The Major Works (English Library) (19 page)

The first and father cause of common Error, is the common infirmity of humane nature; of whose deceptible
¹
condition, although perhaps there should not need any other eviction, then the frequent errors we shall our selves commit, even in the expresse declarement hereof: Yet shall we illustrate the same from more infallible constitutions, and persons presumed as farre from us in condition, as time, that is our first and ingenerated
²
fore-fathers. From whom as we derive our being, and the severall wounds of constitution: so may we in some manner excuse our infirmities in the depravity of those parts, whose traductions
³
were pure in them, and their originals but once removed from God. Who notwithstanding (if posterity may take leave to judge of the fact, as they are assured to suffer in the punishment) were grossely deceived in their perfection; and so weakly deluded in the clarity of their understanding, that it hath left no small obscurity in ours, how error should gain upon them.

For first, They were deceived by Satan; and that not in an invisible insinuation, but an open and discoverable apparition, that is, in the form of a Serpent;
⁴
whereby although there were many occasions of suspition, and such as could not easily escape a weaker circumspection, yet did the unwary apprehension of Eve take no advantage thereof. It hath therefore seemed strange unto some, she should be deluded by a Serpent, or subject her
reason to a beast, which God had subjected unto hers. It hath empuzzeled the enquiries of others to apprehend, and enforced them unto strange conceptions, to make out how without fear or doubt she could discourse with such a creature, or hear a Serpent speak, without suspition of imposture. The wits of others, have been so bold as to accuse her simplicity in receiving his temptation so coldly; and when such specious effects of the fruit were promised, as to make them like gods, not to desire, at least not to wonder he pursued not that benefit himself. And had it been their own case would perhaps have replied, If the taste of this fruit maketh the eaters like gods, why remainest thou a beast? If it maketh us but like gods, we are so already. If thereby our eyes shall be opened hereafter, they are at present quick enough to discover thy deceit, and we desire them no opener to behold our own shame. If to know good and evil be our advantage, although we have free will unto both, we desire to perform but one; we know ’tis good to obey the Commandment of God, but evil if we transgresse it.

They were deceived by one another, and in the greatest disadvantage of delusion, that is the stronger by the weaker: For Eve presented the fruit, and Adam received it from her. Thus the Serpent was cunning enough to begin the deceit in the weaker; and the weaker of strength, sufficient to consummate the fraud in the stronger. Art and fallacy was used unto her, a naked offer proved sufficient unto him: so his superstruction was his ruine, and the fertility of his sleep,
⁵
an issue of death unto him. And although the condition of sex and posteriority of creation
⁶
might somewhat extenuate the error of the woman: Yet was it very strange and inexcusable in the man; especially if as some affirm, he was the wisest of all men since; or if as others have conceived, he was not ignorant of the fall of the Angels, and had thereby example and punishment to deterre him.

They were deceived from themselves, and their own apprehensions; for Eve either mistook or traduced the Commandment of God. Of every tree of the garden thou maiest freely eat, but of the tree of knowledge of good and evil thou shalt not eat,
for in the day thou eatest thereof, thou shalt surely die.
⁷
Now Eve upon the question of the Serpent returned the precept in different tearms, You shall not eat of it, neither shall you touch it lest perhaps you die. In which delivery, there were no lesse then two mistakes, or rather additionall mendacities; for the commandment forbid not the touch of the fruit, and positively said ye shall surely die; but the extenuating replied,
ne forte moriamini
, lest perhaps ye die. For so in the vulgar translation
⁸
it runneth, and so is it expressed in the Thargum or Paraphrase of Jonathan.
⁹
And therefore although it be said, and that very truly that the devil was a liar from the beginning, yet was the woman herein the first expresse beginner; and falsified twice before the reply of Satan. And therefore also to speak strictly, the sin of the fruit was not the first offence, they first transgressed the rule of their own reason, and after, the Commandment of God.

They were deceived through the conduct of their senses, and by temptations from the object it self; whereby although their intellectuals
¹⁰
had not failed in the theory of truth, yet did the inservient and brutall
¹¹
faculties controle the suggestion of reason: Pleasure and profit already overswaying the instructions of honesty, and sensuality perturbing the reasonable commands of vertue. For so is it delivered in the text; That when the woman saw that the tree was good for food, and that it was pleasant unto the eye, and a tree to be desired to make one wise, she took of the fruit thereof and did eat.
¹²
Now hereby it appeareth, that Eve before the fall, was by the same and beaten way of allurements inveigled, whereby her posterity hath been deluded ever since; that is those three delivered by St John, the lust of the flesh, the lust of the eye, and the pride of life;
¹³
wherein indeed they seemed as weakly to fail as their debilitated
posterity, ever after. Whereof notwithstanding some in their imperfections, have resisted more powerfull temptations; and in many moralities condemned the facility of their seductions.

Again, They might for ought we know, be still deceived in the unbelief of their mortality, even after they had eat of the fruit. For Eve observing no immediate execution of the curse, she delivered the fruit unto Adam; who after the taste thereof, perceiving himself still to live, might yet remain in doubt, whether he had incurred death; which perhaps he did not indubitably beleeve, untill he was after convicted in the visible example of Abel. For he that would not beleeve the menace of God at first, it may be doubted whether before an ocular example he beleeved the curse at last. And therefore they are not without all reason, who have disputed the fact of Cain, that is although he purposed to mischief, whether he intended to murther his brother; or designed that, whereof he had not beheld an example in his own kinde; there might be somewhat in it that he would not have done, or desired undone, when he brake forth as desperately as before he had done uncivilly; My iniquity is greater then can be forgiven me.
¹⁴

Some nicities I confesse there are which extenuate, but many more that aggravate this delusion; which exceeding the bounds of our Discourse, and perhaps our satisfaction, we shall at present passe over. And therefore whether the sinne of our first parents were the greatest of any since, whether the transgression of Eve seducing, did not exceed that of Adam seduced, or whether the resistibility of his reason did not equivalence the facility of her seduction, we shall referre it unto the Schoolman.
¹⁵
Whether there were not in Eve as great injustice in deceiving her husband, as imprudence in being deceived her self, especially if foretasting the fruit, her eyes were opened before his, and she knew the effect of it, before he tasted of it, we leave it unto the Morallist. Whether the whole relation be not Allegoricall, that is, whether the temptation of the man by the woman, be not the seduction of the rationall, and higher parts by the inferiour and feminine faculties: or whether the
tree in the middest of the garden, were not that part in the centre of the body, on which was afterward the appointment of circumcision in males, we leave it unto the Thalmudist. Whether there were any policie in the devil to tempt them before conjunction, or whether the issue before tentation
¹⁶
might in justice have suffered with those after, we leave it unto the Lawyer. Whether Adam foreknew the advent of Christ, or the reparation of his error by his Saviour; how the execution of the curse should have been ordered, if after Eve had eaten, Adam had yet refused. Whether if they had tasted the tree of life before that of good and evil, they had yet suffered the curse of mortality; or whether the efficacie of the one had not overpowred the penalty of the other, we leave it unto God. For he alone can truly determine these and all things else; who as he hath proposed the world unto our disputation, so hath he reserved many things unto his own resolution; whose determinations we cannot hope from flesh; but must with reverence suspend unto that great day, whose justice shall either condemn our curiosities, or resolve our disquisitions.

Lastly, Man was not only deceiveable in his integrity, but the Angels of light in all their clarity. He that said he would be like the highest
¹⁷
did erre if in some way he conceived not himself so already; but in attempting so high an effect from himself, he mis-understood the nature of God, and held a false apprehension of his own; whereby vainly attempting not only insolencies, but impossibilities, he deceived himself as low as hell. In brief, there is nothing infallible but God, who cannot possibly erre. For things are really true as they correspond unto his conception; and have so much of verity, as they hold of conformity unto that intellect, in whose Idea they had their first determinations.
¹⁸
And therefore being the rule, he cannot be irregular; nor being truth it self, conceiveably admit the impossible society of error.

Having thus declared the fallible nature of man even from his first production, we have beheld the generall cause of error. But as for popular errors, they are more neerly founded upon an erroneous inclination of the people; as being the most deceptible part of mankinde, and ready with open arms to receive the encroachments of error. Which condition of theirs although deduceable from many grounds, yet shall we evidence it, but from a few, and such as most neerly and undeniably declare their natures.

How unequall discerners of truth they are, and openly exposed unto error, will first appear from their unquallified intellectuals, unable to umpire the difficulty of its dissentions. For error to speak strictly, is a firm assent unto falsity. Now whether the object whereunto they deliver up their assent be true or false, they are incompetent judges.

For the assured truth of things is derived from the principles of knowledge, and causes, which determine their verities. Whereof their uncultivated understandings, scarce holding any theory, they are but bad discerners of verity; and in the numerous track of error, but casually do hit the point and unity of truth.

Their understanding is so feeble in the discernment of falsities, and averting the errors of reason, that it submitteth unto the fallacies of sense, and is unable to rectifie the error of its sensations. Thus the greater part of mankinde having but one eye of sence and reason,
¹⁹
conceive the earth farre bigger then the Sun, the fixed Stars lesser then the Moon, their figures plain, and their spaces equidistant. For thus their sence informeth them, and herein their reason cannot rectifie them; and
therefore hopelesly continuing in their mistakes, they live and die in their absurdities; passing their daies in perverted apprehensions, and conceptions of the world, derogatory unto God, and the wisdome of the creation.

Again, Being so illiterate in point of intellect, and their sense so incorrected, they are farther indisposed ever to attain unto truth, as commonly proceeding in those waies, which have most reference unto sense, and wherein there lieth most notable and popular delusion.

For being unable to weild the intellectuall arms of reason, they are fain to betake themselves unto wasters and the blunter weapons of truth; affecting the grosse and sensible waies of doctrine, and such as will not consist with strict and subtile reason. Thus unto them a piece of Rhetorick is a sufficient argument of Logick, an Apologue
²⁰
of Æsope, beyond a Syllogisme in Barbara;
²¹
parables then propositions, and proverbs more powerfull then demonstrations. And therefore are they led rather by example, then precept; receiving perswasions from visible inducements, before intellectual instructions. And therefore also they judge of humane actions by the event; for being uncapable of operable circumstances, or rightly to judge the prudentiality of affairs, they only gaze upon the visible successe, and thereafter condemn or cry up the whole progression. And so from this ground in the Lecture of holy Scripture, their apprehensions, are commonly confined unto the literall sense of the text; from whence have ensued the grosse and duller sort of heresies. For not attaining the deuteroscopy, and second intention of the words, they are fain to omit their superconsequencies, coherencies, figures, or tropologies,
²²
and are not sometime perswaded by fire beyond their literalities. And therefore also things invisible, but unto intellectuall discernments, to humour the grossenesse of their comprehensions, have been degraded from their proper forms,
and God himself dishonoured into manull
²³
expressions. And so likewise being unprovided, or unsufficient for higher speculations, they will alwaies betake themselves, unto sensible representations, and can hardly be restrained the dulnesse of Idolatry. A sinne or folly not only derogatory unto God, but men; overthrowing their reason, as well as his divinity. In brief, a reciprocation, or rather an Inversion of the creation; making God one way, as he made us another; that is, after our Image, as he made us after his.

Moreover, their understanding thus weak in it self, and perverted by sensible delusions, is yet farther impaired by the dominion of their appetite; that is, the irrationall and brutall part of the soul, which lording it over the sovereign faculty, interrupts the actions of that noble part, and choaks those tender sparks, which Adam hath left them of reason. And therefore they do not only swarm with errors, but vices depending thereon. Thus they commonly affect no man any farther than he deserts his reason, or complies with their aberrancies. Hence they embrace not vertue for it self, but its reward; and the argument from pleasure or utility is farre more powerfull, then that from vertuous honesty; which Mahomet and his contrivers well understood, when he set out the felicity of his heaven, by the contentments of flesh, and the delights of sense: slightly passing over the accomplishment of the soul, and the beatitude of that part which earth and visibilities too weakly affect.
²⁴
But the wisdom of our Saviour, and the simplicity of his truth proceeded another way; defying the popular provisions of happinesse from sensible expectations; placing his felicity in things removed from sense, and the intellectuall enjoyment of God. And therefore the doctrine of the one was never afraid of Universities, or endeavoured the banishment of learning like the other. And though Galen doth sometime nibble at Moses, and beside the Apostate Christian,
²⁵
some Heathens have questioned his Philosophicall part or treaty of the Creation: Yet is there surely no reasonable Pagan, that will
not admire the rationall and well grounded precepts of Christ; whole life as it was conformable unto his doctrine, so was that unto the highest rules of reason; and must therefore flourish in the advancement of learning, and the perfection of parts best able to comprehend it.

Again, Their individuall imperfections being great, they are moreover enlarged by their aggregation; and being erroneous in their single numbers once hudled together, they will be error it self. For being a confusion of knaves and fools, and a farraginous
²⁶
concurrence of all conditions, tempers, sex, and ages; it is but naturall if their determinations be monstrous, and many waies inconsistent with truth. And therefore wise men have alwaies applauded their own judgement, in the contradiction of that of the people; and their soberest adversaries, have ever afforded them the stile of fools and mad men;
²⁷
and to speak impartially, their actions have often made good these Epithites. Had Orestes been Judge, he would not have acquitted that Lystrian rabble of madnesse,
²⁸
who upon a visible miracle, falling into so high a conceit of Paul and Barnabas, that they termed the one Jupiter, the other Mercurius; that they brought oxen and garlands, and were hardly restrained, from sacrificing unto them; did notwithstanding suddenly after fall upon Paul, and having stoned him, drew him for dead out of the city. It might have hazarded the sides of Democritus, had he been present at that tumult of Demetrius;
²⁹
when the people flocking together in great numbers, some cried one thing, and some another, and the assembly was confused, and the most part knew not wherefore they were come together; notwithstanding, all with one voice for the space of two hours cried out, Great is Diana of the Ephesians. It had overcome the patience of Job, as it did the meeknesse of Moses, and would surely have mastered any, but the longanimity and lasting sufferance of God, Had they beheld the mutiny in the wildernesse;
when after ten great miracles in Egypt, and some in the same place, they melted down their stolen ear-rings into a calf,
³⁰
and monstrously cried out, These are thy gods O Israel, that brought thee out of the land of Egypt. It much accuseth the impatiencie of Peter, who could not endure the staves of the multitude, and is the greatest example of lenity in our Saviour,
³¹
when he desired of God forgivenesse unto those, who having one day brought him into the City in triumph, did presently after, act all dishonour upon him, and nothing could be heard but
Crucifige
in their courts. Certainly he that considereth these things in Gods peculiar people, will easily discern how little of truth, there is in the waies of the multitude; and though sometimes they are flattered with that Aphorisme,
³²
will hardly beleeve the voice of the people to be the voice of God.

Lastly, Being thus divided from truth in themselves, they are yet farther removed by advenient
³³
deception. For true it is (and I hope shall not offend their vulgarities,) if I say they are daily mocked into error by subtler devisors, and have been expresly deluded, by all professions and ages. Thus the Priests of Elder time, have put upon them many incredible conceits, not only deluding their apprehensions, with Ariolation,
³⁴
South-saying, and such oblique Idolatries; but winning their credulities unto the literall and down-right adorement of Cats, Lizards and Beetles. And thus also in some Christian Churches, wherein is presumed an irreprovable truth, if all be true that is suspected, or half what is related, there have not wanted, many strange deceptions, and some thereof are still confessed by the name of Pious fraudes. Thus Theudas an Impostor was able to lead away four thousand into the wildernesse, and the delusions of Mahomet almost the fourth part of mankinde. Thus all heresies how grosse soever, have found a welcome with the people. For thus, many of the Jews were wrought into belief, that Herod
was the Messias; and David George of Leyden and Arden, were not without a party amongst the people, who maintained the same opinion of themselves almost in our daies.

Physitians (many at least that make profession thereof) beside divers lesse discoverable waies of fraud, have made them beleeve, there is the book of fate, or the power of Aarons brest-plate
³⁵
in Urines. And therefore hereunto they have recourse as unto the Oracle of life, the great determinator of virginity, conception, fertility, and the inscrutable infirmities of the whole body. For as though there were a seminality in Urine, or that like the seed it carried with it the Idea of every part, they foolishly conceive we visibly behold therein the Anatomy of every particle, and can thereby indigitate their affections; and running into any demands expect from us a sudden resolution in things wherein the devil of Delphos
³⁶
would demurre, and we know hath taken respite of some daies to answer easier questions.

Saltimbancoes, Quacksalvers and Charlatans, deceive them in lower degrees. Were Æsop alive, the Piazza and Pont Neuf
³⁷
could not but speak their fallacies; mean while there are too many, whose cries cannot conceale their mischiefs. For their Impostures are full of cruelty, and worse then any other; deluding not only unto pecuniary defraudations, but the irreparable deceit of death.

Astrologers, which pretend to be of Cabala with the starres (such I mean as abuse that worthy enquiry;)
³⁸
have not been wanting in their deceptions. Who having wonne their belief unto principles whereof they make great doubt themselves, have made them beleeve that arbitrary events below, have necessary causes above; whereupon their credulities assent unto any prognosticks, and daily swallow the predictions of men, which considering the independencie of their causes, and
contingencie in their events, are only in the prescience of God.

Fortune tellers, Juglers, Geomancers,
³⁹
and the like incantatory impostors, though commonly men of inferiour rank, and from whom without illumination they can expect no more then from themselves, do daily and professedly delude them. Unto whom (what is deplorable in men and Christians) too many applying themselves; betwixt jest and earnest, betray the cause of truth, and insensibly make up the legionary body of error.

Statistes and Politicians, unto whom
Ragione di Stato
,
⁴⁰
is the first considerable, as though it were their businesse to deceive the people, as a Maxime, do hold, that truth is to be concealed from them; unto whom although they reveale the visible design, yet do they commonly conceale the capitall intention. And therefore have they alway been the instruments of great designes, yet seldome understood the true intention of any; accomplishing the drifts of wiser heads, as inanimate and ignorant Agents the generall designe of the world; who though in some latitude of sense, and in a naturall cognition perform their proper actions, yet do they unknowingly concurre unto higher ends, and blindely advance the great intention of nature. Now how farre they may be kept in ignorance, a great example there is in the people of Rome, who never knew the true and proper name of their own City. For beside that common appellation received by the Citizens, it had a proper and secret name concealed from them:
Cujus alterum nomen dicere secretis Ceremoniarum nefas habetur
,
⁴¹
saith Plinie; lest the name thereof being discovered unto their enemies, their Penates
⁴²
and Patronall gods, might be called forth by charms and incantations. For according unto the tradition of Magitians, the tutelary spirits will not remove at common appellations, but at the proper names of things whereunto they are protectors.

Thus having been deceived by themselves, and continually
deluded by others, they must needs be stuffed with errors, and even over-runne with these inferiour falsities; whereunto whosoever shall resigne their reasons, either from the root of deceit in themselves, or inability to resist such triviall ingan-nations
⁴³
from others; although their condition and fortunes may place them many Spheres above the multitude, yet are they still within the line of vulgarity, and Democraticall enemies of truth.