The World Bewitched, Chapter 12
CHAP. XII. What are the Opinions of the Jews, and how neceſſary it is to examine them.
Sect. 1. WE have hitherto only conſidered Paganiſm, which has no other light but that of Nature; now we ſhall enquire, what thoſe that are illuminated with the light of the Holy Scripture, believe or practiſe upon that account, In the mean while, it muſt be obſerved, that they are not all of one ſenſe, being divided into Jews, Mahometans, and Chriſtians; which difference proceeds from the inequality of the light they have received, or made uſe of; I ſhall begin with thoſe that are at greateſt diſtance from Chriſtianity, and conſequently the neareſt to Paganiſm. It ſeems that the followers of Mahomet, ſhould have that place; ſo much the more, becauſe we have favourable prejudices on behalf of the Jews, as having Anciently been the People of God. But notwithſtanding what they have been, they are now ſo much degenerated, that the belief of the Mahometans, may be ſaid to have more conformity with ours, then theirs hath, both deteſt Idolatry, and acknowledge one God, and take his word for the rule of their Faith. The Jews receive only the Old Teſtament, but the Mahometans admit alſo of the New, adding the Alcoran or Mahomet's Law, to thoſe of Moſes and Chriſt, in order to correct and perfect them both. The Jews do almoſt the ſame as to the Law of Moſes, by the Addition of the Talmud, which contains the traditions of the Ancient. But if the Opinions of both parties were deeply ſearched into, perhaps it would be found that thoſe of the Mahometans favour more the infalibility of the Law and Goſpel, than thoſe of the Jews, that of the Law alone. Add to this, that Chriſt is acknowledged by the Mahometans for a great Prophet, and honoured in that quality, whereas he is horribly blaſphemed by the Jews. For theſe reaſons I ſay, that the Mahometans are halfe nearer to us, than the modern Jews. But what need we any farther proof, ſince as to this matter, it is plain that the Jews are leſs from Paganiſm than the Mahometans, as ſhall appear by the proof I ſhall produce.
Sect. 2. As long as we have had to do with Heathens only, we needed but to make an inquiry after their Opinions concerning their Gods, the Spirits, and the Souls. But here the Queſtion is not concerning the plurality of Gods, for thô formerly the Jews have been extraordinarily inclined to Idolatry, they have now ſuch a great averſion for Polytheiſm, ever ſince 2300 years, that they are returned from the Babylonian Captivity, that they will acknowledge but one Perſon in the Divine Unity. They believe, by the light of the Holy Writ, that this only God is Almighty, and ſufficient to himſelf, and to all things, which he has created of nothing and governs and maintains alone. Amongſt his Creatures they reckon Angels and Men, and think that the laſt have a Soul more excellent, than that of Bruits, tho' far inferior to the Angelical Perfection. Such has been in all times the belief of the Jews, and ſo farr is more agreeable to the Chriſtian Faith, then that of the Mahometans, as we ſhall ſay hereafter.
Sect. 3. But the ſtate of the Jewiſh Religion, whilſt the firſt Temple ſtood, muſt be well diſtinguiſhed from that into which it is inſenſibly fall'n. The Jews of that time were Orthodox, ſave only thoſe who ſuffer'd themſelves to be carried into Idolatry, and undoubtedly they had no other Opinion of the Angels, Demons, and Souls of Men, but what the Holy Writings ſtill teach us; ſo that if we ſtill look upon them as different from us, it is becauſe we conſider thoſe of latter times, when their State was in its fall, and Chriſtianity in its growth. But tho' they be now divided into two Sects, that of the Carraijim, who only follow the Holy Writ; and that of the Rabbanim, who adhere to the Traditions of their Doctors; there is yet but the latter, which deſerves to come into conſideration, the number of the former being altogether inconſiderable, they being a remainder of the Sadduces, which are hardly known in Europe, whereas, the other may be called the poſterity of the Phariſees.
Sect. 4. Tho' we deſign only to inſiſt upon the latter, yet a more particular difference may be obſerved betwixt the Ancient Jews, and the Modern. By the Ancient Jews I underſtand here, thoſe that lived in the time of our Saviour, of his Apoſtles, or a little after. Philo, who was the Learnedſt and Wiſeſt, is of an Opinion not far from that of Plato, when he ſays that the Stars are animated, and that they move circularly by their own intelligence. Ben Maimon is in that point of his Sentiment, of which he has made an abridgement in theſe words. All the Stars and Celeſtial Orbs have a Soul, Knowledge Ʋnderſtanding, and a laſting Life, knowing him by whoſe Word the Ʋniverſe was made. Each of thoſe …reatures, according to his Excellency and Dignity, praiſ…s and glorifies his Author, following the example of the Angels: but as they know God, ſo they underſtand what they are themſelves, as well as the Angels, who however, are above them. Their Knowledge being inferior to that of the Angels, and ſuperior to that of Men This is to be read in the Book of that Author Entituled, Of the Grounds of Faith.
Sect. 5. If we come more particularly to examine their Opinions as to the Spirits, whether Angels or Human Souls, we ſhall not find the Ancient and Modern Writers agree well together. Philo, who is amongſt the former, believes, That the Air is full of Spirits, the moſt perfect of whom never aſſumed Bodies, but go to and fro, aſcend and deſcend from Heaven upon Earth, for the ſervice of the Great God. That there are others, inferior in Dignity to the firſt, who take on Bodies, of which they are deprived by death, and into which ſome of them return. But others being wearied of this life, go up higher, and live there in peace. But there are others, the moſt pure and excellent of all, who have a ſublime and Divine Ʋnderſtanding, deſpiſe Terreſtrial and periſhing things, are the Miniſters of the Almighty, and as the Ears and Eyes of the Great God, thoſe ſee and hear everything. The Philoſophers call them Genii, and the Holy Writ names them moſt properly Angels, that is to ſay, Meſſengers; for they are really Meſſengers, who carry to Children the Orders of their Father, and to the Father the Prayers, of his Children: wherefore it is ſaid of them, that they aſcend and deſcend. This is contained in the Book of Dreams written by Philo.
Sect. 6. If you now deſire to hear the Jews of the latter times, and their Opinions upon the Nature of Angels; Vorſtius will tell you moſt truly, in his Annotations upon the Grounds of the Faith, written by Maimonides, that they do not perfectly agree together: For ſome believe: That thoſe Spirits have been created of the moſt ſubtile Elements, as Rabbi Juda relates it, in his Book, Entituled Cuſri. Chap. 4. Sect. 4. Others, as the Author of the Book Jezira, hold, as the ſame Rabbi Juda aſſures us, that the Angels proceeded from the Holy Ghoſt. We find alſo in the Book Chagiga, fol. 14. That by the word of God, adminiſtring Angels are created every day. But Maimonides ſpeaks of his own, more wiſely upon this ſubject, and generally upon all others. The Angels, ſays he, in Chap. 2. Sect. 4 Have an Eſſence that ſubſiſts without Matter, not having Bodies, but being Eſſences, diſtinguiſhed from one another.
Sect. 7. Upon this difference of the Angels, in the opinion of the Jews, I think it better to propoſe what has been ſaid by the ſame Author, than to quote any other; becauſe there is none amongſt them, that may be compar'd to him, either for Learning or Judgment, as not intending to impute to them more fooliſh Doctrines, than thoſe that are admitted by their moſt authentick Writers. Thus then Maimonides expreſſes this Opinion. When the Prophets ſay, that they have ſeen the Angels as a fire, and with wings, they ſpeak after the manner of the Prophets, and by a ſimile, deſigning only to ſhew, that they are neither corporeal nor heavy. In this ſenſe it is that God himſelf is called a Conſuming fire, viz. improperly thus, likewiſe this paſſage muſt be underſtood, he makes the Winds his Angels, or, as it is in ſome Translations, The Spirits, for the Hebrew word foreign Ruach, having thoſe two ſignifications of Spirits, and of Winds. And therefore the Angels being material are eſſentially diſtinguiſhed betwixt themſelves, as by degrees, the one being above the other; to which the Author applies theſe words; For a higher than that high, takes notice of it, and there are yet higher than they are. Not that they are placed one above the other, as it is done amongſt Men; but as we ordinarily ſay of two wiſe perſons, that one is wiſer than the other, and that the Cauſe is more excellent than the Effect. So that he pretends that God himſelf has produced thoſe of the firſt Dignity, who have brought for h thoſe of the ſecond, and theſe, thoſe of the third, and ſo forth.
Sect. 8. Jewiſh Authors ordinarily eſtabliſh ten Degrees or Orders, who are diſtinguiſhed by their Names, in the ſame Maimonides, and in the Book Midraſch Bereſhjit, deſcending from the higheſt degree to the loweſt. 1. Chayos Hakkodeſch. 2. Ofanim. 3 Oralim. 4. Chaſmalim. 5. Seraphim. 6. Malachim, or Angels. 7. Elohim. 8. Bene Elohim. 9. Cherubim. 10. Yſchim. The ſignification of moſt of the Names, is very uncertain and far fetcht. However, I ſhall tranſlate them as briefly as I can, and as I can beſt gueſs by the explications they have given of them. 1. Living Holily. 2. Quick. 3. Powerful in ſtrength. 4. Flames of Fire. 5. G…owing Sparks. 6. Meſſengers. 7. Gods. 8. Sons of God. 9. Images of the Temple. 10. Men. 'Tis believed that the firſt are ſo called, becauſe they are originally Holy, in a more excellent manner than Men; and that by their influence, they are the cauſe of the life of all the Creatures inferior to them, which God has created by their Miniſtry. The name of Men may have been given to the laſt, becauſe 'tis ſuppoſed that they uſe ſometimes to appear by the order of God in a human ſhape. They only alſo, ſaith Maimonides, were thoſe who ſpoke by the Prophets, and are in the nearſt degree to the human Knowledge.
Sect. 9. That's the difference which is amongſt them. I ſhall yet ſet down in the words of the ſame Author; how thoſe ten Orders are diſtinguiſhed from God and Men. All thoſe living Beings, ſays he, know the Creator in an excellent degree of knowledge; each in reference to his Order, and not in relation to his Excellency. For which reaſon, the firſt Degree cannot conceive the Creator, ſuch as he is in himſelf, becauſe their Ʋnderſtanding is too ſhort to attain unto him. However, they approach nearer to him, than the Beings of an inferior Order, and each of theſe Orders, unto the 10th. knows the Creator more perfectly than Men, who are compoſed of Matter and Form.
Sect. 10. The Cabbaliſts, who have traced out the way to the Magick of the Jews, are not contented with theſe Ten Orders, but divide all the Creatures into four Circles. The 1ſt, is the Circle of the exhalations, Avilos, called otherwiſe Zephiros, Lights, ſo much exalted in all ages by the Jewiſh Doctors, who will not have them called either Creatures or Eſſences of the Creator, but perfections diſtinct from him, as Manaſſe Ben-Iſrael explains it more particularly, putting them into parallel with the Ideas of Plat…, and eſteeming them to be the Principles of all things. He counts 10 of this Order, the Crown, the Science, Prudence, Majeſty, Valour, Beauty, Victory, Glory, Foundation and Kingdom. They name the ſecond Circle, that of the Creation, in which are the Angels ſeparated and diſtinct from all Corporality, and divided into 10 Orders, the names of which are ſet down, Sect. 8. They place▪ in the third Circle Jetzira, that is, the forms, amongſt which they reckon ſuch Angels, as have any communication with Bodies. The 4th Circle contains all the other Creatures named Alchiia or compounded Beings.
Sect. 11. If I would relate more at large, whatever the Jews have written of the Angels, and the Opinion of each of their particular Doctors, there would not be much agreement betwixt what I ſhoul ſay, and what has already been ſaid; they differ ſo much from one another. However, here follow the Thoughts of ſome of their Ring-leaders. They ſpeak of three ſorts of Angels, the firſt, is altogether free from Matter, and there are four Troops of that ſort, which have each their Captain, that ſtands at one of the corners of the Throne of God. Michael is on the Right, Gabriel on the Left, Ʋriel before, and Raphael behind: This we learn from Rabbi Eliezer, in his 4th Chapter. Thoſe Names have a very pregnant Senſe. Michael, that is, unleſs it be God; Gabriel, God is my Strength; Ʋriel, God is my Light; Raphael, God is my Phyſitian. They never appear'd to the Eyes of Man, nor in a human ſhape, unleſs in a Viſion, and to the Prophets only. The good Angels, whom God employs in the Adminiſtration of the World, are in the ſecond Rank. They have often appeared to the Prophets in an human ſhape; they dwell above the Coeleſtial Orbs, and are called the Army of Heaven. But the Devils, or Schediim, that are the wicked Angels, or as they uſe to ſpeak, Kacodaimones, the Bad Demons, of whom mention has been made, Chap. 2. Sect. 12. have their abode under the Moon, and are the Executioners of God's Wrath and Judgments. But as to this laſt ſort, we muſt more particularly enquire after the Belief of the Jews.
Sect. 12. They call the Devils Angels of Deſtruction or Death, Satanim, Satans, or Adverſaries. Philo, that was Contemporary with the Apoſtles, will beſt teach us what they think of it. Thus he writes in his Book of the Giants. Moſes uſed to call Angels what the other Philoſophers name Genii. Here he takes the …rd Genii in too large a Senſe, or he confines that of Angels to too ſtrict a Signification; according to that which has been obſerved before, Chap. 2. S. 13, 14. They are, purſues that Author, the Souls that fly into the Air, which none ought to account a Fable; and therefore it gives a more particular explication of it. As we ordinarily ſay that there are good and bad Spirits, and good and bad Souls, it is the ſame with the Angels: Some of them are called good, and are Meſſengers that go to and fro, from God to Men, and from Men to God, who are unreproachable and conſtant in their excellent Miniſtry; but on the contrary, there are others that are Prophane and Execrable, and may well be call'd Damnable, without fear of Lying.
Sect. 13. The Jews report very differently the origin…l of Spirits. Manaſſe Ben Iſrael aſſerts, That they were produced by God himſelf on the ſecond day of the Creation. Prob. 23. Rabbi Eliezer relates their fall in theſe words, Chap. 13. The Adminiſtring Angels ſay to God eternally Bleſſed: O Lord God of the Ʋniverſe, What is Man that thou ſhould'ſt put ſuch value upon him? What is he beſides Vanity? For he can but ſomewhat reaſon upon Terreſtrial Things. God anſwer'd, do you pretend that I only deſire to be Exalted and Glorified by you, here above. I am the ſame there below that I am here. Who is it amongſt you that can call all the Creatures by their Names? There was not one amongſt them that could do it: Whereupon Adam roſe and named all the Creatures by their Names, which the Adminiſtring Angels ſeeing, ſaid among themſelves; Let us conſult together how we ſhall do to make Adam Sin againſt his Creator, otherwiſe he is like to become our Maſter: Sammael, who was a great Prince in Heaven, ſhe has been before mentioned, Ch. 12. S. 8.) was preſent at this Council with the Saints of the firſt Order, and the Seraphins of ſix Troops. Sammael choſe ſome of the twelve Orders to acco…ny him, and came down below to viſit all the Creatures, whom God, eternally Bleſſed had created. He found none ſo cunning and ſo proper to deceive, as the Serpent. The Author comes afterwards to the Seduction and Fall of Man, upon which he tells as many Stories as he has already done: So was the Seduction of Man the cauſe of the fall of the Devil. Afterwards he relates how God puniſhed Adam, Eve, and the Serpent, and impoſed on each of them his proper Pain. He call'd them all three before him, charged by his Sentence. Adam with nine Curſes, and condemn'd him to Death; but he precipitated Sammael, and his whole Troop from the Heavens, the abode of his Holineſs: He cut off the Feet of the Serpent, (for it had before the ſhape of a Camel, and Sammael rode upon him) and he curſed it above all other Beaſts and living Creatures. That's the Fall of the Devil, according to the Opinion of the Jews; for we muſt not charge this Story upon Eliezer alone: The Targums, that contain the moſt ordinary and received explications of their beſt Doctors, mention this Fable in ſeveral places.
Sect. 14. They give yet another original to the Demon, feigning him to be iſſued from Lilis; That's (ſaith Manaſſe) the Name of the Wife of the Devil; who, according to the Opinion of ſome, had been the Wife of Adam, foreign, Lilit. Is a word to be found in the Holy Scripture, Iſa. 34, 14. which our Interpreters tranſlate Satyr, the French Lutin, and the Dutch Duyuell; but we muſt hear Rabbi Eliſha, who in his Thisbi has ſet up the whole Legend. We find in ſome Writings that for one hunderd and thirty years, during which Adam abſtained from his Wife, there came ſhe Devils to him, who grew big with Child, and brought forth Devils, Spirits, Hobgoblins, and Night Phantaſms. I find again in other places, that the Devils have been brought forth by four Mothers, Lilis, Naome, Ogera, and Macholas. We likewiſe read in the Book of Ben Syra, Queſt. 60. that Nebuchadnezar asking him why moſt Children died within the eighth day of their Birth; he anſwer'd, becauſe Lilis kill'd them, of which matter there is more largely treated in the ſame place, but I ſhall not write more of it, becauſe I dont credit it. By that Narration may be ſeen, how groſs the Fictions of the Jewiſh Doctors are, ſince there are Men amongſt 'em, who cannot believe them, how apt ſoever that Nation may be to be impoſed upon.
Sect. 15. But, as if thoſe four ſhe Devils had not been ſufficient to People the World with wicked Spirits, they have invented a third ſort from what is mention'd, Gen. 6.2. That the Sons of God ſeeing the Daughters of Men, that they were fair, took for Wives ſuch as they liked. From very ancient times, the Jews by thoſe Sons of God underſtand the Angels. Wherefore Joſephus ſays in his firſt Book of the Jewiſh Antiquities, Chap. 4. That ſeveral Angels of God, mixing themſelves with Women, begot a very inſolent Generation. He even knows the Names of thoſe Angels that were carried to that exceſs of Letchery; Aza and Azael were the chiefeſt amongſt them, being both enamour'd with the Beauty of Naema, Cain's Daughter. Thence proceeded the Giants mention'd in the ſame place of the Holy Writ; who, as we may infer from that Narration, muſt have been half Devils, and half Men. Aſmodee, the wicked Spirit of Sara, Daughter to Raguel, of whom mention is made in the Book of Tobit, was likewiſe iſſued from that Marriage; but others affirm him to be Sammael. If it be asked, how Spirits have the faculty of Generating; Eliezer explains that difficulty in his 22th Chapter. When they were thrown down from their Holy abode, their ſtrength and ſhape became like to that of Men.
Sect. 16. But not to fill up this Book with Tales, they had rather imagine, as ſome Heathens have done, Chap. 2. S. 12. that thoſe wicked Spirits are half Angels, and half Men. Whereupon Vorſtius in his Notes upon Rabbi Eliezer, relates the following words, taken from Rabbi Scheem Toob, in that place where Rabi Nitron ſpeaks of Lilis. The power of the Devils, Night Phantaſms, and Wicked Spirits, which we ſometimes ſee in a human ſhape, proceeds from the concourſe of that Chief of theirs; and as to their ſtate, the Opinion of the Learned is, that they reſemble Men as much as they do Angels; becauſe on the one ſide they are not ſuch a ſubtle ſubſtance as thoſe of the other Spirits; and on the other they are not compoſed of ſuch a groſs matter as that of Men. If we deſire to know why thoſe curſed Creatures are called by the Jewiſh Doctors ſometimes Spirits, and ſometimes Male and Female, as tho' they were Men; the ſame Toob will tell us in his 5th Chapter, as Vorſtius relates in the 22th Chapter of Rabi Eliezer, where he ſpeaks of a ſecond Order of Spirits conſider'd as diſtinguiſhed into ten Orders. From that Order proceeds in the Univerſe two ſorts of Spirits of Error, or Satyrs, who behave themſelves like Men, who appear to them in their Dreams in the ſhape of handſome Women, transforming themſelves now into Men, then Women.
Sect. 17, 'Tis now time to learn their Opinion concerning human Souls, at leaſt if they underſtand themſelves diſtinctly enough, to inform us of it: For it already appears, from what I have quoted out of Philo, Sect. 12. that the moſt Learned do not ſtick to an accurate diſtinction betwixt Angels and Souls; And Joſephus that famous Hiſtorian, almoſt as ancient as that other Author, ſays in his ſeventh Book of the Wars of the Jews, Chap. 25. That the Spirits called Daemons are thoſe of the worſt of Men, who fall upon the living and kill them, if not hindred from it. Thence it appears, that he aſcribes ſomething Corporeal to thoſe Spirits, ſo much the more that he fancies that they may be expell'd by the Root Baaras, or by ſome other formerly ſhewed by Solomon, as the ſame Author intimates in his eighth Book of the Jewiſh Antiquities: But I am to make a large mention of that ſort of Enchantment, in the following Chapter.
Sect. 18. The Book, which the learned Hoornbeck has written againſt the Jews, contains in ſhort their Opinions, as to the Nature and Original of Souls. Their Opinion (ſays he, Pag. 319.) is, that the Souls were all created together with the Light, the firſt day of the Creation; and not only that they were Created together, but by Couples; the Soul of a Man and that of a Woman; ſo that thereby it may be eaſily underſtood that Marriages muſt be very happy, and attended with great Sweetneſs and Tranquillity, when one marries with his peculiar Soul, that is, with that which was created with her: Whereas they cannot be but unhappy, and turn to the puniſhment of Men, when they are bound to a Body whoſe Soul was not created with the Soul of him that Eſpouſes her. We have to ſtrive againſt that Ʋnhappineſs until we be rid of it, and that we may be united by a ſecond Marriage to the Soul that was made our Partner in the Creation to lead a happier Life. Manaſſe Ben Iſrael gives a more large account of that belief in ſeveral places, as in his Conciliador, Queſt. 6. Pag. 12. In his ſecond Book of the Reſurrection, Chap. 13. as alſo in the third Book, Chap. 9. and in his Treatiſe de Termino Vitae, Sect. 8. pag. 207. which he more largely confirms after the Jewiſh manner in his third Queſtion.
Sect. 19. As to the State of Souls after Death, the Metempſychoſis of Pythagoras is alſo received amongſt the Jews, which Tranſmigration they call Gilgul, that is to ſay, the Revolution of Souls; for they imagine that after Death, the Soul wanders for a year about the Body, whence ſhe is gone out, and goes ſtill rambling, till ſhe meets with another Body, into which ſhe may enter to be born again with it. They fancy that this happens three times, as it is obſerved in the Thisbi, upon the word Gilgul, in this manner. The Opinion of the Cabbaliſts is, that every Soul is created thrice; to let us underſtand that ſhe introduces her ſelf ſucceſſively into the Bodies of three Children or Men. This they hope in ſome manner to confirm from the Book of Job, ch. 23. v. 19. according to that they ſay, That the Soul of the firſt Man enter'd into the Body of King David, and is now to paſs into that of the Meſſiah; that Myſtery being contained in the three Hebrew Letters of Adam, foreign; taking the foreign as the initial Letter of the name of Adam, the foreign as the firſt of that of David, and the foreign as the firſt of that of Meſſiah. Their learned hold, that the Souls of the wicked paſs into the Bodies of Beaſts, each Soul according to the nature of the Sins ſhe has committed. Thus the Soul of a Man that has debauch'd his Neighbours Wife, is to enter into a Camel; And therefore, (ſays David) I ſhall ſing to the Lord, ki gamal alaii, foreign, becauſe he has deliver'd me from the Camel; as they interpret it, uſing this Reaſon, that when the Hebrew word foreign is punctuated, it is read otherwiſe, and pronounced Gamaal, which ſignifies a Camel.
Sect. 20. There are ſome however who believe that the Souls of the wicked periſh with their Bodies. Joſephus ſays of the Phariſees of his time, that they aſſerted the Tranſmigration of the Souls of the good only, but that they ſent thoſe of the impious to the eternal Torments, in his ſecond Book of the Wars of the Jews, Chap. 7. The Sadducees, according to the Teſtimony of the Holy Scripture, believed neither Reſurrection, nor Angels, nor Spirits▪ in St. Matth. Chap. 22. v. 23. and in the Acts, Ch. 23. v. 8. but now the Jews have invented a great many Chimaera's, that powerfully confirmed them in their Magick, and the practice of their Conjurations; for, as it has already been ſaid, the Soul ſeparated from the Body muſt wander a whole year about her Corps, during which the wicked Spirits that abide in the Air, and are call'd foreign, Malachi Chabbalah, or Devils of Torments, and have yet ſeveral other Names, find occaſion to make them reenter into their Bodies, as they have power to do, when they are required to it by Conjurations. Thence proceeds in their meaning, That the Witch of Endor, called again the Soul of Samuel into his Body, becauſe he had not been dead a whole year. Manaſſe Ben Iſrael teaches the ſame Doctrine, and aſſures us, 'tis that of the Ancients, which he has extracted, eſpecially from Gemara Siabbas. There are ſome however, who have more rational Opinions, as we ſhall ſee in the ſecond Book, when we have occaſion to examine that inſtance.