C 801 1 
as well Divine as Humane, and that Solomon himftlf received all his Know- 
ledge thereby. 
The real Cabala they make Two-fold, i, e. The Doctrine of Sephirofh, and 
the Doftrine of the Four Worlds. They make io. CabaMick Sepheroth, vi%> 
the Crown. 2. Wifdorn. 3. Prudence. 4. Magnificence. 5. Severity. 
6. Pulchritude. 7. Victory. 8. Giory. 9. Foundation, io. Kingdom, 
by which what they mean the Author underftands not. They pretend they 
are Emanations from God, and that they are Numbers emanating from the 
infinite Verity. He fpends fome time in examining each, and their branch- 
ings out into divers other Subdivifions. But upon the whole he concludes. 
That the further he proceeds the more Obfcurity and Confufion he meets 
with. Next he examines the DocVtne of the Four Worlds, to wit, A%ilath t 
Briahj Jet\irah % Afhiah, i. e. the Worlds of Emanation, Creation, Formation 
and of the Fabrick*, before all which they put the Enfophic^, or Infinite 
World, from which all the other do fpring. Upon a more deligent Enquiry 
into the Contents of thefe my flick Doctrines the Author fcems to think thenv 
all Cheats, and concludes with the Words of Chrift, Men love Darfyefs ra- 
ther than Light) beeaufe their Deeds are evil. Every one that doth Evil ha- 
teth the Light, left he (bould be difcovered \ but he that doth Truth, cometh 
to the Light, that his Deeds may bemanifeft; fufpe&ing all thofe afTeded 
Obfcurities to be devifed by them to conceal nothing elfe but their own Igno- 
rance and Deceir. The Author proceeds further with examining other parts 
of the Cabala : But upon the whole he finds nothing rational, or containing 
any real Knowledge. But he conjectures, that the moft ancient Cabala, be- 
fore it was confounded and defiled with Fables, might contain fomevvhat of 
the Origination of things, and their Gradations j but as it has been in time 
changed and augmented by imaginary Fables, and blinded with impertinent 
and nonfenfical Explications, it is now become a confufed Mafs of Incongru- 
ities and Ahfurdities. But by examining thefe Dregs, he conceives that the 
Ancients might hold, That before the Creation all things had their being in 
God 5 and that from him they flowed or emanated when firft made, and that 
they will all flow back into him when they are deftroyed, which he conceives 
was alfo the Opinion of the mdft Ancient Phibfophers v and that there 
would fucceed other Emanations and Regenerations, and other fucceeding De* 
ftru&lons and Obforptions to all Eternity, as it had been from all Eter* 
nity ; that Nothing w * produced out of Nothing j and that the things pro- 
duced never return to Nothing, but always have their Subfiftence in God. 
Whkh Scnce, if it doth not contain, he conceives It may be look'd upon as 
Salt that hath loft its Savour, which is good for nought, but to be thrown 
out of Doors. But if it contains any folid Knowledge, it ought to be mani- 
fefted or condemned otherwife to perpetual Darknefs. But left it might 
deceive the Ignorant, he cautions them to be lead by no Authority that is- 
not Divine, nor by any Reafon that is not clear and manifeft. Before he 
leaves this Head, he enquires concerning the fffeni, a Seft among the Jews, 
not unlike in their Manners to the Indian Brachmans. All that thefe had of 
Philofophy, fays Philo, was of God, and of the Generation of things: But 
what that Knowledge was does not appear ; but he conceives it is to be learnt 
from the BYA$hmns } with whom they agreed. 
From 
