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PSEUDODOXIA EPIDEMICA OR ENQUIRIESINTO VERY MANY RECEIVEDTENENTS AND COMMONLYPRESUMED TRUTHS

TO THE READER

Would Truth dispense, we could be content, with Plato, that knowledge were but remembrance; that intellectual acquisition were but reminiscential evocation, and new Impressions but the colouring of old stamps which stood pale in the soul before. For what is worse, knowledge is made by oblivion, and to purchase a clear and warrantable body of Truth, we must forget and part with much we know. Our tender Enquiries taking up Learning at large, and together with true and assured notions, receiving many, wherein our reviewing judgments do find no satisfaction. And therefore in this Encyclopædie and round of Knowledge, like the great and exemplary Wheels of Heaven, we must observe two Circles: that while we are daily carried about, and whirled on by the swing and rapt of the one, we may maintain a natural and proper course, in the slow and sober wheel of the other. And this we shall more readily perform, if we timely survey our knowledge; impartially singling out those encroachments, which junior compliance and popular credulity hath admitted. Whereof at present we have endeavoured a long and serious Adviso; proposing not only a large and copious List, but from experience and reason attempting their decisions.

And first we crave exceeding pardon in the audacity of the Attempt, humbly acknowledging a work of such concernment unto truth, and difficulty in it self, did well deserve the conjunction of many heads. And surely more advantageous had it been unto Truth, to have fallen into the endeavors of some co-operating advancers, that might have performed it to the life, and added authority thereto; which the privacy of our condition, and unequal abilities cannot expect. Whereby notwithstanding we have not been diverted; nor have our solitary attempts been so discouraged, as to dispair the favourable look of Learning upon our single and unsupported endeavours.

Nor have we let fall our Pen, upon discouragement of Contradiction, Unbelief and Difficulty of disswasion from radicated beliefs, and points of high prescription, although we are very sensible, how hardly teaching years do learn, what roots old age contracteth unto errors, and how such as are but acorns in our younger brows, grow Oaks in our elder heads, and become inflexible unto the powerfullest arm of reason. Although we have also beheld, what cold requitals others have found in their several redemptions of Truth; and how their ingenuous Enquiries have been dismissed with censure, and obloquie of singularities.

Inspection of Urines.

Some consideration we hope from the course of our Profession, which though it leadeth us into many truths that pass undiscerned by others, yet doth it disturb their Communications, and much interrupt the office of our Pens in their well intended Transmissions. And therefore surely in this work attempts will exceed performances; it being composed by snatches of time, as medical vacations, and the fruitless importunity of Uroscopy would permit us. And therefore also, perhaps it hath not found that regular and constant stile, those infallible experiments and those assured determinations, which the subject sometime requireth, and might be expected from others, whose quiet doors and unmolested hours afford no such distractions. Although whoever shall indifferently perpend the exceeding difficulty, which either the obscurity of the subject, or unavoidable paradoxology must often put upon the Attemptor, he will easily discern, a work of this nature is not to be performed upon one legg; and should smel of oyl, if duly and deservedly handled.

Our first intentions considering the common interest of Truth, resolved to propose it unto the Latine republique and equal Judges of Europe, but owing in the first place this service unto our Country, and therein especially unto its ingenuous Gentry, we have declared our self in a language best conceived. Although I confess the quality of the Subject will sometimes carry us into expressions beyond meer English apprehensions. And indeed, if elegancy still proceedeth, and English Pens maintain that stream, we have of late observed to flow from many; we shall within few years be fain to learn Latine to understand English, and a work will prove of equal facility in either. Nor have we addressed our Pen or Stile unto the people (whom Books do not redress, and are this way incapable of reduction), but unto the knowing and leading part of Learning. As well understanding (at least probably hoping) except they be watered from higher regions, and fructifying meteors of Knowledge, these weeds must lose their alimental sap, and wither of themselves. Whose conserving influence, could our endeavours prevent; we should trust the rest unto the sythe of Time, and hopefull dominion of Truth.

We hope it will not be unconsidered, that we find no open tract, or constant manuduction in this Labyrinth; but are oft-times fain to wander in the America and untravelled parts of Truth. For though not many years past, Dr. Primrose hath made a learned Discourse of vulgar Errors in Physick, yet have we discussed but two or three thereof. Scipio Mercurii hath also left an excellent tract in Italian, concerning popular Errors; but confining himself only unto those in Physick, he hath little conduced unto the generality of our doctrine. Laurentius Ioubertus, by the same Title led our expectation into thoughts of great relief; whereby notwithstanding we reaped no advantage; it answering scarce at all the promise of the inscription. περὶ τῶν ψευδῶς πεπιστευμένων, Athenæi, lib. 7.Nor perhaps (if it were yet extant) should we find any farther Assistance from that ancient piece of Andreas, pretending the same Title. And therefore we are often constrained to stand alone against the strength of opinion, and to meet the Goliah and Giant of Authority, with contemptible pibbles, and feeble arguments, drawn from the scrip and slender stock of our selves. Nor have we indeed scarce named any Author whose name we do not honour; and if detraction could invite us, discretion surely would contain us from any derogatory intention, where highest Pens and friendliest eloquence must fail in commendation.

And therefore also we cannot but hope the equitable considerations, and candour of reasonable minds. We cannot expect the frown of Theology herein; nor can they which behold the present state of things, and controversie of points so long received in Divinity, condemn our sober Enquiries in the doubtfull appertinancies of Arts, and Receptaries of Philosophy. Surely Philologers and Critical Discoursers, who look beyond the shell and obvious exteriours of things, will not be angry with our narrower explorations. And we cannot doubt, our Brothers in Physick (whose knowledge in Naturals will lead them into a nearer apprehension of many things delivered) will friendly accept, if not countenance our endeavours. Nor can we conceive it may be unwelcome unto those honoured Worthies, who endeavour the advancement of Learning: as being likely to find a clearer progression, when so many rubs are levelled, and many untruths taken off, which passing as principles with common beliefs, disturb the tranquility of Axioms, which otherwise might be raised. And wise men cannot but know, that arts and learning want this expurgation: and if the course of truth be permitted unto its self, like that of time and uncorrected computations, it cannot escape many errors, which duration still enlargeth.

Lastly, we are not Magisterial in opinions, nor have we Dictator-like obtruded our conceptions; but in the humility of Enquiries or disquisitions, have only proposed them unto more ocular discerners. And therefore opinions are free, and open it is for any to think or declare the contrary. And we shall so far encourage contradiction, as to promise no disturbance, or re-oppose any Pen, that shall fallaciously or captiously refute us; that shall only lay hold of our lapses, single out Digressions, Corollaries, or Ornamental conceptions, to evidence his own in as indifferent truths. And shall only take notice of such, whose experimental and judicious knowledge shall solemnly look upon it; not only to destroy of ours, but to establish of his own; not to traduce or extenuate, but to explain and dilucidate, to add and ampliate, according to the laudable custom of the Ancients in their sober promotions of Learning. Unto whom notwithstanding, we shall not contentiously rejoin, or only to justifie our own, but to applaud or confirm his maturer assertions; and shall confer what is in us unto his name and honour; Ready to be swallowed in any worthy enlarger: as having acquired our end, if any way, or under any name we may obtain a work, so much desired, and yet desiderated of Truth.

THOMAS BROWN.

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

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 illustrate the same from more infallible constitutions, 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 constitution; 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 God. Who notwithstanding (if posterity may take leave to judge of the fact, as they are assured 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.

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 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 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 God; 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 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 commandement of God, but evil if we transgress it.

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 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.

Adam and Eve how they fell.

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.

Adam whence (probably) induced to eat.

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 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.

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 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 Devill knew not our Saviour to be God when he tempted him.

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.

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 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.