable truth in 
 ture OK Divinity ^ that ^(j/fx was ignorant of^j 
 fo if it be found agreeable to his Text, I may fij 
 well attribute it to him. At leaft the Divine TVij 
 wherewith ^o/^'x was infpired, prevents all the i| 
 ventions of Men. , 
 
 But now that I underRand this Heaven and E\ 
 in the firft verfe, as things diftinfl from Heaven ,^ 
 Earth afterwards mentioned, the very Text of 
 
 favours itj emphatically calling this H^-^z^f;; a 
 £^rf^ □^•'-DllJn and^lNH, when as the'Heavcir.?(|§ij«| 
 Earth in the fecond and third days Creation he q 
 but plain D^^OtD and 
 
 I may adde alfo the authority of Philo^ who..( 
 pounds not this Heaven and Earth of the vifiblc llfi^^ 
 tangible Heaven and Earth which are mentioned 
 the fecond and third day, but of zn Heaven^ 
 Earth quite different from them: As alfo the fuffi 
 of S. Auguftine, who underftandslikewife by /i 
 ven and Light ^ one and the fame thing , to wit, t 
 Angels ; and by Earth the firft Matter : whichj 
 fomething like theienfeof this prefent CMala.oii 
 for his Phyfical Matter, we fet down a Metaphjjit 
 one, that other belonging moft properly to the fecoj 
 
 da? 
 
 He 
 
i the fhilfiphick Cabbala. 1 3 9 
 
 ■Land for Angels we have the JVorU of Life ^ 
 
 ■fcomprehends not Angels only, but all liibftan- 
 
 Bpm/ and -S'pim/ vvhatever, 
 jid that Heaven or Light fliould be Symboles of 
 
 z'^orld of Life or Form , it is no wonder : For 
 )inay finde a fufflcient reafon in the Cabbala it felf^ 
 1 1 fift verfe of this prefent Chapter, and Plotintu 
 
 jfiilates Form to Light, o hoyQ- (p^^, for Form Is 
 
 iit' : \ 
 
 tidlaftly,iathe fecond verfe of this fame Cha« 
 there be plain reafons alfolaid down, why the 
 Pcjfibilitj of the outvyard Creation is called the 
 4 according to the defcription of the Earth in the 
 d verieof the firft Chapter Mofes his Text: 
 which you may further adde , that as the Earth 
 ked upon as the Bafis of the world, fo the Poffi" 
 f of the, outward Creation is in fome fenfe the Ba- 
 ereof. 
 
 '^e Tri-me Godhead. The Hebrew words 
 r i^do handfomely intimate a plurality , and fia- 
 »i ity, die Noun being in the Plural, the Verb ia 
 t^ingular Number. Whence I conceive there 
 a be very well here included the Myfterie of the 
 r ity and Vnity of the Godhead,or -t^ ^1ov» And. 
 A him himfelf, though he fhuffles with his Gram- 
 a:al Notions herc^ycc he does apertly acknowledge 
 ■T;Perfonsin one God, at the twenty fix t verfe 
 
 is Chapter. And that this was the Philofophick 
 uula of Adofes and the Learned and Pious of the 
 it is no fmall argument , becaule the Notion of 
 ic^inity is fomuch infifted upon' by the Platonijls 
 
 Pythagoreans ^ whom all acknowledge (and! 
 I fliali make it more plain then ever) to have 
 - 0 their Philofophy from Mofes, 
 
 \j hi^J^ternal PFffdcmf, Ambrofe^ Bafil^ zvid. O- 
 
146 The Defence (f 
 
 rigen interpret InPrmcipioyto be as much as In 1 V 
 and ^oloffians the firft , there the Apoftle fpeakj 
 the Son of God, he faith, that he is the Firfi-hor^ oj 
 every creature^ and that by him tvere all ihinp \h 
 ated that are in Heaveny and that aire in Earth, '^d 
 that he is before all things^ and by him all things t- 
 ftfi. This is the Wifdome of God, or the A c- 
 cording to which he framed all things. And t! e- 
 
 ' fore muft be before all things the Beginning ojiie 
 creatures of God. And very anfwerable to this olic ; 
 Apoftle are thofe two attributes Philo gives to ic 
 lame fubj'cdtj calling him t:&^Toy>vov hoyiv , 
 Tirfi'born Word of God, or "the Firfh-born Fori 
 God ; and <fcp%tu> the Beginningi He calls hina 
 fimply Ao;i>r, which is, the Word , Fornt, Reajh% 
 wifdome. And one of the Chaldee Paraphrafis 
 interprets In Principio , In Sapientia* Ani 
 agrees exceedingly well with that of Solomom 
 OTl n^lDNI "^lypThe Lordpolfeffed me)311 s«: 
 Principium vi<e fm, that is, operum fmrum^ aJ 3^ 
 tabltis expounds it , and the Text makes it | |q 
 fi^O li^yeo dp Oriens operum fmrum am \{ 
 qm^ The Sun-rife of his roorks of old. For thj b 
 
 • no neceffity of making of n^'vDNI and CDip ' iid 
 verbs y they are Subflantives. And here Wifd ill; 
 is called n^^i^n and mip the Principle and M li 
 ingdi the Works of God, not by way of dimii %\ 
 on, but as fuppofing the Eafl and the Morningt 
 thew^omb of light , from whence fprings all J 
 and Form^ and Fom is Light, as I cold you b 
 out of PlotinPis, 
 
 And this Notion of Dip futes well with that 
 fage in Trifmegifi^ where Hermes fpeaks thus ; 
 
 Tfifc 'f &.vcLT^Kr\i 3ta>^>W?> 6cc» where it }'ctTcA^ v'f" 
 
the fhilo/o[)hlck Cabbala. 1 4 1 
 
 ,j ie fame vvkh Dip muft fignifie the divine IntelleEl-, 
 z^]hright Morning Star^ the fVifdome of God : To 
 •jiich W/ifdo me called in the eight of ihc Proverbs, 
 a-ud a^Ip.che Beginning and Alorning of 
 Works, is afcribed the Creation of the world by 
 m6n, as yoiimay there lee at large. I will only 
 £, chitchat the Hebrew Text here in Genefis calls 
 t^1,theChaidee calls J^oip, which is all one witli 
 . Wherefore P^lUNl is the Ejfential TVifdome 
 lod^ not an habit or property, but a fubftance thac 
 v'lfdome. For true wifdome is fubftance. 'h akyi^ 
 (jvpiA iaiA, }y » AAflSt;'.H iijlct (jvpa, , it is the fame 
 PlotinHs fpeaks. Whence he is called in the 
 )calyps, oe^viyo h «}o i^x'^wivQ-, which is but 
 eriphra(is of Jehovah^ Ejfence , or iirlx^ which 
 le contains the future, prefent, and time paft 
 ,ia ^ 1 and as Zanchins obfeives : This is the 
 nd Hypofiafis in the holy Trinity , the Logoff 
 chwas in the beginning of the world with God. 
 hings were made by him, and without him wa$i 
 ifngmade that was made, fohn i. 
 'irj} created this. I cannot impute it to any feafoti 
 11, but to the flowncife of Fancie, and heavy un« 
 Idinelle of Melancholy, or the load of Bioud and 
 h, that makes men imagine, that Creation is in- 
 letible even to God himfelf ; when as I think, I 
 ; no Icflethen demonftratcd in my Antidote a- 
 a'fi Aiheifmy that it is impoflible but God Oioaild 
 the power of Creation, or elfe he would not be 
 L But becaufe our Will and Minde can creat'C 
 cabfhnce diftin6^ from our felves , we fooliflily 
 eit, meafuring the Power of God bv our own, 
 he cannot create any Subftanccdiftinc?t from him- 
 Which is but a weak conclufion fallen from our 
 dulneffe and inadvertency » 
 
 t ?er. 
 
ij^z The Defence of 
 
 Ver. 2 . Solitude and Emptinefe, The very wo: 
 fignifies fo in the Original, as Vatablm will tell yo 
 Which being ahft^raB tearms ( as the Schoois'a 
 them) do very fittingly agree with the Notion \ 
 have put upon this Symbolic a,l E^trth^ affirming it 
 i'eal a6lua] fubjcdtjeither fpiritual or corporeal , th 
 may be faid to be void and empty ; but to be F^oj 
 tj and Empinefs it felf, onely joined with a capac 
 of being fome thing. It is, as I have often intimate 
 the Ens Potentiale of the whole outward Creation. 
 
 Bfit the Spirit of God, "Hot 2i are at JVind, butt 
 holyGhoft, This is the Interpretation general of t 
 Fathers. Afiditisa fign that it is according to i| 
 true Mofaical Cabbala, k being fo confonant to fl 
 to's School, which School I fufpefl now has more 
 that Cabbala^ then ihzjews themfelves have at t| 
 day. 
 
 Having hovered a while. The word in the Ofil 
 'ml is nenno, which fignifies a hovering or brood;| 
 over a thing as a Bird does over her neft, or on 
 young ones. Hence it is not unhkdy is u4rifiophd 
 his Egge. 
 
 To this fcnfc, 
 Under the wind be low in darhSome Jhade^ 
 There the black^winged Night her flrfi £| 
 laid^ 
 
 And this manner of brooding thus is an EmbleniCj 
 deareft affe6tion; and who knows but that from 
 Text the Poets took occafion of feigning that and 
 Cupid the Father of all the Gods , the Creator olj 
 things, and Maker of Mankinde ? For fo he is 
 fcribed by Hefiod mi O^pkws, and here in this pl| ^ 
 
the ^hilofophick Cabbala. 143 
 
 ■)\4/^fiophanes , from whence I tpok the fGrecited 
 
 ^immlas Rhodins defcribes this ancient Love in 
 es which reprefent a pair of wings. I will noE 
 according to this conceit of Ariflophanes \iis Egge, 
 di they Ihould brood and hatch. But the iongeft 
 ill of one of them writes thus : 
 
 ethst '3-' iS'^.yttVTU' 
 
 To this fenfe : 
 / am the King of the deep-bofory/d Earthy 
 My ftrength gave to the Sea both bounds and 
 births 
 
 his Spirit of God then y or the divine Love whick 
 »; from everlafting, will prove the third divineHj/Jc- 
 . The firft was a^^'?^^, w^hich fignifics flrengch, 
 word rather common to the v/hole Trlmtj,B\xt 
 jahi as the Rabbines obferve, is a name of God 
 is merciful and gracious , which may be an- 
 able to Plato his Tct>A3rV , but that name is alfo 
 municated to Chrift , as we have already ac- 
 vledged. The fecondis n"'U;b^l, which is Wif- 
 : , as has been prov'd out of the Proverbs 
 aafwers to the Platonical Nb^. The third we 
 now light upon, which muft be Love:, and it has 
 ivy coincidence alfo with the third Hjpofiafts in 
 latonick^Triad '^vxh^^om PlotinHs calls 
 im^oMThjj, the Celeflial Venm, And to this after 
 liBre immediate manner is the Creation of the world 
 b^ilbed by that Philofopher, as alfo by R^^-to - as 
 fuB'in Mofes the Spirit of God \s faid to he dole 
 )iwling upon the humid Matter for the a6lual Pro- 
 ]lHpn of this outward v/orld. 
 
144 Defence of 
 
 Vcr. ^ . Exlfi independently of Corporeal Mattt^ 
 That which exifts firft it is plain is independent 
 what follows, and P///7o makes all Immaceriate Be| 
 ings to be created in this firft day : Whence the Soi,| 
 of Men are removed far from all fear of fate and mi 
 £^lit\r, which is the grand Tenent of PUto's Schocji 
 
 Ver. 5. Matter mcerly MetafhyficaL See H\ 
 in my Interpretation general at the end of my Pocir 
 where you fliall find that I have fettled the fame !| 
 tion I make ufe of here, though 1 had no defign A 
 of expounding Mofes, 
 
 Monad or Vnite* The fitnetfe of the number 
 the nature of every days work^ you fhall obfervc 
 be wonderful. Whence we may w^ell conclude, ti 
 it was ordered fo on purpofe, and that in all prol^^^ 
 lity Pythagoras was acquainted with this Cabb' 
 And that that was the reafon the Pythagoreans m\ 
 fuchadeal of doe wMth numbers, putting other c 
 ceits upon them, then any other 'Arithmeticians^ 
 and that therefore if fuch T/?^(?rf as the Pjthagc 
 ans held, be found futoble and compliable with ^ 
 /fj" his Text, it is a fnrewd prefumption that iha 
 the right Philofophick Cabbala thereof 
 
 fhilo makes this firft day fpenc in the Creatior 
 Immateral and Spiritual Beeings, of the Intelie(^ 
 World, taking it in a large fenfe., or the Mundm v 
 as Ticinm calls it, The World of Life andForms.l 
 the Pythagoreans c^W an Unite Form, and 2 
 
 Life, They call it alfo Z^fbi Tiv^-p^^ or the Towe 
 Jpppiter i giving alio the fame name to a Poin 
 Center, by which they underftand the vital ft^:., , 
 tiv^' Center of things, the Rationes Seminales; and tl/ 
 call an Unite alfo hoy©- arifua,Tim, which isSe'' 
 nalForm^ Bac a very fhort and fufficient accCjit 
 o^Philo's pronouncing that Spiritual Subftanccs 
 
the fhilofophick Cabbala. 1 4 5 
 
 t : firft days work, is, That as an Vmte is indivifi*. 
 K; in Numbers, lb is the nature of Spirits indiviCble ; 
 yj tannot make two of one of them , as you may 
 nketDf one piece of Corporeal Matter two,by a£tur 
 t'dtvifion or levering them one piece from another, 
 Iriherefoix wh.t was truly and properly created the 
 filday. was immaLerial, Indivifible, and Indepen- 
 dit of the Matter, from thehigheft Angela to the 
 ^^nt^ Seminal Form, 
 
 And for the PetentiJity of the outward Creation, 
 fii it is not fo properly any real BeeiRg, it can breed 
 ^ difficulty, but whatever it is, it is refcrrable fitly 
 ugh CO Incorporeal things , it being no obje£lof 
 fe, but of Intelledl , and being alfo impaflible and 
 i minifhable, and fo in a fort indivifibie. For the 
 Pwerof Gjod being undiminifhable, the Poffihility 
 the Creature muli be alfo undiminifhable , it be- 
 an ad;£quate confequence of his Power. Where- 
 : this Potentiality being eyer one, it is rightly re- 
 ed to the firft day. And in refpe(5l of this the Pj- 
 l^oreans call an Vnite vKn , as well as the Binary^ 
 nXio dkctyLTrti, ztiA ax.olaS'tct ^ which names plainly 
 gnce at the dark Potentiality of things , fet out by,, 
 ^q/f/ in the firft days Creation. 
 
 Ver. 6, Created an immenfe deal, &c» He creates 
 - V Corporeal Matter^ (as before the World ofLif^) 
 of nothing. Which univerfal Matter m^.-^ well 
 b called TJipi For extenfton is very proper to Corpo- 
 r .l Matter, Caflellio tranllates it Licjuidtim^ and 
 t s univerfal Matter is moftwhat fluid ftill, all oyer 
 c world, but at firft it was fluid unlverfally. 
 Betwixt the aforefaid fitiid Poffibility , &c. But 
 Ke it may be you^lI enquire , hov^ this Corporeal 
 matter ^-iW be conceived to be betwixt the waters 
 an4 theft underneath? For what can be the 
 \, 3 waurf 
 
1^6 The Defence of 
 
 waters above ^ Maimomdes xQC^ivcs no fuch cbntb I 
 Analogy in tHe hidden fenfe of Scripture, as you 
 fee in his Preface to his A! or eh Nevechimm Bii 
 need not fly to that general refuge. For me thkks t jt 
 the Seminal Forms that defcend through the Mat , 
 and fo reach the Pojfihilitj of the parts of the c 
 wrd Creation^and make them fpringup into a^, t 
 -not unlike the drops of rain that defcend through ; 
 Heaven or Air, and make the Earth fruitful. Beli* , 
 .the Seminal Forms of things lie round , as I may) 
 fpeak, and contraded at fir ft, but fpread whentp 
 'bring any part of the Pojpbility of the putward'C 
 ation into a6^^ as drops of rain fpread when they 
 ■fallen to the ground. So that the Analogy is pil 
 ble enough ^ though it may feemtoo elaborate ' 
 curious. We may adde to ail this concerning 
 ' N aides otJVater Nymphs, that the Ancients uhc 
 flood by them 7%^ 2k yiHcfJv ly^^TiQcmf 
 ■dydtm^i AM manner of Souls that defcend into 
 Matter and Gmeration, Wherefore the -katrj P 
 . ers (as Poryhjrim alfo calls thefe Nymphs) it is 
 at all harfhto conceive, that they may be /here ; ii 
 Agitated by: the name of the Vp-per waters, See| 
 fhyrim in his Be Antro Nympharum. ■ . ■ 
 
 Ver, 7. what mif chief ftraying Souls, The^ 
 quent complaints that that noble Spirit \n Py tha§ 
 ans ^t\d Pldtonifls makes agaiiift the incumbra! 
 and difadvantages of the Body, mikes this C^^^i 
 very probable. And it is fomething like our Dr 
 ' fancying Hell to be created this day. 
 
 Ver. ^. ABuated and agitated. This is con 
 to P/^foV School, who makes the Matter unmo^ 
 of it ielf, which is mofl reafdhable. For if it wei 
 its own nature movablcjnothingfor a moment v^'OpT 
 hold together, but diflblyelt felf into infinitely li'^ 
 
the Thilofophick Cabbala. 147 
 
 Irtides; whence if is manifeft, that there mufl bs 
 incthingbefides the Matter, either to bindeitor-to 
 l>ve ii ; So that the Creation of Immaterial Bee- 
 rs^ is In that reipeft a.l.lb neceflary . 
 Rightly called Heaven. I mean DVDtD. For this 
 a tation of the Matter brought it to Des Cartes his 
 fiond Principle, ;vv'hich is the true ty£tkr^ or rather 
 C'OU;. For it is liquid water, and yet has in it 
 ! fierce Principle of Fire , which is the firft Ele- 
 at and moft fubcile of all. The thing is at firft 
 : underftood by Cartefians^ who will eafily admit 
 
 - chat Notation of the Rabbines in the word OiQin, 
 a jeing from \dH Fire , and D^O jv^ter. For fo 
 / Bechai, The Heavens ^ fayeshe, were created from 
 • beginnings and are called O^O^? hecaufe they are 
 
 andu^O Fire and fVater; which no Philofophy 
 ij kes good fo well as the Cartefim, For the round 
 ' tides, like water_j(though they be not of the fame 
 re) flake the fiercenefs of the firft Principle,which 
 e pureft Fire. And yet this Fire in fome meafure 
 ay lies within the Triangular Intervals of the 
 r !nd Particles, as that Philofophy declares at large. 
 And the Binary, How fidy again doth the num- 
 t: agree with the nature of the work |of this day , 
 ich is the Creation of Corporeal Matter. And 
 Pythagoreans call the number Two vkw 7\/latter» 
 :plicipis upon Arifiotlei Phjftcl>s^ fpeaking of the 
 thagoreans Ef;to7wj W [Ay to uJ^@- 'ixi-pv y oeitfc/ 
 
 '<yK\i ^ S'tcju^inepieLiTtctv. They mightwellS'^ycshe, 
 One,Form^as ' defining and terminating to certain 
 
 - ^e and property whatever it takes holds of . And, 
 Ivo they might well call Matter, it being mdetermi^ 
 'J md the canfe of Bignefs and Divifibility, And 
 5 y have very copioufly heaped upon the nmnhen 
 
 I? 4 - Tw% 
 
148 "I he Defence of 
 
 Two^ fuch appellations as are moft proper Coy\ 
 real Matter. As *i\^yj^'77r#-, 'Aoet^^ , "^Ami^l 
 XJnfigured^ Z) ndeterminated^ Unlimited. ' For fiji 
 is Matter of it lelf till Form cake hold of it. It is c| 
 led aifo 'p§<A from the fluUlty of the Matter, 'asi 
 'A^seict, becaiife it affords iiibfiance to the 'Bead 
 and St^rres,NilKO', Moj ©- , ■OctW'rc? , Contem 
 'Tate^ and Death^ for thel'e are the conlequencics c5f 
 Souls being joined with corporeal Matter' ' Kim 
 Tivicn^y ^idLiftm^^ Motion^ Generation, and ^^^t^lfl 
 •which are Properties plainly appertaining to Bc3 
 They call this number alio -^of^vin becai'(e it ily 
 vs-ojceJ/xsi'of/he i'^^yf^ that endures and under { 
 the changes and alterations, the aEiive Forms put I 
 bnic Wherefore i: is plain that Pythagom 
 uncerRood Corporeal Matter by the number %\ 
 which no man can deny but that it is a very fit 
 bole of i)/7/;,'^c??, that eminent Property of Mam 
 
 But we might caft in a further realoh of the i^pj 
 being created the fecond day : for the f /f/^^/ A| 
 jfr does confiR of two plainly diB ingui (liable p 
 to w^it, the f.rfl Element^ an i ihc ffcdnd' or the J 
 teria fuhtiiijpma. andt c ronnd Particles^zs I hi 
 already intimated out of i^^'j Cartes his Phiiof p| 
 
 Ver. p., ft M referred to the following daj,''^ 
 arc'to uriderfland that thefe Six numhtrs-^ or da.yf\ 
 not fignifie any order of time, but the nature of |[ 
 things that were faid to be made in them. But for^ 
 thing invl^<?/fj" hh Philofophick^Cabijala , 2.\l nfil 
 be nfjade at once, or in fuch periods of time, as isit| 
 futable CO the nature of the things themfelves. 
 js faid upon this ninth verle, will be better underOT 
 and with more full fatisfaftion^ when y\'c come tm 
 fourth days y/ork.' ■ ' ' ''^ ' '' • • 
 ' ■ yei-o 130 And the Ternary; dtj7dHs,» In this i\ 
 
 A 
 
the fhilofophick Cabbala. 149 
 
 was the waters commanded into one place , the 
 :h adorned with all manner of Planes , Paradife, 
 I all the pleaiure and plenty of ic created , wherein 
 a erpenc beguiled Eve, and fo forth. What caa 
 cFore be morclikcly, then that the Pythagoreans 
 their numbers as certain remembrancers of the 
 . iciilar paflages of this Hiliory of the Creation; 
 v:n as they call the nnmher Three, Tfi'nzov and d-etr 
 ' Trirow and Lord of the Sea ; which is 
 
 L'ference to Gods commanding the water into one 
 e, and making thereof a Sea. They (all alfo 
 Termry AfXA?^^ict^ ^nd exptav ' The former 
 nates the pier^ty of Paradife, the latter relates to 
 Serpent there. But now befides this we fhall find 
 Ternary very fignificant of the nature of this days 
 k. For firft, the Earth confifts of the third Eler 
 in the Carte ft an V\\\\oio^\\y , (for the truth of 
 Philofophy will force it Iclf in whether 1 will or 
 ind then again there are three grand parts of this 
 d Element neceflary to make an Ear:h habitab'eg 
 yiry Land, the Sea^ (whence are Springs and Ri- 
 and the Air ^ and laRIy there are in Vegetables,, 
 :h is the main work of this day , three eminent: 
 jrties, according to Ariflotle^ viz,. Nutritiojij 
 ^fe'tion^ Generation-^ and alfo, if you coi^iider their 
 iribn, there be thefe three Cardinal points of it. 
 Acme, Ir.teritus, You niay cafl in alfo that 
 \mrais which belong to this day as well as Plants^ 
 both Plants and they,and in general, all Terre^ 
 \al Bodies have the three Chymical Principles in 
 V, Sal, Sulphur.^ and Mercury, 
 jr.i 6. Such as is the Earth we live upon. As the 
 Dter of the Univerfe came out in the fecond day, fo 
 :bncriving of this Matter into Sunnes and Planet^, 
 [ontainlcd in this fouith day, the Earth herfelf not 
 
 excepted^ 
 
150 TheT>efence of 
 
 ^excepted, though according to the Letter flie- is. m e 
 , in the firlt day, and as^fhe is the Nurfe of Plants, 
 to be uncovered in the third, yet as (he is a recept 
 •of' Light, and {Lines with borrowed raies like n 
 Moon and other Plants, (he may well be referred 
 this fourth days Creation. 
 
 Nor will this at all feem bold or harfli, if mt 
 "fider that the moft learned have already agreed i 
 ^11 the whole Creation was made at once. As 
 example. The moft rational of all the Jewifli J 
 ftors, R, Mofes zy£gjptim^ Philo JndeHS^ Proee^ 
 Gaz,eHs, Cardinal Cajet am <^ AHgufline^ and 
 Schools of ffi//^'/ zwdi Samaiy as Manaffeh Bm 
 r<«f/ writes. So that that leifurely order of days iat; 
 quite taken away, and all the fcruples that m^yj 
 from thzt Hypothecs, J 
 
 Wherefore I fay, the Earth as one of the prim 
 ■Tlanets.\N2.s created this fourth day. And .1 trani 
 <D''iDDrT Primary Planets, Primary, becaufe c| 
 Emphatical, and X, becaufe the very notat 
 of their name implies their nature ; for is pU 
 from "f? Uftioy or burnings and extinBion, i\5l| 
 -made from and H^D as in and from Tmm 
 niK. according to unexceptionable Analogy. J 
 the Earth; as aifo thepeft of the Planets, their ni 
 isfuch, as if they had once been burning and fhil 
 Suns, but their light and heat being extinguifl 
 they afterwards became opakc Planets. This ^ 
 clufion fcems here plainly to be contained in 
 but is at large demonflrated in Des Cartes his Phi]| 
 fophy. Nor is this Notation of DUID enervate 
 alledoring that the word is ordinarily ufcd to fi| 
 -the fixed Stars, as well as the Planets. For I 
 'deny but that in a vulgar Notion it may becomf 
 tible-co thsEB aifo. For the fixed Stars according'!^ 
 
the fhilofophkk Cabbala. 1 5 1 
 
 imagination of the rude people, may be faid to be 
 [edup, andextinguijfhedjfoofcen as they appear 
 difappear 5 for they ineafureall by obvious lenfe 
 , rancie, and may well look upon them as fo many 
 ijdles fet up by divine Providence in the-Night,buc 
 y3ay frugally put out, for waflring.: And I re- 
 uiber Theodoret in his^afe* fsrtnoio.^ has fo glibly 
 ovved dovs^n the Notion, that he ufcs it as a fpc- 
 rgument of Providence, that they can burn thus 
 cheir heads downwards, and not prefently fweal 
 and be extinguifhed, as our ordinary Candles are^ 
 refore the word HDD, may very well be attribu- 
 ) all the Stars as well sls Planets^ but to 
 
 ^^xed only upon vulgar feeming grounds, to the 
 rj'upon true and natural. And w^e may be 
 hai that is that which Mofes would aim atjand 
 I effe upon in his Philofophick Cabbala, Where- 
 . ill brief, H Emphatical in CjUTOItI contains a 
 Emphafis ^ intimating thofe true du:dD Ox 
 mppf^ and then the mofl eminent amongft thofe tru^ 
 ■j^rmed. Nor is' it at all ftrange,that fo abfinife 
 ■teSons of Philofophy fhould be lodged in this 
 fciW Text. For,as I have elfewhere intimated, 
 has been aforchand wiih Cartefius. The anci- 
 ■plitriarchs having had wit, and by reafon of their 
 B lives leifure enough, to invent as curious and fub« 
 ■fheorems in Philofophy, as ever any ef their po- 
 ■ty could hit upon, befides what they might have 
 B>y tradition from Adam, And if we finde the 
 ■^la Planet, it niuft be acknowledged forthwith 
 Ht runs about the Sun , vvhich is pure , Pythagq- 
 ■|tf;0gain, and a flirewd prefumption that he was 
 Rht that my fterio; this Mofaical Cabbala. Blit 
 n ; the Earth is-a Planet , befides the Notation ^ve 
 e j^lready upon , the neceffity of be- 
 
1^1 The 'Defence of 
 
 ing created in this fourth day amongft the other ] 
 netSj is a further Argument. For there is no men 
 of its Creation in any day elfc, according to this 
 lofophick Cabhala^ 
 
 Ver. 17. Inhabitants of the world. The He! 
 ss \(ni^n Sy. And I have made bold to inter 
 ^INn, not of this one Individual Earth, but 
 whole Species ; and therefore I render it thc^ 
 at large. As D'INn in the twenty feventh oF 
 Chapter, is not an Individual Man, but Mankind 
 general. And fo ver. i^oii^on viz. b^in 
 and JiDprt liS^Dn , are interpreted after the 
 manner, rendring them the greater fort of Lig ' 
 the lejfer fort of Lights, So that no Gramra 
 violence is done to the Text of Mofes all this 'M 
 
 Ver. rp. And the number denotes. This j| 
 days Creation is the contrivance of Matter inco^i 
 and Planets^ or into Suns, Moons^ and Earths,' 
 the zALthereal Vortices were then fet a going , 
 the Corporeal world had got into an ufeful ordet 
 fliape. And the ordering and framing of the Co! 
 real vs'orid, may very wellbefaid to be tranfa^lf 
 the number FoHr ; Four being the firfi body in-n' 
 bers an <fy£qHilateral Pyramid , which Figure : 
 i$a right Symbole of Light, the raics entring c 
 in a Pyramidal form. And Lights now are fet 
 all the vaft Region of the ^^thereal Matter^ % 
 is Heaven. The Pythagoreans alfo call this n 
 ©w^j & wjV/xO-j Body, and the world^ intimatii! 
 Creation of the Corporeal world therein. An' 
 therjfignifying in what excellent proportion an 
 mony the world was rnade , they call this 
 Four: *AfuoHA2ind^^yiA^ztidBct>i)^et(r^u dvi 
 Harmony J V rani a, and the Stirrer up ef divin 
 rJandExtaf^e'^n(\m^mgi)^^tY\\ things are-fo 
 
the fhilofophick Cabbala. 153 
 
 ' nd fittingly ordered in the world,that the feveral 
 K ons thereof are as a comely Dance^ or ravifliing 
 i ick, and are able to carry away a contemplative 
 into Rapture and Extafie upon a clear view, and 
 itive Animadverfion of the Order and Oecono- 
 )f the Univcrfe, And PhilQ^ who does much 
 ' )agoriz,e in his Espofition of Mofes , obferves, 
 . t this nnmher Four contains the moft perfe6l pro- 
 oions in Mufical Symphonies, vi^. T>iatej[aron^ 
 hHnte , Diapafoyi, and Difdiafafort^ Tjj^ pc^ S'tar 
 ■■^iffcov 0 KoyQ'^'^tTv^y &c. For the froportion of 
 rejfaron u as Four to Three ^ ofDlapente of Three 
 wo^ of Diapafon as Two to One 3 or Fonr to 
 , of Difdiapafm as Four to One, We might 
 liin alfothe confideration of that divine Nemefis^ 
 ']:h God has placed in the frame and nature of the 
 /erfal Creation , as he is a DiHributer to every 
 ccording to his works. From whence himfclf is 
 called Nemefs^ by Ariftotle, hm tJj^ lyjr-y eT/ii- 
 . 7?(yf, Becaufe he every where dijlributes what is 
 to every onc» Th^s is in ordinary language Ju- 
 , and both Thilo and Flotinm out of the Fjtha- 
 
 0 ans^ affirms, that the number Four is a Symbole 
 
 1 uftice. All which, makes towards what I drive 
 t :hat the whole Creation is concerned in this nura- 
 tFo/yr , which is called the Fourth day* And for 
 ^'ler evi6lion, we may yet adde,that as all numbers 
 r:ontained in i^o^^r virtually , (by all numbers is 
 T nt Ten, for when we come to Ten, w^e go back 
 § n) fo the root and foundation of all the Corpo- 
 't Creation is laid in this fourth days work^whereia 
 ^i's^Earihs^znd Moons are made,and the ever whir- 
 
 Vortices. For as Fhilo oblerves , Pythagorean* 
 i!> Ten (which they call alfo Koa-tM^, i^vU , and 
 wj'iAHet 5 the ff^orld, Heaven^ and A/i-ferfeBfjefe) 
 
15 4 ^/"^^ Defence of 
 
 is made by the fcattering of the parts of Four : tb 
 1,2,3,4. Put thefe together now and they are? 
 ^vT^KidLi 70 Ti^Vy The Vniver fe, And this was fi|i 
 a fecret amongft Pythagoras his dUcipIes, that it v i 
 a I'olemn oath with them to fwear by him that deli • 
 red to them the my fterie of the Tetra^js , Tetra^i : 
 mmber Four^ 
 
 TlAya,V &lvA\i <p\j(Jia>i pt^a^T' ^X^Z' 
 
 By him that did to us difclofe 
 
 T/^f Tetrads mjfterie^ 
 Where Natures Fount that ever flowes^ 
 
 And hidden root doth lie. 
 
 Thus they fwore by Pythagoras as is concer, , 
 who taught them this myfterious tradition. And I 
 It not been a right worfhipful myfterie think you 
 deed, and worthy of the folemniiy of Religion a£^( 
 an Oath, to underftand that 1,2,334. make 
 And that Te-ais /^/Z, which rude mankinde tol4i 
 upon their fingers,and Arithmeticians difcover it 
 calling them Digits at this very day. 
 There is no likelihood thatfo wife a man asPj^^ 
 ras was ,"fiiould lay any ftrefs upon fuch tr'iflcs,o| 
 his Scholars fliould be fuch fools as to be taken ^ 
 them.But it is well known that the Pythagoreans. 
 the Motion of the Earth about the Sun, w'^ is p* 
 implied according to the P hilofophick^C abbala 
 Fourth days work. So much of his fecrets go| 
 to common knowledge and fame. But it is very 
 probable,that he had thtv^holtPhilofofhick^ CaU^- 
 of the Creation opened to him by feme knowing 
 or Philofopher (as we now call them) in the Orici '1 
 parts 3 that under this myfterie of numbers fet oij? 
 
'thefhilofophkk Cabbala, 155 
 
 ,1 the chokeft and mofl precious condufions in Na- 
 iilPhilofophy, interpreting as 1 conceive, the Text 
 tHofes in Ibme fuch way as I have light upon, and 
 r ing all thofe generous and ample conclufions 
 1 by Demonftration and Reafon. And fo Pj- 
 ora^ being well furniflied with the knowledge of 
 15 J was willing to impart them to thole whofe 
 ' and capacity was fit to receive them ; Not lay- 
 i^ifide that outward form of numbers, which they 
 /c: firft conveied to himfelf in. But luch Arith- 
 iecal nugacities as are ordinarily recorded for his, 
 y numbers^ to have been the riches of the Wif- 
 e of fo famous a Fhilofof her^ is a thing beyond all 
 c Lt or probability . 
 
 ,'herefore I conceive, that the choiceft and moft 
 ous treafures of knowledge, being laid open in 
 "ahbala of the Tottrth day ; from thence it Was 
 ib much Solemnity and Religion was put upon 
 number, v\'hich he called his Tetr^Bjs , which 
 Ms to have been of two kindeSjthe one, the Jtrigls 
 'er Fo^r , the other Thirty fix , made of the 
 ^ii^k MafcH line mmhtxs, and the four firft Ff- 
 , viz,, of 1 , 3 , 5 , 7 . and of 2 , 4, 6,8 . where- 
 feethat the former and more fimpie TetraBjs 
 I included and madeufe of ; for Four here takes 
 again in the AfTignment of the Ad/ifcnline and 
 inine Numbers. Whence 1 further ccnceive,that 
 r the number of this more complex Tetradvi\{\Q\\ 
 ains alfo the other in it, he taught hisdifciples 
 yfterie of the whole Creation, opening to them 
 ature of all things as well Spiritual as CorpoxeaL 
 
 ovofjLcL^i^y 0 'j Afphuy as a certain Author writes; 
 meuenN timber carries along with it divifthi- 
 
 litj 
 
■11 i 
 
 1^6 The Defmce of 
 
 ittj, andfa^ihilitju Bman odde Nkmher^ M 
 fibility^ impajfibilitji andaUivity y n here fir e th. 
 called Feminine^ this Mmfculine, 
 
 Wherefore the putting together of the four 
 Malculine Numbers to the four fivft Feminine , is 
 joining of the a6live and paflive Principles toget 
 matching the pares of the Matter , with congn 
 Forms itom i\^TVor Id of It fi. So that I con( /e 
 the TetraH^js was a a Symbole of the whole Syii le 
 of Pythagoras his Philofophy , which we may y 
 juftly fufpedl to be the fame with the Mofaical Cm- 
 la, And the root of this TetraStys is Six, whic i- 
 gain hits upon Mofes^ and rcmindes us of the Six p 
 7¥ork^ of the Creation. 
 
 Ver, 20. Fijh and Fowl are made in the fame ^ 
 And here Msfes does plainly play the Philofoph 
 joining them together ; for chere is more affinity 
 twixt them tJien is eafily difcerned by the hee 
 vulgar : for befides that Fowls frequent thew 
 very much, many kindes of them I mean, thefe 
 ments chemfelves of Air and Water , for their j 
 nfffc and liquidity, are very like one another 
 fides, the fi^nes of fiflies and trie wi^gs of bird| 
 feathers of one and the fcaks of the other^arf; 
 Analogical. They are both alfo deftitute ofj 
 ters, DuggeSy and Milk , and are Oviparous, | 
 therj their motions are mainly alike , the fiflies 
 were flying in the water, and the fowls fwimmii 
 the Air , according to that of the Poet concer 
 D^daiusy when he had made himfelf wings; 
 
 Infuett4m -per iter gelidas enavlt ad ArBos, 
 
 Caftin this alfo,thatas fome fowls dive and f 
 underwater, fo fome fiflies fly above the war< 
 thcair, foraconfideraSle fpace till their finnes t 
 to be fomething (iitfe and dry. 
 
 Jl 
 
.[/^r.. 25. And the Qji'marj demtes, Philo does 
 Kihere omk that obvious confideration of the . 
 f.p/ in Animals,, Butic is a ftrange coincidence, if 
 c 'as hot intended that living creatures fhouid be 
 lailto be made in the Fift and Sixt da^, tho(e Nuni- 
 uei according to the Pythagorkal myfierie being .fb .. 
 iT^jj fignificant of the nature of them. Vo^FiveXi^ 
 Aljiowledged by them to be Male and Female yCo^c^ 
 hgof Three zad Two i the two fir ft Mafculine 
 M^Feminine numbers.lt is alfo an Emblem of Gene-- 
 m, for the number drawn into Five brings- 
 c Five again,as you fee in Five times Five, which 
 wemy Five, So an Eagle ingendring with an 
 c, brings forth an Eagle; and a Dolphin ingen- 
 l with a Dolphin J a Dolphin ; and fo in the reft'^ 
 :nce the Pythagoreans call this number Five Cy- 
 that is, Venm, and To^/^t©-, Marriage^ and id 
 3 it is evident that they choofe their mates. Con-» 
 5 the number Six , I fliall fpeak in its proper 
 
 :r. 16. That it is fo free, fo rational. That the 
 ;e of God confifts in this rather then in the do- 
 
 !over the creature, I take to be the right fenfe/ 
 )re Philofophital , the other mone Political ^ 
 'lo interprets it after that manner w^e have made 
 ►f, which is alfo more futable to Platonifme, 
 thagorifme, the beft Cahbala that I knoW of 
 ^sText. 
 27 . Male and Female. It is a wondec,laycs 
 5 to fee how the Explications of the Rabhinei 
 lis plaee^ and thofe paifages in Plato's Sym^o^ 
 'ee one with another , which notwithftandjng 
 fbatfoever they proceeded, I make no queftl- 
 £S he , but they are falfe and vaiho And- 1; 
 mfeife I am fully. of she fame opinion. But tHs 
 M jRracge 
 
158 The Defence of 
 
 grange agreement betwixt Arifiophants\\is Namt 
 on> in the forenamed Sjmpofion, and the commer 
 of the Rahbines upon this Text, is no fmall argumc 
 that Plato had fome knowledge of Mofes , whi ' 
 may well adde the greater authority and credit 
 this om Cabbala, But it was the wildome ofP// 
 £0 own the true Cabbala himfelf , but fueh uftwJ ! 
 rantable Fancies as might rife from the Text , to c 
 upon fuch a ridiculous fiiallow companion as A 
 fiofhanesj it was good enough for him to utter in ' 
 Clubbe of fVits s that Philofophick Sjmfofio 
 Ffato. 
 
 Ver. 28. They Lorded it. The Seyenty have it 
 'TVLwmvimli. which is to domineer Wnhzti high hail 
 Mattk 20. 
 
 Ver. gi. And the' Senary denotes. ThtSen^M 
 the number aS'/.v has a double reference, theonl 
 this particular days work , the other to the 
 Creation. For the particular days work, it is the C| 
 ation of fundry fores of Land Animals, divided* il 
 Male and Female, And the number Six is mad(l 
 of Male and Female. For T rvo in o Three is q 
 The conceit is Philo's ; and hence the Pytha^orl 
 called this Number, vdi^Q-, Matrimony^ as Cleti 
 alfo obferves, adding moreover that they did it ill 
 ferenee to the Creation of the world , fee dovvl 
 Mofes, This number alfo in the fame fort th^wk 
 number Five, is a fit Embleme of Pxocreation. 
 Six drawn into Six, makes Thirty Six. The conclj 
 Plutarchs in his Be Ei a])ud Dtlphos^thou^ he 
 it of an inferiour kinde of Generation : But me tl:| 
 it is moft proper to Animals, Here is fomethinl 
 lb that refpe6i:s Man, particularly the choiceft rf 
 of this Sixt days labour. The number of the br| 
 Islature msFive, according to Fhilo i but herr ! 
 
the ^hilofophick Cabbala, 1 59 
 
 tits fuperadded in Man, Reafon reaching out to the 
 kDWledge of a God. And this Unite added to the 
 ?(!!i!cr Five^ makes Si^^ 
 ^ now for the reference that Six bears to the 
 HoleCreadon, t\i^ti\\t Fythagoreans ^{d conceive 
 's fignificanc thereof, appears by the titles they 
 given it. For chey call it iltd^^^cam r Trtivlh, 
 ^xmvs Kocf^.©-. The articuUte and compleat ejfor'-' 
 i^Hon of the Vnlverfe^ the Anvill^issid the WorU^ 
 f ppofethey call it the Anvill from that indefati- 
 ic fliaping o'ut of new Forms and Figures upon the 
 :ter of the Univerfe, by virtue of the Adive Prin- . 
 £ chat ever bufies it feif every where. But how 
 Senary fhould Emblemaiize the W orld,you fliall 
 srftahd thus : The world is felf-compleat.^ filled 
 perfected by its own parts; io is the Senarim^ 
 ■ ch has no denominated part but a Sixt, Third^ 
 Second^ 1,2, 3. which put together make 
 and Emllde defines a perfe6^ Number from this 
 flirty, T4;^5/©- ae«9^'f '^v 0 tCi? IavI^ ixif^imv /cr©- 
 lA perfeB Numher is that which is e'qnall to its 
 Wherefore this number fets out the perfe6iion 
 ic world, and you know God in the clofeof all, 
 that all that he made was very good. Then a- 
 "the world is "'a^Ilu Qn^v^j Mas & Foemina , 
 is, it confifts of an a^ive and paffive Principle, 
 liie brought down into the other from the TVorld 
 ^ ; And the Senary is made by the drawing of 
 tSk Mafctilim^^MXThtt into the firft Femininey 
 hree into Two is Six. 
 
 ;us you fee continuedIy,that the property of the 
 iber fees off the nature of the work of every 
 according to thofe myfteries that the Pythagore- 
 ve obferved in them; and befides this, that the 
 ibers havt ordinarily got Names anfwcv^ble to 
 
 i each' 
 
i 6o The Defence of 
 
 each days workj which ,as I have often intimated j 
 a very high probabiiity, that the Pythagoreans U 
 a Cabbda referring to Mcfes his Text, and the Hifi 
 ry of the Creation. And P/7j/(?,though not in fo pt 
 diWzX a way,has offered at the opening of the mindcj 
 Mofes by this Key. But I hope I have made || 
 plain, that it will not hereafter be fcrupled, but 
 this is the genuine way of interpreting the Philofj 
 phick meaning of the Mofaical Text in this " 
 Chapter of Genefts. 
 
 Ch a Pi 11. 
 
 3 The. number Seven a pt Sjmbole of the Sahhatm 
 Reft; of God, 7 Of Adams rijlng out of 
 ground^ as other creatPires did, 1 1 That Piij 
 Is from nu;^ or W^^J and denotes Prndence, , .31 
 mjflical meaning of H^vihh. That G\k 
 u the fame that Nilus, Sihor^ or Siris , and,M[ 
 Pifon is Ganges. The f/^fiice of the iEthiopiai 
 That Gihon is from X\M , and denotes that mn\ 
 14 As Hiddekel , Fortitude* 17 That ti 
 exprejftons of the Souls fleepy and death in the I 
 djy fo frequent among ft the Platonifls, were:,i\ 
 rowed from the Mofaical Cabbala, ip Fd\ 
 Angels ajfimilated to the beafis of the field, 3 
 meaning of thofe- Platonical phrafes '7r%ipm 
 
 <7fli^a>(juLyand the likj. That Qioi ?;^Platonijj 
 is the fame that tZD^n^N in Mofes , that Jigd 
 Angels as well as God, 21 Tku there are d\ 
 I primi 
 
the Thilofophtck Cabbala. 1 5 1 
 
 principles in Man , according to Plato's Schoo/e; 
 N«f J 4^X^> ii^cohQv '^ux.Jt? , f^^^ this Ufi is 
 Eve. 
 
 1^ this fecond Chapter Mofes having fpoke of the 
 abbach, returns to a more particular Declaration 
 the Creation of which is referrableto the 
 days work. Then he falls upon that myfterious 
 ty of Paradife, which runs out into the next Cha- 
 
 ''er. And the number declares the nature. Thq 
 i ^domad or Septenary is a fit Symbole of God, as 
 \t\ confidered haying finifhed thefe fix days Crea- 
 0 For then, as this C<^^^<«/^ intimates, he creates 
 oiing further. And therefore his condition is then 
 e fidy fee out by the number Seven. AH num- 
 within the Decad, are caft into three ranks , as 
 t ob(erves» Ol f4v yiuva^iv » ycvvaf^ot , 0/ 3 y^v^ 
 
 . Some he get ^ hut are not begotten ; others are 
 ^en.hptt do not beget ; the lafi both beget ^ and are 
 ten. The number Seven is only excepted , that 
 iither begotten, nor begets any number , v^fhich is 
 -fe6i: EmblemeofGod celebrating this Sabbath, 
 ■ le now creates nothing of anew, as himfelfis un- 
 c able. So ih:it the creating and infufing of JohIs 
 cafion Qiould offer, is quite contrary to this Mo- 
 id Cabbala^ But the Cabbala is very confonant 
 felf, which declares that all fouls were created 
 cce in the firft day, and will in thefe following 
 I'pters declare alfo the manner of their falling into 
 e ody. 
 
 er. 4. ProduEiions of the Heavens. The Origin 
 ■aih it tD^OTn nnh'in. Here the Suns and 
 tf/^are plainly, faid to be generated by the Hea- 
 M 3 vensa 
 
1 62 The Defence of 
 
 vens, or Ethereal Matter, which is again wonck 
 fully confonant to the Cartefim Philofophy, bu^ afi 
 what manner Planets and Stars are thus generate 
 you may fee there at large. It cannot but be ackno 
 ledged , that there was a faddome-leffe depth 
 Wildome m Mofes^^Nho(c skilHn Philofophy tl : 
 plainly prevents the fubtileft and moft capacious r<j' 
 ches of all the wits of the world that ever Wrote 
 tcrhim. ' j 
 T^ks upon me to define. That no fet time isunoi 
 flood by the fix days Creation , hath been witnd 
 already out of approved Authors , and the pr^i 
 CahbaU plainly confirms it, (hewing that the myft 
 of numbers is meant , not the order or fucccffioii 
 ;days. 
 
 Ver. 5. Like dewy {howers of Rain. Vati 
 plainly interprets the place of Rain. But I concei] 
 better interpreted of fomething Analogical to 
 common Rain, that now defcends upon the Eal 
 which is leffe oily a great deal, and not fo full of 
 tall vigour and principles of life. 
 
 Ver. 7. And Man himfelf rofe out of the 
 That God fliould fhape earth with his own h 
 like a Statuary^ into the figure of a Man , and 
 blow breath into* the noftrils of it, and fo make it 
 (Come alive^is not likely to be the Philofophick^t^J 
 la^ it being more palpably accommodated to V3 
 conce*ij» But mention of Rain immediately befori 
 making of Man,may very well infinuate fuch prd 
 
 tions of the ground , to have fome caufal concouriii 
 
 his produdion. And if it be at all credible, that 
 living creatures rofe out of the Earth in this w^ff 
 It is as likely that man did fo likewife ; for the 
 Words are ufed concerning them both °. for the 
 iX Mofes.ver.i^, (zycs,That ofU of the grokh^ 
 
the Thilofophick Cabbala. i6.^ 
 
 ymed every Beafi of the Field, and every Fowl of 
 i% Air-i as it fayes in the feventh verfe , that he for- 
 %4>Manof the-dufl; of the ground. Whence Eu^? 
 f ides the 'Tragedian (one that Socrates loy'd ^ind 
 i*pe6ledmuch for his great knowledge and virtue^ 
 ai would of his own accord be a Spe6lator of his 
 Tagedies, when as they could fcarce force him to fee 
 cicr Playes, as writes) this Euripides , I 
 
 f;', pronouncing of the firft generation of men, and 
 t: reft of living creatures, affirmed that they were 
 Irn all after the fame manner, and that they rofe out 
 cthe Earth, And that Euripides was tin6lured 
 •ich the fame doctrines that were in Vythagoras^md 
 Utos School, both the friend (hip betwixt him and 
 t^rates, as alfo the TvSfjiat or Moral and Philofo^ 
 flck^ fentences in his Tragedies are no inconfidera? 
 L arguments. And as I have already intimated, 
 t: beft Philofophick Cabbala of Mofes that is , I 
 f jjedi: to be in their Philofophy , I mean of Plato 
 >i Pythagoras, 
 
 Ver. 8. where he h^dput the Man, For there is 
 C, PraterpluperfeB: Tenfe in the Hebrew, and there- 
 f e as Vatablm obferves , if the fenfe require , the 
 ImrperfeB: Tenfe ftandsfor it. 
 
 wholly <LyEthereal. For that's the pure Heavenly 
 ai undefiled Vehicle of the fouL according to Pla^ 
 titjme. 
 
 Beams of the divine IntelleEl. I have already 
 r )re at large fliewed how the Son of God or the di- 
 "ins IntelleB is fet out by the fimilitude of the Sun" 
 rtyig, or Eafl, which I may again here further con- 
 im out of Fh'lo • Td7t)i» uav }<) ^i<7fi\i-'mTov ijor 5. 7w,7 
 c'Ci>v dviriiKt Tinrnp, In liis ^ cvy'xy.^^f J^/AAex-W- 
 i that the placing of Paradife under the Sm-rife^ 
 l.nifics the condiuon of a Soul irrigated by the rayes 
 
 i ' ' ^ M 4 of 
 
1^4 The t)e fence of 
 
 of the divine IntelleB^ which flie is mofl: capable:' 
 in her (^/Ethereal Vehicle, But that the fouls of r|i 
 vvere from the beginning of the world , is the genill 
 opinion of the Learned Jf)?'^/ 5 as well as of the • 
 thagoreans and PUtonifls^ and therefore a yery . 
 rantable Hypothefis in the Philofophick^ Cabbala. 
 
 Ver. 9 . The Effential Will of God, By the J?Jii. 
 tial Will of God , is underftood the Will of God • 
 coming Life and Effence to the Soul ofMan; "wh( . 
 by is figftified a more thorough union betwixt the . 
 vine and humane nature, fuch as is in them that I 
 firmly regenerated and radicated in what is go 
 Fhilo makes xhtTreeof Life to be ivai0nd, th* 
 Pietj or B^eligiony but the beft Religion and Pietj 
 CO be of one will with God \ (ttjohn 1. 1 1. 
 
 Ver. I o, The Pour Cardinal Vinues* It is PB 
 Expofition upon the place ; and then the River it 
 to be T 'pt^h d-i^^nld , That general goodn 
 (diftinguifiiabieinto thefe four heads of virtue. 
 
 Ver. 11. Is Pifoyi, From HIU^} or lUl^i to fpreadi 
 Sfft^e it felf ^ to mHltiply and abound, THi 
 Wifdom^ or Prudence^ called Pifon , partly becaui 
 difufes it felf into all our actions, and regulates 
 exercife of the ocher Three virtues^ and partly beca 
 Wifdome and Truth, ^/// and encreafes^ and fpre 
 out eyery day more then other. For Truth is v 
 fruitful , and there are ever new occafions that a< 
 experience of things. 
 
 A^$:cording to pur Englifh Proverb , The olM ^ 
 
 In the Land of Havllah. From TV\t\ and: ' 
 ^l'7^^5 Veus indicavit^Godhath Jhown it, 
 
 ^^ui%. JiureGoU^ ^ii eafie EaibJeoie ■ 
 
 ' - ^ - ^ '^^ ^ III 
 
the ^bilofophick Cabbala* 
 
 t^lixperience, the mother of true Wifdome and 
 *>i|ience. And the virtue of Bdellium is not unpro- 
 nci'or difeafes that arife from Phlegmatick lazinefTe; 
 ;:n the very name and nature of the Onyx ft one ahb 
 r ots out the fignification of it , though there be no 
 ? ffity, as I have told you already out of Mai- 
 'Jes^' to give an account in this manner of every 
 a icular paffage in an Allegory or Parable. Where- 
 jiif any man think me too curious, they may omic 
 V. I expofitions, and let them go for nought, 
 er. ig. River uGihon. According to the Hi- 
 vor Letter we have made Pifen^ Phajis^ and G^i- 
 i branch of Euphrates, But the ancient Fathers, 
 i-haniuSy Atigufiine, Amhrofe^ Hieronjmus^he* 
 't 5 Damafcen^ and feveral others make Pifon^ 
 aresy and Gihon^ Nilus, And they have no con- 
 Dtible arguments for it. For firft, Jerem, 2. 18. 
 ' ^, is a River of ^gjpt, which is not queftioned 
 ; any other then Ntlus, and its Etymon feems to 
 e :ay the truth of it , from "irtlU denigrari , from 
 \t'iuddy blackneff'e of the River. And Nilus is 
 rioiis for this quality, and therefore has its deno- 
 tion thence in the Greek, quafi v%ct iaJ^ y acor- 
 co which is that of Dionyfius. 
 
 That is, 
 
 Vor there's no River can compare with Nile^ 
 ^or cafiing mud 3 and fattening the foile. 
 
 It now to recite the very words of the Prophet, 
 loafl thou to do with the way of Egypt 3 to drin j^ 
 aters of Sihor ? the Latine has it, fit Mas a- 
 ■ turbidm,, This is iV//;/ 2 But the Seventy 
 
 tranflat^ 
 
1 66 The Defence of 
 
 tranflate it Tnuv vJ^ap ymv j, To drink^ the rm\ 
 Gihon I which is the name of this very River ol a» 
 radife : And the Abyjfines alfo even to thisb 
 call NUhs by the name of Gukn, Addeuntojij, 
 that Gihon runs in ^thiopiay fo does Nilas , ai 
 Sir^^ as it runs through Ethiopia, which is fron 
 hor it is likely, and then the Greek termination i 
 it Sioris^ after by contraftion Sirk^ '\ 
 
 2ie<; -v^' P^i^himv KiKKv\^u^y eioSutii/w? 
 
 'EvVA%TcLt gpi^^VV ^M' 'iiVOJ^ Nilhoy 'i^VTk; 
 
 That is, , - 
 
 The zy£thiopiaH him Sirls calif, 
 Syene, Nilus, whe^ by her he crawls^ '^'^ 
 
 As the fame Author writes in his Qeograp 
 poems. And that Pifon is Ganges^ has alio its 
 babilides. Ganges being in India a Councre 
 Hious for Gold and precious Stones. Bcfides 
 notation of the name agrees with the nature of th 
 ver. Pifon being from ID^Q multi flic are. And 
 is noleffe a number then Ten, andthofe great F 
 that exonerate themfelves into Ganges : as there 
 be a conflux of multifarious experience to fill uj 
 compleat that virtue of Wifdome or Prudence, 
 that we fliall fee that the four Rivers of Paradife 
 got fuch names,as are moft advantageous and fi 
 rable to the myfterious fenfe of the ftory. 
 
 Wherefore regardleffe here of all Geograf 
 fcrupulofities, we will fay that Gihon is Nilus o 
 ris , the River of the <ty£thiopians , that is, c 
 J/ifi, and the virtue is here determinately fet otf 
 the fubje6l wherein it doth refide : For by the fa 
 the Juftice and Innocency of the cySthiopians, - 
 are affured which ©f the Cardinal Virtues is bP 
 
 h 
 
the fhilofofhick Cabbala. 1 67 
 
 )y['ifec». And the ancient fame of their honefly and 
 ,p|jhtne(fe was fuch, that Homer has made it their 
 piet , calling them dy.vf4ovAi 'Ai^io7rm$ , The 
 '\,'ele[fe <L/£thlopianf ; adding further, that fupiter 
 e to banquet with them, he being fb much taken 
 
 the integrity of their converfation. And D/o- 
 calls them e%isJ^U$ 'Ai^iomAgy The divine , or 
 wme Ethiopians and they were fo ftyled J'ti 
 i^atpjvlwjhy reafon of their J^fiice, as Epiflathim 
 Trnents upon the place. HerodotHs alfo fpeaking 
 
 em, fays, they are very goodly men, and much 
 
 zed, and of a very long life, which is the reward 
 
 ighccoufnelTe. So that by the place where 6'/^ 
 •:uns, itis plainly fignified to us, what Cardinal 
 . ue is to be underftood thereby. 
 
 htation of the name thereof. The name Glhon 
 > )u have feen, fairly incites us to acknowledge it 
 
 iver of Ethiopia, The notation thereof does 
 : futably agree with the nature of Juftice , for it 
 
 mTWXer ampere. And Juftice is dL^oTexov ayn'- 
 Bonum alienum, as the Philofopher notes 5 not 
 
 incd within a mans felf, but breaks o^/f rather 
 others, beftowing upon every one what is their 
 
 cr. 14. Is Hiddeksll, The Word is compounded3 
 V Vatahli^^ from two words that fignifie velox 8c 
 ^'dfim y and this virtue like a fwift and rapid 
 1 am, bears down all before it, as you have it in the 
 Cabala. 
 
 'And fiomly reftfis, Philo ufes here the word ctf- 
 Ti7r, to re0, which he takes occafion from the 
 p lenties y^iivdiVTj ^ AojvtLcov^ which he interprets 4- 
 |!«/^ the Ajfjri^ns, The Hebrew has it,Eafiward of 
 -^Jyria, and therefore Afyria is fituaced Wettward 
 cit. Now the Weft is that quartei of the world 
 
 where 
 
^i58 Tl7e Defence of 
 
 where the Sun bidding us adieu, leaves us to dark 
 whence Zeipyp©-, the H^efl wind^ in EnfiathiHS ^ 
 its name from (^o^©- and f/?^ ^^'^^ ^^^^ i 
 from tbedark^ Xl^aner, ^Ifyria therefore is 
 falfeftate of feeming happinefs, and power of vi 
 edneffe , which is called the kingdome of dark| 
 And this is the moft noble obje6l of Fortitude, c| 
 flroy-the power of this kingdome within ourfc 
 
 Ver. 17. In proceffe of time ^ &c. This is at 
 ding to the minde of the Pythagoreans and 0ri 
 And that Pythagoras had the favonr of having 
 Mofaical Cabbala communicated to him by i\ 
 knowing Prieft of the Jewes, or fome holy mai 
 other, I think I have continuedly in the formerf 
 pter made it exceeding probable. \ 
 
 The Region of mortality and de^ith, Nothi 
 more frequent with the Platonifts , then the c 
 of the body a Sepulchre , and this life we live ] 
 upon Earth, either fleep or death. Which exprcff- 
 are fo lutable v/ith this Cabbala , and the Cahi 
 with the Text di Mofe^^ that mentions the death 
 Oeep of Adam, that it is a fhrewd 'prefumption tji 
 thefe Phrafes and Notions came firft from the# 
 And Philo acknowledges that Heraclitus^ that 1 
 fterious and abftrufe Philofopher, (whom Porfk 
 m alio has cited to the famepurpofe, in his Be 
 Nympharum) has even hit upon the very me^ 
 that Afofes intends in this death of Adam , in 
 famous faying of his, Z^uiVT" Im^hvcov ^.vatov , 
 vnif^fAJkv 'o r h^dvm (6iov, We live their deaths (to^^ 
 of the fouls out of the body) hut tve are dead to'' 
 life. And Euripides that friend of Socrates^ and , 
 low-traveller of Plato in his Tragedies fpeaks mi' 
 Co the fame pur pole » 
 
the fhilofophick .Cdhb^ihl 169 
 
 [knows tvhether to live , he not to die, and to 
 live ? So that the Philofophick fenfe concern- 
 dams death, mult be this, that he fliall be dead 
 cjilie t^thereal life he lived before, while he is re- 
 ed to the Terreftrial^ and that when as he might 
 lived for ever in the zither eal Life, he fhall 
 iu;jliorter time affuredly die to the Temfirial:Th2Lt 
 i«)ns of men cannot efcape either the certainty or 
 ^'l of death. 
 
 iler. 18. Both good for himfe If ^^c. For the words 
 >$|2 Text doe not confine it to Adams conveniency 
 Wf) butfpeaks at large without any reftraint, in 
 Hiprefent verfe. Wherefore there being a double 
 enience, it was more explicite to mention both 
 e Cabbala, 
 
 fjer. 19. T alien andunfdllen Angels, The fallen 
 ilsare here alTimilated to the Beafls of the Fields 
 nfallen to the Fowls of the Air. Hovv fitly the 
 I Spirits are reckoned amongft the Beafts of the 
 l^yow (hall underfland more fully in the foUow- 
 hapter. In the mean time you may take no- 
 hat the Platonifls^ indeed Plato himfelf, in his 
 irus^ makes the Soul of Man before it falls into 
 jferreft rial Region, a winged Creature. And that 
 hrafes as thele , 'rli^^viiVy and ^Ti^^vnVf « r 
 '/ hm^ohn 5 and 70 ^^X**^ 'Tni^u^ , and the 
 lare proper expreflfions of that School. And Pla- 
 ts very plainly define what he means by thefe 
 s of the foul, (and there is the fame reafon of 
 '^ 4 t^^t fpirits whatfoever) afcer this manner, n^y- 
 
 y<,vQr oi^ji. That the nature of the w>ing 
 
 I of 
 
1 70 The Defence of ' 
 
 0f thefoul Is fuch^ (U to he able to carry upn^ard,i 
 rphich otherwife woHld Jlfigge downwards^ arid to'l 
 it aloft and place it there^ where Tve may have \ 
 [enable communion with God', and his holy 
 Vot fo 0601 in the plural nurribetjis rhoft futably t| 
 laced in fuch paffagcs as thefe, and moft congti^ 
 to the thing it felf, and the truth of Chriftianity , d 
 it may well feerii the lefle ft range , that Qiol Son 
 fignifie Angels in the Greek Philofophers, efpcd 
 fiich as have been acquainted with Mofes , whiii 
 with him tD^^Vi^ fignifies Co too, viz,, AngA 
 weli as God, Wherefore to conclude , the lo^(ii 
 that Principle that keeps us in this divine condif 
 is the lofing of our wings, which fallen Angels'l 
 done, and therefore they may be very well aflifli 
 ttdtoTerrefirial Beafis. t 
 
 Ver* 20. A facptlty of being united^ &c. 
 vital aptitude in the foul of being united with c(3^ 
 real Matter, being fo elTeadal to her and proper , 
 invigorating the exercife of that faculty, cannot 
 be very grateful and acceptable to her, and ai 
 confiderable fhare of her happineffe. Elfe w 
 means the RefurreBion of the deadj or Bodies in 
 other world ? which yet is an Article of the Chril 
 Faith. 
 
 Ver. 23. T'his new fenfe of his Vehicle* TJ 
 be three Princicles in Man according to the Platdn 
 
 Spirit , or divine Light ; the fecond the So:l 
 felf^ w^hich is Adam the Man^ Animus cfi^jffff 
 efi quifijf^e, the Soul of every man that is the M 
 the third is the image of the Soul^ which is her % 
 Energie ufon the Body , wherewith (he does citll 
 it, and if that life Ke in good tune, and due vig*i 
 it is a very grateful fenlVto the foul? wbcthe'^ 
 
thefkilofophick Cabbala. 171 
 
 hifkdy, or in a more thin Vehicle. This Ficintu 
 a;s our Eve* This is the Feminine FACultj in the 
 t of Man 5 which awakes then eafiiieft intoa6l^ 
 che Soul to Intellectuals falls afleep. 
 r. 24. Over-tedioHi afpres. Ta dp^fie'mi/A ^e^vflir 
 irjp ovldL , is a folemn nionition of Ariftotie 
 nere in his Fthickj» And it is a great point of 
 jine indeed, and mainly neceffary,to know the 
 > aws and bounds of humane happinelTe, that the 
 .03 of melancholy drive not men up beyond whac 
 " npetiblc to humane nature , and the reach of all 
 . culties thereof : Nor the too favcury reliih of 
 eleafures of the flefli. or Animal Life, keep them 
 1 many thcufand degrees below what they are 
 Die of. But the man that truly feais God , will 
 'livered from them both. Whac I have Ipoken 
 ceded more properly to the foul in the flefli, but 
 3 Analogically be underwood of a foul in any Ff- 
 , for they are peccable in them all. 
 er. 25. Stood naked before God. Adam was as 
 ir clothed in Corporeity now as ever after; for 
 Ether is as true a body as the Earth ; But the 
 ng is, Ad^im had a fenfe of the divine Prelence, 
 ^eelingly affured in his own minde,that his whole 
 eng lay naked and bare before God, and that no- 
 v.l could be hid from his hght, which pierced alfo to 
 it^ery thoughts, and inward frame cfhisfpirit. But 
 \\ow^\\ Ad^.m flood thus naked before him, not- 
 Banding he found no want of any covering to 
 himielf from that prefentifick fenfe of him , nor 
 cd felt himfelf as naked in that notion of naked- 
 For that fenfe of nakcdneffe , and want of 
 :er covering and fheltring from the divine Pre- 
 cicjirofefrom his difobedience and rebellion againft 
 t^commands of God, which as yet he had not fain 
 
 .D. , Not 
 
Not at dll afljamed. Shame is, ^o/2©- S'lKgAn 
 the fear of jufi reprehenfion , as Gellius out of 
 Philofophers defines ic* But Adam having not 
 ed any thing yet at randomc, after the fwiiig of 
 own will, he had done nothing that the divinel 
 would reprehend him for. He had not yet become 
 noxious to any fentence from his own condem 
 Confcience ; for he kept himfelf hitherto withic 
 bounds of that divine Law written in his foul, and! 
 attempted nothing againfl: the Will of God. So 
 there being no fin,there could noc as yet be any fl( 
 in Adam* .A 
 
 — — — ■ — — — ■ • — -ft 
 
 Chap. lit 
 
 tThe Serpent 'o^/iyi/5i}? j^^PherecydesSyrus.D^^^ 
 an^niU, CD^nN, and nyi-h names of Spirits^ 
 ting Fields and de folate places* The right ^ 
 ration of 1 3 That Satan upon his% 
 
 ■pting Adam ^ was cafl down lower towardi 
 Earth y with all his Accomplices. 1 5 PI; 
 r , Prophecie of Chn(\. The reafonableneffe 
 [ vine Providence in exalting Chrift above thi^t 
 i efl Angels, 10 That AAzvn'i defcenfion m 
 Terreftrial Body, was a kjnd of death. 2 2 ■ 
 incongruous it is to the divine Goodnefe , Sar 
 call) to infult over frail Man fallen intoTn 
 mifery, 24 That it is a great mtrcy of G(ii^ ^ 
 we are not immortal upon Earth* That 
 ^^v^hsanddLyyckQ- are all one ^ ASummat^ 
 prefentation of the ftrength of the whole Ph' 
 Cabbala. Pythagoras deemed the fc\ 
 Apollo, That he was acqpiaimed with the Cal 
 ; la i)/Mofes 5 That he did miracles - as alfo AbJ 
 
the Thilofophkk Cabbala. 173 
 
 limped odes, and Epimenides, lfei'/2^ inflruBed by 
 lim. ^X^to alfo deemed the f on bf Apollo. Socra- 
 es hi^ dream concernin g him, T^hat he was learn^ 
 d in the Molaical Cabbala. The miraculous 
 ower of Plotinus hts Soul. Carcefius compared with 
 jkzaliel and Aholiab, and whether he was injpi^ 
 \ed or no. The Cabbalifts Apology. 
 
 '"^H E iirft verfc* This old Serpent therefore. In 
 . Pherecydes Syrus^ Pythagoras his Mafter, there is 
 miiono^Qnt'Oipimtvi^Princeps maliy as Grotipis 
 i ; him on this place, which is a further argument 
 ^jthagyriU his being acquainted with this Mo- 
 il PhiW^'dhy. And tha: according to the Philo- 
 ■.ck^ Cabbala^ it was an evil Ipiric , not a natural 
 cnt, that fupplanted Adam , and brought fuch 
 hief upon man'^^-ind. 
 
 "he Beafts of the Field, But now that thele evii 
 ^ (houldbe re ckoned as hearts of the field, be^ 
 what reafon is given in the Cabbala it felf, we 
 adde furthcr,:hat the haunt of thefe unclean fpi- 
 3 in folitudes , and wa(k fields , and defolaie 
 i.es,as is evident in the Prophet Efay his defcripti- 
 n f the defolation of Babylon , where he faith ir 
 be a place for the n^'^i, and CD^'iii, the Fauni 
 Sylva^iiy as Caftellio tranflates it, or ovoAkv\a.v^tj 
 ^'jjiij.ovidi,is the Seventy : And ihci^-Onocentauri 
 lefy chins are S'cu^uovav rt y^v©- n^^hoy «^ (tvJIh' 
 ■7 ^pctvH±, A kjnde of fpirit that frequents 
 roods ^ and is of a darl^ colour. There is menti- 
 idealfo by the Prophet (in the fame defcription) 
 2 Dn^yij and D^n^ and of n'h'h^ all which 
 ^iitors interpret of Spirits, For are in- 
 
 eted by the Seventy ^cti^uo'.iict^ by Cafl^ellio Sa" 
 D^ll^? CaflelliQ rer.dcrs FannK the Seventy nx^i 
 N Clamo-* 
 
174 The Defence of 
 
 Clamores^Strefttas^GrotmsMi^^diS they wrote ^5 
 Out of both you may gueffe^ that they were fuc 
 kindeof fpirit ? as caufcs a noife and a ftir in thofe 
 folate places, according to that of Lucretius : 
 
 . ' 1 
 
 H(ec loca caprlpedes Satjros% Njmphdfque tei 
 Tinitimlfingunt', & Famos efe loqmntHr*^ 
 Quorum noEliv ago ftrepitn ludoc^Heiocami 
 Affirmant vulgo taciturna Jllentia rumpi, 
 
 Tothisfenfe: 
 
 Thefe are the places n>here the Nymphs do m 
 The Fawns and Satyres •n>ith their cloven feeti^ 
 Whofe noife ^ and {bouts, and laughters loud do i§ 
 Through the fiill Air^ and wake the ft lent 
 
 But the Poet puts it off wsth this conceit j thai 
 only the Shepheards that are merry with their La 
 But no mart can glolTe upon this Text after that r 
 ner : For the Prophet fays , No Oiepheard i 
 pitch his fold there, norlliallany man palTe thrc 
 it for ever. The laft fcrange creature in thefe di 
 folitudes , is piV^'? , which Interpreters ordin; 
 tranflate Lam-lay a TVitch ; and fot mine own pJ 
 give fo much credit to fundry Rories, that I have 
 and heard, that I fhould radier interpret thofe 
 fes in the iV^c;^/-, which i^/^^-rf/^Z/ij- fpeaks of, 
 the Conventicles of ivitches and Devils , ther 
 merriment of Shepheards and then Shephearde fes 
 the ^^ri^f/ underhand by n'^^i^ a (he devil , an 
 my to womenin childe-bed ; whence it is, that 
 write on the walls of the room where thewoimil, 
 in, ni^i*? \(in-nin tZ21N Adam, Eve/o^/ te 
 Lilith, I 
 And what I have alledged ah'eady , I conceip 
 
 authity 
 
jL the Thilofophkk Cabbala. 1 7 5 
 
 mii'ity enough to countenance the fenfe of the 
 ClfhaUy that llippofesevii fpiritstobe reckoned a- 
 ffbg, or to be Analogical to the beafts of the field. 
 'I Ibnnething may be added yet further, Matth. li. 
 There our Saviour C hrift plainly allows of this 
 trine , that ev l fpirits have their haunts in the 
 le fields and dcfercs , which Grotius obferves to 
 he opinion of the J , and that nntu, D^mo^ 
 , have their name for that reafon, from rr^ti' A^er^ 
 Field ; for if it were from llW , it would be ra- 
 ' Dl^i; then DniLJ , Shiddm , then Shedhim , 2iS 
 mmat'ical Analogy requires. 
 le\:.2. And Adam anfwtred him. Though the 
 S pent here be look'd upon as a diRant perfon from 
 ^^^w, and externally accofting him, yet it is not at 
 iHncongruous to make Eve meerly an Internal 
 ulty of him. For as fhe is laid to proceed fromhim, 
 die is faid ftill to be one with him, which is won- 
 k Lilly agreeable with the faculties of the foul ; for 
 bgh they be from the foul, yet they are really one 
 " 1 her, as they that underftand any thing in Philo- 
 ly will eafily admit. 
 
 /er. 5. Know all things. Udifli^ m^^a>mi ^ s/cTf- 
 o^i-pv'^ (pvdih All men have a n mural dcjire Sf 
 w ledge. It is an Aphorifrie in Ariftotle ; and 
 defire is moii ftrong in thofe. whofe fpirits are 
 
 I ft thin and fubrile. And therefore this bait coiilSd 
 
 ■I but be much taking with Adam in his thinnerVe- 
 ^ But w^hat ever is natural to the foul, unieffe it 
 cgulated and bounded with the divine Light, will 
 
 5ive hcrmifchief and bane , whether in this lower 
 e, or in what ftate foever the foul is placed in.'^^ 
 /er. 7. Neither the covering cf the heavenly na* 
 
 '^p. For Adam by the indulging to every carclefle 
 geftion^at laft deftroyed and fpoiled the pure frame . 
 
 N % 6f 
 
i7<5 The Defence of 
 
 o^hiS(iy£thereal or Heavenly Vehicle^ and Wrc 
 himfelf into a diflike of the fordid ruines and 
 tempered reliques of it, and in feme meafure a^ 
 ningtbat lower Plant al life, which yet had not < 
 near enough the Terrcftrtal matter, and with v 
 he was as yet unclothed , found himfeif nakc 
 wliat heprefaged would very fitly fiire w^ith him, 
 cafe the trouble of his prefent condition : See 2 
 ch. -^.v. I, 2, :?, 4. 
 
 Ver. 8. Thdt thej hid themfelves. They hat( 
 Light 5 becaufe their deeds are evil. This is tri 
 all rebellious fpirics , be they in what Vehick 
 .will* . s 
 
 Ver. 9. Purfued him. Prtzjlantiorem At 
 facultatem ejfe ducem hominis ata^ue DAmonem 
 is Ticinus his out of Tim^zm^ viz.* That the; 
 faculty that the foul is any thing awaked to , is 
 guide and goodC^w^^. But if we be rebeUioui 
 it, it is our Damon In the worfe fenfe , and we ai 
 fraid of it, and cannot endure the fight of it. j 
 Ver. 10. No -power nor crnaments. For hell 
 that though he could fpoil and diforder his Ve)i^ 
 it w^as not in his power fo eafjy to bring it in ordi 
 gain. 
 
 Ver. 12. It was the vigour and imfetmfity.X 
 is feme kinde of otfer towards a reall excufe in A(\ 
 . but it is manifeft that he cannot clear himfelf fron' 
 becaufe it was in his powder to have regulated the 
 tions of the Life of his Vehicle^, according to the 
 ofthe divine Light in him. 
 
 \ VeiL,i^»PVhat work hoi pje made here,Adamto\iC 
 in fome fore with theconvi^lion of the divineLight 
 moans that fad Camft'rophe^v^hich the vigorous lifj 
 the Vehicle had occ^fioned; But then he again exci'^ 
 
 " hittifdf from the deceivableneffe of tfcac faculcie,f 
 
 fpeciJf 
 
 k 
 
 u 
 
 3111 
 
the Thilofophick Cabbala.' 1 7 7 
 
 piially it being wrought upon, by fo cunning and 
 )i'verful an Affailanc as the old Serpen the De-- 
 
 magination for ever. That is^ D^^yV, s/^Tfiti- 
 
 ^he Eternal God, It being a thing acknowledg- 
 hat God both fpeaks in a man, as in other intel^ 
 \al creatures, by his divine Light reading there^ 
 that he alfo Ipeaks in himfelf^ concerning things 
 erfons ; which fpeeches are nothing elfe but his 
 Ses : It is not at all harfli, in the reading of 
 fj", to underftand che fpeo kings of God , accor- 
 as the clrcumftances of the Matter naturally im- 
 nor to bring God in as a third Perfon, in corpo- 
 and vifible jfiiape, unleffe there were an exigency 
 did extort it from us. For his inyvard word^ 
 •eby he either creates or decrees any thing that 
 come to parte, as alfo that divine Lighc where- 
 ; does inftru(5l thofe fouls that receive him , Phi- 
 hy will eafilier admit of thefefortbe [peaktngs 
 od, then any audible artlculaie voice pronounced 
 m in humane lliape , unlelTe it were by Chriji' 
 slf 5 for otherwife in all likelihood it is but a 
 ige by feme Angel. 
 
 r 14. The Prince of the reheiliom Angels, For 
 ighty {hall be mightily tormented ; and the na- 
 )fthe thing alio implies it, becaufedifgrace,ad- 
 y, and being trampled on/is far more painful and 
 tious to thole that have been in great place, then 
 fe of a more inferiour rank. From whence na- 
 y this Chiefcain of the Devils,as Mr- Mede calls 
 will be ftruck more deeply with the curfe, then 
 f the reft of his Accomplices, 
 the higher arts of the Air ^ &c. This is very 
 'hant to the opinion of the ancient Fathers, whe- 
 N 3 diec 
 
I'yS The T>e fence of 
 
 theryou imderftand it of Satm hlmfelf, or of j 
 vvhoie kingdome of thofe rebellious fpirits. Ani 
 is no more abfurd , that for a tirriC the bad went 
 mongli the good in the either eal Region, then it 
 now that there are good fpirits arnongl^ the bad in t 
 lower Air. But after that viilany SMan commie I 
 upon AL^m^ be was commanded down lower, j I 
 the fear cpf the Lord, of Ho/? j fo changed his , 
 and flaked his fire , that he funk towards the Ban, 
 and at :aft was fain to lick the dull of the ground , 
 Mr. Mtde in his Difcourfe upon i Pet.z,^' m 
 Ver, I 5. Mtffias Jhould take a Body. Thar 
 Soul of the Meffias, and all fouls elfe did pre-exittj 
 the opinion of t]\tjewes^ and that admitted, then 
 no difficulty in the Cabbala. Plato^ whether frjl 
 this paffage alone, or whether it was that he was 
 flru6led out of other places alfo of the holy Wr^ 
 what F/Vw/ J writes is true) feems to have had 
 knowledge and prefage of the coming of Chnfiyl 
 being asked, how long men fliould attend to his v 
 tings ; he anfwered^ till fome more holy and dii'c 
 Perfon appear in the world , whom all fhould • 
 low. 
 
 Notoriot'fjly here upon Earth* As it came to p 
 in his cafting out Devils , and filencing Oracles k 
 niaking them cry out 
 
 Chrtfl bruifes the head of Satan by dcftroying^^ 
 kingdome and foveraignty, and by being fo highlyt' 
 aired above all Powers whatlbever. And it is alf- 
 ry great and precious myfterie ; That dear Ccmpap 
 of our fellow-creatures, and faithful and faft Ob }" 
 mce to the will of God, ( which were fo eminei,/ 
 andtranicendently inC^r//?) ftiould be lifted ab| 
 
the Thilofophick Cabbala. 179 
 
 4Portfer 2Lnd Kmw ledge w'h2it(6tvQr^ inthofehigh- 
 n)rdersof Angels. For none of chem that were, as 
 ]■' fliould be, would take offence at it , but be glad 
 ;. But thofe that were proud, or valued Power 
 Knowledge before Goodnejfe and obedience , it 
 . but a juft affront to them, and a fit rebuke of 
 hi Pride. 
 
 >ut now how does Satan hank the heel of Chrifi ? 
 r IS : He falls upon the rear, the lowefl: part of thofe 
 •kprofeffe Chriftianity , Hypocrites, and ignorant 
 
 s, fuch as he often makes witches of ; but the 
 > itch Triumphant is fecure? and the (incere part of 
 ih Church Militant. So Mr. Mede upon the place. 
 
 ^er. 16, The Concomitance ef Pain and Sor- 
 
 ' And it is the common complaint of all Mor- 
 a, that they thatfpeed the beft , have the experi- 
 
 : of a viciffltude of forrow as well as joy. And 
 
 ^'cry frame of our bodies as well as the accidents of 
 ne, are fuch, that to indulge to pleafure , is but 
 -iy the feed of forrow or (adneffe by Difeafes.Sa- 
 ^r,or Melancholy ■ Befides many fpinofities and 
 
 'ng paffages that often happen unawares in the 
 ■^/ecfation of thofe from whom we ex 026!: the grea- 
 "C folace and contents. To fiy nothing of the af^ 
 
 :s of a mans own minde , and pricking of Confci- 
 
 i':, which ordinarily dilWb thofe that follow after 
 hpleafures of the body. Lpwretim^ though an A- 
 '^^/?,will fully witneffe to the truth of all this in his 
 xah book, Ds rerum Natura, where you may 
 vd upon this fubje6l at large. 
 
 '^er. 18. Thorns andThiflles, Mofes x^^Lmccs'x^ 
 -^fikinde of life, Husbandry , but there is the fame 
 «bn in all. 
 
 ■ — -TV// Jtne magno 
 
 J i t hih ore dedit mortalihi^ — 
 
 N 4 Life 
 
i8o The defence of 
 
 Life nothing gratis unto men doth give ; 
 Bfit with great labour and fad toil we live» 
 
 Ver. 20. Euripides the friend of Socrates ^ aniji 
 favourer of the Pythagorean Philoibphy , wi| ;i 
 fomewhere in his Tragedies, as I have already l ; 
 you, to this fenie ; who kjiowsy (ays he , whcthe!l^ 
 live, be to die ; and whtther again ^ to die^ he nuo 
 live? Which queftion is very agreeable to $ 
 preienc Cahhda : for Adam is here as it were d)i; 
 to that better world and condjdon of Ufe he wasjj, 
 and hke as one here upon Earth on his death-lii, ; 
 prophec es many times, and profefies what he pr * . 
 gcs concerning his own ftatctocome, that he f.|l 
 be with God, that he fhall be in Heaven amongft| 
 holy Angels and the Saints departed , and the li 
 So here utters his Apologetlcal Prophecie,i 
 this change of his, and departure from this pre: 
 ilate, though ic may prove ill enough for himfelf , 
 it has its uie and convenience, and that it is betcei 
 the ZJniverfe ; for he flialllive upon Earth, i 
 be a Ruler there amongfl the Terreflrial creatu 
 ^nd help to order and govern that part of the wo 
 
 The Life ef hn Vehicle Eve, For Eve figni 
 Lif'-, that life which the foul derives to w^hat Veh-^ 
 <0t Body foever fhe aduates and poflefTes. 
 
 Ver. 21. Skinof Beafts, This OW^f;^ underftai 
 of Adams being incorporated and clothed with 
 mane flefh and skin. Ridictilumenimeft dicsrey^^ 
 he, t^uod Deus fuerit Adami cwiarius ^ felli 
 fut4)r. And no man will much wonder at the cor 
 dence of this Pious and Learned Father, if he do 1 1 
 Confider, that the pre-exiflency of fouls before tif 
 ^ome into the body) is generally held by all theLe - 
 |ied of the Je^/j, and lb in all likelihood wa§ a 
 
the Thihfophick Cabbala. i2i 
 
 fills Philofophlck Cahhala* And how fitly things 
 in together, and agree wich the very Text of 3fo- 
 (et any man judge. 
 
 er. 2 2. Bm play and /port. This I conceive a 
 u:)etter Becorttm , then to make God farcaftically 
 > ;er at Adam , and triumph over him in lb great 
 univerfal a mifchief, as Tome make it ; and de- 
 ce of any concomitant convenience ; Efpecially 
 being a Principle in Adam^ that wasfo eafily 
 c ivable, which furely has fomething of the nature 
 1 excufe in it. But to jeer at a man that through 
 vvn weaknefs, & the over-reaching fubtilty of his 
 ; rfary, has fallen into fome dreadful and tragical 
 '; and mifery, is a thing fo far from becoming God, 
 i: it utterly misbefeems any good man. 
 er. 24. He made fure he jhonld not be immortaL 
 i: is our advantage, as Rupertus upon the place 
 obferved out of Plotinus, MijericordlA Dei 
 ejHod hominem ftcerit mortalem^ ne perpetuh 
 ^retur hujus vit^e (Zrpimnis, That it is the 
 of God that he made man mortal^ that he might 
 ' way? he tormented vciththe miferiesandforrows 
 14 prefent life. 
 
 '^SJing through his fiery Vehicle, The following 
 is explain the meaning of the Cabbala ; it is ac- 
 ng to the fenfe of that Plato amongft the Poets, 
 ':veriu called him) Virgil y in the fixt Book of 
 
 Eneids : 
 
 Donee loyjga dies perfeclo temporis orbe 
 '^oncretam exemit labcm^purjimciuereliqtiit 
 yEthereum fenfum^ atque aurai fimplicis ignem» 
 
 tTo this fenfe : 
 /// that long daj at lap: be a>me about ^ 
 hat waJltd hM aU filth and fioul dejire i 
 
1 8 2 The Defence of 
 
 jlnd leaves the S o^^ I j^ihtizdX throughout , 
 Bathing her Senfes in fure liquid Fire, 
 
 Which we (hall yet back very fictingi y with the] 
 laft Golden Verles, as chey are called of the Fjtm 
 
 ^^x, who adde immortality to *^\% \^thereal \ 
 dition : 
 
 Rid of this body ^ if the Rlhtt free 
 ToH reach^ henceforth immortal jou Jhall heu 
 
 The Greek has it, you fhall be an Immortal \ 
 which H^Vw/^-J interprets, joufhs^U imitate the 
 in this^ in becoming immortal. And Plutarch 
 DefeB of Oracles, drives on this ^potheofis^zcc 
 to the order of the Elements , Earth refined to 
 ter^ Water to Air^ -Air to Fire i So man to 
 of a Terr eft rial Animal one of the Heroes^ 
 Heros a D^mon , or good Gf^nius , of a Gen 
 God^ which he calls ujctzl^^v ^mm? , to partal 
 Divinity, which is no more then to become on 
 the 0^*1^15^, or Immortal Angels ^ who are in 
 fiammte^ as Maimonides writes , they arc accor< 
 to their Vehicles^ a verfatile fire, ,turning themfe 
 Trotem-X^t into any fhape. They are the very w< 
 of the forenamcd Kabbi upon the place. 
 
 And Fhilo Judc&us^ P^g-^ ? 4- ''^^ o ^ ^ 
 ^ccv atw^jAtxav h^c^iuTUi yj^O^' there is^ faith 
 in the Air^ a moft holy company of unbodied Sot 
 and prefently he adjoins, 'A^/ye^a^ 5^7X6^ 4^%^^' 
 iiCt)^ Xd^Kzlv 0 ^(miwHi AO}/©- 3 and thefe Si 
 the holy PVrit ufes to call Angels. And in another pi 
 fag, 598. hefpeakingof the more pure Souls, c 
 
the fbilofophick Czhhzh. 185 
 
 8< J^aTet^ d(po^aatci mlctiy ct;tis»c;af, i.C. Xhe 
 
 rs.of the Generalijfimo of thel^^orldy that are as 
 es and Ears of the great King, feeing andhear- 
 l things y and then he addes, tclvtcl^^ Scti^vd^ 
 }^ot (piKo(Ti>(pQiy 0 Q U^i hoy©- d-yyih^i ilco^ v^- 
 Thefe^ other Phi/ofophers call the Genii ^ but the 
 ture Angels, And in another place he fays^That 
 ^'^^^^(LiyMv-f' KyyiK<^, that a Soulfienius^ and An- 
 mre three -words that fignife both one and the 
 m thing. As Xenocrates alio made '^v)^) and Actt- 
 v\\ one, adding that he was ivS^cd^v, happy, thac 
 ^ -jj^S'ctiAv '^vyjjLu^ a virtuous Soul. Wherefore 
 weary my Reader, nor my (elf with over- 
 Philology , we conclude, that the meaning of 
 X in this lall: verfe, is this : That Adam is here 
 mned to a mortal , flitting, and impermanent 
 till he reach his <L/£thereal or pure fiery Vehicle^ 
 ecome,as our Saviour ChriPc fpeaks^ W^^sa©-, 
 of the Angels. This, I fay, is the condition 
 nkinde, according to the Philofophick CabbaU 
 Ufes, 
 
 us now take a general view of this whole Cab' 
 and more fummarily confider the ftrength 
 jf ; v^'hich we may refer to thefc two heads^-z^/'^. 
 iture of the Truths herein contained , and the 
 ty of thofe perfons that have oji^nedthem in fore- 
 Ages, And as for the Truths thetnfelves , firft, 
 ire fuch as may well become fo holy and wor- 
 perfonas Mofes^ if he would Philofophize; they 
 very precious and choice Truths,and very high- 
 oved above the conceit of the vulgar , and fo 
 lore likely to have been delivered to him , or to 
 n -firft by God for a fpecial myfterie. 
 condiy, they are fuch, that the more they areex- 
 sd, the more irrefutable they w^ill be found , no 
 
 Hjpthejis 
 
 \ 
 
 Its, 
 Gt 
 if\ 
 ne 
 
 IK 
 
184 The Defence of 
 
 Ujpothejis th^tv,ris ever yet propounded to mei 
 exquifitely well agreeing with the Ph f-mmena o 
 tmtjth^ Attribmes God, the Paff^ges of p| 
 dence, and the rational T at ulties our own 
 
 Thirdly , there is a continued futablenefle and 
 plicabihty to the Text of Mofes ali along, wit 
 any force or violence done to Grammar or Cr! 
 cifme. 
 
 Fourthly and laflly, there is a great ufefulneffe, 
 not necefTity, at leaft of feme of them, they beingfi 
 fubftantial Props of Religion, and fo great encouraj 
 ments to a fedulous purification of our mindes,and li 
 dy of true piety. 
 
 Now for the dignity of the perfons , fuch as w 
 Tythagoras, Plato, and Flotinus , it will be argt 
 from the conftant fame of that high degree of vir 
 and righteoufnefle, and devout love of the Deity tl 
 is every where acknowledged in them,be{ides whatij '^^^ 
 ever miraculous has happened to them, or been p 
 formed by them. 
 
 And as for Pythagoras , if you confult his life 
 lamhlichus^ he was held in fo great admiration 
 thofe in his time, that he was thought by fome to 
 the fon of , whom he begot of Parthenis\ 
 
 known mother ; and of this opinion was Efimei 
 des, EiidoxHs, and Xemcrates , which conceit Ia\ 
 hlichns does foberly and earneftly reje(5i:, but afte 
 wards acknowledges, that his looks and fpeechesd 
 fo wonderfully carry away the minds of all that co 
 verfed with him, that they could not withhold frc 
 affirming, that he was ^» thu^, the ojf-fprlng of Go 
 Which is not to be taken in our Oricl Theologic 
 fenfe , but according to the mode of the ancie 
 Greeks^ who looked upon men heroically , andenj 
 nently good and virtuous, to be divine foulsj andi 
 
the fhilofophick Cabbala.' 185 
 
 i iieftial extra(5l. And Arifiotle takes notice par- 
 tiilarly of the Lacedemonians , that they tearmed 
 
 11 as were ^-^ocTf * ctj^3ui, very good , £7«»? avS^^cti^ 
 divS'^i^ divine men^ According to which 
 Te , he interprets that verfe in Homer concerning 
 
 ' ft ^ ' ' 
 
 to return to him of w^hom we were fpeaking be- 
 This eminency of his acknowledged amongft 
 Heathen, will feem more credible, if we but con fi- 
 the advantage of his converfacion w^ith the wifeft 
 1 then upon Earth ; to wic^che Jewijh Priefls and 
 phets, who had their knowledge from God, as 
 hagoras had from them. From ^v hence 1 con- 
 e that of lamhlichus to be true^ which he writes 
 ^erning Pythagoras his Philofophy : That it is 
 pov(pitx, l/A ^cov (c^jiJ^o^lcm TV yjl' d^-^ct^. That it is 
 hi/o/ophy that at firfi vpm delivered hj God^ or his 
 Jngeh. 
 
 5ut rhat Pythagoras vj^ls acquainted with the Mo' 
 al Oi Jew'tfh Pxhilofophyjihere is ample teftimo- 
 _3f it in Writers ; as of Ariftohnlus an ^gypti' 
 Jew^'mClemens Alexandrinus ^ and Jofephfis a- 
 ift Appior.. S. Amhrofe addes, that be was a 
 felF. Ciemens calls him t 'J^^^C^amv ^ihoc^ipoy, 
 Hebrew Philofopher, I might caft hither the 
 ages of Jtiftine^ fohannes PhUopGnHs , Thsodoret^ 
 "mippus in Origen againfl: Celfus^ Porphyrias, 
 Clemens again , who writes, that it was a com- 
 \ fame that Pythagoras was a difciple of the Pro- 
 : EzekieL And though he gives no belief to the 
 t, yet that Learned Antiquary Mr. Seldenficms 
 mbie enough to think it triiC; in his firft Book 
 
1 8 6 The Defence of 
 
 De fHreNatHralipixta Hebraos^ where you r 
 perufe more fully the cic^Eions of che forenamed i 
 thors. Befides all cheie, lamhlichus alio affirms, t 
 he lived at Sidon ^ his Narive Countrey, wher( 
 fell acquainted with the Prophets , and Succeflbrf ■ 
 one Aiochus ^ the Phyfiologer , or Natural Phil( 
 pher. ^wA^ctKZ role; Islcoy^'^ (pucnoKoya <T^9(pnTdLii I 
 ^voti' Which,as Mr. ^y^/^f?? judicioufly conje6lii 
 is to be read, tvI^ yiaxjiwi (pvaioKoy^ fs^o^nrcttgr 
 yyoi^^vpith the Prophets that fucceeded Mofes the] 
 /ofophen 
 
 Wherefore it is very plain, that Pythagoras hat 
 Philofophyfroin Mofes, And that Philofophyw 
 to this very day is acknowledged to be his , we 
 ing that it is fo fitly applicable to the Text all 
 way , what greater argument can there be defirc 
 prove that it is the true Phi/ofophickSai^l^ala thet 
 
 But there is yet another argument to prove fur 
 the likelihood of his converfing with the Propb "'^ 
 which will alfo further fet out the dignity of his 
 fon; and that is the Miracles that are recordei 
 him. For it fliouid feem Pythagoras was net ^ 
 initiated into the Mofaic al Theory ^ hwx. had arr 
 alfo to the power of working Miracles, as Mofes 
 the fucceeding Prophets did, and very ftrange F 
 are recorded both [n Perphyrius and lambllchHs 
 that Pythagoras when he was going over a E 
 w^ith feveral of his companions, (^ lamhlich'ts calls 
 "B^iy tY Nejffis^ Poyphyius Caucaf^s ) that he fpc 
 ing to the River, the River anfwered him 2 gain i 
 an audible and clear voice, xojpi Uv^^lef-y 
 Pytha^ora, Thar he iliewed his Thigh to y^/rs' 
 the Prieft, and that he affirmed that it glifiered ^ 
 Gold, and thence pronounced that he was Jji^o.'-^ 
 That he was known to converfe with his friendat;: 
 
thefbilofophick Cabbala. 187 
 
 j\^tapo»tif^m^2Lnd Tauromemum(t\\c one a Town in 
 lly, the other in Sicilj, and many days Journey di- 
 t^it) in one and the fame day. To theie and many 
 iers which 1 willingly omit, I fliall only adde his 
 ii6tions of Earthquakes, or rather, becaufe that 
 f feem more natural , his prefent flaking of 
 Tues in Cities, his filencingof violent winds, and 
 )efts ; his calming the rage of Seas, and Rivers, 
 the like. Which skill Empedocles , Epimenides^ 
 Abaris having got from him , they grew fo fa- 
 js,that Empedocles was furnamed Akxawmtii^E' 
 enides , Cathartes , and Ah Arts , ^/EihrohateSy 
 n the power they had in fufprrjjlng of ftorms and 
 dsj in freeing of Cities from the -plague ^ and in 
 \iy}g aloft in the Air : Which skill enabled P/- 
 ^orcis to vifit his friends after that manner at Me* 
 mtium^ and Tamomemnm in cne and the fame 
 
 \nd now I have faid thus much of PythagoraSy^'^tidi 
 jht fay a great deal more ) there will be leffe need 
 nfift upon TLtto and Vlotiyiids , their Philofophy 
 the fame that Pythagoras his w^as, and fo a- 
 I'applicable to Aiofes his Text, Plato's exem- 
 jity of life and virtue , together with his high 
 wledge in the more facred myfteries of God, and 
 ftateof the foul of man in this world ^ and that 
 er, defcrvcdly got Co himfeif the title of Divine, 
 
 But as for Miracles, I know none he did , though 
 nething highly miraculous happened , if chat fame 
 Athens was true> that Speufifpus^ CUarchus^^nd 
 axilides report to have been, concerning his birth, 
 ich is , that Arijlo his reputed father , when he 
 uld forcibly have had to do with PeriEiione^ flie 
 ng indeed exceeding fair and beautiful, fell Hiorc 
 
 of 
 
i82 rheDefinceof. 
 
 of his purpofe.ancl furceafinofrom his attempt,th:|:ie 
 faw Apollo in a vificn^ and fo abftained from meclia 
 with his wife till fhe brought forth her fon Ariflo 
 vvho after was calledP/^^iJo.But that is far more crec |'e 
 ■v^hich is reported, concerning the comnriendin|^ 
 him to his Tutor Socrates^ who the daybefoi 
 came, dreamed that he had a young Swan in hi| 
 VS'hich putting forth feathers apace, of a fudden 
 up into the Air, and fung very fweetly. When 
 the next day when Plato was brought to him by 
 father, t^toi', s/tt^Ti/, VP) rov opviv , he frefentlj J 
 this is the bird, and fo willingly received hiu 
 his Pupil. 
 
 But for his acquaintance with i)\Q.Mofaical'Li 
 ingj as it is more credible initfeif, fo I have 
 better proof ; As Ari^ohulHs the ^env in Clemen, 
 lexanarinus \ Amhrofe^ Hermippus in Jofe] 
 againft Appion ; and laftly, Numenius the Tlau 
 whoingenuoufly confeffes, Tz j^tp ^ HKtLiTdv w M 
 'hTliut^m ; r^hm is Plato, hut Moles in GreekJ 
 have elfe where alledged. 
 
 As for Plotims ^ that which Porphjmss rec 
 of him, falls little ihort of a Miracle , as being 
 by the Majefty of his own Minde^, as his enem] 
 IjmptHs confeifed , to retort that Magick upon 
 which he pra6lifed againft PlotinPis, and chat ieds 
 fitting amongithis friends, he would tell them ; 
 Olympius his body is gathered Hhe a purfe , 
 his limbs beat, one again jl another* And the 
 he was not in{lru6led by the t^^z/^ Prierts and 
 phets, yet he was a familiar friend of that hearty 
 devout Chriftian, and Learned Father of the Chu 
 Origen ; whofe authority I would alfo calx in, t 
 ther with the whole confcnt oi the Learned amc 
 the Jewes, For there is nothing (Irange in the J|f- 
 
 taphjfj' 
 
^ the Thilofophick Cabbala. 189 
 
 i^yfical part of this Cahhala, but what they have 
 c ittintly affirmed to be true. But the unnfiannerly 
 edlidon of many is fuch, that they will give more 
 m accuftomed opinion, which they have dither ta- 
 < up of themfelveijor has been conveyed un^o tbem 
 ii 3':he confidence of fome private Theoioger , then td 
 nI Authcyrity of either Father ChHrdjes^ tVorkers 
 ,)jMiracles, ot what is be(t of all, the mofl foiid 
 \ f/ons that can be propounded ; which if they were 
 able of, they could not take any offence at my ad- 
 tance of the Cartefian Philofophy into this prefent 
 hdU. The Principles, and the more notorious con- 
 Jons thereof 5 offering themfelves fo freely , and 
 ffedkdly, and fo aptly, and fittingly taking their 
 e in the Text,that I knew not how Wich Judgement 
 Confcience to keep them out. ^ 
 y por I cannot b..ic iiirmife, that he has happily and 
 Kpe6ledly light upon that, w^hich will prove a true 
 juration of chat pare of the yl/(//^zV^/ Philofophy, 
 ch is ordinarily called Ndtural ^ and in which , 
 ra^ may be jullly deemed to have had no 
 llinfight. And that Des Cartes vnzy bear up in 
 le likely Equipage wich the forenamed noble and 
 ne Spirits, though the unskilfulnefTe inmencom- 
 ily acknowledge more of Supernatural affiftance 
 30t unleccled fancies, and perplexed Melanchoiy, 
 irtihe calm and diftiR6l ufe of Reafoiv,; yet for 
 e own part, (but not without fubmiflion to better 
 JjBgemencs) I fhould look upon Oes Cartes as a mart 
 Ike truly infpircd in the knowledge of Nature,thenE 
 B that have profeffed themfelves lb this fixteen hun- 
 years ; and being .even ravifhed with admira- 
 of his tranfccndent Mechanical inventions, (6t 
 filvine the Ph(&nomena\n the world, I fhould not 
 to compare bim with Bezdkl and jihoUab^ 
 
 4 
 W 
 
 m 
 A 
 
 I w 
 
 kin; 
 m 
 
 eoi; 
 
 4 
 
I go The Defence of 
 
 tbofe skilful and cuntiing workers of the Taberna , 
 who, as Mv ft^s teOifies. were filled with the Spirit I 
 God, and they w^ere of an excellent; underftand'i 
 to finde out all manner of curious works. 
 
 Nor is it any more argument,that Des Cartes \ 
 not^inlpired, becaufe he did not fay he was, then t : 
 others are infpired, becaufe they fay they ar^ ; wb i 
 to me is no argument at all. But the fuppreffion f 
 what fo happened, would argue much more fobri 
 andmodefty, when as the profeflion of it with fo 
 men would be fufpe6led of fome fpice of meian 
 and diftra6lion, efpecially in Natural Philofo 
 where the grand pleafure is the evidence and exeij 
 of Reafon, not a bare belief, ot an ineffable fenfi 
 life, in refpe6l whereof there is no true Chriftiaii: 
 he is infpired, I 
 
 THUS much in Defence of my Philofofh 
 CahbalaAl will not be unfeafonable to fubjoin 61 
 thing by way of Apology for the Cabbal'j} : Fc 
 finde my feif hable tano lefle then three leveral ' 
 putations, viz.. ox trifling Curiofiiie^ o'i Rafljne^e4 
 of Inconfiancj/ ofJ(4dgeme>7t. 
 
 And as for the firft, 1 know that men that are rij 
 feverely Philofophical and rational, will condemn 
 of too much curious pains in applying Natural ! 
 Meraphyfical Truths to an uncertain and lubric 
 Text or Letter, when as they are better known, 1 
 more fitly conveiei by their proper proof and M 
 mencs, then by fancying they are aimed at infuch 
 fcure and ^Enigmatical Writings. 
 
 But I anfwer, there is that fit and full congrui 
 the Cahhdla with the Test , befides the backing 
 with advantages from the Hiftory of the firft riC 
 the Pphagorkai or PUtonlcal Philofophy , th 
 
the ^hilofophkk Cabbala. 1 9 1 
 
 mg^t nor to be dee.ned a fancie^ bat a very high pro- 
 )abihty> that thereis luch a Cdbh J'i2,s this belong-^ 
 i^ito the Mofaicdl Letter , cfpecuily if you call 
 fOtUo minde how luckily the nature of Numbers 
 rts off the work of every day, according to the fenfe 
 
 And then again, for mine own part^ I account no 
 ains either curious or tediou^'j that tend to a corrHnon 
 ood : ^and 1 conceive no finaller a part of mankifide, 
 3ncerned in my labours , then the whole Nation of 
 \t'Jewes,2indChriflef^dome'^ to fay nothing of the 
 igenious Perfian^ nor to defpair of the T'/;r/<^ though 
 ebe for the prefent no fiiend to Allegories. 
 Wherefore wc feave not placed our pains inconfi*- 
 ately, having recommended fo weighty and ufe^ 
 Truths ill to iciigious a manner to fo great a pah 
 the world. 
 
 But forthe-imputatibn of Rafhnejfe makii-ig it 
 bufinefle to ^IvnUe thofe ferrets or myfleries that 
 ifofa had fo feduloufly covered in his obfcurc Text : 
 fay , it is the privilege of Chriftianicy , the times 
 >wmore then ever requiring it, to pull off the vai! 
 Mofes his face : And that though they be 
 d truths that I have difcovered , yet they are as 
 Fulas fublime^andcannot but highly gratifie every 
 d and holy man that can competently judge of 
 to. 
 
 l^^l^/^foxl^eonfhaficfof'ffid^emrnt which men 
 ay fufped me of, having heretotoe declared the 
 ripturedoes not -teach men PuUofophv : t lay the 
 nge of a mans juc^g^raent for the : erter, is no part 
 inconftancy , but a virtue, ivnen as to -p^rfiff ^ft 
 hat wcfinde faKe, is nothing i^ijr perver.feVlelft iriii 
 ade. And it will prove no fmall arc^uiTTent for the 
 Sth of this pt^tm CdMa . i^yth^t'^^^ 
 
 ' O 2 there- 
 
1 9 z 7he Defence of 
 
 thereof has fetched me out of my former opinio, 
 wherein 1 feemed engaged. 
 
 But to fay the truth , I am not at all inconfiftenj 
 with my felf, for I am ftili of opinion, that the Let; 
 ter of the Scripture teaches not any precept of PhiIo| 
 fophy, concerning which there can be any controvcti 
 fie amongft men. And when you venture beyon! 
 the Literal fcnie, you are not taught by the Scriptuu 
 but what you have learned fbme other way, you ap 
 ply thereto. And thcy ought to be no trafh, nortri; 
 vhl Notions ^ not confutable by Reafon , or more|| 
 lid Prificiples of Philofophy, that a man fhould di 
 to caft upon fo facrcd a Text, but fiich as one is we 
 afTured, will bear the §ri6teft examination , and thj 
 lead to the more full knowledge of God , and i 
 more clearly fit the Ph^emmem of Nature, & cxte.'. 
 Frovidence to his mott precious Attributes ^ aii 
 tend to the furthering of the holy Life , which I d 
 again profeffe is the fole end of the Scripture. An 
 he that ventures beyond the Letter without tb 
 guide, will foon be bewilder'd , and lofe himfelf i 
 his owi'i fancies. Wherefore if this Phi/ofophkJ^Cai 
 bald of mine, amongft ihofe many other advantages 
 have recited, iiad not this alfo added unto it, the aii 
 of advancing the divine Life in the world , I H-ioul 
 look upon it as both falfe and unprofi tableland Ihoul 
 have reded fatisfied with the Moral Cabbala, F( 
 the divine Life is above all Natural and Metaphyl 
 cai knowledge whatfoever. And that man is a pei 
 fe6l man that is truly righteous and prudent, whoi 
 I know I cannot but gratifie with my Moral Cm 
 bala that follows. But if any more zealous pretei 
 der to prudence and righteoufneflx: , wanting eith<| 
 leifure or ability to examine my Phi lofophick^Cabbai 
 10 thebcicome^all p^otwitbftanding cither condemn- 
 
! the ^hilofophkk Cabbala. 193 
 
 )r admire it, he has unbecomingly and indifcreetly 
 ventured out of his own fphere , and I cannot acquit 
 limof In'juflice^o'C Foilj. 
 
 Nor did I place my CMaU*s in this order, out of 
 pore affection and cfteem of Philofophy^ then of true 
 lolinefej but have ranked them thus according to 
 le order of Nature : the holy and divine Life being 
 ot at all , or elfe being eafily loft in man , if it be 
 ot produc*d and conferv'd by a radicated acknow- 
 ^dgement of thofe grand truths in the phikfophick^ 
 ^ahbaUy viz. The exiftence of the Eternal God, 
 nd a certain expectation of more confummate hap- 
 inefTe upon the dilTolution of this mortal body : for 
 ) pretend to virtue and holinefTe,without reference to 
 jod, and a life to come, is buc to fall into a more 
 ull and flat kinde of Suicifme, or to be content to 
 • ed our Cattel on this fide of Jordan in a more 
 ifcreet and rehgious way of Epicurifme, or at leaft 
 f degenerate Fnmiltfme. 
 
 O ? THE 
 
?S>4 
 
 THE DEFENCeII 
 
 OF THE MORAL 
 
 CABBALA- 
 
 ■ ■ C H A B^; I. ' ' ■ ^ ' 
 
 what is meant Moral , explained oHt of Philc 
 3 That the Light in the firft day impr^v^d to tk 
 height, ^ Ada m, in the fm/Cht\{\ , according t 
 the Spirits 4 In n?hat fenfe we oPir felves ma 
 he faid to doe -what God does in us. % Wh 
 3t1!^ ^-y^d "ipn? ^'^^ rendred Ignorance and Liquirj 
 i K Plato^s TO AKA^i Ijs Py 
 thagoreans lmK(^at>v cnavlov^ applied to the Fofirt 
 d^js proj^reffe, 22 That Virtue h not an extiy 
 pation, htH regulation of the Vaffions^ according t 
 the minde of the Py'ihagoreans. 24 Plotinus k 
 ^ei^J^^i iyhiovl^J^i? , appljed to the Sixt daf 
 frngn-fe/ 26 JVha^ the Image of G od is , plainj 
 Ij fet down out of S. Paul and Plato. The divi-J 
 Principle inm^ Q&hv\^vl? ^y^^a'^Q^, out Flo'' 
 titles. 28 The difiinBion of the Heavenly anl 
 Earthly Man, out of Philo . ^ I The Impofi-ur\ 
 ^ffiillandfixed.Milamholj i and that it ^ H 
 
" the Thtlofophick Cabbala. 19 5 
 
 the tyue divine Reft, and precious Sabbath of the 
 SqhI. a compendious re hear f^il of the whole AU 
 ( Mgorj of the Six days Creation* 
 
 E E are now come to the M'oral Cab^ 
 ^^/^, which I do not call ^o>-4/in that 
 low rerife the generality of men iinder- 
 Itid Morality. Fot the procefle and grow ch, as 
 I e\\fife the failing and decay of the divine Life, is 
 v:y intelligibly fet forth in this ^xtkx\i Cabbala, But 
 lafi it Morali incounter-diflin6lionto Philofophical 
 ^Phjftcal ; as Philo alio ufes this tearm Moral ^ in 
 c^ine matters.. As when he fpeaks of Gods brea- 
 t ng into Adam the breach of Life, to (m^^^m^^ 
 f :h he, \^^vu ^vmrni; God breaihes into 
 
 'hmsface P hy fir a lij and Morally , Phyfically, by 
 Kg there the Senfes^ viz. in the head. MoT^ally^ 
 i' mfpiring his Intellefl with divine knowledge , 
 " tch is the htgheft Faculty of the Sotil.^ ai the Head 
 chief part of the Bo iy. Wherefore Mora^ 
 I underftand here divine Morality , fuch as U 
 ^uidred in the Soul by the operations of the holy 
 ^ii'it, that inward living Principle of all godlinefs 
 ai honefty. I fhall be the more brief in the De- 
 f ce of thisC^^A<«/^, it bemg of it fclf fo plain an4 
 f'tible to any that has the experience of the life 1 dc- 
 libe; but to them that have it not, nothing will 
 r ike it plain, or any thing at all probable. 
 Ver. I. A Microcofme or little Worlk, No- 
 ing is more ordinary or trivial, then to compare 
 iinto thellniverfe, and make him a little compen- 
 tpus World of himielf. Wherefore it w^as not hardi 
 tpremife that , which may be (b eafily underftooda 
 •/id the Apoflle fuppofes it, when he applies the Cre- 
 ' on of Light hers in this Chapter, to the iliumina- 
 
 0-4 tlQA 
 
I $ 6 7he "Defence of 
 
 uon of the SouL as you fiiall hear hereafter.. 
 
 Ver. 2. But that which is Animal or natural li 
 rates firfi. According to that of the Apoftle, 7| 
 which is Spiritual is rwt firfi ^ bnt that which if-] 
 nimal or Natural ; afterward that which i^^^f 
 tunL The firfi Man is of the Earth , eartfy^^^ 
 fecond JUan is the Lord from Heaven, But w 
 this earthy condition is , is very lively fet outlf 
 Mofes in this hrft days work. For here we h!: 
 Earth, PVufer^ ^ndPVtnd, or one tumultuous c i 
 Chaos, andconfufion of dirt and water , blown i 
 heaps and waves; an unquiet n'ght-ftorni, an uni 
 black tempeft. 
 
 And it is obfervable, that it is not here faid oft 
 deformed Globe , Let there i>e Earth ; Let ther 
 Water ; Let there be wind ; but all this is the 
 yzroVM^iJovfrhe fuhjc^ matter; athing -'made air! 
 dy,vi2. The rude Soul of Man in thu diforder th(m 
 defcrihed; fad Melancholy like the drown'd Ea 
 lies at the bottome, whence Care , and Grief, 5 
 Difcontent, torturous Sufpicion, and horrid Fear,, 
 wafhed up by the unquiet watry Defire, or irregi 
 fuggeftions o^t\\t Cone upifcible , wherein moft c; 
 nently is feated bafe Luft and Senfuality ; and ab 
 chefe isboifierous Wrath, and ftorming Revengcj 
 neife , fool-hardy Conjfidence , and indefatiga 
 Contention about vain objedls. In fliort, whate 
 Paffion and Diftennper is in fallen Man, it may be 
 ferred to thefe Elements. But God leaves not 
 creature in this evil condition ; but that all this ( 
 order may be difcovered, and fo quelled in us, a 
 avoided by us, he faith , Let there be Eighty asj 
 read in the following verfe. 
 
 Ver. 3 . The daj-light appears. To this alliu' 
 So Haf^ly when he fays, God who cojnmarJedthe /if 
 
* the Moral Cabbala. 19*^ 
 
 t fhlneout af darkj^elfe, Jhine in our hearts ta give 
 1; li^ht ef the \noTvledge of the glory of God in the 
 f'tof Jefns Chrifi, Where the Apoftle feems to 
 n tohaveftruck through the whole Six days of this 
 S ritual Creation at once. The higheft manifeftation 
 a:hat Light created in the firtt day, being the face of 
 Yhs Chnfi, the Heavenly Adjim^ fully compleat- 
 cm the (ixt ^/rfj Wherefore when it is laid, Ln there 
 h Light , that Light is underftood that enlightens 
 t ry man that comes into the worlds which is the ^i- 
 vte IntelleEl. as it is communicible to humane fouls, 
 ^dchefirtt day is the firft appearance thereof, as 
 
 weaker and too much disjoined from our affe^^i- 
 p; , but at laft it amounts to the true and plain I- 
 nge and Charader of the Lord from Heaven^ 
 ( rift according to the Spirit. 
 
 Ver. 4. And God hath framed the Nature of 
 ian fo, that he cannot but fay, &c. God working 
 
 'econd caufes , there is nothing more ordinary 
 c n CO afctibe that to him that is done by men, even 
 t a when the adl'ions fcem leffe competible to the 
 
 I lire of God. Wherefpre it cannot feem harfb, 
 . n this Moral Cabbala we admit that man does 
 t .t by the power of God working in the foul , 
 I ic the Text fays God does ; as the approving of 
 t' Light OA good ^ and the diftinguifhing betwixt 
 '^ght and Darl^effe, and the like ; which things in 
 t" myftical fen fe are competible both to God and 
 l in. And we fpeaking in a Moral or Myftical fenfe, 
 < God a(^ing in us, the nature of the thing requires; 
 ti: wha: he is fa id to do there, we fliould be under- 
 I'odalfoco do the fame through his alTiftance. 
 
 For the foul of man is not meerJy pafTive as a 
 I-ce of wood or ftone , hut is forthwith made a- 
 {.ve by being aded upon • and therefore if God in 
 
 us 
 
1 9 2 The Defence of 
 
 us rules, we rule with him ; if he contend againft 
 in us, we alfb contend together with him againft !; 
 fame ; if he fee in us what is good or evih we, i 
 faBo^ fee by him ; In his light we fee light : and 
 in the reft. Wherefore the fuppoficion is very es i 
 in this Moral Caiflala, to take the liberty, where j 
 ther the fenie or more compendious expreffion 
 quires it, to attribute that to man, though nck\ 
 man alone , which God alone does , when we re 
 to the Literal meaning of the Text, And this is h 
 Confonant totheApoftle^ I live ^ and yet not L 1 
 if the life of GodorChrift was in him , furely 
 did live, or el fe what did that life there ? Only 
 did not proudly attribute that life to himfelf, as 
 own, but acknowledged it to be from God. 
 
 Ver. J. As betwixt the Natural Daf and Nig 
 It is very frequent with the Apofiles ro fee out 
 Day and Night, the S pint ual and iV^r^r^/conditi 
 of man. As in fuch phrafes as thefe ; The night 
 far f ^enty the day is at hand. Walk, oa children 
 the Light, And ellewhere , Let m who are of \ 
 day ; and in the lameplace> Tou are all the fons 
 light J and fons of the day. We are not of the nig 
 nor of darkne^e. But this is too obvious to irtf 
 upon. 
 
 And thm Ignorance and Inquiry, Tlie foul of m 
 is never quiet,but in perpetual fearch till fhc has foui 
 out her own happineffe3 which is the heavenly Aia^ 
 Chrifi 5 the Image of God , into which Image ai 
 likeneffe when we are thtouohly awaks^ed^ tve^ 
 fully fatisfed therewith ; till then w^e are in I^n 
 ranee and Confufion,, as the Hebrew Word 31p do 
 fitly fignifie. This Ignorance^ Confufion , and 
 fati^faBion, puts us apon feeking , according to th 
 meafare of the Mining light hath already vil! 
 
' the Moral Czhhzh. !p9 
 
 , 5, Andlpn is.frgm lpn to feek^, toconftder^ 
 ^n^ire. This theGener^ion ofthofe that feej^ 
 i ce, 0 Jacob y thacis, the face of Ja ns Chrifi ,ihQ. 
 pfche SiXt days work 5 as I have intimated 
 
 Of favoury an'^ affe^ioy^i^te difcernment.. 
 mefore he will not affenc to Solomons whore , who 
 s Stoln water is fweet ; but will rather ufe the 
 of the Samaritane woman lo^hnfi^ when he 
 1 id her of thofe waters of the Spirit, though (he 
 )t fo perfe6lly reach his meaning ; Sir<, give me 
 that I thirfi- mt , neither come hhher to 
 For who would leek to fatlsfie himfelf with 
 llpme pleailires of the world, when he may 
 his defires with the delicious draughts of that 
 pfid yet ca(ie-flowii>g Ntclar of the Spirit of 
 
 1 o. To compare to the Earth. Orpgen. com- 
 tbis condition tf> the Earth foxfrmtf^lneffe-^ but 
 ghc it not impertinent to tak^ notice of the fiea^ 
 of rhe Earth alfo. But the condition of the m- 
 is lif^the ra(rjng waves of the Sea ; or as the 
 let fpeaks, The wicked are as the troubled Sea 
 finmt refiy whofe waters caft Hp mire and dirty 
 
 1 1 . He is a fruitful fie Id. This Interpretation 
 gens, as I intimated before. 
 r.14. According to the difference of thefe lights, 
 this difference is, you will underlland out of the 
 nth and eighteenth verfes. 
 
 18. To this one fingle, hm vigor om and ^jf- 
 if. Light. For indeed, a true and fineere fenfe of 
 «e, comprehends all. lor all the Law isfulfH" 
 H one word ; to wit, in this , Thotifhah love the 
 t;hj God with all thj hearty and allthy fonk and 
 
 thy 
 
200 The Tefencl of 
 
 thy neighbour as thy felf-, mdi to do fo to other 
 w our felves would he done te^ Wherefore f6| 
 to make nothing of this Royal Law of Chrift, 
 to pretend to be more accurate Indagators into 
 of Religion, and more affectionate Lovers pi 
 then ordinary, is either to be abominably hy 
 cal, or groflely ignorant in the mofl precious 
 ceCTary parts of Chrift ianity | and they walk by^ 
 light , and Moon4ight j not under the clca 
 warm enlivening raies of the Sunne of Righ 
 fsejfe. 
 
 It is an excellent faying of Plato's, in an Epif 
 his to Dionyjim , To «*AMS4f /2p«tX« , 
 Truth lies in a little room and afluredly that ^ 
 is beft and moft precious does ; when as the fol 
 every man notwithftanding fo mif-guides him 
 his toil and ftudy is but to adorn himfelf aft^ 
 mode of the moft: ridiculous fellow in all the 
 a^^^Army, Therfites, of whom the Poet giv( 
 teflimony, that he was 
 
 That he had a rabble ofdifordered Notions , and j 
 iejfe Obfervations ; but that neither he, nor any 
 elfe could make cither head or foot of them, nor 
 ielf became either more wife or more honeft b 
 ving them. 
 
 That Precept of the Pythagoreans , ATthmav 
 Yoi^, Simplifie your felf ^ Reduce your felf to 
 How wife, how holy , how true is it ? What 
 foundation is it of life, liberty, and eafie fagaci 
 things belonging to Virtue, Religion, and Juf 
 I think no man is born naturally fo ftupid , but 
 if he will keep cbfe to this fmgle Light of d!^^ 
 Love^ in due time, nay, in a iObort time, he will 1 
 
^ the Moral Cabbala, 201 
 
 c itofeek wbatisto be done in the carriage of his 
 \t0 God or man , then an unblemiChed eye will be 
 ,:;;ofleto diftinguifli colours. But if he forfake 
 «B!;\)ne Light, he will neceffarily be benighted, and 
 igjninde diikafted with a multitude of needleffe 
 dincomfortable fcrupulofities, and faint and inef- 
 sljal Notions ; and every body will be ready to 
 li^him up ^ot 2L mght' wander er ^ and to chaftife 
 
 i nfor being out of his way ; and after, it may be, 
 
 endly offer himfelf a guide to another path, that 
 prove as little to the purpofc , unleffe he bring 
 cinto this Via Regia^ or No/ix©- ^etajhim, as Saint 
 iiijs calls it. This Royal Law of the Jincere hve of 
 n and a mans neighbour. 
 
 er. 20. That is ^ that the Concufifcihle in wanl 
 : the waters arc an Emblem of this Concupifci- 
 "'enPts her being born of the Sea docs intimate; 
 ii were not fo much to the purpofe, did not Natu- 
 hilofophy and Experience certifie, that Concu- 
 nce is lodg'd in moifture. Whence is that of 
 
 ii ^clitm AtifJ. '^vxif «ro(p«7tt7w ( in Porphyrins his 
 V ntro Nympharum) i. e. Anima ficca fapientif- 
 
 And without all queftion the inordinate ufe 
 ! le ConcHpifcible , does mightily befot the foul, 
 (nakes her very uncapable of divine Senfe and 
 i iiwledge. And yet to endevour after an utter in- 
 ^bilicy of the pleafurcsofthe body, is as ground- 
 And unwarrantable. But concerning this I 
 . ifpeak more fully on the 23. and 31. verfes of 
 u Chapter. 
 
 er. 2 1 , winged Ejaculations. Whether men- 
 i^ir vocal ^ they are not unfitly refembled to Fowls, 
 Ceding to that of Homer, 
 
 And 
 
202 Xhe Defence of 
 
 And lizmd words have witrgSi the inward d( 
 of the foul may weii be faid to have wings alfo, 
 being the words of thew/Wf, as the other are © 
 ntomhl arid fly further for the moft part, and get 
 ner to Heaven then the other. J 
 
 Note alfo, that Origen likewife makes a difll 
 here betwixt .the Fijh and the Fowl ^ and malfej 
 Fowl to be good cogitations, the Fifli eviL '\ 
 accounc them rathei: both indifferent , and to 
 lated, not extirpated by the Mjftical A Jam, 
 the Im^ge ofGod in Man. And thefe ftrongi 
 amd Ejaculations are the effe61:s of Melanchoiy,w 
 in the divine Principle in man , when it aduace 
 - works very fiercely and fliarply,. and is a great 
 fter of the delightful moifture of the Concuppfi 
 and weakens much the pleafurcs of the body, 
 the great advantage of theminde ^ if it be done 
 difcretion and due moderation, otherw^ays if thif 
 fion be over- much indulged to,it may lead to He£l 
 Phrenzies and Diflr361:iom. 
 
 The contrivance of the Text mentioning only 
 Fowls as frequent the waters, naturally points tc 
 fenfe we have given it; but if our imagination f 
 out further to other winged creatures, as the I 
 of the Mountains, and fundry forts of Birds , 
 may alfo have their proper meanings, and are a 
 of thole Anlmd Tigurations^ that are to be fuhf 
 and ! egulatea by the Mjfiical j4dam , the S ' 
 ChriR in us. 
 
 Ver. 21. jM/fht have fomethin^ to order, 
 if yon take away all the Paflfions from the Souf 
 Mfnde of man will be as a General without an 
 my, or an Army without an Enemy. The| 
 thagoreafis Q.t^n^K\^x.covAn^{^t, ^f>{wA iva o\d'^ 
 gv^u9fJficr, The peace of phe whole Sou!' 
 
the Moral Cabhala . 203 
 
 ts thereof being in good tune or harmony ; accor-* 
 g fo that other definition of theirs, defcribing 
 F'jhteoufnefle to be d^fMvict a^oya f/tlj e@- to? 4y 
 55V 'mTi TO Koyoy 'ix^v^ That it is the Hartnonj or 
 /•retment of the Irrational Parts of the Soul with 
 ■I RationaL But quite to take away all the Paflions 
 ; he Minde in ftead of compofing them to the right 
 : of Reafon and the divine Light , is as if a man 
 iild cut away all the firings of an Inftrument, iti 
 
 id of tuning it. 
 
 V^er 24, Andr^iak^s the Irafcihle fruit fuL Re- 
 cus devotions help'd on by Melancholy, dry the 
 vly very much, and heat it, and make it very ^fub- 
 ■o wrath; which if it be placed upon holy mat- 
 men call Zeal ; but if it be inordinate and hy- 
 : ritical, the Apoflle will teach us to call it hitter 
 ,;/. This more fierce and fiery af&dion in man is 
 \tifjus h\s7z ^^eAoiJ^ig }y hiovT&cPe; , The Lion- like 
 Hre in us , w^hich if Adam keep in fubjc(^ion, 
 no hurt in it, but good. And it is evident in 
 IGofpelj that our Saviour Chrift was one while 
 ply impaffionated with Sorrow^, another while 
 1'^ Vftrongly carried away wath Zeal and Anger, as 
 ii may obferve in the ftories of his raifing up Laz^a- 
 1^ and whipping the Money-changers out of the 
 nple. And this is no imperfection , but rather a 
 feilion; the divine Life, when it has reached the 
 f'' [fions and Body of a man, becoming thereby more 
 ^! pable, full and fen fible. But all the danger is of 
 ng impotently paffionate, and when as the body 
 ^f' Warricdaway by its own diRempcr, or bythehypo- 
 Cie of the minde, notwirhftandirg to imagine or 
 ' f tend, that it is the jmpiiiie of the divine Spirit, 
 ' 1 is is too frequent a miliake God knows , but fuch 
 a was impoffible to happen in our Saviour; and 
 
 therefore 
 
i 
 
 If 
 
 204 The Defence of 
 
 thercfote the Paflions of his Minde were rather Per 
 £lions then Imperfediotis, as they are to all thcmtl 
 are clofe and finccre followers of him, efpecially vv[i 
 they have reach'd the Sixc days progreff<?. 
 
 Ver. 26, By the name of hts own Imags. Wlij 
 this Image of God is, Tlmo who was acquaifitj 
 with thefe Mofaical Writings , as the holy Fath| 
 of the Church fo generally have told us , plainly* 
 preffcs in thefe words , *0^ta>5-/? 0. tmav cTii/^ 
 ycvi^At f/^ ^eyviKTieoi* To he like unto God, is to\\ 
 Jufl^ Holy , and PVifv, Like that of the Apoftlc 
 the Colojfians^ And have put on the new Man-, wh 
 is renewed in Knowledge , after the Image of / 
 that created him : And that more full pafTage in 
 fourth of the Ephefans; And that yon put on the 1 
 Aim ^ which i'fter God is created in Right eoufn 
 andtrue Holineffe, There are all che Three me 
 bers of that divine Image, K now ledge^ Right eoufne 
 and Holinelfe , which are mentioned in that fc 
 going defcription of Plato's , as if Plato had 
 pre-inftru(^cd by men of the fame Spirit with the 
 poflle. 
 
 The true and perfeB Man* Plot in us calls that 
 vine Principle in us -r «An5ifof aV3p«7reK , the t tG 
 Alan. The reft is the hrutijh nature^ the Asoflw 
 ^ ^ei^ifi^, as I faid before. 
 
 But has full power. Wherefore if this definitio 
 the Image or Likencffe of God, which Plato has itv^ 
 does not involve this power in it in the word J^Ua 
 according to the defcription of Jufticeby the Pyt 
 goreans^ above recited, (which implies that the 
 tional and divine part of the Soul has the Paffions 
 its command) KkonXd^id^to ^ (p^vimw^^ this 
 Word more , ^ ^uvdLb:ie>>^ ^ that the defcription r 
 unthusi To he lik^ unto God is to he Holj 
 
 1 
 
 ft 
 
p. 
 
 the Moral Cabbala.^ 205 
 
 topther with H'i [dome and Power, But I ra- 
 t:r think that this Power is comprehended in Holi- 
 rfe and Juftice *. For unlefTe we have arrived to 
 tit power as to be able conftantly to a6l according 
 xhefe Virtues, we are rather W'ell-willsrs to HoH- 
 v'e and Righteoufneffe, then properly and formally 
 iteous and holy. 
 
 V^er. 27. In his little World. They are the words 
 ^tPhilo J l^^'X^v iJJiV MtSfMiv r avd-^coTnv , [xi-^a.v J^l 
 l-^amv r ko<Tuov Vt), That Man is a little World^ 
 tl that the World is om great Man\ which Ana- 
 .0/ is fuppofed, as I faid at firfl, in the Moral Cab- 
 m of this prefcnt Chapter ^ and Origen upon this 
 €ipter calls Man Minorem Mundmn \ a Micros 
 
 /er. 28. The Heavenly Adam , Chrifi, Phllo 
 cs mendon of the Heavenly and Earthly Man^ 
 eie words; A/tt* div^^coTrnv yi7\u o ^iv '^ty i^.-- 
 ■ Av^^C'JTffQ-^ 0, 3 ynivQ-, Man is of two forts, ths 
 Heavenly^ the other Earthly » And S. Paul calls 
 It the Heavenly Adt^m , and Philos heavenly 
 xm is yj\' HvJvct ^» ji^vcoi i Created after th^ 
 rreof Gody as Saint Paul in the forfeited places 
 iiColoJfians and Ephefians alfo fpeaks concern- 
 Chrtft. 
 
 'er. 2 p. The heavenly Adam to feed upon^ fnt- 
 g the jvill of God. As Chrift profeffes of him- 
 It is my meat and drinks to do the mil of him that 
 me, 
 
 jjfB^er. 30. Nor is the Animal Life ejnite to be fiar^* 
 For a good nian is merciful to his beaft> Sec 
 en upon the place. 
 
 er. 31, Approves all things which God hath cre^ 
 Jj^B i» Hs to be very good. Not only the divine 
 jljBciple, bvit ahb the Fiflies, Bcafls^ and Birds. r^;/^ 
 
 F ^nirji 
 
^o6 The t)e fence of 
 
 mm Bern m inftgnis ifia Deif^iBura, HoMOj non 
 turn immMulatHs fit ah his fed & dominetur ei 
 For k is the fVili of God^ faith Origen , not only tl 
 roe fhould be free from any foil of the fe, (which w)i 
 be more certainly efFecSted , if we were utterly r| 
 them, and they quite extirpated out of our natu 
 but that rve Jhouldrule over them without being > 
 thing at all blemijhed^ or difcomfofed by them, i' 
 for mine own pare, I do not undcrftand, how that 
 Kingdome of Heaven which is to be within us, 
 be any Kingdome at all, if there be no Subjefts atii 
 there to be ruled over, and to obey. Wherefore 
 PalTions of the Body are not to be quite extinguifl 
 but regulatedjthat there may be the greater plenit 
 of life in the whole man. 
 
 And thofe that endevour after fo ftill, Co filent, 
 demure condition of minde , that they would 
 the fenfe of nothing there but peace and reft , ftrii 
 to make their whole nature defoiate of all Ani 
 Figurations ^hztfocycr, what do they t&6t b 
 dear Day, fhining upon a barren Heath , that 
 neither Cow nor Horle, neither Sheep nor Sheph( 
 is to be leen there, but only a wafte filent Solitude 
 one uniform parchedneffe and vacuity. And yet v\ 
 a man fancies himfelf thus wholly divine, he is not 
 ware how he is even then held down by his Ah 
 Nature ; and that it is nothing but the ftilneflc 
 feedneffe di Melancholy^ that thus abufes him, 
 in ftead of the true divine Principle , would take 
 Government to it felf, and in this ufurped tyn 
 cruelly deftroy all the reft of the Animal Figm 
 ons I But the true divine Life would deftroy not 
 that is in Nature, but only regulate things, and c 
 them for the more full and fincere enjoyments of i 
 reproaching nothing but finfuInelTe and enormity, 
 
the Moral Cabbala/ 207 
 
 iuUng Sanguine and C holer to as much Virtue and 
 I'Jigion as either Phkame or AIelan(h:>ly. For the 
 ^yineL'fe as i: is to take into it lelf che humane na- 
 t'cin general, lo it is not abhorrent from any of the 
 cnplexions thereof. Bac che fqi.abbles mthe woild 
 a; ordinarily not about true Piety and Virtue ■ but 
 viichof the Complexions, or what Humour fhall a- 
 (ind che Tnrone, andht there in ftead of Chnfthim- 
 * But I will noc expatiate too much upon one 
 erne ; I fhal! rather take a fhort view ot the whole 
 legory of the Chapter. 
 
 " n the lirft Day there is Earth, Water and Wind, 
 rwh ch, and th, 01 gh which,' there is norhing but 
 onfolate datknefle, and tumultuous agicacion; 
 I Winds riiffling up che Waters into mighty waves, 
 waves wafhing up the mire and dirt into che w'a- 
 all becoming but a rude heap of confufion and 
 ation. This is the ftace of rhe iS"? ;i/oi';co?, or 
 thly Ada'^^ as Philo calls him,till God command 
 Light tojfliine out of Darknefle, offering him a 
 ^'^^lie to a better condition. 
 
 ^f^^ the fecond day, is the Firmament created , divi- 
 the upper and the lower Waters, that it may feel 
 ftrong impulfes, or tafte the ciffcrent reLfhes of 
 ■'^fler. Thus is the will of man touchM • from a ove 
 beneath, and this is the day wherein is fet before 
 Life and Death , Good and Evil, and he may put 
 |his hand and take his choice, 
 the third day, is the Earth uncovered of the Wa- 
 fer the planting of fruit-bearing trees ; By their 
 ts yoH fhall know thern^ laith our Saviourj that is, 
 [tof'#.heir works. 
 
 ;s,3fi^Ba the fourth day, there appears a more full accefli« 
 ieiit5»J)f divine Light, and the Sun of Righteoufnefle 
 iS the foul with a fincere love both of God and 
 
 F ' la 
 
2c8 Tfe Defence of 
 
 In the fiftday ^ that this Light of Righteoufncfl! | 
 and bright Eye of divine Reafon may not brandiii 
 its rayesin the empty field, where there is nothifl 
 either to fubdue, or guide and order • God fends ,oi 
 whole fholes of Fifhes in the Waters, and numem 
 Bights of Fowls in the Air befides part of the B 
 days work, wherein all kinde of Beafts are created 
 
 In thefe are decyphered the fundry fuggeftions a[ 
 cogitations of the minde , fprung from thefe Iov|| 
 Elements of the humane nature , viz. Earth a' 
 Water ^ Flejh and Blood ; all thefe man beholds in I 
 Light of the Sun of Righteoufneffe ^ difcovers wl 
 they are , knows what to call them , can rule c 
 them, and is not wrought to be over- ruled by the 
 This is Adam, the Af after-piece 9/ Gods Creation^i 
 Lord of all the creatures, framed after the Imag; 
 God, Chrifi according to the Spirit , under w 
 feet is fubdued the whole Ammal Life^ with its ^ 
 dry Motions, Forms and Shapes. He will call ev 
 thing by its pfoper name , and fee every creatur 
 its proper place ; The vile perfon fhallbe no Ion 
 called liberal^ no^c the chtirl houmiful^ jVo he u 
 them that call evil good, and good evil^ that call 
 light darkneffcy a fid the darknejfe light. He will 
 call bitter Paflion, holy Zeal ; nor plaufible mere 
 clous Courtefie , Friendfhip ; nor a falfe foft abl 
 rency from punifhing the ill-deferving , Pity ; 
 Cruelty, Jufticc; nor Revenge, Magnanimity; 
 Unfaithfulnefle, Policy ; nor Verbofity, either ^ 
 dome or Piety. But I have run my felf into the 
 cond Chapter before I am aware. 
 
 In this firft Adam is faid only to have dominio) 
 ver all the living creatures, and to feed upon the 1 
 of the Plants. And what is Pride, but a mi| 
 Mountainous fvhale i Luft , a Ccat; the 
 
the Moral Cabbala. 209 
 
 lid Sear^ mlfftl dominion ; Crafc, a Fox ; and 
 'orldly toil, znOxe ? Over thefe and a thou fa nd 
 lore is the rule of" Man*^ I mean of Adam , the /« 
 n^eofGod* But his meat and drink is to do the 
 ^11 of his Maker; this is the fruit he feeds upon. 
 Behold therefore, O Man , what thou art, and 
 'hereunto thou art called , even to bee a mighty 
 l ince amongft the creatures of God , and to bear 
 lie in that Province he has affigned thee , to difcern 
 te Motions of thine own heart , and to be Lord o- 
 ir the fuggeftions of thine own natural fpirit, not to 
 lento thecounfel of theflefh 5 nor confpire with 
 I: Serpent againft thy Creator. But to keep thy 
 iart free and faithful to thy God ; fo maift chou with 
 iiocency and unblameablenefle fee all the Motions 
 cLife, and bear rule with God over the whole Cre- 
 t on committed to thee. This fliall be thy Para- 
 t e and harmleife fport on Earthjtill God fhali tranf- 
 1 nt thee to an higher condition of happinefle in 
 ):aven» 
 
 AVi^I I. 
 
 te full fenfe of that 'Ami^iA, that h^eps wen from 
 entring into the true Sabbath. 4 The great ne- 
 ctffny of diftinguipjing the innocent modsns of 
 Nature from the fuggeftions of Sin, 5 That 
 the growth of a true Chriftian indeed doth not ad- 
 equately depend upon the lips of the Priefl-, 
 7 The meaning of This is he that comes by Wa- 
 ter and Blood. 8 The meaning of Repent,for the 
 Kingdome of Heaven is at hand. The feventh 
 thmfand years ^the great Sabbatifm of the Church 
 
 P I of 
 
2 1 o The Vepmce of 
 
 of God. That there will he then -frequent Ci\ 
 ^je'-je b rnixr Men md A novels, p The Tree ' 
 Life, how fitly in the .l^yfticalfenfe^ [aid to be 
 ^/7f mid (I of the Garden. 1 7 A twofold deathp 
 trailed bj Adams dtfobedience^The Mafculine%| , 
 Feminine f acuities in Man what thej are, A^r 
 idtiyi^ a Bodj^ an Ejfential operation of the S0t\ , : 
 i^fi^- the reafon of that fo joyful apfearance of V 
 to the Humane Nature, 
 
 *T" 0 the fife verfe there is nothing but a recapii 
 A lation of what went before in thefiii^ Chapt<i; 
 and therefore wnnts no further proof then whac 
 already been alledged out of S ?atil an<^ Orig n,i 
 other W nrers. Only there is mencion of a Sabk 
 in the fecond yerfe of thrs Chapter j of which it 
 was no words before. And this is that Si^hbatii 
 or Rcfi ^ that the Author to the Hebrews exhl 
 shem to ilrive to enter into , through faith and i 
 dience. For rhofe that were faint-hearted , and 
 beheving, and pretended that the children o£ Ani 
 theoff-fpring of the Giants, would be coo hard 
 them ; they could not enter into the promifcd L 
 wherein they w^ere to ict up their rert under the c 
 du6l of Jajht^a^ a Type of feh^u Ami the fame i 
 thor in the fame place make, mention of this \ 
 Sabbath that enfued the accomphfhment of the C 
 ation, concluding thus : There remaineih ther^ 
 a Sahbatifme or: Refi to the people of God ' For heS 
 has entred into his Eefl^ he alfohas ceafed f^offf 
 own worhj , as God did frowi his. Let us Id 
 therefore to enter into that Refl 5 left any rt^^n 
 after that example ^(f d; [obedience and unbelief, 
 the Greek word ^ K-mi^uci , may well include 1 
 SQnks.vi^, Dlfobedience^ or the not doing the WilF: 
 
the Moral Cabbala^ iii 
 
 loi, according to that meafure of Power and Know- 
 jge he has already given i|S ; and Unbelief ^ thae 
 le divine Life and Spirit ia iis, is not able to fubdue 
 te whole Creation of the little World under us^ that 
 i alhhe Animal Motions ^nA F ijurar ions, be they 
 Sons^ Bears /J oats, jvhales^^ be they what they will 
 ^as well as to caftout the chiidrca of Anak^ before 
 z IfraeliteSyZS it is in that other Type of Chrift ^and 
 ( his Kingdome in the Souls of Men, 
 Ver. 4. The Generations of the Animal Life 
 ven God created them* For thefe are as truly the 
 \)rks of God, as the divine Life it felf , though they 
 2\i nothing comparable uoto it. Nay, indeed they are 
 It an heap of confufion without it. Wherefore the 
 t accomplifliment is to have thefe in due ordei 
 Tubjedion unto the Spirit or Heavenly Life in us, 
 iich is Chrifi; and that you may have a more par« 
 i dar apprehenfion of thefe generations of the Ani- 
 'il Life, Ifhall give you a Catalogue of forae of 
 tnn, though confuledly, fo as they come firft to 
 U memory. 
 
 Such therefore are Anger ^ Zeal-, Indignation^Sor-^ 
 tT^Dcrifion^ ALirth^GravitjjOpen-heartednejfey Rc' 
 j'vedneffe, Stomne^eJPlexibilityJ^oldnefs^ Tearfnl- 
 r^Sj Mildenefs^Tartnefs ^Candour, Snfficion^ 'Per's 
 iiptorinefs^ Veffondency ^Triumph or Gloriation, 
 Al the ^ropenfions to the exercife of Strength, of 
 :iivity oi'l^ody ; as Rmning^ Leaping^ Smmming^ 
 Irefilihg, flings Courfing^ or the like i Befides all 
 t : Courtly Preambles, neceffary Concomitants, an4 
 'f lighcful Confequences of Marriage , which fpring 
 ill from the Love of Women, and the Pleafure of 
 <; iildren. To fay nothing of thofe enjoyments that 
 '.ife from correfpondent affections and mecr natural 
 ' cnd&ip betwixt man and man, or fuller companies 
 
 ; |> ^ of 
 
2 1 z J he defence of 
 
 of acquaintance ; their Friendly Teaflings^Sfonk^ 
 Mufick and Dancings, All thefe and many mo 
 that I am not at leifure to reckon up, be but the geoi 
 ine pullulations of the Animal Life , and in tl^ 
 felves they have neither good nor hurt in them, 1%^ 
 indeed to fpeak more truly and impartially, they i 
 good, according to the Approbation of him tb 
 made them ; but they become bad only to them tb| 
 are bad, and a6l either without meafure, or fori 
 warrantable ends, or with undue circumftances ; 
 therwife they are very good in their kind, they bei, 
 regulated and moderated by the divine Principle 
 us. 
 
 And I think it is of great moment for men to 
 notice of this truth for thefe three reafons : 
 becaufe the bounds of fin , and of the innocent 
 pns of Nature, being not plainly andapertj,y fet' 
 and defined , men counting the fcveral Animal 
 gurationsznA natural Motions for fins, they he 
 themfelves fuch a task, to wit^ the quite extirpat! 
 that, which it were neither good, nor it may bep 
 fible utterly to extirpate, that they feem in tn 
 hereby to infinuate that it is impoffible to enter ii 
 that Reft or Sabbath of the people of God. Whe 
 fore promifcuoufly flheltringthe«j? felves under this c( 
 fufcd,.cloud of fins, and infirmities, where they agg 
 yate alJ, fo a^if every thing were in the fame mi 
 furc finful ; if they be but zealous and ptin£lual 
 fome, they account it paflfingwell^ and an high te; 
 mony of their fan6limony. And their hypocrifiev 
 be fiire to pitch upon that which is leaft of all to 
 purpofe ; that is_, a man will fpcnd his zeal in the 1| 
 half of fome natural temper he himfelf is of, and 
 gainft the oppofite complexion. But for the indifp 
 
 fable dictates of the, divine Lighe, he will be furc! 
 
1 the Moral Cabbala. 2 1 3 
 
 fii'left them, as being mote hard to perform j though 
 cmore concernment both for himfelf and the com« 
 rm good. But if it were more plainly defined what 
 5' )in, and what is not Sin, a man might with more 
 and courage fight againft his enemy , he appear- 
 ..,aotfo numerous and formidable, and he would 
 hvethe lefle opportunity for perverfe excufes, and hy- 
 p critical tergiverfations. 
 
 The fecond reafon is. That men may not think bet- 
 t of themfelves then they are, for their abhorrency 
 f m thofe things that have no hurt in them, nor think 
 x )rfer of others then they defer ve, when they do but 
 fih things as are approvable by God, and the divine 
 I^ht. And this is of very great moment for the 
 nintaining of Chriftian Love, and Union amongft 
 
 The third and laft is ; That they may obferve 
 t imadnefs and hypocrifie of the world, whofe reli- 
 |:)us conteftations or fecret cenfures are commonly but 
 t ; confli6land antipathy of the oppofite Figtirations 
 c jhe Animal Life, who like the wilde beafts^with- 
 a Mafter to keep good quarter ^mongft them, 
 3: very eagerly fet to devour one another. But by 
 t s fiiail every man know, whether it be Complexion 
 cF<cligion that reigns in him , if he love God with 
 « his heart, and ail his foul , and his neighbour as 
 Infelf : And can give a fufEcient ifeafon for all his 
 ations and opinions tirom that z^ternal Light , the 
 .l)veof Co^fhed abroad in his heart ; if not , it is 
 It afa6lion of the Animal Life^ fed up and fofte- 
 li by either natural Temper or Cuftome ; and he is 
 i; from being arrived to the Kingdome of Chrift, 
 d entring into that true Reft of the people of God. 
 
 Ver. 5. where there is no external doBrine, Pul- 
 1:5, and PreachingSj and, e.xternal Ordinances 3 there 
 
2 1 4 Tk Defence of 
 
 is no ftich noife of them amongft the holy Patriarcll 
 whofe lives J^fo/t"/ defcribes; and therefore I cc 
 ceive this fenfe I have here given the Text moreg 
 nuine and warrantable. But befides Mofes unlti 
 edj being Chriftianiry it felf, the manner of the grow 
 of the true Chriftian is here prefigured. That he istj 
 ther taught of God, then ot Men, he having the Sj ' 
 ritofLife in him, and needs no man to teach bin! 
 For he has the Un6lion in himfelf, which will tea 
 him all things neceffary to Life and Godlinefs. 
 
 Ver. 6, Which is repentance from dead works, 
 this verfe in Phllofophick^Cabhala, fignifiec 
 Vapour^ buthereltranflate it a Fountain of WM^ 
 which I am warranted to do by the Seventj ;^\\o re 
 derit TM^Ji; but that ^f^^fe-r is an Embleme of -J 
 femancejxt is fo obvious that I need fay nothing o^ 
 
 baptizing with Water to Repentance, is 
 quently repeated in the Gofpels. ' 
 
 Ver. 7. And breathes into him the Spirit of Li 
 In allufion to this paflage of Mofes in all Hkeliho 
 is that of the Pfalmifl ; Thy hands have made n 
 andfafhioned me , O give me under ft anding and 
 (hall live zs i^lxkt dam, he were but a ttatue 
 Earth till God breathed into him the Spirit of L 
 and Holine(s. 
 
 Of the Water and of the Spirit, The Water a 
 the Spirit are the two extremes ; the firft and t 
 laft that makes up the Creation of the Spiritual 4 
 dam, orChrifi, compleaced in us, and includes t 
 middle which is Blood. Firft therefore is Repentar 
 from what we delighted in before. Then the killi 
 of that evil and corrupt life in us,whichis refifting 
 ^^o^/, asthe Apoftlefpeaks. And the i Epiftle 
 John ch, 5 . V" 4. what ever is born of God, overcoffi 
 the worlds Who is he that overcomes the world , 
 
' the Moral Cabbala^ 2 1 5 
 
 ijfht believes that fefiis Chrifi (che divine Light 
 aii?iLife in us) ^ the Son of God ? and cheitibrc in- 
 d?d tvich power from on high to overcome all iin and 
 v:kednefle in us. Tht6 u he that comes hj Water 
 gjt Bloody by repentance and perleverance till the 
 dith of the body of fm, not by repentance on{y,and 
 i ikeof our former life, buc by che mortiiicacional- 
 f)f it, Thcii the Spirif of Truth is awakened in 
 ^nd will bear witnefle of whatever is right and 
 And according to this manner of teftimony is 
 t.o be underftood efpecially , That no man can fay 
 ^efm Chrifi is the Son ofGod^ hut by the Spirit of 
 as the Apoftle eUewhere affirms. This is the 
 ; venly Adam , which is true Light and Glory to 
 1 them that have attained to the rcfurre(5lion of the 
 d d, and into whom God hath breathed che breath 
 ) Life, without which, we have no right knowledge 
 ^enie of God at all, na^f jBa;/ b/on^v « '4'^X,« 
 /tvi hii'Trvd/Ti n^ctlo dVTvii xj^ J'vvct^v'-, Thty arc 
 J >rds of P/?i/«> upon the place. For how fhonld 
 vaI of man^ fays he, \now God, if he did not in^ 
 her^ and take hold of her by his power ? 
 V er. 8 To the Kfn^dome of Heaven. And the 
 * ' of thedo61:rine of J'}/?;^, which was Repentance, 
 for this purpofe, that men might arrive to that 
 ortable condition here defcribed ; and therefore 
 IS a motive for them to repent. For though for* 
 endure for a night, yet joy will come in the morn" 
 For the new Jerufalem is to be built, and God 
 pitch his Tabernacle amongfl men, and to rule 
 t his Snirithere upon Earth ; which,if I would ven- 
 tiC upon an Hift-orical Cabbala of Mofes^ I fliould 
 I'iagc would happen in theleventh thouland years^ 
 i:ording to the Chronology of Scripture ; when the 
 )rld (hail be fo fpiritualized, that the work of Sal- 
 : yation 
 
2 1 6 Tie Defence of 
 
 vatlon fhall be finiflied, and the great SMath | 
 Fcftival fliali be then celebrated in the height: \ 
 thofffand years are hut as one day^ faith the Ape 
 Teter , And therefore the ievench thoufand|c 
 may well be the feventh day : Wherefore ift t\its\ 
 of the Cxth thoiiland years, the Kingdomes of |{ 
 Earth will be the fecond Adams^ the Lord Chrifis f 
 ^dam in the Sixc day was created the Lord of j| 
 world 5 and all the creatures therein j and this c 
 queft of his will bring in the Seventh day of reft, 
 peace, and joy , upon the face of the whole Ea 
 Which prefage will fcem more credible, when I fi 
 have unfolded unto you out of Philo Judizus the i 
 fterie of the number Seven ; but before I fall u 
 that, let me a little prepare your belief, by flicv^f 
 the truth of the fame thing in another Figure. 
 
 jidam^ Seth, Ems, Cainan^ Mahalaleel , Ja 
 they died, not enjoying the richnefs of Gods gc 
 nefs in their bodies. But Enoch who was the 
 venth from Adam^ he was taken up alive into-fl 
 ven, and feems to enjoy that great bliffe in the be 
 The world then in the Seventh Chiliad^ will be 
 med up into God, fnatchM up by his Spirit , ina< 
 by his Power. The Jerufalem that comes down 
 Heaven, will then in a moft glorious and em'nlit 
 manner flourifli upon Earth o God wiil, as I ('fi 
 pitch his Tabernacle amongfl: men. And for Go(!<) 
 be in us, and with us, is as much as for us to be 
 cd up into God. 
 
 But to come now to the my fterie of the Septe^ih 
 OY numhcx Seven, it is of twokindes\ the'Ohe 
 
 J^i^d^Q- l^S^ofJ,^, The other n The Se^ 
 fiary within the Decade is meerly feven unites ; ^ i€ 
 other is a Seventh Numher ^ beginning at an Vnh 
 md holding on in a CGntinHed Geometrkd Frofort Sf 
 
 If 
 
the Moral Cabbala^ 217 
 
 t\yoH have gone through Seven Proportional Terms ^ 
 Fir the Seventh T erm there is^this Septenary of the 
 fond kinde , whofe nature fIHo fully exprefles in 
 tJfev/ords: Ai« 3^ hhm ^vctj^&- (wyv^i/LfSf)©- \v 
 
 <r/K.)i^ xj* tIw iri^v y tiy h7n\iK^^ tuj&oi^ To this 
 ie : For always beginning from an Vnite^ and 
 kding on in double^ or triple , or what Proportion 
 '^ t willy the feventh Number of this ranh^is both 
 Hare and Cube, comprehending both J^ndes as well 
 ti Corporeal as Incorporeal Sub fiancee ; the Incor^ 
 feal^ according to the Superficies which the Squares 
 e'oiblte but the Corporeal^ according to the folid 
 ffYienfions which are fet out by the Cubes, 
 As for example ; 64. or 729. thcfe are Numbers 
 arife afcer this manner ; each of them are a Se- 
 . iJi from an Unite, the onearifing from double Pro- 
 ^rdon, the other from triple ; and if the Proportion 
 Quadruple, Quintuple^ or any elfe, there is the 
 i\c reafon , fome other Seventh Number would a- 
 I' , which would prove of the fame nature with 
 tife, they would prove both C^^f^ and Squares^ 
 ' ^ t is, CorpG^'eal and Incorporeal : For fuch is (ixty 
 , either made by multiplying eight into eight, and 
 lit is a Square, or elfe by muldplying four Cubical^ 
 I For four times four times four is again fixty four , 
 U ihen it is a Cpibe, And fo feven hundred twenty 
 fie, is made either by Squaring of twenty feven, or 
 Ujically multiplying of Nine, for either way will 
 1 en hundred twenty nine be made ; and fo is both 
 ^'be 2iV\& Sqttarc, Corporeal ^nd Ifjcor poreaLVJhcxQ- 
 Us intimated^ that the world fiiall not be reduced 
 
 ill 
 
 i 
 
2i8 The Defence of 
 
 in the Seventh day to a meer Spiritual confiftency, 
 an Incorporeal condition , but that there fhail be 
 €o-habitat on ofthe Spirit with Flefli , inaMyftic 
 or Maral fcnfe, and that God will picch his Tcm 
 mongilus, Tlicn (liall be feccled everlalling ri^ 
 oufneffe, and rooted in the Earth, io long as maniln 
 (hall inhabite upon the face thereof. 
 
 And this truth of the Reign of Righteoufnefs 
 this Seventh thopifand years^ is fiill more cleady 1 
 out to us inthe i'c/?^^;^^r)' within Ten. tm ivlli /] 
 y^cT©- i^J'oy^cft^ as Fhilo calls it, the naked numb^ 
 Seven : For the parts it confifis of are ^ and 4.wbii 
 put together make 7. And tbele parts be the 
 of the nrft Orthogonion in Numbers , the very 
 that include the right angle thereof. And the 
 thogonion what a foundation it is of Trigonome 
 and of meafu ring the Wf.f, latitudes^ and /a 
 tudes of things, every body know^s that knows 
 thing at all in Mathematicks, And this prefigur 
 the uprightnefs of chat holy Generation, who w 
 ftand and w^Ik yj.r of inclining neither this wa 
 nor that w^ay , but they will approve themfelves 
 an upright and fincere heart. And by this Spiri^;^ 
 Righteoufnefs wmII thefe Saints be enabled to fi| 
 out the depth^ and h^eadth^ and hei(r^ht of the Wifdc 
 and goodnefs of God , as fomewhcre the Apof 
 bimfeif phrafeth it. 
 
 But then again in the fecond place, this three ai 
 four comprehend a Ifo the conjun6lion of the Cor 
 real and Incorporeal nature ; Three being the 
 Superficies, and Four x\it^ixi{ Body : and in the S 
 yen- h tboufand years I do verily conceive, that tk 
 -sn\\{ be fo great union betwixt God and Man , * 
 they fhail not only partake of his Spirit, but that t 
 Inhabitants of the zAlthreal Region will operf 
 
theJ^oral Cabbala. 215^ 
 
 claverfe withthefe o^jhcTerrefirial-^ and fuchfrC" 
 (lent converfation and ordinary viiits of our cordial 
 lends of that other world, will take away all the toil 
 ( life, and the fear of death amongft men, they being 
 vy chearful and pleafant here in the body, and be- 
 i j well aifured they fhall be better when they are ouc 
 clit : For Heaven and Earth (hall then fhake hands 
 t'ether, or become as onehoufe, and to die, fhall 
 I accounted but toafcend into an higher room. And 
 t)ugh this difpenfation for the prefent be but very 
 firing! y fet a foot, yet I fuppofe there may feme few 
 he a glimpfe of it, concerning whom accomplifb'd 
 I fterity may happily utter fomething anfwerable to 
 tit of our Saviours concerning Abraham ^ who ta- 
 fdof Chriftianity before Chri ft himfelf was come 
 ■.heFlefh ; Abraham faw my day , andrejoyced: an 
 t And without all queftion, that plenitude of hap- 
 |iefs that has been refervcd for future times, the pre- 
 f;e and prefenfation of it, has in all ages been a ve- 
 I great Joy and Triumph to ail holy men and Pro- 
 
 The Morning Light of the Sun of Rrahteoufnejfe, 
 ^lis is very futable to the Text, Paradifc being faid 
 the placed Eaftward in Eden, znd our Saviour Chrifi 
 t be the bright Morning Starre^ and the Light that 
 I htens every one that comes into the rvorld , though 
 Dmany are difobedicnt to the di61arcsofthis Light, 
 nt fo early vifus them in their mindcs and confci- 
 «:es , but they that follow it, it is their peace and 
 ippinefs in theconclufion. 
 
 ''er.9. Which is a fencer e obedience to the Will ofGod» 
 le Tree of Life is very rightly faid to be in the midfi 
 (the Garden, that is, in the midft of the foul of man, 
 *«d this is the will or defire of man ^ which is the moft 
 \ iward of ail the faculties of his foul, and is as it 
 
 were 
 
2 20 The ^Defence of 
 
 were the \oyo^ cmz^/Mivviiy or vital Center there 
 from whence they ftrearn or grow. That therefc 
 is the Tree of Life if it be touch'd truly wdth the( 
 vine Life, and a man be heartily obedient to the w 
 of God. For the whole Image of divine Perfeftic 
 will grow from hence , and receives nouriflimci 
 ftrength, and continuance from it. But if this m 
 and defire be broke off from God, and become 2id 
 atcd by the creature, otht ^fe If -will ^ and 2l fpi \ 
 of difohedience^ it breeds moft deadly fruit , wh:|, 
 kills the divine Life in us, and puts man into a necl- 
 fityof dying to that diforder and corruption he 
 thuscontradled. 
 
 what ever others would tnfmmte to the centr^ 
 For there is nothing fo fafe^ if a man be heartil 
 cere, as not to be led by the nofe by others ; For 
 fee the fad event of it, in Eves liftening to the 
 ward fuggeflions of the Serpent, 
 
 Ver. lo. The four Cardinal Virtues. It is the 
 portion of Philo, Till verfe 17. there is no need 
 adding any thing more then what has already b 
 faid in the Defence of the Philofofhick^ Cabbala, 
 
 Ver, 17 . Dead to all Ri^^hteoufne(fe andTruth, ' 
 mortality that contra(^ed by his difobedic 
 
 in the Moral or MyRical lenfe is twofold; The 
 death to righteoufnefs , and it is the fenfe of P 
 upon the place, 0 -S^yal©-, d^i-nii tpt 
 
 y^xlcti cti/aAH^'^* ^he death of the foul k 
 extinBion of Virtue in her , and the refufcitatii 
 Vice ; and he adds, that this miifl be the death I 
 meant, it being a real punifhment indeed to forfeit 
 life ofVirtue. The other mortality is a necellity 
 dying to unrighteoufnefs, if he ever would be hap 
 Both thofe notions of Death, are more frequen 
 S. Pauls Epiftles, then that I need to give any jf- 
 ftance- 
 
the M?r^[ Cabbala. tzi 
 
 iiis fnore mhle and Mafc74Hne Faculties, What 
 \tM4fi74line pare in man is, Phiio plainly declares 
 ': chefe words, *Ev v)fiv dvJ'^t p:' ho^v s'x" ^ 
 yctiKo^ cT' n eu^iWf^ In faith he, the Man is the 
 MelleO:, the fVoman the Senfe of the Body. Whence 
 imwill eafily underitand^that the Mafiu line Fa- 
 i/nVi are thofe that are more Spirit ml and Intellc-- 
 Iml. ; ^ 
 
 Ver. 18. That the whole Humane Nature may he 
 ^comflijhed with the Divine. Which is agreeable to 
 tit pious ejaculation of the Apoftle, 1 Theff, ^, And, 
 t'God of Peace fan^ifieyoti wholly , or throughly ; 
 
 I pray God your whole Spirit, Soul and Bodjf) 
 fiy be kept hlamelejfe^ iv Tnt^nTidL, hy the prefence 
 0 abode of ^efns Chrijt^ the divine Life or heavenly 
 iam\r\ you. This is the moft eafie and natural 
 ide of that place of Scripture, as it will appear to 
 ani^^ri, who{e minde is as much fct oh holinefs, as 
 d Theories. And it is very agreeable to the My- 
 , ii;al fenfe of the fecond Pfalm, where the King- 
 c dne of Chrift reaches to the utmoft ends of thd 
 t rch ; that is, as far as Soul and Life can animat^j 
 hat our very flefhand body is brought under thd 
 pter of Chrifts Kingdom e. 
 
 Ver. 19. The Figurations of the Animal Lifec 
 '^lat the motions of the Minde as they are fuggefted 
 
 nthe Animal Life the Body, are fet forth by 
 
 'hss, Bcajls and Birds ^ I have already made good 
 > in the authority of 
 
 Ver. 20. In a capacity of takjng delight in theik^ 
 i melancholy had fo depraved the complexion of 
 V body , that there was no grateful fenfe of any 
 
 )g that belongM to nature and the life of the 
 
 le. , 
 
 Vef . 2 2, Thegfeatefi part thai Paradife a man 
 
22 2 7he Defence of 
 
 u capable of upon Earth. This is a Truth of Ser 
 and Experience, and is no more to be proved by Re 
 Ton , then that White is White, or Black is Black. 
 
 Ver. 25. Ejfential operation of the Sottl, The vil 
 ry nature of the Soul, as it is a Soul , is an aptitM 
 of informing or aBuating a Body ; but that it fhoij 
 be always an organized Body , it is but Arifiom 
 faying of it, he does not prove it. But for mine o\ 
 part, I am very prone to think, that the Soul is na 
 deftitute of Ibme Vehicle or other , though Plotin 
 be of another minde, and conceives that the Soul 
 the height is joined with God and nothing elfe, r 
 kedly lodged in his arms. And I am the more be 
 to diffent from him in this exaltation of the Soul 
 being fo fecure in my own conceit of that other fulj 
 ^led extravagancy of his, in the debafcment of t 
 that at lad they become fo drowfie and fenflefs , 
 they grow^ up out of the ground in that dull fun 
 of life, the efformation of Trees and Plants. An< 
 am not alone in this liberty of diffenting from Fh 
 nm: For befidcs my own conceit this way, (for I m 
 confefs I have no dcmonftrative reafons againft Hs 
 pinion) lam emboldened by the example of Ficin 
 who is no fmall admirer of the forenamed Author. 
 
 That which I was about to fay, is this ; The infi 
 ming or actuating of a body being fo Indifpenfai 
 and Ejfential an ad of the Soul , the temper a| 
 condition of the body that it thus a(5luates,cannot£ 
 be of mighty confequence unto the Soul that is d 
 fcious of the plight thereof, and reaps the joy of ii 
 forrow,by an univerfal touch and inward fenfe/pii 
 ing up into her cognofcence and animadverfion, M 
 we may eafily imagine of what moment the hca 
 and good plight of the body is to the minde tl 
 lodges there, if we do but confid^r ehe coniitioft 
 
 Plai 
 
the Moral Cabbala. 223 
 
 MantSjwhofe bodies we cannot but conceive in a more 
 ;ratefiil temper, while they flourifh and are Iweet and 
 leafing to the eye^ then when they are withered by 
 ge or drought , or born down to the Earth by im- 
 loderate Rorms of rain. And ib it is with the body 
 |f man, (w^here there is a Soul to take notice of its 
 ofidicion) far better when it is in health by di(cretion 
 nditioderation in diet, a<iid exercife, then when it is 
 ther parched up by fuperrtitious melancholy , or 
 ocken and drowned in fenfuality and intemperance ; 
 or they are both abaters of the joyes of life,and lelTen 
 lac plenitu.'e ofhappinefs that man is capable of by 
 s Myftical Eve, the w\'^maii that God has given e- 
 ry one to delight him!t1f with. 
 Ver. 24. So far forth as they are inccmpetihU v^'itrj 
 e health of ths body. This is an undeniable truth, 
 I e how could that hold good that the Apoftle fpeaks, 
 'hatGodlincfs is profitiSibls for all th'mgf^ having the 
 "iomlfe of this world^ and that which is to cor/ie\ when 
 vithoucthe health of the body, there is nothing ac 
 to be enjoyed in this prefent world ? And certain- 
 1 God doth not tie us to the Law of Angels, or Su« 
 fciour Creatures, but to precepts futable to the na- 
 teof man. 
 
 Obedience to the precepts of that Superiour Light: 
 Ir if the life of the body grow upon us fo, as toex- 
 t guiili or hinder the fenfe of divine things , our de- 
 pdence of God, and joyful hope of the life to come; 
 ir> then become diforderly, and is to be caftigated 
 a I kept down, that it pull not us down into an aver- 
 n on front all Piety , and fink us into an utter obii^ 
 
 n of God and the divine Life. 
 
 ^"er. 25. JVithotit- any Jhame or bltifhlng. See whs: 
 been (aid upon the Philofophick^Cabbala. 
 
 Q^^ C H A 
 
2 2' 4 The T)e fence of 
 
 Chap. III. 
 
 A florj of a diffute betwixt a Prelate and a Blaef*' 
 Smith, concerning Adams eating of the Appk 
 1 what is meant by the fubtiltj er deceit of tk 
 Serpent, That Religion wroHght to its dne height 
 is a very chearful ft ate ; And it is only the halt 
 ing and hyfocrifte of men that generally have pu 
 fofoure and fad a vizard upon it, 5, 6 Tha 
 worldly JVifdome^ not Fhilofophj^ is perfi ringed ii 
 theMyfterie of the Tree of Knowledge of god 
 and evil. 10 The meaning of Adztns flying aftt 
 he had found himfe If naked. 20 Adam, ^ 
 Earthly-minded M2in^according to Philo. 21 whi\ i 
 is meant by Gods clothing Adam and Eve w/'/j 
 hairy Coats in the My flic al fenfe, 23 XldL^Mm. 
 <j^f Tpu^«^,or //?eParadife of Luxury, That H! k 
 ftory in Scripture is wrote very concifely ,andther\\^ ,{( 
 fore admits of mode ft and judicious Sffpplemerij,'.'i^ 
 for clearing the fenfe. 24 jvhat is meant by ti 
 Ghcmh'im and flaming Sword. PJato^s definiti 
 of Philofophy, Msxera ^vetTis. A more lar\ 
 defcription of dying to Sinne ^ and of the lifel 
 Right eoufnefs. That Chriflian Beligion even as 
 referres to the external Perfon of Chrifl , 
 no pretence to be annulled till the Conflagration 
 the -world. 
 
 IN this third Chapter is the fad Cataftrophe of 1 
 ftory, the Fall of Adam^^nA the Original of all tj 
 miiery and calamity that hath befallen mankind fipffajp 
 the Beginning of the World. Of fo horrid cot 
 quence was it, that our Mother Eve could no be 
 fupprefs her longing, but upon the eafie perfw^afioij 
 
the Moral Cabbala* 125 
 
 'he Serpent, ate the forbidden Fruic • as a famous Pre^ 
 ate in France, once very tragically irtfifted upon the 
 ointtohis attentive Auditory. But it fliould reem,..e 
 ercaift Smith \a the Church, as i5W/;7«x?relates, \vhcn 
 e had heard from this venerable Pre etcher , that U- 
 iverfal Mankinde, laving a fmall iiindFuI of Chri' 
 'i4ns, were irrevocably laps'd inco.eternal damhael-^ 
 
 0 by Adams eating of an Apple ; aiad he haying:tb# 
 oidnefs to argue the matter with the Prelate , aind 
 xeiving no fatisfaclion from himJavhis managing. tb.e 
 ikeraUenfeof the Text:,(and hisskillac fliould-ieetxi 
 'cnt no- further ) the ^y^ir^ at laft broke out 
 
 lefc words. Tarn mMh'^ rixcts fn)re tantilla ine^M 
 \:citari as if hefhould have faid in plain Englilb, 
 ^hdt a deal of doe has there here been about the eat- 
 '■^ of an Apple? Which blafphemous faying, VLS lSor 
 >i^« , writes, had no fooner comej to the ears of the 
 oqrt Jof France,^ but it became a Proverb amoRgft 
 le Courtiers. So dangerous a thing is an ignorant 
 id indifcrcet Prsacher^^nd a bold, immodett Aadii 
 HY, Bodintis in the lame place does profefs ic.rs 
 s Judgement , that the unskilful inftfting of ouK 
 i vines upon the literal fenfe of Mofes , has bred 
 any hundred thoufands of Athelfls. For which 
 afon, I hope that men that are not very ignorant and 
 hmorous, but fincere lovers of God and the divine 
 'ruth. Will receive theic my Cabbala s with more fa- 
 ''urand acceptance^, efpecially this one , it 
 
 1 ing not of too big a ftnfe to ftop the mouth of any 
 I'neft^frce, inquifitive C/7/i/?/^;i. But whatever it 
 i wcfhallfurtner endevour to make it good in the 
 i''eral paffages thereof. 
 
 Ver. I . Inordinate de/lre ofpleafti^re. It is PhU 
 * s^ro^piv r^S'ovm Vt) cvfj-^oKov , That the Serpent is 
 i^jmbo-k or nprefentation of Pleafure i which he 
 Q^l cornpares; 
 
compares tothait creature for three reafons t 
 :.. Fiirft, becaufe a Serpent is an u4nmal Without 
 4ind crawls aldng on the Earth upon his belly, 
 r): Secondly, tbecaufe it is faid tofeed upon the duU of 
 the Earth. . • 
 
 - Thirdly, becaufe it has poifonous teeth that fcH 
 thole that it bites. And fb he aflimilates pleaiiirc t(| 
 it"^:l^ing a bafe affe^Sion, and bearing it felf lipon th 
 the feat of luft and inteifiperance , feeding Oj 
 jg^irthly things, fxt^t (n%y:kvyi q t ^^.vtov T^(p*iv^v of 4^! 
 >nii'(piKQ^&u6(n S^'idL Koyn )y J^oy^Twv aviptot ^ hut n( 
 ^4r. noHrifhingher ftlf with that htavenlj jooA^'whki 
 Wifdome offers to the Cemtmplatim, hj her precefi 
 0icd''difcourjesi - . 
 
 It is much thtt Phiio fhould- take no notice ofthj 
 wBich is fo particularly fet down iri the Text,rhe ful, 
 tilcy ofthe Serpent , which mc thinks is notcriGi! 
 ir^cpleafure, it looking fo IrnootLly and innocently on' 
 and infinuating Ic lelf very eafily into the mindes ^ 
 men ypon that confideration, and lo deceiving then 
 when as other paiTlons cannot fo flily furprife Lis^ th( 
 bidding more open warre to' the quiet and happin^e 
 of manslife^ as that judicious Poet *S'pf;?r^r hasVv^ 
 obferyed in his Legend of "^'vL Gujon or TemferU^ 
 Gant;^?. ' ' . , - 
 
 ji harder Icffon to learn conti-nence , ^ 
 In joyous fie a fare , then ingrievopu pain 
 For fweetnefs doth allme the -weaker fenfe.^. 
 So ftrongly that uneathes it can refrain 
 From that which feeble Nature covets fah 
 But grief and vprath that he our enemiesy , 
 ^ndfoes of life, flip better can re ft rain : -f 
 Tet Virtue vatints in both her ViEl^ries^ 
 'And Guyon in them all Jhervsgoodfj MafI 
 
the Moral Cabbala. 227 
 
 fVhat a rigid andfevere thing,&c,T\\\s is th^ con- 
 th of fuch,as are either utter Grangers to Relidon^or 
 1 ve not yet arrived to that comforcable refulf of it, 
 tat may be expeftcd. For God takes no delight in 
 t,e perpetual rack of tHoft fouls he came to redeem, 
 lilt cartie to redeem us from that pain and torture 
 \iich the love of our felves , and our untamed lufts, 
 ad pride of fpirit, makes us obnoxious to ; which 
 r :n being loth to part with, and not having the heart 
 tlet them be ftruck to the very quick, and pulled up 
 fcjthe roots, the vs'ork not accomplifhed according to 
 tlJfuU minde and purpofe of God, there are ftili the 
 fds of perpetual anxiety, fadnefs, and inevitable pain. 
 Fr to be dead, is eafcment, but to be ftill dying, is 
 p n ; and it is moft ordinarily but the duepunifli- 
 
 ' tint of halting and hypocrifie. And mens fpirits 
 ' ng long fowced thus, and made fad, their profefll- 
 o and behaviour is fuch, that they fright all inexpe- 
 'iiced young men from any tolerable compliance in 
 Ttcers of Religion, thinking that v^'hen they are once 
 -'1 aged there , they are condemned ad Fodinas for 
 
 I !^ r, and that they can never emerge out of this v^'ork 
 ul drudgery in thofe dark Caverns , till they die 
 l:c like the ^oot Americans, inflivedand over- 
 A)ughtby the mercilefs Spaniards 
 kt verily if we have but the patience to be laid 
 c enough, the fame hand chat depreifed us, will ex- 
 ilus above all hope and expe6i:ation. For if we be 
 u ciently baptized into the Death of Chrift, we fhall 
 il redly be made partakers of his Rerurre6lion to 
 and that glorious liberty of the Sons of God,ac- 
 
 ^Cjiing as it is written, if the Son mah^ yon free, 
 are joji fr-ee indeed-, free from Sin , and fecure 
 n the power of any Temptation. But if Mortifi" 
 • on has not had its perfect work, too mature a re- 
 
 0^4 ^^"^ 
 
^1% Tl)e Defence of 
 
 iwrn of the fvyeetnefs of the Animal Life^ may pro 
 like the Countreyiiians cherifhing the Snake by t 
 fire fide, v^hich he had as he thought taken up dei 
 in the Snow,it will move and hiffe, and bitejand foj 
 The Cirong prefages of the manifold corporeal d( 
 lights, and iitisfadions of the flefh,may grow fob 
 and boirterous in the minde, that the foul may d^^ 
 her felf too ftraitly girt up, and begin to liflen toful 
 whifpers of the Serpent as this • wl^at a rigid a 
 fevere thitigis this bu fine fs of Religion? $£C. a 
 Recount her felf if fhe be not free ;p every tHing,tl 
 {he is as good as free to nothing. 
 
 Ver. But the womani/h part in Adam, *' 
 but one and the fapne foul in man entertaining a d 
 logue vsath her felf that is fct out by thefe three par; 
 The Serpent, A dam, and the J^oman, And here i 
 fopl recolIe6i:ing her felf, cannot but confels, tliat I - 
 ligion denies her no honeft , nor fitting pleafure t c 
 \s not hazardous to her greater happinefs , and ; 
 thinks her felf in what peril (lie is of lofing the di\ 
 Life, and duefenfeof God, if fhe venture thi'Sp 
 initcuoufly to follow her own will, and not meal 
 all her j^6tions and purpofes by the divine Light i 
 for the piefent'is at hand todire6t her. 
 
 Ver. 4, Bm the Serpent^ &c. The fenfe of 
 verfe is, that the eag^r defire of pleafure had wroiit 
 k fclffo far into the fweetnefs of the Animal iji^ 
 that it clouded the mans judgement , and rnade 
 fondly hope that the being fo freely alive to his 
 will was no prejudice to the will of the Spirit, and, 
 life of God w*^^^ was in him, when as yecnotvfithi 
 ding the ApofJc exprcfly writes , What fellovpfhh 
 there befwtxt rlgh/^eoisfnefs & unrighteoufnefs? 
 CGmrnunion hetvpixt light and darknefs f What a^^' 
 mm ktwixt Chrift md Belial? And he elfewhere |l.s 
 
the Moral Cabbala.' zz^ 
 
 V, That Chriprgave himfelf for his Church , that he. 
 .\ght fo throti^lj purge it and fan^ifie it , that it 
 j)ftld have neither fpot nor wrinkle : hut that it 
 juld he holy and unb lame able ^ a true Virgin Bride 
 othed with bis divine Life and Glory. And thofe 
 I en that are fo willing to halt betwixt two, the Flefh 
 id the Spirit, and have houfe-rooni enough to cn- 
 irtainthem both , (as if there could be any friend- 
 fip and communion betwixt them ) let them feri- 
 ( fly confider whether this opinion be not the fame. 
 uz deceived Adam was of, and let them fufpefi the 
 Itie fad event, and acknowledge it to arife from the 
 (If fame Principle 3 the inordinate defire of pleafing 
 nir own wills, without the allowance of the divine 
 Ight, and confulting with the will of God. 
 Ver. ^. Skjll ^^d Experience in things. Andfpme 
 :n make it no fin, but warrantable knowledge to 
 low the world, and account others fools that are 
 lorant of that wicked myfterie. For man would be 
 • Slave or Idiot, but know his own liberty, and 
 inexperience.as he pretends,by the making ufcof it, 
 ^)Ut that the accurate exercife of Reafon in the know- 
 dge of Gods mai vellous works in Nature^ or thofe 
 nocent delightful conclufions mGeometrj ^ and A-' 
 r^wf^iV;^, and the like ; that thefe parts of know- 
 dge fhould be pcrftringed by Mofes in this Hiftory, 
 ' feems to me not to have the leaft probability in it ; 
 r there arc fo very few in the world, whofe mindes 
 e carried any thing ferioufly to fuch objefts, that it 
 id not been worth the taking notice of. And then 
 gain it is plain that the mifcarriage is from the affe» 
 ;ation of fuch kinde of knovvledge, as the Womany 
 le florvring life of the body^ occafioned Adam to 
 anfgreffe in. Wherefore it is the fulfilling of the 
 ;arious d^dres of the flcfli^ not an highafpire after 
 
z jo The Defence of 
 
 Intelleftual Contemplations ^ for they refpefl thj 
 Mafculine Faculties ^mt Femhme ^ that mad' 
 vvay to the tranfgreffion. 
 
 Wherefore I fay, the wifdome that the Serpent'fei 
 promifed, was not Natural Philofophy, or Mam 
 matickj y or any of chofe innocuous and noble It 
 complifhmcnts of the underllanding of man ^ but :" 
 was the knowledge of the world, and the wifdome « 
 tife fiefk. For the life of the body is full of defire:| 
 and prefages of facisfadion in the obtaining of this ;c 
 the otber external thing, whether it be in Honour ^ lil 
 ehes^m Pleafure znAii they fhake off the divici 
 Guide within them, they will have it by hook orb 
 crook. And this worldly wifdome is fo plaufible 1 
 the world, and fb fvVeetlyreliflied by the meernati 
 M man, that it Were temptation enough for a Nc 
 vice, if it were but to be efteemed wife, toadvemu!] 
 upon (lich things as would initiate him therein. ] 
 Ver.5. Bm the wifdome of the flejh. The Apofl j 
 calls it ip^vwfm asip}CQg> Which wifdome of the flefij It 
 (atth, is enmity with God. But the free and cautior 
 ufe of Reafon , the knowledge of the fabrick of tl'; 
 world, and the courfe of natural caufes, to underftaiij 
 the Rudiments of Geometry ^znd the Principles of M!i 
 ehanickj, and the like ; what man that is not a Focj 
 ot ^ FanaticI^, will ever aflert that God bears anj 
 enmity to thefe things ? For again, thefe kind of Cor^ 
 templationsare not fo properly the knowledg of Goc 
 and Evil, of Truth zrAFalJhood^ the knowleclf|| 
 of Good znd Evil referring to that experience we g'' 
 cherupin Moral or Po//V^V^/ encounters. 
 
 But thofe men that firom this Text of Scriptui 
 would pcrftringe Philofophy , and an honeft and g^j 
 fous enquiry into the true knowledge of God inNs 
 
 lure, I fufpcd them partly of i<rno,rance^ and parti 
 
 . . - - ^1 
 
I the Moral Cabbala. 1 3 1 
 
 Bpij^and partial k^nde of comtenancin^ of thofe 
 viifunsthat beafts hme vpe.ll as meh^ and I think 
 nshigh a degree, elpecially Baboons and Satyres, 
 .r fuch like letcherous Animals, And I fear there 
 r no men fo fubje6l to fuch mif- interpretations of 
 .►(.pture, astheboldeft Religiomfls , and Mocks 
 
 phetf^ who are very full of heat and fpirits, and 
 thek imagination too ofccn infe(^d with the 
 u es of thofe lower parts, the full fenle and pleaflire 
 v .teof they prefer before all the fubtile delights of 
 
 ^o)1 and generous Contemplation^ 
 
 >ut leaving Sanguine-inf fired Seers % to the 
 A. 'c deception and gullery of their own corrupted 
 a y, let us liften and keep clofe to him that can nei- 
 p" deceive not be deceived, I mean Chrifi^ and his 
 
 ^ Apoftles ; and now in particular^ let usconlider 
 grave and pious Monition ofS. Peter^ Beloved^I 
 
 ?chjoHj'-d^ Strangers and Pilgrims^ abftainfrom 
 
 Ij It^fts that Tvarre againfl: the foul. Wherein,' 
 oly man inftru^led of God , plainly intimates 
 the foul in this world is as a traveller in a firange 
 
 mtrey, and that fhe is journeying on to acondi- 
 
 inore lutable to her,then this in the body.Whence 
 
 Hows, that the tender patronizing of . thofe plea- 
 1 s that are mortal and die with the body /is a badg 
 
 poor, bafe, degenerate minde, and unacquainted 
 
 \ her own nature and dignity. 
 
 er. 7, How fiakjd now he was^ and bare of all 
 ^ ngth and power to divine and holy things. This 
 V Adams miftak^ , that he thought he could ferve 
 \^ Mafters , The will of God, and the di6tates of 
 Melli. But thus he became eftranged to the di- 
 
 - Life and Pow^r, "which will not dwell in a body 
 IS fiib]eB unto fin ; Tor the holy Spirit ofdifci'^ 
 
 s will fly i^ceit y and remove from thoughts than 
 
232 The Defence of 
 
 are without underflanding^ {viz.. fuch as are Tuggef | , 
 cd and purfued at randome) and willmt abide wht 
 Hnrighteoufneffe Cometh in, u 
 
 Ver. 8 . Could not endure the prefenve of it. Fc I 
 the divine Light now was only a convincer of hisnsiil 
 carriages, but adminiftred nothing of the divine Loij \ 
 and Power, as it does to them that are obedient an|j 1 
 (incere foUovvers of its precepts , and therefore Ada:\ i 
 could no more endure the prefence of it, then fofe eyij ' 
 theSun orCandle-Hght. ' 
 
 Ver. 9. Perfifled and came up clofer to him* Thj 
 divine Light is God, as he is manifefted in ^he Cor n 
 fcience of man, but his Love and Power are not fitt n 
 be communicated to Adam in this diffolute and diC ^ 
 bedient condition he is in, but meerly conviction, tj n 
 bring him to repentance. And after the hurry of hj n 
 inordinate pleafures and paflRoqs , when he was fori \ 
 time left in the (ads. , as they call it, this light (j 
 Gonfcience did more ftri<$^ly , and particularly fij 
 and examine him , and he might well wonder wit 
 himfelf that be found himfelf fo much afraid to con! f( 
 mune with his own heart. j 
 
 Ver.ro, Ingenuouflj confeffed. For he preienij! |J 
 ly found out the reafon why he was thus eftrangd i|j 
 from the di vine Light, becaufe he found himfelf nj| 
 kcd of that power and good afFe6lion he had in d ^ 
 vine things before, having loft thofe by promifcuouC 
 following the wild^ fuggeftions of his own inord 
 nate will , as you fee in the following verfc. Wher , 
 fore he had no minde to be convinced of any oblig'i 
 tion to fuch things as he felt in himfelf np power le 
 to perform, nor any inclination unto. j 
 
 Ver. II. The fad event upon his difohediencC' A\ 
 Gonfcience refolvedall this confufionof mine 
 into his difobediencq and following his own wil 
 
I the Moral Cabbala. 233 
 
 fthout any rule or guidance from the will of God. 
 
 Vcr. 12. His rational Faculties y and f aid. Like 
 tat inthe Cojpedian. 
 
 I HomofHrn^hHrnAmmhilamealiemmfuto^ 
 
 !ind fo commonly men reafon themfelves into att 
 3 owance of fin, by pretending humane infirrhities or 
 r rural frailties. 
 
 Ver. 13. That he kept his Feminine faculties in n& 
 itter order. That's the foolifhand mifchievous So- 
 jiiftry amongft men , whereby they impofe upon 
 lemlelves, that becaufe fuch and fuch things may be 
 f)ne, and that they arc but the fuggeftions of nature, 
 bich is the work of God in the world , that there- 
 fe they may do them , how, and in what meafure 
 ey pleafe ; But here the divine Light docs not cha« 
 fe Adam for the exercife of his Feminine faculties, 
 4t that in the exercife of them they w^ere not regula- 
 d by an higher and more holy rule , and that he 
 ept them in no more fubje(5licn unto the Mafculine^ 
 To which he had nothing to faj^ hut, &c. The mea- 
 ng is,that ^^.zwj temptations were very ftrong,and 
 ) accommodate to the vigorous life of the bodyjthat, 
 s he thought, he could not renft. But the will of 
 lan alTifted by God, as Adam's was, if it be fincere^ 
 vhat can it not doe > 
 
 Ver, 14. Then the divine Light hcg^in to chaflife 
 he Serpent, From this 14 verfe to the 20. there 
 :ems to be a delcription of the confcience of a man 
 lainly convincing him of all the uglinefs and incon- 
 eniencies of thole (inful courfes he is engaged in,with 
 Dme hints alfo of the advantages of the better life, if 
 le converted to it, which is like a prefent flame kind- 
 cd in his minde for a time, but the true love of the 
 UvineLife, and the power of grace being not alfo 
 
 comjBW* 
 
234 The Defence of 
 
 communicated unto his foul, and his body being i 
 purg'd of the jfilth it has contra 61:cd by former e 
 courles, this flame is prefendyextin6l:j acid all th\ \ 
 monitions and reprefentations of what fo nearly co' 
 cerned him are drowned in oblivion, and he prelem ■ 
 lettles to bis old ill ways again. 
 
 That it crept Safely upon the bellj* See what 1 
 been faid out of Philo upon ver. i . 
 
 Vcr. 15. Bi4t might I once defcend fo far. Tji 
 the divine Light might be very well {aid to fpeal<|t 
 Adam, For his confcience might weil re-mindeM'l 
 how grateful a fenfe of ihtharmlefs jojes of the ^j!' 
 he had in his ftate of obedience and finceriiy ; an<T 
 the divine Light had wrought it felf into a more f ;l 
 and univerfal pofTeflion of all his faculties, the regu • 
 ted jojes of the body , which had been the off-lpr 
 of the woman , had fo far exceeded the tumultucij 
 pleafures of inordinate defires, that they would 1? 
 the Sun-beams playing upon a fire, extinguifli the h t 
 thereof, as is already laid in this fifteenth verfe. 
 
 Ver. 1(5. So that the kindly Joy of the health ' 
 the body (hall be much depraved. The divine Li^ : 
 in the Confcience of Adam might very well fay J 
 this, behaving had already a goodtaftc of it in ^jl 
 likehhood, having found himfelf afcer inordinarc 1- 
 tiating his furious defires of pleafure in a duH ,lai'igu , 
 naufeating condition , though new recruits fpurijl 
 him up to new follies. For the Moral Cabbala d( 5 
 not fuppofe it was one (ingle miftaken a6l that brou*p 
 ^<a?^;;? tothisconfufion ofminde, but difobedieifcep 
 large, and leading a life unguidcd by the Light ajl 
 Law of God. 
 
 Earthly minded Adam. P/?//<? calls him r ym ^ 
 v^v , the earthly minde^ pag, 332. 
 
 Yer, I7jI8, t^i Adams Confeience vv'as fo • 
 
the Moral Cabbala.' 235 
 
 akened by the divine Light andReafon, and Expe- 
 lence To inflruded him for the prefent , that he could 
 zfily read his own doom, if he perfifted in thefecour- 
 s of difobedience , that he fliould be prick'd and 
 zx'd in his wilde rangings after inordinate pleafure 
 11 the while the Earthly m^d\\2LS his light & guide, 
 ut after all this convi(5lion, what way j4dam would 
 ctleinjdidnotGodvifit him with an higher pitch 
 f fuperadvenienc grace that would conveigh Faith^ 
 ower, and A^eEiion unco him, you fee in the vcrfe. 
 nmediately following. 
 Ver. 20. Adam was not fH^ciently* For meec 
 )nvi61:ion of Light disjoin'd from Faith, Power ^ and 
 ijfe^ion, may indeed diflurb che minde and confound 
 , but is not able of it feif to compofe it and fettle it 
 • good , in men that have contraded a cuftome of 
 ^il. 
 
 Called her^ My life. So foon as this reproof and 
 tftigation of the divine Light manifefled in Adams 
 onlcience w^as over, he forthwith falls into the fame 
 ^nle of things, and purfues the fame refoiutions thac 
 had in defigne before, and very feelingly concludes 
 ith himfelf , that be that as true as it will^, thac his 
 onfcience di6Vated unto him , yet nothing can be 
 ore true then this ; That the joy of his hody was 
 necejf ary foUce of life, and therefore he would fet up 
 s happinefs in the improvement thereof And fa 
 hering in his affe<51ion to it, counted it his very life^, 
 d that there was no living at all without it. They 
 J e almofl the words of Philoi fpeaking ot the fenfe o^ 
 ■"'J 5 body, in which was this corporeal Joy » "Kv ^ » 
 
 mj^^eoluu liiHvljujcovo^xeca^yji.C' which corporeal fenfs 
 t earthly minde in man , properly therefore called 
 lam, when he faw ejformed » thongk it rr4S re^Hj 
 
2^6 The Defence of 
 
 the death of the man^ yet he called, it hli life, Th's 1 
 P/7i/oV Expofition ot this prelcnt verfe. 
 
 Ntu^i: ?ut hair J Coats, The Philofofhici 
 CabhaU^ and the Text have a marvellous fi: andca 
 fie congruency in this place. And this Moral icri((j| 
 will not feem hard, if you confider fuch phrafes ai| , 
 thefein Scripture; But for his energies let thn\ , 
 ife clothed with fhame ; and ellewhere , Let themL 
 clothed with rehuke and dijhonour ; be (ides ocher pla 
 ces to that purpofe. And to clothe men according t|j \ 
 their conditions and quality, what is more ordinarjj ; 
 or more fit and natural? As thofe that are fools thei 
 ordinarily clothe them in a fools coat. And fo ^|| 
 dams will and affedion being carried fo refolvedly t 
 the brutifh life, it is not incongruous to conceive t 
 the divine Light ^judging them very Brutes , the 
 proach fhe gives them is fet out in this parage of i 
 thing them with the skins of beafis, The meaning the 
 fore of this verfe is, that the divine Li^ht in the Coi 
 fcienceof Adam had another bout with him, and th| 
 Adam was convinced that he fhould grow a kinde j 
 a Brute ■ by the coarles he meant to follow. Arj 
 indeed he was content fo to be, as a man may w 
 conceive, the pleafure of lin having fo weakned i\ 
 the powers of that higher hfe in him, that there wl 
 little or nothing , efpecially for the prefent , abl^ kj^j^ 
 carry him at ail upwards towards Heaven and botj^ 
 nefs. 
 
 And of a truth, vile Eficurifme ^ and SenfmU 
 will make the foul of man fo degenerate and blin 
 that he will not only be content to Aide into ^i^"^'L|f|]|j 
 immorality , but pleafe himfelf in this very opini 
 that he is a real already , an A^e^ Satjre , 
 Baboon, and that the beft of men are no better, fav | 
 that civifeing of them and induftrious education 
 
the Moral Cabbala. 237 
 
 them appear in a more refined {Tiape, and long 
 ulcate Precepts have been miftaken for connate 
 inciples of Honefty and Natural Knowledge, o- 
 lerwife there be no indifpenfable grounds of Religion 
 ad Virtfte^ but what has hapned to be taken up bf 
 cer-rtiling Cuflome, Which things,! dare fay^are as 
 t[ily confutable, as any conclufion in Mathematickj 
 \ demonftrable. But as many as are thus fottifli, let 
 lem enjoy their own wildenefs and ignorance, it is 
 iOficient for a good man that he is confcious unto him- 
 l[f that he is more nobly defcended , better bred and 
 hrn, and more skilfully taught, by the purged facul- 
 t;s of his own minde. 
 
 Ver. ii. Dejlgn'd the contrary. The mercy of the 
 Imighty is fuch to poor man , that his weak and 
 i.rkfpirit cannot be always fo refolvedly wicked as 
 is contented to be ; wherefore ic is a fond furmife 
 defperate men, that do all the violence they can to 
 e remainders of that Light and Principle of Religi- 
 1, and honefty left in them, hoping thereby to come 
 reft and tranquiUity ofminde, by laying dead, or 
 aite obliterating all the rules of godlmefs & morality 
 It of their fouls. For it is nOt in their power fo to 
 ), nor have they any reafon to promife thcmfelves 
 ey are hereby fecure from the pangs of Confcience„ 
 )r fome paffages of Providence or other may fo a- 
 aken them, that they fhall be forced co acknowledg 
 eir errour and rebellion with unexpreffiblc bitternef^ 
 id confufion of fpirit. And the longer they havd 
 m wrong, the more tedious journey they have to' 
 turn back. 
 
 Wherefote it is more fafe to clofe vvith that life be- 
 me, that when it is attained to , neither defervcs not 
 obnoxious to any change or death-^ I mean when 
 e have arrived to the due meafure of it» For this is 
 
 R Che 
 
the natural accomplifliment of the foul, all elfelj^l 
 ruft and diit that lies upon it. 
 
 Ver. 23. Out of thk! Paradife of Luxury, Tl: 
 Engiijh Tranjlation takes no notice of any mor 
 Paradifes then one, calling it always the (7 of £1 
 den. But the i'^'Z'f;??}' more favourable to our M( 
 ral Cabbala, that which they call a Garden in Eden \ 
 firft, they afcer name -m^^S^HODv Tpu^w? , which mo 
 {-[oiixfit the Garden of Luxury, But -whether the 
 be any force at all in this or no, that Supplement 
 have made in the foregoing verfe will make good ti 
 fenfe of our Cabbala, And in the very Letter anl 
 Hiftory of the Scripture, if a man take notice,he mu| 
 of necefTity make a fupply of fomething or another 
 pafs to v;hat follows with due cohacfion and clearne' 
 of fenfe. 
 
 So in the very next Chapter , where God doon 
 Cain to be a Vagabond, and he cryes out that eve 
 manthat meets him will ^/l him^ according to i 
 concife ftory of the Text ; there was none but ^da^ 
 and Eve in the world to meet him, and yet there ^1 
 mark fetupon him by God as if there had been 
 feveral people in the world /into whofe hands he r^ifl 
 fall, and lofe his life by them. And then again .il 
 ver. 17. Cain had no fooner got into the Land M 
 Nod, but he has a wife and a childe by her , and 11 
 is forthwith faid to build a City, when as there is j| 
 mention of any but himfelf, his v\'ife, andhis chi|| 
 to be the Artificers ; but any ingenious Reader w 
 cafily make to himfelf fitting fupplements, everfu] 
 pofing doe diftances of time and right preparations ^^ 
 all that is faid to be ad^ed. And fo in the ftory 
 Samfon , where he is faid to take three hundred Fo:!' 
 €s, it may be rationally fuppofed, that Countrcy w 
 foil of fuch creatures ^ that he had a competency 
 
the Moral CabbalaJ 239 
 
 Ime, a fufficient number to help him, and thelike« 
 That the Hiflory of Scripture is very concife, nobody 
 an deny ; and therefore where eafie , natural, and 
 greeable fuppiements will clear the fenfe, I conceive 
 c is very warrantable to fuppofe lome fuch fupplies^ 
 ,nd for aParaphraft, judicioufly to interweave them. 
 
 But now that Paradife at firft fliould (ignifiea ftatc 
 if divine pleafure^ and afterward of fenfua! voluptu- 
 >ufnefs, it is no more harfli then that Adam one while 
 5 the Spiritual or Intellectual Mm^ another while 
 [\t Earthly and Carnal, For one and the fame na- 
 ural thing may be a Symbole of co'ntrary Spiritual 
 iyfteries. So a Lion and a Serpent are figures of 
 thrift, as well as of the Devil ; and therefore it is not 
 Dhard to admit that this Garden of Eden may em- 
 ilematize, while Adam is difcours'd of as innocent 
 nd obedient to God, ^tdeli^^ots of the Spirit ; but 
 fter his forfaking God, the pleafures of the Flefh ^ 
 -,nd confequentIy,that the fruit of the Tree of Life in 
 le one, may be ferfeverance anh eftahlifhment in the 
 vine Life ; in the otherj a fettlement andfixednefs 
 the hrut'fh andj enftial, 
 
 Ver. 24. Them inly faculties of Reafon and Con- 
 ience. Thefe I conceive may be underftood by the 
 heruhim and flaming Sword. For the CherMm 
 ear the Image of a man, and Kcafon is a cutting, di« 
 iding thing like a Sword, the Stoicks call it r <^icti' 
 'vTzt dividing and dif^inguifhing Reafon. For 
 eafon is nothing but a diRind difcernment of the I- 
 ea's of things, whereby the minde is able to fever 
 rhat will not fute, and lay together what will. But 
 any body will like better of Philos interpretatibfi 
 ere, of the chernbim d.nd flaming Sword,\^'\\o makes 
 1^ Cherubim to fignifie the goodnefs and power of 
 '^d I flaming Smrd, -r- ^7op ao^^^V, th^ effeB^al: 
 
 idei 
 It 
 
240 The Defence of 
 
 md operative wifdome or H^ord of God; it doesftot 
 at all clafh with what we have already fet down. For 
 my felf alfo fuppole , that God by his Son the Eter- i 
 fjaifVord works upon the Reafon and Confciencc of H 
 man : For that fVord is living and fowerffil,JhaU ' 
 fer then any two-edged Sword, piercing even to the] 
 dividing aj under of fotd and fprit ^ and of the joints ^ 
 and marrow, and is the dlfcerner of the thoughts anik 
 intents cf the heart , neither i6 there any creatnn]- * 
 that ts not manifejl in his fight, bm all things are n^-l ' 
 ksd and open unto the eyes of him with whom we havi 
 todo,UtK4. j'"'^ 
 
 Thai: he co'jld not fet up his rejl for ever. Afru-j!^^; 
 redly a mans heart is not foin his own hand , tbath 
 can do himlelf all themifchief he is contented to do | 
 For we are more Gods then our own, and his Good 
 nefs and Power has dominion over us. And there 
 fore let not a man vainly fancy, that by violently run 
 ning into all enormity of life , and extinguifiiing a! 
 the Principles of Piecy and Virtue in him, that h 
 fhall be able thus to hide himfelf from God, and nevcF'^ 
 be re-minded of him again for ever. For though 
 man may happen thus to forget God for a timejyethjl ^ 
 can never forget us, fich ail things lie open to his fighl^^^^ 
 And the power of his ever- living Word will eafily cil™^! 
 through all that thicknefs and darknefs, which v| ["^'^ 
 fhrowd our felves in, and wound us fo,as to makc | *| 
 look back with flbame and forrow at a time that v< 
 leaft thought of. J^'f | 
 
 But that our painjnay be the lefle, and our hapf pft 
 nefs commence the fooner, it will be our wifdome 1 "''inJ 
 comply with the divine Light betimes ; for the foonj 
 we begin , the work is the eafier , and will bctl \i 
 more timely difpatch'd through the power of G< : 
 working in us. But this I mulUonfefs (and I thiij % 
 
the Moral Cabbala. 24 1 
 
 y felf bound, to bear wirnefs to fo true and ufcfui 
 myfterie wrapt up in this Jidofaical covering ) that 
 • rhere is no other pa{fage nor return into happinefs then 
 3y death. Whence FUto alio chat had been acquain- 
 :ed with thcfe holy writings, has defined Phvlofbphy 
 lAihXn ^va^ra , The meditation of death , viz,, the 
 dying to the luft of the flefh and inordinate defires of 
 :he body; which Purgitory if we had once paffed 
 :hrough, there would foon ipring up^ that Morning 
 Joj, the refurre(9:ion from the dead, and our arrival 
 coeverlafting life and glory. And there is no other 
 way then this that is manifcftable either by Scripture^ 
 Reafon, or Experience. 
 
 But thofe that through the grace of God and a ve- 
 hement thirft after the divine Righteoufnefs ^ have 
 bom the Croffe till the perfc6l death of the body of 
 [in, and make it their bufinefs to have no more fenfe 
 nor relifli of themfelves, or their own particular per- 
 fons, then if they were not at all, they being thus de- 
 niolifhed as to themfelves, and turned into a Chaos or 
 dsixk Nothin^nefs^ as 1 may fofpeak, they become 
 thereby fitted for xhtnew Creation. 
 
 And this perfonal life being thus deftroyed , God 
 calls unto them in the dead of the Night, when all 
 things are filent about them, awakes theqi and raifes 
 them up, and breathes into them the breath of ever- 
 lafting life , and ever after adluates them by his own 
 Spirit, and takes all the humane faculties unto him- 
 felf^ guiding or allowing all their operations, aKvays 
 holding up thcfpirit of man fo , that he will never 
 (ink into fin; and from henceforth death and forrow 
 is fwallowed up for ever, for the fting of Death is Sino 
 But whatever liberty and joy men. take to them- 
 ' felves that is not founded in this new life, is falfeand 
 FrivolouSjand will end but in fadnefs , bitternefs, and 
 
 1^ 3j i^tole*^ 
 
antoleraye thraI4ome. For the Corporeal life and 
 fe^fe will fo deeply haye funk into the foul , that i^ 
 will be beyon4 all meafure hard and painful to dii-ii|. I 
 eangle her. „ I 
 
 But a^ many as have paffed the Death, have artl 
 yed to that Life that abides for ever and ever. 
 
 And this Life is pure and immaculate Love , anc 
 this Love is God , as he is communicable unto man 
 and is the fole Life and Effencc of Virtue truly fo cal- 
 led ; or rather, as all colours are but the reflexion o! 
 the Rayes of the Sun/o all Virtue is but this One va- 
 rioufly coloured and figured from the diverfity diOh- 
 jeBs and Circumfiances, But when fhe playes witF 
 cafe wMthin her own pure and undifturbed Light, fhcjj 
 ismoftlovely and amiable ; and if fhe f^ep out intcl 
 zeal, Satyrical rebuke, and conteftation , it is acon- 
 defcent and debafement for the prclent, but the 
 dclign is, a more enlarged exaltation of her own na- 
 ture, and the getting more univerfal foot-hold in c- 
 ther perfons, by diflodging her deformed enemy. 
 
 For the divine Love is the love of the divine Beau- 
 ty y znd thuBea^ity IS the dhine Life which would 
 gladly infinuate it felf , and become one with that 
 particular Principle of Natural life, the Soul of man. 
 And whatever man flie has taken hoIdupon,and w^on^ 
 him to her felf, fhe does fo a6i:uate and guide, as that 
 whatever he has, fhe gets the ufe of 5 and improves ic^ 
 to her own interefi, that is, the advancement of her 
 
 m ■ ^ " ' ^ ^ ■ \ . 
 
 But fhe obferving that her progrefs and fpeed is 
 not fo faf^: as fhe could wifh, (that is, that mankind y 
 is not made fo fully and fo generally happy by her, as I 
 ||ie could delire , and as they are capable of) flie 
 mfp in a map his Anger ^ Indignation againR thofb j 
 ifangs thatare obflaclesaadiEi.pedhiients in her ways. | 
 
the Moral Cabbala. 243 
 
 eafingdownby folidReafon fuch things as pretend 
 ^'keafon, and fuch things as are neither the genuine 
 )fF-fpring of the humane faculties, nor theeffei^s of 
 ler own union with thern,dircoLintenancing thein, and 
 leriding them as Monfters and Mongrel things, they 
 )eing no accomplifliment of the humane nature, nor 
 my gift of the divine. She obferving alfo that mankind 
 s very giddily bufie to improve their natural faculties 
 vithout her, and promife themfelves very rare effe6ls 
 )f their art and' induftry , which if they could bring 
 o paffCjWould be in the end but a fcourge and plague 
 0 them, and make them more defperately bold, 
 mfual , AtheiiVical , and wicked J, ( for no fire 
 ml that of Gods Spirit in a man can clear up the true 
 :nowleclgeof himfelf unto us ) fhe therefore takech 
 ourage (though fhe fee her felf flighted, or unknown) 
 nd defervedly magnifies her felf above all the effc6ls 
 •fArt and humane induftry, and boldly tells ti e 
 vorld, what petty and poor things they are if compa- 
 ed unto her. 
 
 Nor doth flie at allf^ick to pour out her fcorn and 
 erifion unto the full upon thofegirifh effedls of fa- 
 atical Fancy, where Melancholy di61:ates Grange and 
 ncouth dreams, out of a dark hole, like the whif- 
 ers of the Heathen Oracles. For it is not only an 
 ijury toher felf, thu fuch ^nticl^ Phayitafmes are 
 referred before the pure fimplicicy of her own beau- 
 /,but a great mifchief to her darling the Soul of man, 
 lat he fliould forfake thofe faculties (he has a minde 
 D fanftifie and take into her felf , ' and fhould give 
 Imfelf up to meer inconfiderate imaginations, and ca- 
 lal impreffes, chafing them for his guide, becaufc 
 ley are Ihongeft, not truefi, and he will not lb much 
 s examine them ^ 
 
 ^uch like as thefe and feveral other cccafions there 
 R 4. 
 
244 Defence of • 
 
 sire, that oftentimes figure the divine Life in go|fli 
 men. andfharpenit into an high degree of zeal aft 1 
 anger. But whom in wrach flie then wounds, » 
 pities , as being an atfe(^ionate Lover of univerfr f 
 mankind, though an unreconcileablc difliker of the: 
 
 £5 
 
 yices. 
 
 I HAVE now gone through my T'W/(?/^C4i! f« 
 hala^ which I hope all fincereand judicious Q\\ni\\ }^ 
 ans will entertain with unprejudiced candour an ^ 
 kindc acceptance. For as I have lively fet out th : 
 mylieriesoftheholy and precious life of a Chrifliai] ^ 
 even in the Mof^nval Letter, fo I have carefully an< i 
 onpiirpofe cleared and aflcrted the grand effentijp 
 Principles of Chriflianity it felf, as it is ^ particuia M 
 Religion, avoiding that rock of fcandal , thac fom;p 
 who are taken for no fmall Lights in the Chriftial 
 vvorld have call before men , who attenuate all l! ffo 
 into Aikgories, that they leave the very Fundamerj '^i' 
 tals of Religion fufpeded , efpecially themfe]v(| 'ii^i 
 not vouchfafingto take notice, thac there is any fuc * 
 thing as the F erf on cf Chrifl now ex if} em , much lefi ^'^ 
 that he is a Mediatour with God for us , or that h 
 was a facrifce for fin ^ \vhen he hung at Jerufalcr 
 upon theCrofle, or that there fhall be again an]|| 
 iiffearance of him in the Hfavens^ as it was pror^i«i 
 fed by the two Angels' to his Apofties that lawhin^ 
 afcend ; or that there is any /ife to ccme^ after the dil 
 folution of the natural body, though our SavioUi ^iif 
 Chriit fays exprcfiy, that after the RefurreH ion the '"i 
 neither marry ^ nor are given in mdrria<^e , hut 
 like the A,ngels of God. But to be fo fpritnal as t' 
 sncerpret this of a myfterious rdurre6iion of a 
 in this life , is in effe6l to be fo truly carnal, as t 
 iofiliuate there iis no fuch thing at all as the L'^fe^ t ■ 
 
the Moral Cabbala. 245 
 
 jme, and to adde to Saddficifmc^ Epicnrifme alfo or 
 worfc, thatis, a religious liberty of filling one ano- 
 ;hers houles with brats of the adulterous bed, under 
 :)retence that they are now rifen t;o that ftate that 
 :hey may without blame commit that, which in other 
 mortals is down-right adultery. Such unlawful fport- 
 ng with the Letter as this, is to me no fign of a 
 'Hal man^ but of one at lea ft indifcreet ^nd light min- 
 ied^ more groffe in my conceit then HjmeneHs znd 
 Philetas , who yet affirmed that the refurre6lion 
 was paft , and fo allegorized away the faith of the 
 people. 
 
 For mine own part I cannot admire any mans fan- 
 ;ies, but only his Reafo)^, Modefty , Difcretion and 
 Miracles^ the main thing being pre fuppofed ( which 
 yet is the birth-righc of the meaneft Chriftian ) to be 
 iriily and fincerelj Piom. But if his imagination 
 grow rampant, and he afpire to appear fome ftrangc 
 Lhing in the world, fuch as was never yet heard of, 
 :hat man feems to me thereby plainly to bewray his 
 own Carnality and Ignorance. For there is no bet- 
 ter Truths then what arc plainly fet down in the Scri- 
 pture already, andthebeft, the plaineft of all. So 
 thac if any one will ftep out to be fo vt nerable an In- 
 (iruEler of the world, that no man may appear to 
 have faid any thing like unto him either in his own 
 age, or foregoing generations; yetily I am fo blunt 
 a Fool as to make bold to pronounce , that I fufpecSt 
 the party not a little feafonM with ffiritual Pride 
 and Melancholy : For God be thanked, the Go/pel 
 is fo plain a Rule of Life and Belief to the fincere and 
 obedient foul, that nornan can adde any thing to it. 
 
 BiK then for comparifon of perfons , what dotage 
 is it for any man,becaufe he can read the common Al- 
 yh^kt of Bonefy and a Fioi^ Hfe^ in t}ie Hiftory of 
 
 the 
 
2 4<? The Defence of 
 
 the Old aad New Tcftamcnt, finely allegorizing, as 
 is conceivM, thofe external TranfaEhions to a mytteri- ' 
 ous application of Yjh^Ltconctrnstht inward man, tc 
 either place himfelf, or for others to place him in the 
 fame level with feff^ Chrifi the Sonof God^ the it 
 vioHr of men, and Prince of the highefi Angelicdi 
 Orders^ who rofe out of the grave by the Omnipotent 
 hand of his Father, and was leen to alcend into Hea- if 
 ven, by h^s Apoftlcs that gazed upon him as he paf |[ 
 fed through the Clouds, and whom all true Chrifti-' 
 
 expe(9t vifibly to appear there again- and ^e-vifitl* 
 the world according to thepromife. j , 
 
 Nowitfcems to me a very unreafonable and raih , 
 thingjif not impious and blafphemous,to acknowledge' ''■ 
 any man whatfoever comparable to fo [acred a Perfon 
 as our Saviour Chrlfl everyway approved himfelf, ; 
 and was approved by a voice from Heaven, faying :| 
 This is my beloved So^^ hear him. If any man there-i 
 fore having none of thefe teftiraonies from above, nor 
 being able to do any thing more then other men, flial! 
 befo unmannerly as to place himfelf in the fame order 
 and rank w^ith Chrifi the Son of God^ becaufe lie has 
 got fome fine fancies and phrafes, and fpecial and pe-^ 
 culiar interpretations of Scripture, which he will 
 have immediately fuggefted from the Spirit ; I cannot 
 forbear again to pronounce , that this man is over- 
 taken with an high degree of either pride or madnefs, 
 and if he can perl wade any others to look upon him 
 as fo [acred a Prophet^ that it muft bein them ac 
 leaft Inadvertency or Ignorance ; Nay , I think I 
 fliallnot fay am ifTe if I attribute their mifiake to a 
 kinde of Pride alfo<. For Pride affeds nothing more 
 then Singularity ; and therefore undervaluing the 
 plain fimplicity of ordinary Chriflianitj , fuch as at 
 jfirft fight is held forth in theGofpelof ChriR , thev 
 
the Moral Cabbala. 247 
 
 .nk it no fmall privikge to have a Prophet of their 
 rq; efpecially they getting this advantage thereby, 
 ijt they can very prefently,as they fancy, cenfure and 
 cern the truth or falfhood of all that venture to 
 jak out of the Rode of their own Se6l: ; as if every 
 dy were bound to conne their leffons according to 
 sir Book. And it is a fine thins to become fo ac- 
 
 ZD 
 
 fately wife at fo cheap a rate, and difcover who is 
 dritml^ox: who is the Carnal ^ or meer Moral m^n^ 
 lis is indeed the folly of all Se^s , and there is no 
 ^ay better that I knoWjto be freed from fuch invei- 
 laments, then by carneftly endevouring after that 
 iliich they all prerend to, and to become truly more 
 :)iy and lincere then other men; for the throughly 
 iirified man is certainly delivered from all thefe fol- 
 
 Thefe things I could not forbear to fpeak in zeal to 
 ■ e honour of my Savionr, and the good and lafery of 
 y'Chpirck For if men once get a trick to call the 
 Olid Chriflian , where the death of Chrift on the 
 "olfe at ^erafalem is not acknowledged a facrifice 
 
 fiyi^ nor himfelf now in his hnmane P erf on a Me-- 
 .Atom with God the Father , and the Head of Pjii 
 h arch Militant andTriumpham i nor that there 
 any Eternal Life nor Refurre^ion , hat that inthe 
 ioral or Mjjiical fenfe : alfuredly this will prove 
 c moft dangerous way imaginable , quite to take a- 
 ay that in time, which is mofi: properly called Ghri- 
 lan Religion, out of the world, and to leaye meerly 
 le name [hereof behinde. 
 
 But a Religion fo manifeftly eftabliflied by God in a 
 olt miraculous manner, and being fo perfe(5l,that the 
 it of man cannot imagine any thing more compleatj 
 ^.d better fitted for winning fouls to God : It can 
 I noihing but giddinefs or lighc-mindednef^jto think" 
 
2 48 The Tie fence of 
 
 that this ReligioriCan be ever fuperannuated in il 
 world, but that it fhalliaft till Chrifls Corporeiii 
 appearance in the Clouds, For there is no reafoni Jij; 
 alhhat the holy Ghoft fhoiild be thought to come; j ,1 
 the flefii of fome particular man, no more then Gc ,! 
 the Father did under the Law. For what can he C( ji, 
 us more or better, thenChrift already has toldui^ 
 or what himfelf may teii us without any perlbni 
 fliape } And there is no Prophecie of any fuch thin 
 but onely of that which is better, that Chrift wilt pr 
 cure for all thofe that are his fiithful and obedie 
 followers, the Spirit of Truth and Righteoufhefle,ar 
 indue them with the divine Life, and that it flu 11 
 at length come to pafs,that Juftice,Peace,and Equ 
 ty fhill more univerfally and fully flourifh in d 
 world, then ever yet they have done. And that fai: 
 in God, and of the Life to come fhall be more vig(| 
 roufly fealed upon the hearts of men ; and that the 
 fhall be a neerer union and conjun(!i:ion betwixt tl 
 humane and divine nature in us, then ever, and mo 
 frequent and fenlible commerce betwixt the Lihab 
 tants of the L/£thered and Terrefi -rial Region^ acco 
 ding as I have already declared concerning the 
 vemh day in i\i\s Defence of the Moral Cahhala, 
 
 But in the mean time though that full Sabh^tifn 
 befofar off, yet I doubt not but there. have been ar 
 are very fweet and joyful prdlhatiom of it , in fur! 
 dry perfons , which quickens their hopes and defir 
 of the compleatmcnt thereof,and divine Providence 
 not idle, all thing? working towards this laft Cat 
 ftraphe ; and the heads of Se6ls themfelves , thougj 
 i never faw any yet that my light and judgemer 
 could pronounce infallible and perfeil: , (as I thin 
 there never will be any till Chrifl himfelf come agairj 
 who will appear in no *?^^/^r/^;; vjay , for himfe 
 
 hd 
 
theyoral Cabbala, 249 
 
 Lth gi veil us an intimation, that if any one fay, Los 
 n u Chrifi, or there is Chrifi , believe it not ) yet 
 chis the groffe ignorance or hypocdfie of ordinary 
 Irnal Churches (as they call them) that fome heads 
 F Se(fts , I fay, have Ipoken very true and weighty 
 'lings againft thenij very lively fetting them out & de- 
 linting them in their own colors, inlomuch that they 
 fill be able^not only to turn from tht m the affedions 
 ' all plain- hearted men , that are fafi friends to the 
 ;ernal Righteoufnefs of God, and prefer that before 
 ic moft Ipecious devices of atbitrarious SuperfTicion, 
 Lit alfo to raife their anger and indignation againft 
 liem. But it does not prefently follow, that becaufe a 
 f nan can truly difcover the grols fauks & falficies that 
 te in another , that therefore he is utterly blamelefs 
 51 limfelf, and not at all impofed upon by his natural 
 ij omplexion , nor (peaks any thing that is falfc, not 
 bmics any thing that is both true and neceCTary* Buc 
 i )t thefe Sccls what they will be , the grand Church- 
 :s themfelves are fo naked and obnoxious, that un- 
 b cffe they caft away from them their hy pocriHe, pride, 
 :fliind covetoufneffc ., they will in all likelihood raife 
 liiuch ftorms in all Chriftendome , that in proceffe of 
 i:ime, not onely Ecclcfiaftical but Civil power itfelf 
 4 ^ill be involved in thofe mines, and Chrift alone will 
 u DC exalted in that day. For before he deliver up the 
 i Kingdome to his Father , he is to put down all Riile^ 
 iHund all Authority and Power ; For he mufl reign till 
 i'be have put all his enemies t4ndcr his feet ; The lafl r- 
 ^mmy that Jhall he defrroyed is Death : which aslhavt 
 lalready fignified unto you , though he be now the 
 King of Terrours , will in that great Feflizd and 
 Sahbatifme , by reafon of fo fenfible and palpable 
 union betwixt the Heavenly and Earthiy nature 3 be 
 but a pleafant pafiage into an higher room, or to ufe 
 
2 5 o The Defence of ^ j 
 
 that more myfterious exprefiTion of the Rah bins Hp| 
 cerning Mofes , in whole writings this Sahbatifme ^ 
 adumbrated, God will draw up a mans ibul to hin ■ 
 felt by an Amorom ^jfe ; For fuch was the death ( i 
 that holy man Afofes, who is faid to have died' ^ 
 M'oab mn'' h^)) the kjjfes arid embracemen 
 of God, 
 
 This fliall be the condition of the Church 
 Chrift for many hundred years ^ Till the Wheel 
 Providence driving on further, and the Stage of thin^ 
 drawing on to their laft Period, men (hall not ona 
 be freed from the fear and pain of death, but thei . 
 fhall be no capacity of dying at all. For then Jhc 
 the day of the Lord come^wherein the Heavens jht 
 fajfe away with a noife^ and the Elements melt wu 
 fervent heat ^ and the Earth with all the things in 
 Jfjall be burnt fip» Thus Chrift having done veng( j 
 ance upon the obftinately wicked and difobedien \ 
 and fully triumphed over all his enemies , he w 
 give up his Kingdome to his Father , whofe Vic\ 
 gerent hitherto he hath been in the affairs of bot 
 Men and Angels. But till then wholbever by pn' 
 tending to be more Spiriiual and Mvftical then oth( 
 men, would fmother thofe eflential Principles of l\ 
 Chriftian Religion, that have reference to the exte^ 
 fial V erf on of Chrift , let him phrafeit as well as I: 
 will, or fpeak as magnificently of himfelf as he cai 
 we are never to let go the plain and warrantab) 
 Faith of the Word, for ungrounded fancies and fih 
 iayings. 
 
 Wherefore let every man feek God apart , an 
 fcarch out the Truth in the holy Scripture , preparin; 
 himfelf for a right underftanding thereof, by fledfaft 
 ly aad fincerely pra6^ifing fuch things as are plainlj 
 and uncontrovertedl V contained therein, and exp>?6 
 ^ iHu 
 
 „ - 
 
 i 
 
the Moral Czhh^hl 251 
 
 lumlnation according to the beft communication 
 ercof, that is, anfwerably to our own faculties, o- 
 herwife if we bid all Reafon^ and Hiftory^ and Hu- 
 mne helps, and quite adiew, the world 
 
 vill never be rid of Religious Lunacies and Fan^ 
 
 i 
 i 
 
 P I s, 
 
1 
 
fffffffffff ffffl»^ 
 
 AN ACCOUNT 
 
 of what IS contained in the Prefaces 
 and Chapters of this Book. 
 
 In the Preface to the Reader, 
 
 iVhat is meant by the tearm Cabbala , and how war^ 
 'antably the literal Expofttion of the Text may he fo 
 :alled. That difpenfable fpecnlations are befi pro'^ 
 wunded in a Sceptical manner. A clear defcription 
 fthe nature and digniey o/Reafon, and what the di- 
 vine Logos isy The general probabilities of the truth 
 f this prefent Cabbala. The defigne of the Author 
 n fuhli[hing of it^ 
 
 THE LITERAL CABBALA. 
 
 Chap. L 
 
 a The Earth at fir ft a deep miry abyfe, covered 
 ver with waters^ over which was a perce wind^ and. 
 hrough all darkle (feo ^ Day made at firft without 
 Sun. 6 The Earth a floor J the Heavens a tranf- 
 arent Canopy 3 or flrong Tent ever it, to keep off the 
 pper waters or blew con fpicuous Sea from drowning; 
 he world, 8 TVhy this Tent or Canopy was not fatd 
 I. be good. 9 The lower waters commanded into one 
 lace' 1 1 Hsrbs^ flowers^ and fruits ofT rees, be^ 
 te either Sun or fsafons of the year to ripen them^, 
 
 S i4The 
 
The Con TEN T s. 
 
 14 The Sun created to and added the day-^as apeeuliat 
 ornament thereof ^ a^ the Moon and Stars to the 
 night, 20 The Creation of Fijh and FowL 2^The \ 
 Creation of beafls and creeping things, 27 Man ere-' \ ' 
 ated in the very Jhape and figure of God , bm jet jj, j ^ 
 that there were rnade females as well as males* 
 28 How man came to be Lord over the reft of living 
 creatures, 30 How it came to fafs that man feeds 
 on the better fort of the fruits of the Earthy and tht\ 
 beafts on the worfe. p. 1 1 
 
 CHAP. IL ^ 
 
 5 The Original of the Jewi(h Sabbaths ^fromGoi 
 re fling himf elf from his fix days labours* 5 Herb 
 and Plants before either Rain, Gardning, or Husban 
 dry, and the reafon why it wm fo. 7 Adam madeo, 
 the dufi §f t he ground, and his foul breathed in at hi 
 nofthrils. 8 The Planting of Pmdlk* p A won 
 derful Tree there, that would continue youth i an\ 
 mak^ a man immortal upon earth : Another ftran^ ti 
 Tree^ viz. the Tree of knowledge of good and evi 'i 
 iiThe Rivers c/" Paradife , Phafis^Gihon, Tigri 
 Euphrates. 18 The' high commendation of Matr 
 wony, ip Adim gives names to all kjnde of crea 
 tures, except fijhes, 21 Woman is made of a rib 
 Adam, a deep (Icep falling upon him, hisminde th 
 alfo being in a trmce^ 24 The firfl Infiitution 
 Marriage^ 
 
 mm 
 
 iFe, 
 
 CHAP. III. 
 X A fuhtile Serpent in Paradife, indued with bo 
 reafon, and the power of fpeech , deceives the woma 
 2 The Dialogue betwixt the woman and the Serpen 
 7 How the Shame of nahedneffe came into the won 
 % God walks th§ Garden , md calls to Adai 
 
 19 T 
 
 nil 
 
 ill} 
 
 in!' 
 
(The C O N T E Isf T s. 
 jo The Dialogue betwixt kdim\ and God, I4 The 
 reafons why Serpents want f^et., and creep upon the 
 ground. 15 The reafon of the antipathy betwixt 
 Men and Serpents. 16 As a if 0 of womens pangs in 
 chii'de-hearing]^ and of their being bound in fub\eBion 
 to their hmbands, 18 Alfo of the barrenne(fe of 
 the earthy and of mans toil and drudgery. 2 1 God 
 teacheth Adam and Eve the ufe of leathern clothingo 
 24 Paradife haunted with" apparitions : K^^Vixfri^^ 
 ^edfrom daring to tafte of the Tree of Life , whence 
 hk poflerity became mortal to this very day, i f 
 
 THE 1? mLOSO]?HlGK CABBALA. 
 
 C H A P, L 
 
 1 The world of Life or Forms, and the Potentiality 
 fthevifible U niverfe created by the Tri-une Go^j^ 
 mdreferrdto a Monad or Unite. 6 The Vniver- 
 al immenfe matter of the vifible world created out 
 f nothing, and referred to the number Two. 7 Why 
 }t was not faid of thi^ rnatter that it was good, 9 The 
 rdering of an Earth or Planet for mahf^ng it conve^ 
 iently habitable , referred to the number Three. 
 ,4 The immenfe iEchereal Matter^ or Heaven^ con-, 
 riv'd into Suns or Planets^ as well Primary a^ Sc" 
 fndary^ viz. as well Earths as Moons ^ andreferfd 
 the number tour, 20 The replenifhlng of an^ 
 \arth with Fip) and Fowl , r^fer/d to the numbei: 
 ive. 24 The Creation of Beafis and Cattel , but 
 M^^^ ^^'t^fj of Manhlmfelf, referred to the number' 
 i^' ■ _ %% 
 
 S2 CHAK 
 
The CoNtENTsI 
 
 Chap. I L I 
 i Gods f fill andabfolme reft from creating any thing j 
 ofanewy adnmbrated by the number Seven. 4 Suns |^ 
 and Planets not only the furniture, but effeEls of the U 
 V.i\itit2X Matter or 6 The manner of Mm | 
 
 md other Animals rijing out of the earth by the pomt \ / 
 of God in nature^ 8 How it was with Adam before \ I 
 he defcended into fisjh^ and became a Terreftrial A- ' li 
 nimal. 10 That the four Cardinal virtues were in i 
 Adam in hi^ Ethereal or Paradifiacal condition.ij A- ^ * 
 dam in Paradife forbidden to tafte or relijh his own 
 •will , under pain of defcending into the Region of 
 Death. 18 T^f Maiculine and Feminine faculties 
 in Adam. 20 The great Pleafure and Solace of the 
 Feminine faculties, 21 The Mafculine faculties 
 laid afleep , the Feminine appear and aEi , viz. The 
 grateful fenfe of the life of the Vehicle. 25 That 
 this fenfe and joy of the life of the Vehicle is in it felf 
 without either blame or fhame. pag. 3 5 wi 
 
 Chap. III. 
 1 Satan tempts Adam, taking advantage upon the 
 Invigoration of the life of his Vehicle. 2 The Dia- 
 logue betwixt Adam andSwn. 6 The Mafculine fa- 
 culties in Ad2im, f way ed by the Feminine; ajfent tc 
 fm again ft God, 7 Adam excufes the ufe of that kt 
 wilde Liberty he gave himfelf difiermngt he VhfUidj it 
 Power fomewhat awakened in him. 8 A difpute be U 
 twixt Adam and the divine Light , arraigning him. m, 
 at the Tribunal of his own Confcience^ 1 4 Satan \ic 
 ftrucken down into the lower Regions of the Air, 
 1$ A Prophecy of the Incarnation of the Soul ejj uk; 
 the Meffias, and of his Triumph over the he ad aw li 
 highe ft Powers of the rebellious Angels, 16 A de 
 me of God to fowre and difturb all the pleafures am 
 
 foment' 
 
The Contents.' 
 
 mntenments of the Terreflrial Life, 20 Adam 4^ 
 gain excufes his fi^ll^f^om the ufefnlneffe of his Pre^ 
 fence and Government t4pon Earth, 2 1 Adam is fal' 
 ly incorporated into Flejh , appears in the true 
 {hiUpe of a Tcrre(\n^\ Animal. 24 That Immor'^ 
 tallty is incQWi^etthle to the Earthly Adam ^^^r can his 
 Soul reach it , till Jhs return into her Echcreal Vc^ 
 hick. ^4 
 
 THE MORAL CABBALA, / 
 
 C H A L 
 
 I Man a Microcofme <?r Licde World , in -whom 
 there are two Principles ^ Spirit andYkOa, a The 
 Earthly or^\t(h\y Nnu^e appears Jirfi, 4 The Light 
 of Confcience mtiftnedto, 6 The Spirit of Savory 
 and AfFcftionacc difcernmem betwixt good and evil, 
 10 The inordinate defiresofthe flefi driven afide and 
 limited, it Hereupon the plants of Righteofffneffe 
 hear fruit and flouri/h. 16 The hearty and fincere 
 Love of God, and a mans neighbor, is as the Sm in 
 the Soul of man, Notionality Opinions theweak^ 
 t and faint Light of the difperfed Stars, 1 8 Thofe 
 that walk in fincere Love, rpalk^ in the Day : They 
 that are guided i^y^oti^mYity^ travel in the Nighty 
 21 The Natural Qoncw^\(c\\At brings forth by the 
 command of God^ and is correal ed by devotion, 24 77?^ 
 Irafcible alfo brings forth, 26 Chrift the Image of 
 God is created^ being a perfeEt Ruler over all the mO". 
 tions of the Irafcible and Concupifcible, 29 The 
 food of the divine Life. ^oThefood of the Animal 
 Lifcu ^ t The divine Wifdome approves ofwhatfqever 
 is fimplj natural J asgcodo ^2 
 
 $ ^ CHAP. 
 
The Contends, 
 
 C H A P. I L ' 
 
 ■ ^ The true Sabbatil me of the Sons of God. $ A ^ 
 "lyefcriptionof men taught by God. j The mjjhrie n 
 of that Adam thi%t comes hj Water dnd Spirit. \k 
 p Ohdkfice the^xcc o^L'ik : Dif obedience the Tree 
 of the Knowledge of good and evil. loThe Rivers || 
 pfPaiadife; the four Cdrdlnal Virtues in the Soul 
 of man* 17 The Life of Right eoufne(fe tofl by Difo^ 
 hedience, ig The meer Contemplmive and Spiritual r 
 Mm fees th§ motions of the Animal Lift, and rigid- 
 ij enof^gh cenfmes thtm. 2 1 That it is incompeti'-l.' 
 hie to Alan fer pet h ally to dwell in^ Spiritual Contem- 
 plations. 22 That i^.pon the flaking of thofe , the 
 ftindly Joy of the Life of the Body fprings out. which 
 'is o^r<bve. ' ^ -2-5 That thif kindly Joy of the Body ^ 
 more grateful t(> Aian in hinocemy , then^ any thing 
 elfe whatf&ever'. 25 Nor is man mifiak^n in his 
 
 pi dn^ement thereof - 6z\ 
 
 s J .-5. ^ 
 
 CHAP, IIL 
 2 xAdam is tempted by inordinate Pleafure from the 
 Infringing up ofxht Joy oF the Invigorated Life of his 
 Body. 2 A dialogue or dilute m the mind of Adarn 
 Thelinordinate Defire of Phdiiure^ andthe 
 natural Joy of the Body. 6 The will 0/ Adam ^ ^^^^ 
 drawn away to affent to irrbrdinate Pleafure. S Adatii 
 having tranfgreffed, is impatient of the Prefence o: 
 the divine Light. 10 A long confliB of Confcience 
 or difpute betwixt Adams earthly minde, and the dr 
 vine Light , examinin'jr him, 'and fetting before hip'^ 
 'wth hi^s prefent and future conditioniif he perfifled ii 
 rebellion^ 2 0 He adheres to the Joy of his body, with 
 out re af on or me a fur e\ nbtwiihftanding all thecafl^ 
 yjions and monitions of the i'mnt Light. 21 The^i 
 
 i 
 Cn 
 ml 
 mt 
 mi, 
 imt 
 
 lift 
 fir,'. 
 
The CONT ENTS. 
 
 me Light takss leave of Adam therefore for the pre-^ 
 nt^ TffUh deferved fcorn and reproach' 22 The doom 
 the Eternal Go4 concerning laps' d Man^ that will 
 ot fuffer them to fettle in wickedne^e , according to 
 eir own depraved wills and de fires. 
 
 The Contents of 
 
 THE DEFENCE 
 
 OF THE THREEFOLD 
 
 G A B B AL A . 
 
 In the Litroduaion to the D £ f £ TV C 
 
 Diodoriis his mifiaks concerning Mofes, and other 
 Law-giver Sy thu have profejfed themfeives to havq 
 received-their Laws from either God or fame good An- 
 gel, Reafons why Mofes began his Hiftorj with the 
 Creation of the world. The Sun and Moon the fame 
 "with the itgypcUns Oiiris and Ifis , and how the^ 
 came to be worjhipped for Gods* The ApotheoHs of 
 mortal men^ f^ch as ^icchus and Ceres, how it firfi 
 fame into the world. That the letter of the Scripture 
 jp.eakj ordinarily in Fhilofophical things according to 
 ■> the fenfe and imagination of the Vulgar. Tkit thfre 
 is a Philofophical fenfe that lies hid in the letter of 
 the three firfi Chapters o/Genefis. ^That there is a 
 Moral or Myfiical fenfe ^ not only in thefe three 
 Chapters , bpit in feveral other places of the Scri- 
 ftHrt\ 9 5 
 
 S ^ THE 
 
The C O N T E N T S 0/ j| 
 
 THE defence!: 
 
 OF THE LITERAL J! 
 
 CABBALA, ji 
 
 CHAP. I. 
 
 i The genuine fenfe of In the beginning. ThM 
 difference of N13,nu;y»njp negleBedbj the Sevefh\ *r 
 tj, tvho tranJlatet>C\2 only emUmv, a The groum 
 of their mifiakj difcovered, who conceive Mofes ti 
 intimate that the Matter u nncreated* That flT** 
 CD'H^K ^ no more then ventus magnus. 4 Tha\ 
 the firfh darkjtejfe was not properly Night, 6 Why 
 the Seventy tranjlatt p^pl Firmamentum , and thai 
 it is in aUufion to a firmly pitched Tenc. 11 Thai 
 the fen fib le effeBs of the Sun invited the Heathen U 
 I ddatryi and that their Oracles taught them to cah foi 
 him by the name 0/ Jao. 14 That the Prophet Jere- 'f 
 my divides the day from the Sm, fpeaking according] 
 to the vulgar capacity, 1 5 The reafon why the Starm^i 
 appear on this fide the upper c^iw\to\xs Sea, 27 ThMk^ 
 Opinion cf the Anthropomorphites , and of whai 
 great confeqnence' it is for the Vulgar to imagim 
 God in the fi^ ipe of a Mm. Ariflophanes his ftok 
 fry in .Plato cf Men and JVomens growing togethn 
 ktfirfi, as if they made both but one Animal. 1 1 
 
The CONT ENTS 
 
 CHAP. II. 
 
 7 The notation Gf 4'^x^ anfmrable to the breathing of 
 4dams foul into his nofthrils. 8 The exact fituation 
 f Paradife* That G'\hon is part of Enjphmcs; Pi- 
 bn, Phafis, or Phafi-tigris. That the Madianites are 
 . ' ailed iEthiopians. That Paradife was feated about 
 Mefopotamia, argued by fix Reafon^. That it was 
 fiort f articular Ij feated where now Apaniia flands 
 n Ptolemee's^^p/. i8 The Prudence of Mofes 
 mthe commendation of Matrimony, ip why A- 
 jam is not recorded to have given names to the Fi- 
 %Es. 24 Abraham Ben Ezra's <?/f)f?^ names 
 
 f Adam and Eve, as they are called and HtfJN. 
 
 Mofes his wife Anthypophora concerning the na- 
 tural Jbame of nakjdnejfe. 
 
 CHAP. III. 
 
 X How much it faves the credit of our fir(^ Pa-' 
 fents, that the Serpent was found the prime Author 
 pf the Tranfgrejfion. That according to S, Bafil all 
 the living creatures of Paradife could Jpeak^: un- 
 deniable reafons that the Serpent could , according to 
 the Literal Cabbala. 9 The opinion of the Anthro* 
 pomorphices true^ according to the Literal Cabbala. 
 14 That the Serpent went upright before the fall, was 
 ihe opinion of S. Bdifil, 16 A ftory oftheeafiede^ 
 livery of a certain poor woman of Ligunz. ip That 
 the general calamities that lie upon mankinde , came 
 by the tranfgreffton of a pofitive Law , how well ac" 
 commodate it is to the fcope 0/ Mofes. 25 That Pa- 
 radife was ntt the whole Earth, 24 The Appariti-^ 
 9ns in Paradife called by Theodorec Uop^KwMet, 
 
 150 
 
 * THE 
 
THE DEFENCE 
 
 OF TH£ PHUbsOPHICK 
 
 C A B B A LA: 
 
 CHAP. L 
 
 1 TF^J Ht^vcn and Light are ^oth maae Sjmi^ 
 the fame things viz. The World of Life. That 
 n^^lbb^ intimate a Inmy. That VV^^1<C\ d 
 title of the Eternal Wifdome the Son of God , -who is 
 called al/o CDlp. *Ao^Yi and^Amrohri^ and AoyQ- as 
 well in Philo ^ the New. T e fl ante nt. That DWK T\T\ 
 is the holy Ghofl, i The . fit agreement o/ Plato*S 
 Triad with the Trinity of the prefect Cabbala. ^The 
 PythagorickT^^?^^/ or nature of a Monad or Unite 
 appljed to th's frfi days work^ '6 JVhat are the upper\ 
 waters:, and that SohIs that defend «V ytvim, are\i'd 
 
 Naides or water Nymphes in Porphyrins. 8 That 
 J^fatter of it fclfis unmoveablei R. Bechai his nota- 
 tion of aiiDtU very happily explained out of Des 
 Qd^Q.s his jP%ilofophy. That y niv erf al Matter it 
 'the fecond days Creation, pilly' made good by the names 
 md property of the number Two. 13 The nature oj D',^ 
 ths third days work^ fet off by the number Three, " 
 16 That the mfi learned do agree that the Creation 
 was perfe^ed at once. The notation of ftrange' 
 ly agreeing with the mofl notorial conclufions of th 
 Carcefun Fhilofophy. ip That the Cor pore a. 
 
 worlc 
 
The Content s. 
 
 or Id was umverfatij ereSted into Form and Motkn 
 n the fourth daj , ^ mofi notably confirmed by the 
 itles and profertie of the number Four. The true 
 meanning of the Pythagorick oMh y 'wherein they 
 h'orehy him that taught them themyflerie of the Tc- 
 radys. That the Tetradys rras a Symbols of the. 
 Trhole Philofophick^ Cabbala, that lay couched under 
 'he Text of Mofes. 2 o why Fifh and Fowl created 
 'n the fame day. 23 why living creatures were faid 
 .. '.0 be made in the Fife and Sixt days, g i And why 
 ^he whole Creation was, comprehended' vy^thin the 
 lumber Six, 135,13^ 
 
 I CHAP. II. 
 
 I 5 The number ^f^tw a fit Symbole of the Sabbath y 
 'jr Refi of- God, j 0/ Adams ri^ng out of the ground'^ 
 '€S Other creatures dido 1 1 That Pifon ^ from T^^U 
 7r\D)Qy and denotes Prudence* The myftical mean- 
 ing of Hdivlhh. 13 That GxhoTi is the fame th^P 
 jSIilus, Sihor, or Siris, and that ViCon is Ganges. The 
 ^uflice of the i£chiopians. That Gihoii is from 
 [^M^ and denotes that virtue, 14 AsW\(lAtkd^Forf 
 Htude. 17 Thatthofe exprcjfions of the Souls fleep^ 
 \%nd death in the Body ^ fo frequent among jl the Pla- 
 lonifts , rpere borrowed from the Mofaical Cabbala, 
 i 9 Fallen Angels ajfimilated to the beafis of the field. 
 The meaning of thofe ^hiomczX ^hrafes ^s^pjOusT^* 
 
 the like* That Sio] in Platpnifme is the fame that 
 XH'^TtlH in Mofes, that fignifies Angels as well as 
 God, 21 That there are three principles in Man^ 
 Recording to Vl^lo's School ; nQ"?, '^y^^ii, e^'cT^yAoy -^u- 
 and that this U[l is Eve» 
 
 C HAP, 
 
The Contents; 
 
 CHAP. III. 
 
 1 The Serpent 'o^mvii^ in Phcrecydes Syrus^ ji 
 D^^!^. Dn^yu;. and mmes of Spi^ 
 
 rits haunting Fields and and defoUte places. The 
 right Notation <?/ DHtO. 15 That S^tzvi upon hii 
 tempting Adam , was cafi down lower towards the 
 Earth, with all his Accomplices. 1 5 Plato's Pro^ 
 fhecie of Chrift. The reafonableneffe of divine 
 Providence in exalting Chrift above the highefl An^, 
 gels* 20 That Adams defcenfion into his Terrcii 
 ftrial Body J was a kind of death. 22 How incon-^l 
 gruotu it is to the divine Goodnejfe , S Arc a flic ally rc' 
 infnlt over frail Man fallen into Tragical miferf i 
 24 That it is a great mercy of God that we are mi% 
 immortal upon Earth, That t^afxfmv^ ^^y}-, ^^^-k 
 ^yyiK^ are all one, A Summary reprefentation om 
 the ftrength of the whole Philofephicl^ Cabbala, Py» k 
 th^ootTLS deemed the foncf Apollo, That hewasac %^ 
 quaintedwith the Cabbala of Mofes: That he die 
 miracles ; As alfo Abaris, Empedocles , and Epl Jd 
 mcmdcSi bei^tg infiru5led f^y him, Vhzoalfo deem h 
 ed the fon of Apollo. Socrates his dream concern- 
 ing him. That he was learned in the Mofaica f/^ 
 Cabbala. The miraculom power of Plotinus h^. 
 SqhL Cartefius compared with Bezaliel and Aho 
 liab, and whether he was injpired or no. The Cab 1/] 
 balifts Apology. 17' Eii 
 
 ft 
 
 THE 
 
THE DEFENCE 
 
 O F THE MORAL 
 
 CABBALA 
 
 . CHAP. 1. 
 
 what is meant by Moral, explained out of Philo," 
 5 That the Light in the firft day improved to the 
 \ height^ is Adam , in the fixt, Chrift , according to 
 the Spirit. 4 In what fenfe we our f elves may be 
 faid to do what God does in us, 5 Why 3ip and HpO, 
 are rendred Jopoxzncc and hiqixity. 18 Plato's 70 
 Ahu^i h ^e^x^ '^^^ Pythagoreans a,7^asvv 
 
 tftnctvivv^applyed to the Fourth days progrejfe. 22 That 
 i Virtue is not an extirpation , bttt regulation of the 
 I Vajfions , according to the minde of the Pythagorc- 
 t; ans. 2 4 Plotinus his tc ^eiaH^ )y hiovlaJ^a^ ^TP^J' 
 i ed to the Sixt days progrejfe, 26 What the Image of 
 I God iSy plainly fet down out of S, Paul and Plato. 
 I The divine Principle in us^ % a.Ki\^voi Ai^^arTrQ-, out 
 I of Plotinus. 28 The difl:inElion of the Heavenly and 
 i Earthly Man , out of Philo. 3 1 The Impofture of 
 I flill and fixed Melancholy^ and that it is not the true 
 I divine Rell:, and preciovu Sabbath <jf the Soul. A 
 fcompendioHs rehearfal of the whole Allegory of the 
 i Six dajs Creation* p. 194 
 
 CHAR 
 
The Contents. 
 
 CHAP. II. 
 The full fen fe of that ^ ATni^ici^that J?eeps menfrofn 
 entring into the true Sabbath, 4 The great mceffi^ \ 
 ty of diflingmjhlng the^tnmcsnt motions of Nat Hrel 
 from the ffiggefiions of S'lm 5 That the growth of I 
 a true Chriftian indeed doth not adAqtiatelj depend] 
 upon the lips of the Priefl, 7 T hs meaning of This 
 is he that conies by Water and Blood. S The mea^ ! 
 ning of Repent ^ tor the Kingdome of Heaven is at 
 hand. The fevemh thoufandjears^ the great SsLhhz' 
 tifm of the Church of God. That there will be then 
 frequent converfe betwixt Men and Angels, g The 
 Tree of Life, howptly in the Adjflical fenfe ■> faid 
 to be in the midfl of the Garden. 17 A twofold 
 death contraBed by Adams difohedience, The Ma- 
 fculine and Feminine Faculties in Mm what they \ \ 
 are, A El Hating a Bodj^ an Ejfential operation of the j 
 SohI; and the reafon of that fo joyful appearance of\ 
 'Es^tothe Hathane Nature, 209^210 
 
 CHAP. IIL 
 
 A Jlory of a difpute betwixt a Prelate and a Black- 
 Sm\t\\coKcerning Acams eating of the Apple, ijvhat 
 is meant by the fubtilty or deceit of the Serpent, Thai 
 Religion wrought to its due height is a very chearful 
 fiate ; And it is only the halting and hypocrifie of 
 men that generally have pm fo fonre and fad a vi^ 
 z,ard upon it. $^6 That werldly JVifdome, not Phi- 
 lofophy, is perftringed in the Myfierie of the Tree of- 
 Knowledge of good and o^l. 10 The meaning of 
 Adams flyiy'-g after he had fotind himfelf nakjd^ 
 20 Adam, the Earthly-minded Man, according to 
 Philo. 21 What is meant by Gods clothing Adant 
 and Eve with hairy Coats in the Myfiical fenfe. 
 
The Contents. 
 
 23 nflt^J^«2n»j T^vtpv^, or the Paradife of Luxury.' 
 That Hiftory in Scripture vprote very concifely^ 
 and therefore admits of mode fl and judiciom Sfipp/e^ 
 ments for clearing the fenfe. 24 j^/hat is meant by 
 the Cherubim and framing Sv^ord- Plato's definiti^ 
 on of Phi/ofophj, UikiTi) ^vuth' A more large de* 
 fcription of dying to Sinne, and of the life ofrighte- 
 onfnefs. That Chriftlan Religion even as it referred 
 to the external Perfon of Chrifi , is upon no pretence 
 to he annulled till the Conflagration of the worlds 224 - 
 
 ERRATA. 
 
 PAg'i9.lin,i^,read facred. p.j^l.ig.r. Scnfm. p.Sj.l, 
 
 r. wilde. p. iz6. I.z6, r. goodly, p. 204. l.^i»r»vuB, 
 p, 130. /• 34. r. generous. 
 
 F I KI S. 
 
Date Due 
 
 
 
 
 
 
 
 
 
 1 
 
 
 
 
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