Sect 11.Pag. 19.
Who can speak ofEternitywithout a Solœcism, or think thereof without an Extasie?Timewe may comprehend, etc.] Touching the difference betwixtEternityandTime, there have been great disputes amongst Philosophers; some affirming it to be no more thanduration perpetual consisting of parts; and others (to which opinion, it appears by what follows in this Section, the Author adheres) affirmed (to use the Authors Phrase) that it hath no distinction of Tenses, but is according toBoetius(lib. 5, consol. pros. 6), his definition,interminabilis vitæ tota simul et perfecta possessio. For me,non nostrum est tantas componere lites. I shall only observe what each of them hath to say against the other. Say those of the first opinion against those that followBoetiushis definition, That definition was taken byBoetiusout ofPlato's Timæus, and is otherwise applyed, though not byBoetius, yet by those that follow him, than everPlatointended it; for he did not take it in the Abstract, but in the Concrete, for aneternal thing,a Divine substance, by which he meantGod, or hisAnima mundi: and this he did, to the intent to establish this truth, That no mutation can befal the Divine Majesty, as it doth to things subject to generation and corruption; and thatPlatothere intended not to define or describe anyspeciesof duration: and they say that it is impossible to understand any suchspeciesof duration that is (according to the Authors expression) but onepermanent point.
Now that which those that followBoetiusurge against the other definition is, they say, it doth not at all differenceEternityfrom the nature ofTime; for they say if it be composed of manyNunc's, or many instants, by the addition of one more it is still encreased; and by that meansInfinityorEternityis not included, nor ought more thanTime. For this, see Mr.White,de dial. mundo, Dial. 3. Nod. 4.
Indeed he only is, etc.] This the Author infers from the words of God toMoses,I am that I am; and this to distinguish him from all others, who (he saith) have and shall be: butthose that are learned in theHebrew, do affirm that the words in that place (Exod. 3) do not signifie,Ego sum qui sum, et qui est, etc. butEro qui ero, et qui erit, etc.vid Gassend. in animad. Epicur. Physiolog.
Sect. 12. Pag. 20.
I wonder howAristotlecould conceive the World Eternal, or how he could make two Eternities:] (that is, that God, and the World both were eternal.) I wonder more at either the ignorance or incogitancy of theConimbricenses, who in their Comment upon the eighth book ofAristotle's Physicks, treating of the matter of Creation, when they had first said that it was possible to know it, and that actually it was known (forAristotleknew it) yet for all this they afterwards affirm, That considering onely the light of Nature, there is nothing can be brought to demonstrate Creation: and yet farther, when they had defined Creation to be the production of a thingex nihilo, and had proved that the World was so created in time, and refused the arguments of the Philosophers to the contrary, they added this, That the World might be createdab æterno: for having propos'd this question [Num aliquid à Deo ex Æternitate procreari potuit?] they defend the affirmative, and assert that not onely incorporeal substances, as Angels; or permanent, as the celestial Bodies; or corruptible as Men, etc. might be produced and madeab æterno, and be conserved by an infinite time,ex utraq;parte; and that this is neither repugnant to God the Creator, the things created, nor to the nature of Creation: for proof whereof, they bring instances of theSunwhich if it had been eternal, had illuminated eternally, (and the virtue of God is not less than the virtue of the Sun.) Another instance they bring of thedivine Word, which was producedab æterno: in which discourse, and in the instances brought to maintain it, it is hard to say whether the madness or impiety be greater; and certainly if Christians thus argue, we have the more reason to pardon the poor heathenAristotle.
There is in us not three, but a Trinity of Souls.] ThePeripatetiquesheld that men had three distinct Souls; whom the Heretiques, theAnomæi, and theJacobites, followed. There arose a great dispute about this matter inOxford, in the year 1276, and it was then determined againstAristotle,Daneus Christ. Eth.l. 1. c. 4. andSuarezin his Treatisede causa formali, Quest. An dentur plures formæ in uno composito, affirmeth there was a Synod that didanathematizeall that held withAristotlein this point.
Sect. 14. Pag. 23.
There is but one first, and four second causes in all things.] In that he saith there is but one first cause, he speaketh in opposition to theManichees, who held there wereDuo principia; one from whom came all good, and the other from whom came all evil: the reason ofProtagorasdid it seems impose upon their understandings; he was wont to say,Si Deus non est, unde igitur bona? Si autem est, unde mala?In that he saith thereare but four second Causes, he opposethPlato, who to the four causes,material,efficient,formal, andfinal, adds for a fifthexemplarorIdæa, sc.Id ad quod respiciens artifex, id quod destinabat efficit; according to whose mindBoetiusspeaks,lib. 3. met. 9. de cons. Philosoph.
O qui perpetua mundum ratione gubernas,Terrarum Cœliq; sator qui tempus ab ævoIre jubes, stabilisq; manens das cuncta moveri:Quem non externæ pepulerunt fingere causæMateriæ fluitantis opus, verum insita summiForma boni livore carens: tu cuncta supernoDucis ab exemplo, pulchrum pulcherrimus ipseMundum mente gerens, similique in imagine formans,Perfectasq; jubens perfectum absolvere partes.
O qui perpetua mundum ratione gubernas,Terrarum Cœliq; sator qui tempus ab ævoIre jubes, stabilisq; manens das cuncta moveri:Quem non externæ pepulerunt fingere causæMateriæ fluitantis opus, verum insita summiForma boni livore carens: tu cuncta supernoDucis ab exemplo, pulchrum pulcherrimus ipseMundum mente gerens, similique in imagine formans,Perfectasq; jubens perfectum absolvere partes.
O qui perpetua mundum ratione gubernas,
Terrarum Cœliq; sator qui tempus ab ævo
Ire jubes, stabilisq; manens das cuncta moveri:
Quem non externæ pepulerunt fingere causæ
Materiæ fluitantis opus, verum insita summi
Forma boni livore carens: tu cuncta superno
Ducis ab exemplo, pulchrum pulcherrimus ipse
Mundum mente gerens, similique in imagine formans,
Perfectasq; jubens perfectum absolvere partes.
And St.Augustine l. 83. quest. 46. where (amongst other) he hath these words,Restat ergo ut omnia Ratione sint condita, nec eadem ratione homo qua equus; hoc enim absurdum est existimare: singula autem propriis sunt creata rationibus. But theseideæ Plato'sScholarAristotlewould not allow to make or constitute a different sort of cause from theformalorefficient, to which purpose he disputes,l. 7. Metaphysic.but he and his Sectators, and theRamistsalso, agree (as the Author) that there are but the four remembred Causes: so that the Author, in affirming there are but four, hath no Adversary but thePlatonists; but yet in asserting there are four (as his words imply) there are that oppose him, and theSchoolsofAristot.andRamus. I shall bring for instance Mr.Nat Carpenter, who in hisPhilosophia Liberaaffirmeth, there is no such cause as that which they call theFinal cause: he argueth thus; Every cause hath an influence upon its effect: but so has not the End, therefore it is not a Cause. Themajorproposition (he saith) is evident, because the influence of a cause upon its effect, is either the causality it self, or something that is necessarily conjoyned to it: and theminoras plain, for either the End hath an influence upon the effect immediately, or mediately, by stirring up the Efficient to operate; not immediately, because so it should enter either theconstitutionorproduction, orconservationof the things; but the constitution it cannot enter, because the constitution is only ofmatterandform; nor the Production, for so it should concur to the production, either as it issimply the end, or asan exciter of the Efficient; but not simply as the end, because the endas enddoth not go before, but followeth the thing produced, and therefore doth not concur to its production: if they say it doth so far concur, as it is desired of the agent or efficient cause, it should not so have an immediate influence upon the effect, but should onely first move theefficient. Lastly, saith he, it doth not enter the conservation of a thing, because a thing is often conserved, when it is frustrate of its due end, as when it's converted to a new use and end. Divers other Arguments he hath to prove there is no such cause as the final cause.Nat. Carpenter Philosoph. liber Decad. 3. Exercitat. 5. But for all this, the Author and he differ not in substance: for 'tis not the Author's intention to assert that the end is in nature præexistent to the effect, but only that whatsoever God has made, he hath made to some end or other; which he doth to oppose the Sectators ofEpicurus, who maintain the contrary, as is to be seen by this ofLucretiuswhich follows.
Illud in his rebus vitium vehementer et istum,Effugere errorem vitareque premeditaborLumina ne facias oculorum clara creataProspicere ut possimus; et, ut proferre viaiProceros passus, ideo fastigia posseSurarum ac feminum pedibus fundata plicari:Brachia tum porro validis ex apta lacertisEsse, manusq; datas utraq; ex parte ministras,Vt facere ad vitam possimus, quæ foret usus:Cætera de genere hoc, inter quæcunq; precanturOmnia perversa præpostera sunt ratione:Nil ideo quoniam natum'st in corpore, ut utiPossemus; sed quod natum'st, id procreat usum,Nec fuit ante videre oculorum lumina nata,Nec dictis orare prius, quam lingua creata'st,Sed potius longe linguæ præcessit origoSermonem; multoq: creatæ sunt prius auresQuam sonus est auditus, et omnia deniq; membraAnte fuere, ut opinor, eorum quam foret usus:Haud igitur potuere utendi crescere causa.Lucret. lib. 4. [822-841.]
Illud in his rebus vitium vehementer et istum,Effugere errorem vitareque premeditaborLumina ne facias oculorum clara creataProspicere ut possimus; et, ut proferre viaiProceros passus, ideo fastigia posseSurarum ac feminum pedibus fundata plicari:Brachia tum porro validis ex apta lacertisEsse, manusq; datas utraq; ex parte ministras,Vt facere ad vitam possimus, quæ foret usus:Cætera de genere hoc, inter quæcunq; precanturOmnia perversa præpostera sunt ratione:Nil ideo quoniam natum'st in corpore, ut utiPossemus; sed quod natum'st, id procreat usum,Nec fuit ante videre oculorum lumina nata,Nec dictis orare prius, quam lingua creata'st,Sed potius longe linguæ præcessit origoSermonem; multoq: creatæ sunt prius auresQuam sonus est auditus, et omnia deniq; membraAnte fuere, ut opinor, eorum quam foret usus:Haud igitur potuere utendi crescere causa.Lucret. lib. 4. [822-841.]
Illud in his rebus vitium vehementer et istum,
Effugere errorem vitareque premeditabor
Lumina ne facias oculorum clara creata
Prospicere ut possimus; et, ut proferre viai
Proceros passus, ideo fastigia posse
Surarum ac feminum pedibus fundata plicari:
Brachia tum porro validis ex apta lacertis
Esse, manusq; datas utraq; ex parte ministras,
Vt facere ad vitam possimus, quæ foret usus:
Cætera de genere hoc, inter quæcunq; precantur
Omnia perversa præpostera sunt ratione:
Nil ideo quoniam natum'st in corpore, ut uti
Possemus; sed quod natum'st, id procreat usum,
Nec fuit ante videre oculorum lumina nata,
Nec dictis orare prius, quam lingua creata'st,
Sed potius longe linguæ præcessit origo
Sermonem; multoq: creatæ sunt prius aures
Quam sonus est auditus, et omnia deniq; membra
Ante fuere, ut opinor, eorum quam foret usus:
Haud igitur potuere utendi crescere causa.
Lucret. lib. 4. [822-841.]
Sect. 15.Pag. 24.
There are no Grotesques in nature, etc.] SoMonsr. Montaign,Il n'ya rien d'inutil en nature, non pas l'inutilité mesmes, Rien ne s'est ingeré en cet Univers qui n'y tienne place opportun.Ess. l. 3. c. 1.
Who admires notRegio-montanushis Fly beyond his Eagle?] Of theseDu Bartas.
Que diray je de l'aigle,D'ont un doct Aleman honore nostre siecleAigle qui deslogeant de la maistresse main,Aila loin au devant d'un Empereur Germain;Et l'ayant recontré suddain d'une aisle accorte,Se tournant le suit au seuil de la porteDu fort Norembergois, que lis piliers dorez,Les tapissez chemins, les arcs elabourez,Les fourdroyans Canons, in la jeusnesse isnelle,In le chena Senat, n'honnoroit tant come elle.Vn jour, que cetominer plus des esbats, que de mets,En privé fasteyoit ses seignieurs plus amees,Vne mousche de fer, dans sa main recelee,Prit sans ayde d'autroy, sa gallard evolee:Fit une entiere Ronde, et puis d'un cerveau lasCome ayant jugement, se purcha sur son bras.
Que diray je de l'aigle,D'ont un doct Aleman honore nostre siecleAigle qui deslogeant de la maistresse main,Aila loin au devant d'un Empereur Germain;Et l'ayant recontré suddain d'une aisle accorte,Se tournant le suit au seuil de la porteDu fort Norembergois, que lis piliers dorez,Les tapissez chemins, les arcs elabourez,Les fourdroyans Canons, in la jeusnesse isnelle,In le chena Senat, n'honnoroit tant come elle.Vn jour, que cetominer plus des esbats, que de mets,En privé fasteyoit ses seignieurs plus amees,Vne mousche de fer, dans sa main recelee,Prit sans ayde d'autroy, sa gallard evolee:Fit une entiere Ronde, et puis d'un cerveau lasCome ayant jugement, se purcha sur son bras.
Que diray je de l'aigle,
D'ont un doct Aleman honore nostre siecle
Aigle qui deslogeant de la maistresse main,
Aila loin au devant d'un Empereur Germain;
Et l'ayant recontré suddain d'une aisle accorte,
Se tournant le suit au seuil de la porte
Du fort Norembergois, que lis piliers dorez,
Les tapissez chemins, les arcs elabourez,
Les fourdroyans Canons, in la jeusnesse isnelle,
In le chena Senat, n'honnoroit tant come elle.
Vn jour, que cetominer plus des esbats, que de mets,
En privé fasteyoit ses seignieurs plus amees,
Vne mousche de fer, dans sa main recelee,
Prit sans ayde d'autroy, sa gallard evolee:
Fit une entiere Ronde, et puis d'un cerveau las
Come ayant jugement, se purcha sur son bras.
Thus Englished bySilvester.
Why should not I that wooden Eagle mention?(A learnedGerman'slate admir'd invention)Which mounting from his Fist that framed her,Flew far to meet anAlmainEmperour:And having met him, with her nimble Train,And weary Wings turning about again,Followed him close unto the Castle GateOfNoremberg; whom all the shews of state,Streets hang'd with Arras, arches curious built,Loud thundring Canons, Columns richly guilt,Grey-headed Senate, and youth's gallantise,Grac'd not so much as onely this device.Once as this Artist more with mirth than meat,Feasted some friends that he esteemed great;From under's hand an Iron Fly flew out,Which having flown a perfect round about,With weary wings, return'd unto her Master,And (as judicious) on his arm she plac'd her.
Why should not I that wooden Eagle mention?(A learnedGerman'slate admir'd invention)Which mounting from his Fist that framed her,Flew far to meet anAlmainEmperour:And having met him, with her nimble Train,And weary Wings turning about again,Followed him close unto the Castle GateOfNoremberg; whom all the shews of state,Streets hang'd with Arras, arches curious built,Loud thundring Canons, Columns richly guilt,Grey-headed Senate, and youth's gallantise,Grac'd not so much as onely this device.Once as this Artist more with mirth than meat,Feasted some friends that he esteemed great;From under's hand an Iron Fly flew out,Which having flown a perfect round about,With weary wings, return'd unto her Master,And (as judicious) on his arm she plac'd her.
Why should not I that wooden Eagle mention?
(A learnedGerman'slate admir'd invention)
Which mounting from his Fist that framed her,
Flew far to meet anAlmainEmperour:
And having met him, with her nimble Train,
And weary Wings turning about again,
Followed him close unto the Castle Gate
OfNoremberg; whom all the shews of state,
Streets hang'd with Arras, arches curious built,
Loud thundring Canons, Columns richly guilt,
Grey-headed Senate, and youth's gallantise,
Grac'd not so much as onely this device.
Once as this Artist more with mirth than meat,
Feasted some friends that he esteemed great;
From under's hand an Iron Fly flew out,
Which having flown a perfect round about,
With weary wings, return'd unto her Master,
And (as judicious) on his arm she plac'd her.
Or wonder not more at the operation of two souls in those little bodies, than but one in the Trunk of a Cedar?] That is, thevegetative, which according to the common opinion, is supposed to be inTrees, though theEpicuresandStoiqueswould not allow any Soul in Plants; butEmpedoclesandPlatoallowed them not only avegetativeSoul, but affirm'd them to beAnimals. TheManicheeswent farther, and attributed so much of the rational Soul to them, that they accounted itHomicideto gather either the flowers or fruit, as St.Aug.reports.
We carry with us the wonders we seek without us.] So St.Aug.l. 10. de civ. c. 3.Omni miraculo quod fit per hominem majus miraculum est homo.
Sect. 16.Pag. 25.
Another of his servant Nature, that publique and universal Manuscript that lies expansed, etc.] So is the description ofDu Bartas 7. jour de la sepm.
Oyes ce Docteur muet estudie en ce livreQui nuict et jour ouvert t'apprendra de bien vivre.
All things are artificial, for Nature is the Art of God.] So Mr.Hobbesin hisLeviathan(in initio) Nature is the Art whereby God governs the world.
Sect. 17.Pag. 27.
Directing the operations of single and individual Essences, etc.] Things singular or individuals, are in the opinion of Philosophers not to be known, but by the way of sense, or by that which knows by its Essence, and that is onely God. The Devils have no such knowledge, because whatsoever knows so, is either the cause or effect of the thing known; whereuponAverroesconcluded that God was the cause of all things, because he understands all things by his Essence; andAlbertus Magnusconcluded, That the inferiour intelligence understands the superiour, because it is an effect of the superiour: but neither of these can be said of theDevil; for it appears he is not the effect of any of these inferiour things, much less is he the cause, for the power of Creation onely belongs to God.
All cannot be happy at once, because the Glory of one State depends upon the ruine of another.] This Theme is ingeniously handled by Mr.Montaigne livr. 1. des Ess.cap. 22. the title whereof is,Le profit de l'un est dommage de l'autre.
Sect. 18.Pag. 29.
'Tis the common fate of men of singular gifts of mind, to be destitute of those of Fortune.] SoPetron. Arbiter. Amor ingenii neminem unquum divitem fecit, inSatyric. AndApuleiusin Apolog.Idem mihi etiam(saith he)paupertatem opprobravit acceptum Philosopho crimen et ultro profitendum; and then a little afterwards, he sheweth that it was the common fate of those that had singular gifts of mind:Eadem enim est paupertas apud Græcos in Aristide justa, in Phocyone benigna, in Epaminonde strenua, in Socrate sapiens, in Homero diserta.
We need not labour with so many arguments to confute judicialAstrology.] There is nothing in judicialAstrologythat may render it impious; but the exception against it is, that it is vain and fallible; of which any man will be convinced, that has readTully de Divinat.and St.Aug.book 5.de Civ. dei.
Sect. 19.Pag. 31.
There is in our soul a kind of Triumvirate——that distracts the peace of our Commonwealth, not less than did that other the State ofRome.] There were twoTriumvirates, by which the peace ofRomewas distracted; that ofCrassus,CæsarandPompey, of whichLucan,l.1.
——Tu causam aliorum——Facta tribus Dominis communis Roma, nec unquamIn turbam missi feralia fœdera Regni.
——Tu causam aliorum——Facta tribus Dominis communis Roma, nec unquamIn turbam missi feralia fœdera Regni.
——Tu causam aliorum——
Facta tribus Dominis communis Roma, nec unquam
In turbam missi feralia fœdera Regni.
And that other ofAugustus,AntoniusandLepidus, by whom, saithFlorus,Respublica convulsa est lacerataque, which comes somewhat near the Author's words, and therefore I take it that he means this last Triumvirate.
Sect. 19.Pag. 32.
Would disswade my belief from the miracle of the brazen Serpent.] Vid.Coqueum in,l. 10.Aug.de Civ. Dei, c. 8.
And bid me mistrust a miracle inElias, etc.] The History is 18. 1Reg.It should beElijah. The Author in15. cap. lib. 7. Pseudodox.sheweth it was not perform'd naturally; he was (as he saith) a perfect miracle.
To think the combustion ofSodommight be natural.] Of that opinion wasStrabo, whereupon he is reprehended byGenebrardin these words:Strabo falsus est——dum eversionem addicit sulphuri et bitumini e terra erumpentibus, quæ erat assignanda Cœlo, i.e.Deo irato.Tacitusreports it according to the Bible,fulminis ictu arsisse.
Sect. 20.Pag. 33.
Those that held Religion was the difference of man from Beasts, etc.]Lactantiuswas one of those:Religioni ergo serviendum est, quam qui non suspicit, ipse se prosternit in terram, et vitam pecudum secutus humanitate se abdicat.Lactantde fals. Sapientia, cap. 10.
The Doctrine ofEpicurusthat denied the providence of God, was no Atheism, but, etc.] I doubt not but he means that delivered in his Epistle toMenæceus, and recorded byDiogenes Laertius, lib. 10.Quod beatum æternumque est, id nec habet ipsum negotii quicquam, nec exhibit alteri, itaque neque ira, neque gratia tenetur, quod quæ talia sunt imbecillia sunt omnia; which theEpicureanPoet hath delivered almost in the same words.
Omnis enim per se divum natura necesse 'stImmortali ævo summa cum pace fruatur,Semota à nostris rebus sejunctaq; longè:Nam privata dolore omni, privata periclisIpsa suis pollens opibus nihil indiga nostriNec bene pro meritis capitur, nec tangitur ira.Lucret.lib. 2.
Omnis enim per se divum natura necesse 'stImmortali ævo summa cum pace fruatur,Semota à nostris rebus sejunctaq; longè:Nam privata dolore omni, privata periclisIpsa suis pollens opibus nihil indiga nostriNec bene pro meritis capitur, nec tangitur ira.Lucret.lib. 2.
Omnis enim per se divum natura necesse 'st
Immortali ævo summa cum pace fruatur,
Semota à nostris rebus sejunctaq; longè:
Nam privata dolore omni, privata periclis
Ipsa suis pollens opibus nihil indiga nostri
Nec bene pro meritis capitur, nec tangitur ira.
Lucret.lib. 2.
That Villaine and Secretary of Hell, that composed that miscreant piece of the three Impostors.] It wasOchinusthat composed this piece; but there was no less a man than the EmperourFrederickthe Second, that was as lavish of his tongue as the other of his pen;Cui sæpe in ore, Tres fuisse insignes Impostores, qui genus humanum seduxerunt: Moysem, Christum, Mahumetem. Lips. monit. et exempl. Politic.cap. 4. And a greater than he, PopeLeothe Tenth, was as little favourable to our Saviour, when he us'd that speech which is reported of him,Quantas nobis divitias comparavit ista de Christo fabula.
Sect. 21.Pag. 34.
There are in Scripture, stories that do exceed the fables of Poets.] So the Author ofRelig. Laici. Certè mira admodum inS. S.plus quam in reliquis omnibus Historiis traduntur; (and then he concludes with the Author)sed quæ non retundunt intellectum, sed exercent.
Yet raise no question who shall rise with thatRibat the Resurrection.]The Authorcap. 2 l. 7.Pseudodox. sheweth that it appeares in Anatomy, that the Ribs of Man and Woman are equal.
Whether the world were created in Autumn, Summer, or the Spring, etc.] In this matter there is a consent between two learned Poets,LucretiusandVirgil, that it begins inSpring.
At novitas mundi nec frigora dura ciebat,Nec nimios æstus, nec magnis viribus auras.Lucretius
At novitas mundi nec frigora dura ciebat,Nec nimios æstus, nec magnis viribus auras.Lucretius
At novitas mundi nec frigora dura ciebat,
Nec nimios æstus, nec magnis viribus auras.
Lucretius
Which he would have to be understood ofAutumn, because that resembles old age rather than Infancy. He speaks expresly of the Fowls.
Principio genus alituum variæq; volucresOva relinquebant exclusæ tempore verno.Lucret.
Principio genus alituum variæq; volucresOva relinquebant exclusæ tempore verno.Lucret.
Principio genus alituum variæq; volucres
Ova relinquebant exclusæ tempore verno.
Lucret.
Then forVirgil.
Non alios prima nascentis origine mundiIlluxisse dies aliumve habuisse tenoremCrediderim, ver illud erat, ver magnus agebatOrbis, et hibernis parcebant flatibus Euri.Virgil 2. Georgic.
Non alios prima nascentis origine mundiIlluxisse dies aliumve habuisse tenoremCrediderim, ver illud erat, ver magnus agebatOrbis, et hibernis parcebant flatibus Euri.Virgil 2. Georgic.
Non alios prima nascentis origine mundi
Illuxisse dies aliumve habuisse tenorem
Crediderim, ver illud erat, ver magnus agebat
Orbis, et hibernis parcebant flatibus Euri.
Virgil 2. Georgic.
But there is a great difference about it betwixt Church-Doctors; some agreeing with these Poets and others affirming the time to be in Autumn: but truly, in strict speaking, it was not created in any one, but all of the seasons, as the Author saith here, and hath shewed at large.Pseudodox. Epidemic.lib. 6. cap. 2.
Sect. 22. Pag. 35.
'Tis ridiculous to put off or down the general floud ofNoahin that particular inundation ofDeucalion,] as the Heathens some of them sometimes did:Confuderunt igitur sæpe Ethnici particularia illa diluvia, quæ longe post secuta sunt, cum illo universali quod præcessit, ut ex fabulis in Diluvio Deucalionæo sparsis colligere licet; non tamen semper nec ubique. Author. Observat. in Mytholog. Nat. Com.Then amongst those that confound them, he reckonsOvidandPlutarch.
How all the kinds of Creatures, not onely in their own bulks, but with a competency of food and sustenance, might be preserved in one Ark, and within the extent of 300 Cubits, to a reason that rightly examines it will appear very feasible.] YetApellesthe Disciple ofMercion, took upon him to deride the History ofMosesin this particular, alledging that it must needs be a fable, for that it was impossible so many creatures should be contain'd in so small a space.Origenand St.Aug.to answer this pretended difficulty, alleadge thatMosesin this place speakes of Geometrical (and not vulgar) cubits, of which every one was as much as six vulgar ones; and so no difficulty. ButPerer. l. 10. com. inGenes, quest. 5. de arca, rejects this opinion ofOrigen, as being both against reason and Scripture.
1. Because that sort of Cubit was never in use amongst any people, and therefore absurd to thinkMosesshould intend it in this place.
2. IfMosesshould not speak of the same Cubits here, that he mentions in others places, there would be great æquivocation in Scripture: now in another place,i.e.Exod. 27.he saith, God commanded him to make an Altar three Cubits high; which if it shall be meant of Geometrical Cubits it will contain 18 vulgar Cubits; which would not only render it useless, but would be contrary to the command which he saith God gave him,Exod. 20.Thou shall not go up by steps to my Altar.For without steps what man could reach it. It must therefore be meant of ordinary Cubits; but that being so it was very feasible. I can more easily believe than understand it.
And put the honest Father to the Refuge of a Miracle.] This honest father was St.Aug.who delivers his opinion, that it might be miraculously done,lib. 16. de Civ. Dei, cap. 7.where having propos'd the question how it might be done, he answers,Quod si homines eas captas secum adduxerunt, et eo modo ubi habitabant earum genera instituerunt, venandi studio fieri potuisse incredibile non est, quamvis jussu Dei sire permissu etiam opera Angelorum negandum non sit potuisse transferri; but St.Aug.saith not that it could not be done without a miracle.
And 1500 years to people the World, as full a time, etc.]
Pag. 36.
ThatMethusalemwas the longest liv'd of all the children ofAdam, etc.] See both these Points cleared by the Author, inPseudodox. Epidemic.the firstlib. 6. cap. 6.the otherlib. 7. cap. 3.
ThatJudasperished by hanging himself, there is no certainty in Scripture, though in one place it seems to affirm it, and by a doubtful word hath given occasion to translate it; yet in another place, in a more punctual description it makes it improbable, and seems to overthrow it.] These two places that seem to contradict one another areMath. 27. 5.andActs 1. 8.The doubtful word he speaks of is in the place ofMatthew; it is ἀπήγξατο, which signifieth suffocation as well as hanging, (ἀπελθὼν ἀπήγξατο, which may signifie literally, after he went out he was choak'd) butErasmustranslates it,abiens laqueo se suspendit: the words in theActsare,When he had thrown down himself headlong, he burst in the midst, and all his bowels gushed out; which seems to differ much from the expression ofMatthew; yet the Ancient Writers and Fathers of the Church do unanimously agree that he was hanged. Some I shall cite.Anastas.Sinaita, l. 7. Anagog. Contempl. Unus latro ingratus cum esset typus Diaboli, et Serpentis, et Judæ, qui se in ligno suffocavit. Gaudentius Brixiens. tract. 13. de natal. Dom. Mortem debitam laqueo sibimetintulit præparato, etc.Droggotoshen. de sacram. dominic. pass. Jamdiu erat quidem quod Christo recesserat, et avaritiæ laqueo se suspenderat, sed quod fecerat in occulto, palam omnibus innotuit. S. Martialis in Ep. ad Tholosanos. Non sustinuit pœnitentiam, donec laqueo mortis seipsum consumpsit. Ignat. ad Philippens. Diabolus laqueum ei ostendit, et suspendium docuit. Leo Serm. 3. de passion.——Ut quia facinus omnem mensuram ultionis excesserat, te haberet impietas tua judicem te pateretur sua pæna Carnificem. Theodoret. lib. 1. hæretic. fabul. Ille protinus strangulatus est, quæ fuit merces ejus proditionis. Chrysostom. Hom. 3. de proditore. Pependit Cœlum Terramque intermedius vago funere suffocatus, et cum flagitio suo tumefacta, viscera crepuerunt, etc. Bernard. Serm. 8. in Psal. 9. Judas in Aere crepuit medius.
1. There are those that are so particular, that they acquaint us with the manner, asthat it was done with a Cord. Antiochus Laurensis, Spem omnem a se cum abjecisset, insiliente in eum inimico (sc. Diabolo) funiculo sibi præfocavit gulam. Oecumen. in Act. Fracto funiculo quo erat suffocatus decidit in terram præcipitio.2.That it was done on aFig-Tree,Beda. Portam David egredientibus fons occurrit in Austrum per vallem directus, ad cujus medietatem ab occasu Judas se suspendisse narratur: Nam et ficus magna ibi et vetustissima stat.
Juvenc.lib. 4. Hist. Evangelic.
Exorsusq; suas laqueo sibi sumere pænas,Informem rapuit ficus de vertice mortem.
Exorsusq; suas laqueo sibi sumere pænas,Informem rapuit ficus de vertice mortem.
Exorsusq; suas laqueo sibi sumere pænas,
Informem rapuit ficus de vertice mortem.
3. Some acquaint us with the time when it was done,viz. the next day after he had given the kiss. SoChrysostom. Homil. 1. de proditor. et Mysterio Cœn. Dominic. Guttur prophanum quod hodie Christo extendis ad osculum, crastino es illud extensurus ad laqueum. But there are two, that isEuthymiusandOecumenius, that tell us,that the hanging did not kill him, but that either the Rope broke, or that he was cut down, and afterwards cast himself down headlong, as it is related in the before mentioned place of theActs:Agnitus à quibusdam depositus est ne præfocaretur, denique postquam in secreto quodam loco modico vixisset tempore præceps factus sive præcipitatus, inflatus diruptus, ac diffisus est medius, et effusa sunt omnia viscera ejus; ut inActis.Euthym.cap. 67.in Math. Judas suspendio è vita non decessit, sed supervixit, dejectus est enim prius quam præfocaretur, idque Apotolorum Acta indicant, quod pronus crepuit medius. Oecumen. in Act. And this may serve to reconcile these two seemingly disagreeing Scriptures.
That our Fathers after the Flood erected the Tower ofBabel.] For this see what the Author saith in hisPseudodox. Epidemic. l. 7, cap. 6.
Sect. 23. Pag. 37.
And cannot but commend the judgment ofPtolemy.] He means ofPtolemæus Philadelphus, who founded the Library ofAlexandria, which he speaks of in the next Section. He was King ofEgypt; and having built and furnish'd that Library with all the choicest Books he could get from any part of the world, and having good correspondence withEleazerthe high Priest of theJews, by reason that he had released theJewsfrom Captivity, who were taken by his PredecessorPtolemæus Lagi; he did by the advice ofDemetrius PhalereustheAthenian, whom he had made his Library-Keeper, write toEleazer, desiring him that he would cause the Books of theJews, which contained their Laws, to be translated for him into Greek, that he might have them to put into his Library: to which the Priest consents; and for the King's better satisfaction, sends to him Copies of the Books, and with the same 72 Interpreters skilled both in the Greek and Hebrew Language, to translate them for him into Greek; which afterwards they performed. This is for certain; but whether they translated only thePentateuch, as St.Jeromewould have it, or together with the Books of the Prophets also, asLeo de CastroandBaroniuscontend, I undertake not to determine: but as to that part of the story, that these Interpreters were put into so many several Cells, whilst they were about the work of translation; and notwithstanding they were thus severed, that they all translated ittotidem verbis; it is but reason to think with St.Jerome(notwithstanding the great current of Authority against him) that it is no better than a fable.
The Alcoran of the Turks(I speak without prejudice)is an ill-composed piece, containing in it vain and ridiculous errors in Philosophy, etc.] It is now in every mans hand, having been lately translated into English; I shall therefore observe but these few particulars in it, in regard the book it self is so common; and indeed they are not mine own, butLipsiushis observations. He begins,O nugas, O deliria! primum(saith he)commentus est, Deum unum solidumq; (ὀλόσφυρον Græci exprimunt) eundemq; incorporeum esse. Christum non Deum, sed magnum vatem et prophetam; se tamen majorem, et proxime à Deo missum, præmia qui ipsum audient Paradisum, qui post aliquot annorum millia reserabitur, ibi quatuor flumina lacte, vino, melle, aqua fluere, ibi palatia et ædificia gemmata atque aurata esse, carnes avium suavissimarum, fructus omne genus quos sparsi jacentesque sub umbra arborum edent: sed caput fælicitatis, viros fœminasque, majores solito magnis Genitalibus assidua libidine, et ejus usu sine tædio aut fatigatione.These and some others that are in the Alcoran he reckons up.Sed et Physica quoq; miranda(saith he)nam facit Solem et Lunam in equis vehi, illum autem in aquam calidam vespere mergi, et bene lotum ascendere atque oriri, Stellas in aere è catenis aureis pendere: terram in bovini cornus cuspide stabilitum, et agitante se bove ac succutiente fieri terræmotum; hominem autem ex hirundine aut sanguisuga nasci, etc. Just. Lips.Monit. et exempl. Politic.cap. 3.
Pag. 38.
I believe besidesZoroasterthere were divers others that wrote before Moses.]Zoroasterwas long beforeMoses, and of great name; he was the father ofNinus, Justin. lib. 1.Si quamlibet modicum emolumentum probaveritis; ego ille sim Carinondas vel Damigeron, vel is Moses, vel Joannes, vel Apollonius, vel ipse Dardanus, vel quicunq; aliuspost Zoroastremet Hostanem, inter Magos celebratus est. ApuleiusinApol.
Sect. 24. Pag. 38.
Others with as many groans deplore the combustion of the Library atAlexandria.] This was that Library before spoken of, set up byPtolemæus Philadelphus; in which 'tis reported byAmmianus Marcellinusthere were 700,000 volumes; it was burnt byJul. Cæsar'smeans, whose Navy being environed beforeAlexandria, he had no means to keep off the Enemy, but by flinging of fire, which at length caught the Library and consumed it, asPlutarchhath it inVita Cæsaris: but notwithstanding we have no reason to believe it was quite consumed, becauseSueton. inClaudius, tells us, that that Emperour added another to it; and there must be somewhat before, if it were an addition; but true it is, too many of the Books perished; to repair which loss, care was taken byDomitianthe Emperour, as the sameSueton.andAurel. Victor.do relate.
I would not omit a Copy ofEnoch'sPillars, had they many nearer Authors thanJosephus,etc.] For this the Story is, thatEnoch, or his father,Seth, having been inform'd byAdam, that the world was to perish once by water, and a second time by fire, did cause two Pillars to be erected, the one of Stone against the water, and another of Brick against the fire; and that upon those Pillars was engraven all such Learning as had been delivered to, or invented by mankind; and that thence it came that all knowledge and learning was not lost by means of the Floud, by reason that one of the Pillars (though the other perished) did remain after the Floud, andJosephuswitnesseth, till his time,lib. 1. Antiq. Judaic. cap. 3.
Of those three great inventions ofGermany,there are two which are not without their incommodities.] Those two he means arePrintingandGunpowder, which are commonly taken to beGermanInventions; but Artillery was inChinaabove 1500 years since, and Printing long before it was inGermany, if we may believeJuan Concales Mendosain hisHist.ofChina, lib. 3. cap. 15, 16. The incommodities of these two inventions, are, well described bySam. Daniel, lib. 6. of the Civil Wars.
FierceNemesis,mother of fate and change,Sword-bearer of th' eternal providence,Turns her stern look at last into the West,As griev'd to see on Earth such happy rest;And forPandoracalleth presently,Pandora Jove'sfair gift that first deceivedPoorEpimetheusin his imbecility.That though he had a wondrous boon received,By means whereof curious mortalityWas of all former quiet quite bereaved.To whom being come deckt with all qualities,The wrathful goddess breaks out in this wise:Dost thou not see in what secure estate,Those flourishing fair Western parts remain?As if they had made covenant with fate,To be exempted free from others pain,At one with their desires, friends with debate,In peace with Pride, content with their own gain.Their bounds contain their mindes, their mindes applyedTo have their bonds with plenty beautified.Devotion (Mother of Obedience)Bears such a hand on their credulity,That it abates the spirit of eminence,And busies them with humble piety:For see what works, what infinite expence,What Monuments of zeal they edifie,As if they would, so that no stop were found,Fill all with Temples, make all holy ground.But we must cool this all-believing zeal,That hath enjoy'd so fair a turn so long, etc.Dislike of this first by degrees shall steal,As upon souls of men perswaded wrong;And that the sacred power which thus hath wrought,Shall give her self the sword to cut her throat.Go therefore thou with all thy stirring trainOf swelling Sciences (the gifts of grief)Go loose the links of that soul-binding chain,Enlarge this uninquisitive Belief:Call up mens spirits, that simpleness retain,Enter their hearts, and knowledge make the ThiefTo open all the Doors to let in Light,That all may all things see but what is right.Opinion arm against opinion (grown)Make new-born contradictions still arise,As if Thebes Founder(Cadmus)tongues had sownIndent of teeth, for greater mutinies:Bring new defended faith against faith known,Weary the soul with contrarieties,Till all Religion become Retrograde,And that fair lye the mask of sin be made:And better to effect a speedy end,Let there be found two fatal Instruments,The one to publish, th' other to defendPrintingImpious contention, and proud discontents:Make that instamped characters may sendAbroad to thousands, thousand mens intents;And in a moment may dispatch much more,Than could a world of pens perform before;Whereby all quarrels, titles, secrecies,May unto all be presently made known,Factions prepar'd, parties allur'd to rise,Seditions under fair pretences sown;Whereby the vulgar may become so wiseThat with a self-presumption overgrown,They may of deepest mysteries debate,Controul their betters, censure acts of State.And then when this dispersed mischief shallHave brought confusion in each mystery,Call'd up contempts of State in general,And ripen'd the humour of impiety,Then take the other engine wherewithalGunsThey may torment their self-wrought misery;And scourge each other in so strange a wise,As time or tyrants never could devise, etc.
FierceNemesis,mother of fate and change,Sword-bearer of th' eternal providence,Turns her stern look at last into the West,As griev'd to see on Earth such happy rest;And forPandoracalleth presently,Pandora Jove'sfair gift that first deceivedPoorEpimetheusin his imbecility.That though he had a wondrous boon received,By means whereof curious mortalityWas of all former quiet quite bereaved.To whom being come deckt with all qualities,The wrathful goddess breaks out in this wise:Dost thou not see in what secure estate,Those flourishing fair Western parts remain?As if they had made covenant with fate,To be exempted free from others pain,At one with their desires, friends with debate,In peace with Pride, content with their own gain.Their bounds contain their mindes, their mindes applyedTo have their bonds with plenty beautified.Devotion (Mother of Obedience)Bears such a hand on their credulity,That it abates the spirit of eminence,And busies them with humble piety:For see what works, what infinite expence,What Monuments of zeal they edifie,As if they would, so that no stop were found,Fill all with Temples, make all holy ground.But we must cool this all-believing zeal,That hath enjoy'd so fair a turn so long, etc.Dislike of this first by degrees shall steal,As upon souls of men perswaded wrong;And that the sacred power which thus hath wrought,Shall give her self the sword to cut her throat.Go therefore thou with all thy stirring trainOf swelling Sciences (the gifts of grief)Go loose the links of that soul-binding chain,Enlarge this uninquisitive Belief:Call up mens spirits, that simpleness retain,Enter their hearts, and knowledge make the ThiefTo open all the Doors to let in Light,That all may all things see but what is right.Opinion arm against opinion (grown)Make new-born contradictions still arise,As if Thebes Founder(Cadmus)tongues had sownIndent of teeth, for greater mutinies:Bring new defended faith against faith known,Weary the soul with contrarieties,Till all Religion become Retrograde,And that fair lye the mask of sin be made:And better to effect a speedy end,Let there be found two fatal Instruments,The one to publish, th' other to defendPrintingImpious contention, and proud discontents:Make that instamped characters may sendAbroad to thousands, thousand mens intents;And in a moment may dispatch much more,Than could a world of pens perform before;Whereby all quarrels, titles, secrecies,May unto all be presently made known,Factions prepar'd, parties allur'd to rise,Seditions under fair pretences sown;Whereby the vulgar may become so wiseThat with a self-presumption overgrown,They may of deepest mysteries debate,Controul their betters, censure acts of State.And then when this dispersed mischief shallHave brought confusion in each mystery,Call'd up contempts of State in general,And ripen'd the humour of impiety,Then take the other engine wherewithalGunsThey may torment their self-wrought misery;And scourge each other in so strange a wise,As time or tyrants never could devise, etc.
FierceNemesis,mother of fate and change,
Sword-bearer of th' eternal providence,
Turns her stern look at last into the West,
As griev'd to see on Earth such happy rest;
And forPandoracalleth presently,
Pandora Jove'sfair gift that first deceived
PoorEpimetheusin his imbecility.
That though he had a wondrous boon received,
By means whereof curious mortality
Was of all former quiet quite bereaved.
To whom being come deckt with all qualities,
The wrathful goddess breaks out in this wise:
Dost thou not see in what secure estate,
Those flourishing fair Western parts remain?
As if they had made covenant with fate,
To be exempted free from others pain,
At one with their desires, friends with debate,
In peace with Pride, content with their own gain.
Their bounds contain their mindes, their mindes applyed
To have their bonds with plenty beautified.
Devotion (Mother of Obedience)
Bears such a hand on their credulity,
That it abates the spirit of eminence,
And busies them with humble piety:
For see what works, what infinite expence,
What Monuments of zeal they edifie,
As if they would, so that no stop were found,
Fill all with Temples, make all holy ground.
But we must cool this all-believing zeal,
That hath enjoy'd so fair a turn so long, etc.
Dislike of this first by degrees shall steal,
As upon souls of men perswaded wrong;
And that the sacred power which thus hath wrought,
Shall give her self the sword to cut her throat.
Go therefore thou with all thy stirring train
Of swelling Sciences (the gifts of grief)
Go loose the links of that soul-binding chain,
Enlarge this uninquisitive Belief:
Call up mens spirits, that simpleness retain,
Enter their hearts, and knowledge make the Thief
To open all the Doors to let in Light,
That all may all things see but what is right.
Opinion arm against opinion (grown)
Make new-born contradictions still arise,
As if Thebes Founder(Cadmus)tongues had sown
Indent of teeth, for greater mutinies:
Bring new defended faith against faith known,
Weary the soul with contrarieties,
Till all Religion become Retrograde,
And that fair lye the mask of sin be made:
And better to effect a speedy end,
Let there be found two fatal Instruments,
The one to publish, th' other to defend
Impious contention, and proud discontents:
Make that instamped characters may send
Abroad to thousands, thousand mens intents;
And in a moment may dispatch much more,
Than could a world of pens perform before;
Whereby all quarrels, titles, secrecies,
May unto all be presently made known,
Factions prepar'd, parties allur'd to rise,
Seditions under fair pretences sown;
Whereby the vulgar may become so wise
That with a self-presumption overgrown,
They may of deepest mysteries debate,
Controul their betters, censure acts of State.
And then when this dispersed mischief shall
Have brought confusion in each mystery,
Call'd up contempts of State in general,
And ripen'd the humour of impiety,
Then take the other engine wherewithal
They may torment their self-wrought misery;
And scourge each other in so strange a wise,
As time or tyrants never could devise, etc.
SeeBellermontan.in hisDissertat. politic. dissert.29. and 30.
For the other Invention, the Latine Annotator doubts whether the Author means Church-Organs, or Clocks? I suppose he means Clocks, because I find that Invention reckon'd by aGerman, with the other two, as a remarkable one. It is byBusbequius, speaking of the Turks, who hath these words:Testes majores minoresque bombardæ, multaque alia quæ ex nostris excogitata ipsi ad se avertunt; at libros tamen typis excuderent, horologia in publico haberent, nondum adduci potuerunt.Epist. Legat. Turcic.I suppose if he had known any Invention which next to the other two had been greater than this, he would not have named this, and this being the next considerable, we have no cause to doubt but the Author meant it.
To maintain the Trade and Mystery of Typographers.] Of thisCunæusin hisSatyre Sardi vœnates.Qui bis in anno nomen suum ad Germanorum nundinas non transmittit, eruditionem suam in ordinem coactam credit, itaq; nunquam tot fungi una pluvia nascuntur, quot nunc libri uno die.