21. I confesse I have perused them all, and can discover nothing that may startle a discreet beliefe: yet are there heads carried off with the wind and breath of such motives. I remember a Doctor in Physick of Italy, who could not perfectly believe the immortality of the soule, because Galen seemed to make a doubt thereof.132 With another I was familiarly acquainted in France, a Divine and man of singular parts, that on the same point was so plunged and gravelled with three lines of Seneca,133 that all our Antidotes, drawne from both Scripture and Philosophy, could not expell the poyson of his errour. There are a set of heads, that can credit the relations of Mariners, yet question the testimonies of Saint Paul; and peremptorily maintaine the traditions of Ælian or Pliny,134 yet in Histories of Scripture, raise Quere’s and objections, beleeving no more than they can parallel in humane Authors. I confesse there are in Scripture stories that doe exceed the fable of Poets, and to a captious Reader sound like Garagantua or Bevis: Search all the Legends of times past, and the fabulous conceits of these present, and ’twill bee hard to find one that deserves to carry the buckler unto Sampson,135 yet is all this of an easie possibility, if we conceive a divine concourse or an influence but from the little finger of the Almighty. It is impossible that either in the discourse of man, or in the infallible voyce of God, to the weakenesse of our apprehensions, there should not appeare irregularities, contradictions, and antinomies: my selfe could shew a catalogue of doubts,136 never yet imagined nor questioned, as I know, which are not resolved at the first hearing, not fantastick Quere’s, or objections of ayre: For I cannot heare of Atoms in Divinity. I can read the history of the Pigeon that was sent out of the Ark, and returned no more, yet not question how shee found out her mate that was left behind: That Lazarus was raised from the dead, yet not demand where in the interim his soule awaited; or raise a Law-case, whether his heire might lawfully detaine his inheritance, bequeathed unto him by his death; and he, though restored to life, have no Plea or title unto his former possessions. Whether Eve was framed out of the left side of Adam, I dispute not; because I stand not yet assured which is the right side of a man, or whether there be any such distinction in Nature;137 that she was edified out of the ribbe of Adam I believe, yet raise no question who shall arise with that ribbe at the Resurrection. Whether Adam was an Hermaphrodite, as the Rabbines138 contend upon the letter of the Text; because it is contrary to reason, there should bee an Hermaphrodite before there was a woman, or a composition of two natures, before there was a second composed. Likewise, whether the world was created in Autumne, Summer, or Spring; because it was created in them all; for whatsoever Signe the Sun possesseth, those foure seasons are actually existent: It is the nature of this Luminary to distinguish the severall seasons of the yeare, all which it makes at one time in the whole earth, and successive in any part thereof.139 There are a bundle of curiosities, not onely in Philosophy but in Divinity, proposed and discussed by men of most supposed abilities, which indeed are not worthy our vacant houres, much lesse our serious studies; Pieces onely fit to be placed in Pantagruels Library, or bound up with Tartaretus de modo Cacandi.140
22. These are niceties that become not those that peruse so serious a Mystery. There are others more generally questioned and called to the Barre, yet me thinkes of an easie, and possible truth. ’Tis ridiculous to put off, or drowne the generall Flood of Noah in that particular inundation of Deucalion: that there was a Deluge once, seemes not to mee so great a miracle, as that there is not one alwayes. How all the kinds of Creatures, not only in their owne bulks, but with a competency of food & sustenance, might be preserved in one Arke, and within the extent of three hundred cubits, to a reason that rightly examines it, will appeare very foesible.141 There is another secret, not contained in the Scripture, which is more hard to comprehend, & put the honest Father142 to the refuge of a Miracle; and that is, not onely how the distinct pieces of the world, and divided Ilands should bee first planted by men, but inhabited by Tygers, Panthers and Beares. How America abounded with beasts of prey, and noxious Animals, yet contained not in it that necessary creature, a Horse, is very strange. By what passage those, not onely Birds, but dangerous and unwelcome Beasts came over: How there bee creatures there, which are not found in this triple Continent;143 all which must needs bee strange unto us, that hold but one Arke, and that the creatures began their progresse from the mountaines of Ararat.144 They who to salve145 this would make the Deluge particular, proceed upon a Principle that I can no way grant; not onely upon the negative of holy Scriptures, but of mine owne reason, whereby I can make it probable, that the world was as well peopled in the time of Noah as in ours, and fifteene hundred yeares to people the world, as full a time for them as foure thousand yeares since have beene to us.146 There are other assertions and common tenents drawn from Scripture, and generally beleeved as Scripture; whereunto, notwithstanding, I would never betray the libertie of my reason. ’Tis a postulate to me, that Methusalem was the longest liv’d of all the children of Adam, and no man will bee able to prove it; when from the processe of the Text I can manifest it may be otherwise.147 That Judas perished by hanging himself, there is no certainety in Scripture, though in one place it seemes to affirme it, and by a doubtfull word hath given occasion to translate it; yet in another place, in a more punctuall description, it makes it improbable, and seemes to overthrow it.148 That our Fathers, after the Flood, erected the Tower of Babell, to preserve themselves against a second Deluge, is generally opinioned and beleeved; yet is there another intention of theirs expressed in Scripture:149 Besides, it is improbable from the circumstance of the place, that is, a plaine in the land of Shinar. These are no points of Faith, and therefore may admit a free dispute. There are yet others, and those familiarly concluded from the Text, wherein (under favour) I see no consequence. The Church of Rome confidently proves the opinion of Tutelary Angels, from that answer when Peter knockt at the doore, ’Tis not he but his Angel; that is, might some say, his Messenger, or some body from him; for so the Originall signifies;150 and is as likely to be the doubtfull Families151 meaning. This exposition I once suggested to a young Divine, that answered upon this point, to which I remember the Franciscan Opponent replyed no more, but, That it was a new and no authentick interpretation.
23. These are but the conclusions, and fallible discourses of man upon the word of God, for such I doe beleeve the holy Scriptures; yet were it of man, I could not choose but say, it was the singularest, and superlative Piece that hath been extant since the Creation; were I a Pagan, I should not refraine the Lecture of it; and cannot but commend the judgement of Ptolomy, that thought not his Library compleate without it: the Alcoran of the Turks152 (I speake without prejudice) is an ill composed Piece, containing in it vaine and ridiculous errours in Philosophy, impossibilities, fictions, and vanities beyond laughter, maintained by evident and open Sophismes, the policy of Ignorance, deposition of Universities, and banishment of Learning, that hath gotten foot by armes and violence; This153 without a blow hath disseminated it selfe through the whole earth. It is not unremarkable what Philo first observed, That the Law of Moses continued two thousand yeares without the least alteration;154 whereas, we see, the Lawes of other Common-weales doe alter with occasions; and even those that pretended their originall from some Divinity, to have vanished without trace or memory. I beleeve, besides Zoroaster, there were divers that writ before Moses,155 who notwithstanding have suffered the common fate of time. Mens Workes have an age like themselves; and though they out-live their Authors, yet have they a stint and period to their duration: This onely156 is a Worke too hard for the teeth of time, and cannot perish but in the generall flames, when all things shall confesse their ashes.
24.1 have heard some with deepe sighs lament the lost lines of Cicero; others with as many groanes deplore the combustion of the Library of Alexandria; for my owne part, I thinke there be too many in the world, and could with patience behold the urne and ashes of the Vatican, could I with a few others recover the perished leaves
of Solomon. I would not omit a Copy of Enochs Pillars, had they many neerer Authors than Josephus, or did not relish somewhat of the Fable.157 Some men have written more than others have spoken; Pineda quotes more Authors in one worke, than are necessary in a whole world.158 Of those three great inventions in Germany,159 there are two which are not without their incommodities, and ’tis disputable whether they exceed not their use and commodities. ’Tis not a melancholy Utinam160 of mine owne, but the desires of better heads, that there were a general Synod; not to unite the incompatible difference of Religion, but for the benefit of learning, to reduce it as it lay at first in a few and solid Authors; and to condemne to the fire those swarms and millions of Rhapsodies, begotten onely to distract and abuse the weaker judgements of Scholars, and to maintaine the Trade and Mystery of Typographers.
25. I cannot but wonder with what exceptions the Samaritanes could confine their beliefe to the Pentateuch, or five Books of Moses.161 I am ashamed at the Rabbinicall Interpretation of the Jews, upon the Old Testament, as much as their defection from the New: and truely it is beyond wonder, how that contemptible and degenerate issue of Jacob, once so devoted to Ethnick162 Superstition, and so easily seduced to the Idolatry of their Neighbours, should now in such an obstinate and peremptory beliefe, adhere unto their owne Doctrine, expect impossibilities, and in the face and eye of the Church persist without the least hope of conversion: This is a vice in them, that were a vertue in us; for obstinacy in a bad cause, is but constancy in a good. And herein I must accuse those of my own Religion; for there is not any of such a fugitive faith, such an unstable belief, as a Christian; none that do so oft transforme themselves, not unto severall shapes of Christianity and of the same Species, but unto more unnaturall and contrary formes, of Jew and Mahometan, that from the name of Saviour can condescend to the bare terme of Prophet; and from an old beliefe that he is come, fall to a new expectation of his comming: It is the promise of Christ to make us all one flock; but how and when this union shall be, is as obscure to me as the last day. Of those foure members of Religion163 wee hold a slender proportion; there are I confesse some new additions, yet small to those which accrew to our Adversaries, and those only drawne from the revolt of Pagans, men but of negative impieties, and such as deny Christ, but because they never heard of him: But the Religion of the Jew is expressly against the Christian, and the Mahometan against both; for the Turke, in the bulke hee now stands, he is beyond all hope of conversion; if hee fall asunder there may be conceived hopes, but not without strong improbabilities. The Jew is obstinate in all fortunes; the persecution of fifteene hundred yeares hath but confirmed them in their errour: they have already endured whatsoever may be inflicted, and have suffered, in a bad cause, even to the condemnation of their enemies. Persecution is a bad and indirect way to plant Religion; It hath beene the unhappy method of angry devotions, not onely to confirme honest Religion, but wicked Heresies, and extravagant opinions. It was the first stone and Basis of our Faith, none can more justly boast of persecutions, and glory in the number and valour of Martyrs; for, to speake properly, those are true and almost onely examples of fortitude: Those that are fetch’d from the field, or drawne from the actions of the Campe, are not oft-times so truely precedents of valour as audacity, and at the best attaine but to some bastard piece of fortitude. If wee shall strictly examine the circumstances and requisites which Aristotle requires to true and perfect valour,164 we shall finde the name onely in his Master Alexander, and as little in that Romane Worthy, Julius Cæsar; and if any, in that easie and active way, have done so nobly as to deserve that name, yet in the passive and more terrible piece these165 have surpassed, and in a more heroicall way may claime the honour of that Title. ’Tis not in the power of every honest faith to proceed thus farre, or passe to Heaven through the flames; every one hath it not in that full measure, nor in so audacious and resolute a temper, as to endure those terrible tests and trialls, who notwithstanding in a peaceable way doe truely adore their Saviour, and have (no doubt) a faith acceptable in the eyes of God.
26. Now as all that die in warre are not termed Souldiers, so neither can I properly terme all those that suffer in matters of Religion Martyrs. The Councell of Constance condemnes John Husse for an Heretick, the Stories of his owne party stile him a Martyr; He must needs offend the Divinity of both, that sayes166 hee was neither the one nor the other: There are many (questionlesse) canonized on earth, that shall never be Saints in Heaven; and have their names in Histories and Martyrologies, who in the eyes of God, are not so perfect Martyrs as was that wise Heathen Socrates, that suffered on a fundamentall point of Religion, the Unity of God. I have often pitied the miserable Bishop that suffered in the cause of Antipodes; yet cannot choose but accuse him of as much madnesse, for exposing his living on such a trifle, as those of ignorance and folly that condemned him.167 I think my conscience will not give me the lie; if I say, there are not many extant that in a noble way feare the face of death lesse than my selfe, yet from the morall duty I owe to the Commandement of God, and the naturall respects that I tender unto the conservation of my essence and being, I would not perish upon a Ceremony, Politick points, or indifferency: nor is my beleefe of that untractable temper, as not to bow at their obstacles, or connive at matters wherein there are not manifest impieties: The leaven therefore and ferment of all, not onely Civill, but Religious actions, is wisedome; without which, to commit our selves to the flames is Homicide, and (I feare) but to passe through one fire into another.
27. That Miracles are ceased, I can neither prove, nor absolutely deny, much lesse define the time and period of their cessation; that they survived Christ, is manifest upon record of Scripture; that they out-lived the Apostles also, and were revived at the conversion of Nations, many yeares after, we cannot deny, if wee shall not question those Writers whose testimonies wee doe not controvert, in points that make for our owne opinions; therefore that may have some truth in it that is reported by the Jesuites of their Miracles in the Indies, I could wish it were true, or had any other testimony then their owne Pennes: they may easily beleeve those Miracles abroad, who daily conceive a greater at home; the transmutation of those visible elements into the body and blood of our Saviour:168 for the conversion of water into wine, which he wrought in Cana, or what the Devill would have had him done in the wildernesse, of stones into Bread,169 compared to this, will scarce deserve the name of a Miracle: Though indeed, to speake properly, there is not one Miracle greater than another, they being the extraordinary effect of the hand of God, to which all things are of an equall facility; and to create the world as easie as one single creature. For this is also a miracle, not onely to produce effects against, or above Nature, but before Nature; and to create Nature as great a miracle, as to contradict or transcend her. Wee doe too narrowly define the power of God, restraining it to our capacities. I hold that God can doe all things, how he should work contradictions I do not understand, yet dare not therefore deny. I cannot see why the Angel of God should question Esdras to recall the time past, if it were beyond his owne power;170 or that God should pose171 mortalitie in that, which hee was not able to performe himselfe. I will not say God cannot, but hee will not performe many things, which wee plainely affirme he cannot: this I am sure is the mannerliest proposition, wherein notwithstanding I hold no Paradox. For strictly his power is the same with his will, and they both with all the rest doe make but one God.172
28. Therefore that Miracles have beene I doe beleeve, that they may yet bee wrought by the living I doe not deny: but have no confidence in those which are fathered on the dead; and this hath ever made me suspect the efficacy of reliques, to examine the bones, question the habits and appertinencies of Saints, and even of Christ himselfe: I cannot conceive why the Crosse that Helena found and whereon Christ himself died should have power to restore others unto life; I excuse not Constantine from a fall off his horse, or a mischiefe from his enemies, upon the wearing those nayles on his bridle which our Saviour bore upon the Crosse
in his hands: I compute among your Piæ fraudes,173 nor many degrees before consecrated swords and roses, that which Baldwin King of Jersualem return’d the Genovese for their cost and paines in his warre, to wit the ashes of John the Baptist. Those that hold the sanctitie of their soules doth leave behind a tincture and sacred facultie on their bodies, speake naturally of Miracles, and doe not salve the doubt. Now one reason I tender so little devotion unto reliques is, I think, the slender and doubtfull respect I have alwayes held unto Antiquities: for that indeed which I admire is farre before antiquity, that is Eternity, and that is God himselfe; who though hee be stiled the Antient of dayes,174 cannot receive the adjunct of antiquity, who was before the world, and shall be after it, yet is not older then it: for in his yeares there is no Climacter,175 his duration is eternity, and farre more venerable then antiquitie.
29. But above all things, I wonder how the curiositie of wiser heads could passe that great and indisputable miracle, the cessation of Oracles: and in what swoun their reasons lay, to content themselves and sit downe with such far-fetch’t and ridiculous reasons as Plutarch alleadgeth for it.176 The Jewes that can beleeve the supernaturall solstice of the Sunne in the dayes of Joshua,177 have yet the impudence to deny the Eclipse, which every Pagan confessed at his death:178 but for this, it is evident beyond all contradiction, the Devill himselfe confessed it.179 Certainly it is not a warrantable curiosity, to examine the verity of Scripture by the concordance of humane history, or seek to confirme the Chronicle of Hester or Daniel, by the authority of Magasthenes or Herodotus. I confesse I have had an unhappy curiosity this way, till I laughed my selfe out of it with a piece of Justine, where hee delivers that the children of Israel for being scabbed were banished out of Egypt.180 And truely since I have understood the occurrences of the world, and know in what counterfeit shapes & deceitfull vizzards times present represent on the stage things past; I doe beleeve them little more than things to come. Some have beene of my opinion, and endevoured to write the History of their own lives; wherein Moses hath outgone them all, and left not onely the story of his life, but as some will have it of his death also.181
The Major Works (English Library) Page 8