The Works of Sir Thomas Browne Volume I Part 13

THE POSTSCRIPT

Readers,

_To enform you of the Advantages of the present Impression, and disabuse your expectations of any future Enlargements; these are to advertise thee, that this Edition comes forth with very many Explanations, Additions, and Alterations throughout, besides that of one entire Chapter: But that now this Work is compleat and perfect, expect no further Additions._

THE FIRST BOOK

OR GENERAL PART

CHAPTER I

Of the Causes of Common Errors.

[Sidenote: _The Introduction._]

The First and Father-cause of common Error, is, The common infirmity of Human Nature; of whose deceptible condition, although perhaps there should not need any other eviction, than the frequent Errors we shall our selves commit, even in the express declarement hereof: yet shall we ill.u.s.trate the same from more infallible const.i.tutions, and persons presumed as far from us in condition, as time, that is, our first and ingenerated forefathers. From whom as we derive our Being, and the several wounds of const.i.tution; so, may we in some manner excuse our infirmities in the depravity of those parts, whose Traductions were pure in them, and their Originals but once removed from G.o.d. Who notwithstanding (if posterity may take leave to judge of the fact, as they are a.s.sured to suffer in the punishment) were grossly 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.

[Sidenote: _Matter of great dispute, how our first parents could be so deceived._]

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; whereby although there were many occasions of suspition, and such as could not easily escape a weaker circ.u.mspection, 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 G.o.d had subjected unto hers. It hath empuzzled 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 G.o.d; 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 tast of this Fruit maketh the eaters like _G.o.ds_, why remainest thou a Beast? If it maketh us but _like G.o.ds_, 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 commandement of G.o.d, but evil if we transgress it.

[Sidenote: Adam _supposed by some to have been the wisest man that ever was._]

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 s.e.x, 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.

[Sidenote: Adam _and_ Eve _how they fell._]

They were deceived from themselves, and their own apprehensions; for _Eve_ either mistook, or traduced the commandment of G.o.d. _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 forte 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 G.o.d.

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 l.u.s.t of the flesh, the l.u.s.t 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.

[Sidenote: Adam _whence (probably) induced to eat._]

[Sidenote: _Whether_ Cain _intended to kill_ Abel.]

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 G.o.d 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_.

[Sidenote: _The_ Thalmudist's _Allegories upon the History of_ Adam _and_ Eve's _Fall._]

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 pa.s.s 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 Circ.u.mcision 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 G.o.d. 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 G.o.d, and held a false apprehension of his own; whereby vainly attempting not only insolencies, but impossibilities, he deceived himself as low as h.e.l.l. In brief, there is nothing infallible but G.o.d, 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 Ill.u.s.tration 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 G.o.d, 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 G.o.d, 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 G.o.d, which could not fly himself; or imagined that one tree should conceal his nakedness from G.o.ds 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 h.e.l.l, 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 G.o.d; _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 G.o.d 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 G.o.d, 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 G.o.d. For although we now do hope the mercies of G.o.d 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 G.o.d himself: Being so exasperated with the offence, as to call in question their salvation, and to dispute the eternal punishment of their Maker. a.s.suredly 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.

[Sidenote: _The Devill knew not our Saviour to be G.o.d when he tempted him._]

The fourth, was that speech of _Cain_ upon the demand of G.o.d, _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 G.o.d, 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 compa.s.sing of the Earth_. For though an enemy of G.o.d, 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 a.s.sured, 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 G.o.d 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 a.s.sertion was not only desperate, but the conceit erroneous, overthrowing that glorious Attribute of G.o.d, 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 G.o.d, 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. a.s.suredly, 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 d.a.m.ned, and antic.i.p.ate the desolations of h.e.l.l. 'Tis indeed a sin in man, but a punishment only in Devils, who offend not G.o.d but afflict themselves, in the appointed despair of his mercies. And as to be without hope is the affliction of the d.a.m.ned, 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.

[Sidenote: Cain, _as the Rabbins think, was the man slain by_ Lamech, _Gen. 4, 23._]

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 G.o.d 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 G.o.ds 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 circ.u.mscription.

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 a.s.sent unto falsity. Now whether the object whereunto they deliver up their a.s.sent be true or false, they are incompetent judges.

For the a.s.sured 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.

[Sidenote: _Arguments of sensitive quality most prevailing upon vulgar capacities._]

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 s.p.a.ces 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; pa.s.sing their days in perverted apprehensions, and conceptions of the World, derogatory unto G.o.d, 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.