Of the Same.
There are beside these Authors and such as have positively promoted
errors, divers other which are in some way accessory; whose verities
although they do not directly assert, yet do they obliquely concur unto
their beliefs. In which account are many holy Writers, Preachers,
Moralists, Rhetoricians, Orators and Poets; for they depending upon
Invention, deduce their mediums from all things whatsoever; and playing
much upon the simile, or illustrative argumentation: to induce their
Enthymemes unto the people, they took up popular conceits, and from
traditions unjustifiable or really false, illustrate matters of
undeniable truth. Wherein although their intention be sincere, and that
course not much condemnable; yet doth it notoriously strengthen common
Errors, and authorise Opinions injurious unto truth.
[Sidenote: _Expressions of holy Scripture fitted many times rather to
popular and common apprehension, then to the exact Nature of things._]
Thus have some Divines drawn into argument the Fable of the _Phoenix_,
made use of that of the _Salamander_, _Pelican_, _Basilisk_, and divers
relations of _Plinie_; deducing from thence most worthy morals, and even
upon our Saviour. Now although this be not prejudicial unto wiser
Judgments, who are but weakly moved with such arguments, yet it is oft
times occasion of Error unto vulgar heads, who expect in the Fable as
equal a truth as in the Moral, and conceive that infallible Philosophy,
which is in any sense delivered by Divinity. But wiser discerners do
well understand, that every Art hath its own circle; that the effects
of things are best examined, by sciences wherein are delivered their
causes; that strict and definitive expressions, are alway required in
Philosophy, but a loose and popular delivery will serve oftentimes in
Divinity. As may be observed even in holy Scripture, which often
omitteth the exact account of things; describing them rather to our
apprehensions, then leaving doubts in vulgar minds, upon their unknown
and Philosophical descriptions. Thus it termeth the Sun and the Moon the
two great lights of Heaven. Now if any shall from hence conclude, the
Moon is second in magnitude unto the Sun, he must excuse my belief; and
it cannot be strange, if herein I rather adhere unto the demonstration
of _Ptolomy_, then the popular description of _Moses_. Thus is it said,
_Chron._ 2. 4. That _Solomon_ made a molten Sea of ten Cubits from brim
to brim round in compass, and five Cubits the height thereof, and a line
of thirty Cubits did compass it round about. Now in this description,
the circumference is made just treble unto the Diameter: that is, as 10.
to 30. or 7. to 21. But _Archimedes_ [SN: _In his Cyclometria._]
demonstrates, that the proportion of the Diameter unto the
circumference, is as 7. unto almost 22. which will occasion a sensible
difference, that is almost a Cubit. Now if herein I adhere unto
_Archimedes_ who speaketh exactly, rather then the sacred Text which
speaketh largely; I hope I shall not offend Divinity: I am sure I shall
have reason and experience of every circle to support me.
Thus Moral Writers, Rhetoricians and Orators make use of several
relations which will not consist with verity. _Aristotle_ in his Ethicks
takes up the conceit of the _Bever_, and the divulsion of his Testicles.
The tradition of the Bear, the Viper, and divers others are frequent
amongst Orators. All which although unto the illiterate and undiscerning
hearers may seem a confirmation of their realities; yet is this no
reasonable establishment unto others, who will not depend hereon
otherwise then common Apologues: which being of impossible falsities, do
notwithstanding include wholsome moralities, and such as expiate the
trespass of their absurdities.
The Hieroglyphical doctrine of the Ægyptians (which in their four
hundred years cohabitation some conjecture they learned from the
Hebrews) hath much advanced many popular conceits. For using an Alphabet
of things, and not of words, through the image and pictures thereof,
they endeavoured to speak their hidden conceits in the letters and
language of Nature. In pursuit whereof, although in many things, they
exceeded not their true and real apprehensions; yet in some other they
either framing the story, or taking up the tradition, conducible unto
their intentions, obliquely confirmed many falsities; which as
authentick and conceded truths did after pass unto the Greeks, from them
unto other Nations, and are still retained by symbolical Writers,
Emblematists, Heralds, and others. Whereof some are strictly maintained
for truths, as naturally making good their artificial representations;
others symbolically intended, are literally received, and swallowed in
the first sense, without all gust of the second. Whereby we pervert the
profound and mysterious knowledge of Ægypt; containing the Arcana's of
Greek Antiquities, the Key of many obscurities and ancient learning
extant. Famous herein in former Ages were _Heraiscus_, _Cheremon_,
_Epius_, especially _Orus Apollo Niliacus_: who lived in the reign of
_Theodosius_, and in Ægyptian language left two Books of
Hieroglyphicks, translated into Greek by _Philippus_, and a large
collection of all made after by _Pierius_. But no man is likely to
profound the Ocean of that Doctrine, beyond that eminent example of
industrious Learning, _Kircherus_.
Painters who are the visible representers of things, and such as by the
learned sense of the eye endeavour to inform the understanding, are not
inculpable herein, who either describing Naturals as they are, or
actions as they have been, have oftentimes erred in their delineations.
Which being the Books that all can read, are fruitful advancers of these
conceptions, especially in common and popular apprehensions: who being
unable for farther enquiry, must rest in the draught and letter of their
descriptions.
Lastly, Poets and Poetical Writers have in this point exceeded others,
trimly advancing the Ægyptian notions of _Harpies_, _Phoenix_,
_Gryphins_ and many more. Now however to make use of Fictions,
Apologues, and Fables, be not unwarrantable, and the intent of these
inventions might point at laudable ends; yet do they afford our junior
capacities a frequent occasion of error, setling impressions in our
tender memories, which our advanced judgments generally neglect to
expunge. This way the vain and idle fictions of the Gentiles did first
insinuate into the heads of Christians; and thus are they continued even
unto our days. Our first and literary apprehensions being commonly
instructed in Authors which handle nothing else; wherewith our memories
being stuffed, our inventions become pedantick, and cannot avoid their
allusions; driving at these as at the highest elegancies, which are but
the frigidities of wit, and become not the genius of manly ingenuities.
It were therefore no loss like that of _Galens_ Library, if these had
found the same fate; and would in some way requite the neglect of solid
Authors, if they were less pursued. For were a pregnant wit educated in
ignorance hereof, receiving only impressions from realities; upon such
solid foundations, it must surely raise more substantial
superstructions, and fall upon very many excellent strains, which have
been jusled off by their intrusions.