for God did not grant this even to the all-wise Moses; not though he addressed innumerable requests to him, all having this object; but an oracle was delivered to him, telling him, "Thou shalt see my back parts, but my face thou shalt not Deuteronomy xxxii 39. see;" Exodus xxxiii. 23. and the meaning of this is, that all the things which are behind God are within the comprehension of a virtuous man, but he himself alone is incomprehensible; and he is incomprehensible by any direct and immediate access (for by such means it is only explained what kind of being he is), but he may be understood in his subsequent and consistent faculties; for they, by means of the works accomplished by them, declare not his essence, but his existence.
Section 170
Therefore the mind having generated the foundation of good [...] There is again a hiatus in the text here. Mangey conjectures διαγωγη̃ς, "way of life," to be the word which has fallen out. and the primary principle of virtue, namely Seth, or irrigation, boasts with an honourable and holy boast; for she says, "God has raised up to me another seed, instead of Abel whom Cain slew," Genesis iv. 25. for it has been said with great exactness and neatness, that no single divine seed ever falls to the ground, but that they all rise up from the things of earth, and leave them, and are borne upwards to heaven;
Section 171
but the seeds which are sown by mortals, whether for the generation of animals or of plants, do not all come to perfection; but we must be content if more are not wasted than those which remain above; and God sows nothing in our souls which is incomplete; but his seed is all so seasonable and so perfect that every one of them is at once borne forward to produce abundance of its appropriate fruit.
Section 172
But when Moses says here that Seth sprung up as another or different seed, he does not say from which it was different; was it different from Abel who was treacherously slain, or from Cain who slew him? But may we not say perhaps that the original seed from which each of these sprung was different? That from which Cain sprung, inasmuch as it was hostile; for a thirst for virtue is the most hostile thing possible to that deserter, wickedness; that from which Abel sprung, as friendly and kindred; for that which is beginning to exist is a different thing from, but not a contrary thing to, that which is perfected; and so that which pertains to creation is different from that which pertains to the uncreate.
Section 173
On this account Abel, after having quitted the mortal body, Exodus xxxiii. 23. There is again a hiatus in the text here. Mangey conjectures διαγωγη̃ς, "way of life," to be the word which has fallen out. Genesis iv. 25. departed to the better nature, and took up his abode with that. But Seth, as being the seed of human virtue, will never quit the race of mankind. But first of all he will receive his growth up to the number ten, that perfect number, according to which the just Noah exists; and then he will receive a second and a better growth from his son Shem, ending in a second ten, from which the faithful Abraham is named. And he will also have a third growth, and one more perfect than the number ten, extending from him to Moses, that man who is wise in all things, for he is the seventh from Abraham, not revolving, like an initiated worshipper, in the circle which is exterior to holy things, but like a hierophant, making his abode in the inmost shrines.
Section 174
And consider the advances towards improvement made by the soul of the man who is eager for, and insatiable in, his craving after good things; and the illimitable riches of God, who gives the end of some things to be the beginnings of others; for the end of the knowledge which is according to Seth is the beginning of the just Noah; and his perfection again is the beginning of the education of Abraham; and the most perfect wisdom of Abraham is the first instruction of Moses;
Section 175
and the two daughters of Lot, the man who was subdued and overthrown by the weakness of the soul, namely, intention and agreement, desire to become pregnant by the mind, that is to say, by their father, acting in opposition to him who said, "God has raised up for me ..." Genesis xix. 32. For that which the living God did for him, this they affirm that the mind is able to do for them, introducing the doctrine of an intoxicated and frenzied soul. It is indeed the act of sober reason, both to confess that God is the Creator and the Father of the universe; and the conduct of one utterly fallen in intoxication and drunkenness, to fancy that he himself is the bringer about of each of human affairs.
Section 176
Evil opinions therefore will not come into association with their father, before a great quantity of the unmixed wine of folly has been found upon him, and destroyed any sense that may have previously been in him; for it is written, "They made their father drink wine." So that if they do not give him drink, they will never receive legitimate seed from him while he is sober; but when he has been soaked in wine, and Genesis xix. 32. has become utterly intoxicated and senseless, then they will become pregnant, and have a culpable labour and offspring, which will be truly accursed.
Section 177
On which account Moses has separated his impious and obscure progeny from the whole of the divine company; for he says, "The Ammonites and the Moabites shall not come into the assembly of the Lord:" Deuteronomy xxiii. 3. and these are the descendants of the daughters of Lot, supposing that everything is generated of the outward sense and of mind, being male and female like a father and mother, and looking upon this as in real truth the cause of all generation:
Section 178
but as, even if we were to commit such an error as this, still emerging as it were out of that troubled sea, we may lay hold on repentance, which is a firm and saving thing, and must never let it go till we have completely escaped from the billowy sea, the headlong violence of sin:
Section 179
as Rachel, when formerly praying for mind, as if that were able to raise up children, and when she received the answer, "Am I equal to God?" Genesis xxx. 2. attended to what was said to her, and when she understood it, made a most pious recantation; for the recantation of Rachel is recorded in scripture, a most God-loving prayer, "May God grant to me another son," Genesis xxx. 24. such a prayer as no foolish person is permitted to make, who pursues no object but his own pleasure, and who thinks everything else mere folly and ridiculousness.
Section 180
And the leader of this opinion is Onan the brother of the skin-wearing Er. "For he," says the scripture, "knowing that the seed would not be his, when he went in unto his brother’s wife, spilled his seed upon the ground:" Genesis xxxviii. 9. he transgressed all the boundaries of self-love and of fondness for pleasure.
Section 181
Should I not say to this man, If you have a regard to your own advantage you will destroy everything that is excellent, and that too without deriving any advantage therefrom? You will put an end to the honour due to parents, the attention of a wife, the education of children, the blameless services of servants, the management of a house, the government of a city, the firm establishment of laws, the guardianship of morals, reverence to one’s elders, the habit of speaking well of the dead, good fellowship with the living, piety towards God as shown both in words and in deeds: for you are overturning and throwing into confusion all these Deuteronomy xxiii. 3. Genesis xxx. 2. Genesis xxx. 24. Genesis xxxviii. 9. things, sowing seed for yourself alone, and nursing up pleasure, that gluttonous intemperate origin of all evil.