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 an issue of Death unto him. And although the condition of Sex, and posteriority of Creation, 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 deterr 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 mayest freely eat, but of the Tree of knowledge of good and evil thou shalt not eat: for in the day thou eatest thereof, thou shall surely die. Now Eve upon the question of the Serpent, returned the Precept in different terms: You shall not eat of it, neither shall you touch it, less perhaps you die. In which delivery, there were no less than two mistakes, or rather additional mendacities; for the Commandment forbad not the touch of the Fruit; and positively said, Ye shall surely die: but she extenuating, replied, ne fortè moriamini, lest perhaps ye die. For so in the vulgar translation it runneth, and so it is expressed in the Thargum or Paraphrase of Jonathan. And therefore although it be said, and that very truely, that the Devil was a lyer from the beginning, yet was the Woman herein the first express 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 had not failed in the Theory of truth, yet did the inservient and brutal Faculties controll the suggestion of Reason: Pleasure and Profit already overswaying the instructions of Honesty, and Sensuality perturbing the reasonable commands of Vertue. For so it is 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. Now hereby it appeareth, that Eve, before the Fall, was by the same and beaten away 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: Where indeed they seemed as weakly to fail, as their debilitated posterity, ever after. Whereof notwithstanding, some in their imperfection, have resisted more powerful 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 tast thereof, perceiving himself still to live, might yet remain in doubt, whether he had incurred Death; which perhaps he did not indubitably believe, until he was after convicted in the visible example of Abel. For he that would not believe the Menace of God at first, it may be doubted whether, before an ocular example, he believed 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 do mischief, whether he intended to kill his Brother; or designed that, whereof he had not beheld an example in his own kind. 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 than can be forgiven me.
Some nicities I confess there are which extenuate, but many more that aggravate this Delusion; which exceeding the bounds of this Discourse, and perhaps our Satisfaction, we shall at present pass over. And therefore whether the Sin 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 refer it to the Schoolman; Whether there was 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 Moralist. Whether the whole relation be not Allegorical, that is, whether the temptation of the Man by the Woman, be not the seduction of the rational and higher parts by the inferiour and feminine faculties; or whether the Tree in the midst of the Garden, were not that part in the Center of the body, in which was afterward the appointment of Circumcision in Males, we leave it unto the Thalmudist. Whether there were any Policy in the Devil to tempt them before the Conjunction, or whether the Issue before tentation, 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 efficacy of the one had not over-powred 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 determination 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 deceivable in his Integrity, but the Angels of light in all their Clarity. He that said, He would be like the highest did erre, if in some way he conceived 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 verity as they hold of conformity unto that Intellect, in whose Idea they had their first determinations. And therefore being the Rule, he cannot be Irregular; nor, being Truth it self, conceaveably admit the impossible society of Error.
CHAPTER II
A further Illustration of the same.
Being thus deluded before the Fall, it is no wonder if their conceptions were deceitful, and could scarce speak without an Error after. For, what is very remarkable (and no man that I know hath yet observed) in the relations of Scripture before the Flood, there is but one speech delivered by Man, wherein there is not an erroneous conception; and, strictly examined, most hainously injurious unto truth. The pen of Moses is brief in the account before the Flood, and the speeches recorded are but six. The first is that of Adam, when upon the expostulation of God, he replied; I heard thy voice in the Garden, and because I was naked I hid my self. In which reply, there was included a very gross Mistake, and, if with pertinacity maintained, a high and capital Error. For thinking by this retirement to obscure himself from God, he infringed the omnisciency and essential Ubiquity of his Maker, Who as he created all things, so is he beyond and in them all, not only in power, as under his subjection, or in his presence, as being in his cognition; but in his very Essence, as being the soul of their causalities, and the essential cause of their existencies. Certainly, his posterity at this distance and after so perpetuated an impairment, cannot but condemn the poverty of his conception, that thought to obscure himself from his Creator in the shade of the Garden, who had beheld him before in the darkness of his Chaos, and the great obscurity of Nothing; that thought to fly from God, which could not fly himself; or imagined that one tree should conceal his nakedness from Gods eye, as another had revealed it unto his own. Those tormented Spirits that wish the mountains to cover them, have fallen upon desires of minor absurdity, and chosen ways of less improbable concealment. Though this be also as ridiculous unto reason, as fruitless unto their desires; for he that laid the foundations of the Earth, cannot be excluded the secrecy of the Mountains; nor can there any thing escape the perspicacity of those eyes which were before light, and in whose opticks there is no opacity. This is the consolation of all good men, unto whom his Ubiquity affordeth continual comfort and security: And this is the affliction of Hell, unto whom it affordeth despair, and remediless calamity. For those restless Spirits that fly the face of the Almighty, being deprived the fruition of his eye, would also avoid the extent of his hand; which being impossible, their sufferings are desperate, and their afflictions without evasion; until they can get out of Trismegistus his Circle, that is, to extend their wings above the Universe, and pitch beyond Ubiquity.
The Second is that Speech of Adam unto God; The woman whom thou gavest me to be with me, she gave me of the Tree, and I did eat. This indeed was an unsatisfactory reply, and therein was involved a very impious Error, as implying God the Author of sin, and accusing his Maker of his transgression. As if he had said, If thou hadst not given me a woman, I had not been deceived: Thou promisedst to make her a help, but she hath proved destruction unto me: Had I remained alone, I had not sinned; but thou gavest me a Consort, and so I became seduced. This was a bold and open accusation of God, making the fountain of good, the contriver of evil, and the forbidder of the crime an abettor of the fact prohibited. Surely, his mercy was great that did not revenge the impeachment of his justice; And his goodness to be admired, that it refuted not his argument in the punishment of his excusation, and only pursued the first transgression without a penalty of this the second.
The third was that of Eve; The Serpent beguiled me, and I did eat. In which reply, there was not only a very feeble excuse, but an erroneous translating her own offence upon another; Extenuating her sin from that which was an aggravation, that is, to excuse the Fact at all, much more upon the suggestion of a beast, which was before in the strictest terms prohibited by her God. For although we now do hope the mercies of God will consider our degenerated integrities unto some minoration of our offences; yet had not the sincerity of our first parents so colourable expectations, unto whom the commandment was but single, and their integrities best able to resist the motions of its transgression. And therefore so heinous conceptions have risen hereof, that some have seemed more angry therewith, than God himself: Being so exasperated with the offence, as to call in question their salvation, and to dispute the eternal punishment of their Maker. Assuredly with better reason may posterity accuse them than they the Serpent or one another; and the displeasure of the Pelagians must needs be irreconcilable, who peremptorily maintaining they can fulfil the whole Law, will insatisfactorily condemn the non-observation of one.
The fourth, was that speech of Cain upon the demand of God, Where is thy brother? and he said, I know not. In which Negation, beside the open impudence, there was implied a notable Error; for returning a lie unto his Maker, and presuming in this manner to put off the Searcher of hearts, he denied the omnisciency of God, whereunto there is nothing concealable. The answer of Satan in the case of Job, had more of truth, wisdom, and Reverence, this; Whence comest thou Satan? and he said, From compassing of the Earth. For though an enemy of God, and hater of all Truth, his wisdom will hardly permit him to falsifie with the All-mighty. For well understanding the Omniscience of his nature, he is not so ready to deceive himself, as to falsifie unto him whose cognition is no way deludable. And therefore when in the tentation of Christ he played upon the fallacy, and thought to deceive the Author of Truth, the Method of this proceeding arose from the uncertainty of his Divinity; whereof had he remained assured, he had continued silent; nor would his discretion attempt so unsucceedable a temptation. And so again at the last day, when our offences shall be drawn into accompt, the subtilty of that Inquisitor shall not present unto God a bundle of calumnies or confutable accusations, but will discreetly offer up unto his Omnisciency, a true and undeniable list of our transgressions.
The fifth is another reply of Cain upon the denouncement of his curse, My iniquity is greater then can be forgiven: For so it is expressed in some Translations. The assertion was not only desperate, but the conceit erroneous, overthrowing that glorious Attribute of God, his Mercy, and conceiving the sin of murder unpardonable. Which how great soever, is not above the repentance of man; but far below the mercies of God, and was (as some conceive) expiated in that punishment he suffered temporally for it. There are but two examples of this error in holy Scripture, and they both for Murder, and both as it were of the same person; for Christ was mystically slain in Abel, and therefore Cain had some influence on his death as well as Judas; but the sin had a different effect on Cain, from that it had on Judas; and most that since have fallen into it. For they like Judas desire death, and not unfrequently pursue it: Cain on the contrary grew afraid thereof, and obtained a securement from it. Assuredly, if his despair continued, there was punishment enough in life, and Justice sufficient in the mercy of his protection. For the life of the desperate equalls the anxieties of death; who in uncessant inquietudes but act the life of the damned, and anticipate the desolations of Hell. 'Tis indeed a sin in man, but a punishment only in Devils, who offend not God but afflict themselves, in the appointed despair of his mercies. And as to be without hope is the affliction of the damned, so is it the happiness of the blessed; who having all their expectations present, are not distracted with futurities: So is it also their felicity to have no Faith; for enjoying the beatifical vision, there is nothing unto them inevident; and in the fruition of the object of Faith, they have received the full evacuation of it.
The last speech was that of Lamech, I have slain a man to my wound, and a young man in my hurt: If Cain be avenged seven fold, truly Lamech seventy and seven fold. Now herein there seems to be a very erroneous Illation: from the Indulgence of God unto Cain, concluding an immunity unto himself; that is, a regular protection from a single example, and an exemption from punishment in a fact that naturally deserved it. The Error of this offender was contrary to that of Cain, whom the Rabbins conceive that Lamech at this time killed. He despaired in Gods mercy in the same Fact, where this presumed of it; he by a decollation of all hope annihilated his mercy, this by an immoderancy thereof destroyed his Justice. Though the sin were less, the Error was as great; For as it is untrue, that his mercy will not forgive offenders, or his benignity co-operate to their conversions; So is it also of no less falsity to affirm His justice will not exact account of sinners, or punish such as continue in their transgressions.
Thus may we perceive, how weakly our fathers did Erre before the Floud, how continually and upon common discourse they fell upon Errors after; it is therefore no wonder we have been erroneous ever since. And being now at greatest distance from the beginning of Error, are almost lost in its dissemination, whose waies are boundless, and confess no circumscription.
CHAPTER III
Of the second cause of Popular Errors; the erroneous disposition of the
People.
Having thus declared the infallible nature of Man even from his first production, we have beheld the general cause of Error. But as for popular Errors, they are more neerly founded upon an erroneous inclination of the people; as being the most deceptable part of Mankind and ready with open armes to receive the encroachments of Error. Which condition of theirs although deducible from many Grounds, yet shall we evidence it but from a few, and such as most neerly and undeniably declare their natures.
How unequal discerners of truth they are, and openly exposed unto Error, will first appear from their unqualified intellectuals, unable to umpire the difficulty of its dissensions. For Error, to speak largely, is a false judgment of things, or, an 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 Mankind having but one eye of Sense and Reason, conceive the Earth far bigger than the Sun, the fixed Stars lesser than the Moon, their figures plain, and their spaces from Earth equidistant. For thus their Sense informeth them, and herein their reason cannot Rectifie them; and therefore hopelesly continuing in mistakes, they live and die in their absurdities; passing their days in perverted apprehensions, and conceptions of the World, derogatory unto God, and the wisdom of the Creation.
Again, being so illiterate in the point of intellect, and their sense so incorrected, they are farther indisposed ever to attain unto truth; as commonly proceeding in those wayes, which have most reference unto sense, and wherein there lyeth most notable and popular delusion.
For being unable to wield the intellectuall arms of reason, they are fain to betake themselves unto wasters, and the blunter weapons of truth: affecting the gross and sensible ways of Doctrine, and such as will not consist with strict and subtile Reason. Fable. Thus unto them a piece of Rhetorick is a sufficient argument of Logick; an Apologue of Esop, beyond a Syllogysm in Barbara; parables than propositions, and proverbs more powerful than demonstrations. And therefore are they led rather by Example, than Precept; receiving perswasions from visible inducements, before electual instructions. And therefore also they judge of human actions by the event; for being uncapable of operable circumstances, or rightly to judge the prudentiality of affairs, they only gaze upon the visible success, and therefore 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 literal sense of the Text, from whence have ensued the gross and duller sort of Heresies. For not attaining the deuteroscopy, and second intention of the words, they are fain to omit the Superconsequencies, Coherencies, Figures, or Tropologies; and are not sometime perswaded by fire beyond their literalities. And therefore also things invisible, but into intellectual discernments, to humour the grossness of their comprehensions, have been degraded from their proper forms, and God Himself dishonoured into manual expressions. And so likewise being unprovided, or unsufficient for higher speculations, they will alwayes betake themselves unto sensible representations, and can hardly be restrained the dulness of Idolatry: A sin 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 own.
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 irrational and brutal part of the soul, which lording it over the soveraign 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 further than he deserts his reason, or complies with their aberrancies. Hence they imbrace not vertue for it self, but its reward; and the argument from pleasure or Utility is far more powerful, than 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. But the wisdom of our Saviour, and the simplicity of his truth proceeded another way; defying the popular provisions of happiness from sensible expectations; placing his felicity in things removed from sense, and the intellectual 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 sometimes nibble at Moses, and, beside the Apostate Christian, Julian. some Heathens have questioned his Philosophical part, or treaty of the Creation: Yet is there surely no reasonable Pagan, that will not admire the rational and well grounded precepts of Christ; whose 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 individual 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 concurrence of all conditions, tempers, sexes, and ages; it is but natural if their determinations be monstrous, and many wayes inconsistent with Truth. And therefore wise men have alwaies applauded their own judgment, in the contradiction of that of the people; and their soberest adversaries, have ever afforded them the stile of fools and mad men; and, to speak impartially, their actions have made good these Epithets. Non sani esse hominis, non sanus juret Orestes. Had Orestes been Judge, he would not have acquitted that Lystrian rabble of madness, 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; when the people flocking together in great numbers, some crying 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 meekness of Moses, and would surely have mastered any, but the longanimity, and lasting sufferance of God; had they beheld the Mutiny in the wilderness, when, after ten great Miracles in Egypt, and some in the same place, they melted down their stoln ear-rings into a Calf, and monstrously cryed out; These are thy Gods, O Israel, that brought thee out of the land of Egypt. It much accuseth the impatience of Peter, who could not endure the staves of the multitude, and is the greatest example of lenity in our Saviour, when he desired of God forgiveness 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 God's peculiar people will easily discern how little of truth there is in the wayes of the Multitude; and though sometimes they are flattered with that Aphorism, will hardly believe, 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 deception. For true it is (and I hope I shall not offend their vulgarities,) if I say, they are daily mocked into Error by subtler devisors, and have been expressly 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, South-saying, and such oblique Idolatries, but winning their credulities unto the literal and down right adorement of Cats, Lizzards, 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 Frauds. Thus Theudas an Impostor was able to lead away Four thousand into the Wilderness. and the delusions of Mahomet almost the fourth part of Mankind. Thus all Heresies, how gross 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 days.
Physitians (many at least that make profession thereof) beside divers less discoverable wayes of fraud, have made them believe, there is the book of fate, or the power of Aarons breast-plate, in Urins. 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 Diseases: And running into any demands, expect from us a sudden resolution in things, whereon the Devil of Delphos would demurr; and we know hath taken respite of some dayes to answer easier questions.
Saltimbancoes, Quacksalvers, and Charlatans, deceive them in lower degrees. Were Esop alive, the Piazza and Pont-Neuf could not but speak their fallacies; mean while there are too many, whose cries cannot conceal their mischief. For their Impostures are full of cruelty, and worse than any other; deluding not only unto pecuniary defraudations, but the irreparable deceit of death.
Astrologers, which pretend to be of Cabala with the Starrs (such I mean as abuse that worthy Enquiry) have not been wanting in their deceptions; who having won their belief unto principles whereof they make great doubt themselves, have made them believe 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 independency of their causes, and contigency in their Events, are only in the prescience of God.
Fortune-tellers, Juglers, Geomancers, and the like incantory Impostors, though commonly men of Inferiour rank, and from whom without Illumination they can expect no more than 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 sensibly make up the legionary body of Error.
Statists and Politicians, unto whom Ragione di Stato, is the first Considerable, as though it were their business to deceive the people, as a Maxim, do hold, that truth is to be concealed from them; unto whom although they reveal the visible design, yet do they commonly conceal the capital intention. And therefore have they ever been the instruments of great designes, yet seldom understood the true intention of any, accomplishing the drifts of wiser heads, as inanimate and ignorant Agents, the general design of the World; who though in some Latitude of sense, and in a natural cognition perform their proper actions, yet do they unknowingly concurr unto higher ends, and blindly advance the great intention of Nature. Now how far they may be kept in ignorance a greater 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 discere secretis Ceremoniarum nefas habetur, saith Plinie; lest the name thereof being discovered unto their enemies, their Penates and Patronal God 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-run with these inferiour falsities; whereunto whosoever shall resign their reasons, either from the Root of deceit in themselves, or inability to resist such trivial deceptions 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 Democratical enemies of truth.
CHAPTER IV
Of the nearer and more Immediate Causes of popular Errors, both in the wiser and common sort, Misapprehension, Fallacy, or false Deduction, Credulity, Supinity, Adherence unto Antiquity, Tradition and Authority.
The first is a mistake, or a misconception of things, either in their first apprehensions, or secondary relations. So Eve mistook the Commandment, either from the immediate injunction of God, or from the secondary narration of her Husband. So might the Disciples mistake our Saviour, in his answer unto Peter concerning the death of John, as is delivered, John 21. Peter seeing John, said unto Jesus, Lord, and what shall this man do? Jesus saith, If I will, that he tarry till I come, what is that unto thee? Then went this saying abroad among the brethren, that that Disciple should not die. Thus began the conceit and opinion of the Centaures: that is, in the mistake of the first beholders, as is declared by Servius; when some young Thessalians on horseback were beheld afar off, while their horses watered, that is, while their heads were depressed, they were conceived by the first Spectators, to be but one animal; and answerable hereunto have their pictures been drawn ever since.
And, as simple mistakes commonly beget fallacies, so men rest not in false apprehensions, without absurd and inconsequent deductions; from fallacious foundations, and misapprehended mediums, erecting conclusions no way inferrible from their premises. Now the fallacies whereby men deceive others, and are deceived themselves, the Ancients have divided into Verbal and Real. Of the Verbal, and such as conclude from mistakes of the Word, although there be no less than six, yet are there but two thereof worthy our notation, and unto which the rest may be referred; that is the fallacy of Equivocation and Amphibology which conclude from the ambiguity of some one word, or the ambiguous Syntaxis of many put together. From this fallacy arose that calamitous Error of the Jews, misapprehending the Prophesies of their Messias, and expounding them alwayes unto literal and temporal expectations. By this way many Errors crept in and perverted the Doctrine of Pythagoras, whilst men received his Precepts in a different sense from his intention; converting Metaphors into proprieties, and receiving as literal expressions, obscure and involved truths. Pythagoras, his Allegorical precepts moralized. Thus when he enjoyned his Disciples, an abstinence from Beans, many conceived they were with severity debarred the use of that pulse; which notwithstanding could not be his meaning; for as Aristoxenus, who wrote his life averreth, he delighted much in that kind of food himself. But herein, as Plutarch observeth, he had no other intention than to dissuade men from Magistracy, or undertaking the publick offices of state; for by beans was the Magistrate elected in some parts of Greece; and, after his daies, we read in Thucydides, of the Councel of the bean in Athens. πᾶν δεῖλοι κυαμῶν ἄπο χεῖρας ἔχεσθε. The same word also in Greek doth signifie a Testicle, and hath been thought by some an injunction only of Continency, as Aul. Gellius hath expounded, and as Empedocles may also be interpreted: that is, Testiculis miseri dextras subducite; and might be the original intention of Pythagoras; as having a notable hint hereof in Beans, from the natural signature of the venereal organs of both Sexes. Again, his injunction is, not to harbour Swallows in our Houses: Whose advice notwithstanding we do not contemn, who daily admit and cherish them: For herein a caution is only implied, not to entertain ungrateful and thankless persons, which like the Swallow are no way commodious unto us; but having made use of our habitations, and served their own turns, forsake us. So he commands to deface the Print of a Cauldron in the ashes, after it hath boiled. Which strictly to observe were condemnable superstition: But hereby he covertly adviseth us not to persevere in anger; but after our choler hath boiled, to retain no impression thereof. In the like sense are to be received, when he adviseth his Disciples to give the right hand but to few, to put no viands in a Chamber-pot, not to pass over a Balance, not to rake up fire with a Sword, or piss against the Sun. Which ænigmatical deliveries comprehend useful verities, but being mistaken by literal Expositors at the first, they have been mis-understood by most since, and may be occasion of Error to Verbal capacities for ever.
This fallacy in the first delusion Satan put upon Eve, and his whole tentation might be the same continued; so when he said, Ye shall not die, that was, in his equivocation, ye shall not incurr a present death, or a destruction immediately ensuing your transgression. Your eyes shall be opened; that is, not to the enlargement of your knowledge, but discovery of your shame and proper confusion; You shall know good and evil; that is, you shall have knowledge of good by its privation, but cognisance of evil by sense and visible experience. And the same fallacy or way of deceit, so well succeeding in Paradise, he continued in his Oracles through all the World. Which had not men more warily understood, they might have performed many acts inconsistent with his intention. Brutus might have made haste with Tarquine to have kissed his own Mother. The Athenians might have built them wooden Walls, or doubled the Altar at Delphos.
The circle of this fallacy is very large; and herein may be comprised all Ironical mistakes, for intended expressions receiving inverted significations; all deductions from Metaphors, Parables, Allegories, unto real and rigid interpretations. De hæresibus. Whereby have risen not only popular Errors in Philosophy, but vulgar and senseless Heresies in Divinity; as will be evident unto any that shall examine their foundations, as they stand related by Epiphanius, Austin, or Prateolus.
Other wayes there are of deceit; which consist not in false apprehension of Words, that is, Verbal expressions or sentential significations, but fraudulent deductions, or inconsequent illations, from a false conception of things. Of these extradictionary and real fallacies, Aristotle and Logicians make in number six, but we observe that men are most commonly deceived by four thereof: those are, Petitio principii, A dicto secundum quid ad dictum simpliciter, A non causa pro causa; And, fallacia consequentis.
The first is, Petitio principii. Which fallacy is committed, when a question is made a medium, or we assume a medium as granted, whereof we remain as unsatisfied as of the question. Briefly, where that is assumed as a Principle to prove another thing, which is not conceded as true it self. By this fallacy was Eve deceived, when she took for granted, a false assertion of the Devil; Ye shall not surely die; for God doth know that in the day ye shall eat thereof, your eyes shall be opened, and you shall be as Gods. Which was but a bare affirmation of Satan, without proof or probable inducement, contrary unto the command of God, and former belief of her self. And this was the Logick of the Jews when they accused our Saviour unto Pilate; who demanding a reasonable impeachment, or the allegation of some crime worthy of Condemnation; they only replied, If he had not been worthy of Death, we would not have brought Him before thee. Wherein there was neither accusation of the person, nor satisfaction of the Judge; who well understood, a bare accusation was not presumption of guilt, and the clamours of the people no accusation at all. The same Fallacy is sometime used in the dispute, between Job and his friends; they often taking that for granted which afterward he disproveth.
The second is, A dicto secundum quid ad dictum simpliciter, when from that which is but true in a qualified sense, an inconditional and absolute verity is inferred; transferring the special consideration of things unto their general acceptions, or concluding from their strict acception, unto that without all limitation. This fallacy men commit when they argue from a particular to a general; as when we conclude the vices or qualities of a few, upon a whole Nation. Or from a part unto the whole. Thus the Devil argues with our Saviour: and by this, he would perswade Him he might be secure, if he cast himself from the Pinnacle: For, said he, it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Psal. 91. But this illation was fallacious, leaving one part of the Text, He shall keep thee in all thy wayes; that is, in the wayes of righteousness, and not of rash attempts: so he urged a part for the whole, and inferred more in the conclusion, than was contained in the premises. By the same fallacy we proceed, when we conclude from the sign unto the thing signified. By this incroachment, Idolatry first crept in, men converting the symbolical use of Idols into their proper Worship, and receiving the representation of things as the substance and thing it self. So the Statue of Belus at first erected in his memory, was in after-times adored as a Divinity. The Original of Idolatry. And so also in the Sacrament of the Eucharist, the Bread and Wine which were but the signals or visible signs, were made the things signified, and worshipped as the Body of Christ. And hereby generally men are deceived that take things spoken in some Latitude without any at all. Hereby the Jews were deceived concerning the commandment of the Sabbath, accusing our Saviour for healing the sick, and his Disciples for plucking the ears of Corn upon that day. And by this deplorable mistake they were deceived unto destruction, upon the assault of Pompey the great, made upon that day; by whose superstitious observation they could not defend themselves, or perform any labour whatever.
The third is, A non causa pro causa, when that is pretended for a cause which is not, or not in that sense which is inferred. Upon this consequence the law of Mahomet forbids the use of Wine; and his Successors abolished Universities. By this also many Christians have condemned literature, misunderstanding the counsel of Saint Paul, who adviseth no further than to beware of Philosophy. On this Foundation were built the conclusions of Southsayers in their Augurial, and Tripudiary divinations; collecting presages from voice or food of Birds, and conjoyning Events unto causes of no connection. Hereupon also are grounded the gross mistakes, in the cure of many diseases: not only from the last medicine, and sympathetical Receipts, but Amulets, Charms, and all incantatory applications; deriving effects not only from inconcurring causes, but things devoid of all efficiency whatever.
The fourth is, the Fallacy of the Consequent; which if strictly taken, may be a fallacious illation in reference unto antecedency, or consequency; as to conclude from the position of the antecedent to the position of the consequent, or from the remotion of the consequent to the remotion of the antecedent. This is usually committed, when in connexed Propositions the Terms adhere contingently. This is frequent in Oratory illations; and thus the Pharisees, because He conversed with Publicans and Sinners, accused the holiness of Christ. But if this Fallacy be largely taken, it is committed in any vicious illation, offending the rules of good consequence; and so it may be very large, and comprehend all false illations against the settled Laws of Logick: But the most usual inconsequencies are from particulars, from negatives, and from affirmative conclusions in the second figure, wherein indeed offences are most frequent, and their discoveries not difficult.
CHAPTER V
Of Credulity and Supinity.
A third cause of common Errors is the Credulity of men, that is, an easie assent to what is obtruded, or a believing at first ear, what is delivered by others. This is a weakness in the understanding, without examination assenting unto things, which from their Natures and Causes do carry no perswasion; whereby men often swallow falsities for truths, dubiosities for certainties, feasibilities for possibilities, and things impossible as possibilities themselves. Which, though the weakness of the Intellect, and most discoverable in vulgar heads; yet hath it sometime fallen upon wiser brains, and greater advancers of Truth. Thus many wise Athenians so far forgot their Philosophy, and the nature of humane production, that they descended unto belief, that the original of their Nation was from the Earth, and had no other beginning than the seminality and womb of their great Mother. Thus is it not without wonder, how those learned Arabicks so tamely delivered up their belief unto the absurdities of the Alcoran. How the noble Geber, Avicenna, and Almanzor, should rest satisfied in the nature and causes of Earthquakes, delivered from the doctrine of their Prophet; that is, from the motion of a great Bull, upon whose horns all the earth is poised. How their faiths could decline so low, as to concede their generations in Heaven, to be made by the smell of a Citron, or that the felicity of their Paradise should consist in a Jubile of copulation, that is, a coition of one act prolonged unto fifty years. Thus is it almost beyond wonder, how the belief of reasonable creatures, should ever submit unto Idolatry: and the credulity of those men scarce credible (without presumption of a second Fall) who could believe a Deity in the work of their own hands. For although in that ancient and diffused adoration of Idols, unto the Priests and subtiler heads, the worship perhaps might be symbolical, and as those Images some way related unto their Deities; yet was the Idolatry direct and down-right in the People; whose credulity is illimitable, who may be made believe that any thing is God; and may be made believe there is no God at all.