To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
ENDOXA, OR, Some probable Inquiries INTO TRUTH, BOTH Divine and Humane: Together with A STONE to the ALTAR: OR, Short Diſquiſitions on a few difficult places of SCRIPTURE; AS ALSO, A CALM VENTILATION OF PSEUDO-DOXIA EPIDEMICA.
By John Robinſon, Dr. of Phyſick.
Tranſlated and augmented by the Author.
London, Printed by J. Streater, for Francis Tyton, 1658.
THe Pillars of this Univerſe are the Church, to which for guidance Miniſters are ſent, for ſolace Sacraments: It conſidereth man either innocent as was Adam; or fallen, as his Poſterity: The due propagation whereof is by Matriage: This uſhereth in love and Sympathy, being part of the Parents; The truth whereof is examined in an Egge, whence diſſimilar parts ariſing, are beſt diſtinguiſhed by Floating: Theſe, in a right order, are preſerved, in diſorder rectified by lawful Remedies, not by Teleſmes: Or thus, Man may he conſidered as a Subject of Morality, which taketh up the firſt four Chapters; or as a Political Subject, which is handled in the two middle ones; or as a Body Phyſical; which finiſheth the rest of the Treatiſe.
TRuth, both divine and naturall, hath two adverſaries; one reall, the o
Some upon a ſupine deſpondency procraſtià priori, cauſing it to be
Here therefore you have a handfull of abGenius, nor calling, will allow me a ſequeſtred time, to dwell long upon any ſubject: Afterward, at more leiſure, and, I hope, without being te
It was with me, as with them that dwell near the coaſt, who, upon a Sea-breach, will caſt in any thing that is next at hand; though but looſely compacted; which, the ſpringtide being over, and waves calmed, they can more orderly diſpoſe againſt a future inundation: Neither, in a publick flame, would I have my bucket, though of a leſſer ſize, to be wanting.
The ſtyle and method is neither accurate, nor altogether neglected: yet one thing I muſt ad
If any thing be falſe, [for we are but men] do not carp at it; but teach better. I ſhall promiſe my ſelf, though here and there be gray haires, a willing and thankfull diſciple: If there be doubts, [as in untract paths it is hard to find the neareſt way] let them be exaSuperficies, nor dwarſneſſe of the Bulk, prepoſſeſſe your, otherwiſe unbiaſed, expectaAmong the ruſhes you may stumble upon
a Moſes, and there may be a Bleſſing, even in a Cluſter of Grapes.
You may meet with two obſtacles retardPoſtulata for granted; which, becauſe they are by others ſufficiently proved, I doe on purpoſe paſs over: And then, that the names of the Authors are not ſet down; to which I anſwer, that ſome are Anonymi, though not to me: Beſides, I have no quarrell with any man; but rather diſcuſs the queſtions which many defend.
My intention is not to enter into the field of controverſy, with all the ſtrength, and main body of a Battalie; but rather by excurſions, in a velitary way, to skirmiſh with ſome, whom (all due love and reſpect unviolated) I diſſent from.
Of a Church.
Saviour citeth corrupt manners, to the Tribunal of firſt Inſtitution: Mat. 19. 8. Words are more flexiTueſday the third day of the
Jew or Turk, [its well, if not to many Engliſh,] I ſhall be a Barbarian. Mars-Hill, Castor and Pollux, were no idolatrous titles, in the mouth of the holy Scribe. An appellation of a brother, to a beleiver, is moſt rationall, where there can fall no miſconJam. 2. call and write my Father, Son, and Servant, Brother; which is a conAbraham's ſimulaGen. 12. & 20. So in this ſubject, the attributes belonging to the body of Chriſt, i. e. his Church, are conferred upon the place; as glory, holineſſe, &c. Theſe titles did inTemple at Jeruſalem: becauſe this ſole place God had aſſigned for his ſolemn Worſhip: But, the Vaile being rent, any place of ſervice, ſo it were in truth and ſpirit, was agreeable unto him, John 4. which hath of late made a juſt diſtinction between a meet
There being ſeveral opinions concerning a Church, both ancient and modern; I will endeavour, what may be, to build upon ſuch general conceſſa, drawn from Sacred page or reaſon, as whereby the truth may be moſt manifeſt.
That God had a Church, that is, a ſelected company out of the World, from Cain's time &
Families, as in Noah, Melchizedeck, Abraham; afterNation of the Iews; and now unface of the earth.
This Church, as it is taken for an Univerſall Congregatum, or Collective, are all the belieJews, Gods elder daughter, did not diſGentiles, their younger Siſter; though without breaſts, i. e. the ſincere milk of the Word: yea, yet unborn, Cant. 8. 8. This may be called, as vulgarly it is, the Univerſall or Catholick Church, out of Pagaus, Turks, and remoteſt Hereticks: ſaved by a way unknown to us: as little Children are ſaid to believe: Math. 18. 6. i. e. onely paſſively; having the root, though not the form. Theſe hidden things are beyond the reach of any Ec
But that there are particular Churches, and joyned into bodyes, is paſt all contro
Now, that the way of gathering of them, as well as ruling, is in a determinate manner unalterably ſet down, either in the heart of man, [which none can averre,] or in the holy word by God himſelf, [let them eſpecially look to this who urge an uniforme diſcipline upon all Churches,] might be gathered thus.
Where, When, and How to obey: This is a clear dictate of reaAdam, Noah, Abraham, before the written-Scripture, teach their Families, by the primmer of divine Traditions: Not that every one by Enthuſiaſm was immediately inſpired; the teaching of their Children elſe had been fruſtraneous, which God and NaMoſes a perfect pattern of every particular thing in the Tabernacle, even unto the ſmallbagatello's, from the which he might not warp an Inch; which did bind the Children of Iſrael immutably unto the time of Salomon; who likewiſe did not in the leaſt deviate from the expreſſe command of God in the meaneſt punctillo: Hereunto were the Iews obliged untill Chriſt's time. And what the Phariſees did in the worſhip of God, either omit, adde, or alter, was liſted among the traditions of men; and ſo rejected as ſpurious. And is it reaſon, that after Chriſts comming, it ſhould be left to prudence of man, either Prince or Church, to vary any way of worſhip of God, according to the mutability of their own diſ
The whole ſtream of both Teſtaments run irreſiſtably this way: God menaceth judgIews, becauſe their fear towards
him, was taught by the precepts of men, Iſa. 29. 13. And the Temple [ſpeaking of Chriſtian Churches] is exactly meaſured by John, Revel. 11. which is far wide from any prudentiall way, or [which prudence importeth] any al
Moreover, the Author to the Hebrews doth expreſly teach the faithfulneſſe of Chriſt as a Son; above Moſes as a Servant; in ſetting down every particular concerning the ordering of his Houſe, which is the Church: which no earthly power can or ought to change, or ſiforo divino.
That God did at any time change the exter
What Politicians diſtinguiſh between Law and Counſell, is granted between man and man; but the introduction of this diſtinction into divinity, doth look with the face of an encroachment. For to deſpiſe either of theſe, is ſin, and that is the breach of the Law: The reaſon is clear; becauſe all his CommandeChriſt, Mark 10. doth bid the young man ſell all, muſt not be taken in an abſolute ſenſe, for a poſitive command, or ſtanding rule to him, or any others; but by way of probation: If theſe things be true, give a Teſtimony, the ſelling of all thy goods.
To wade a little further; the cauſes of a Church, [as being known] I do but men
The Efficient; God, out of his love, through the word and ſpirit, perſwading mens hearts to believe in his Son.
The Materiall; are all the Saints, and mem
The Pormal, Union with him, and one with another.
The Final, his own honour; their re
Now the way of gathering, and rule of go
But becauſe the manner of divulging the Goſpel, is by ſome of our age controverted; and they would have nothing to be the word of God, but the very text of the Old and New Teſtament; becauſe, ſay they, a concionatory way is not wholly, intrinſecally, undoubtedly, and meerly true; driving rather to content them
In a body Politick, it is no wiſe to be tol
Of theſe, I deſire firſt to ask one queſtiou: Whether the Word in its original, not being underſtood, be able to convert ſouls? Or, Whether all to be converted, must be maſters of the Hebrew and Greek Languages? Which both ſeem abis not wholly, intrinſecally, undoubtedly, and meerly true.
I ſhall point at a few reaſons.
1. God in writing his holy Will, would not give us bare husks of words; but by them the ſolid kernel of his intended minde: Neh. 8. 8. doth teach, that what by right reaſon can be concluded from authority of Scripture, is Scripture, though no text: we being endued with reaſon, as well as the Beroeaus, who for examining the truth, in its ſelf authentick, were honoured with the Title of Nobility.
3. If private meetings be ſatisfactory, then are all admonitions, cenſures, &c. fruſtrated, Mat. 24. 26.
4. Every firſt day of the week, when ye are met together, lay aſide for the poor. The obAntiſynuſians make, that this precept was but tranſient, to laſt but for a while, Chriſt meeteth withall; Iohn 12. 8. That the poor, therefore Deacons, will be perpetuated.
5. We may not withdraw from publick aſſemblies, Heb. 10. 25.
6. Faith cometh by hearing.
By Hearing, is meant, any way of attaining knowledge and ſo is Reading.
If by hearing here be underſtood reading, they muſt be ſent: and how this ſending is competent unto books, I cannot underſtand. Reading, I grant, is an informing and perfecting of the underſtan
That the externall form of words in preaching, praying; the dayes and places inſtituted for fasting and thanksgiving, with other circumstances, are not diſtinctly ſet down in holy Scripture; but may in a prudentiall way, according to the exigence of occaſions or perſons, be changed.
In the Worſhip of God two things are to
The difference is worth obſerving, when the work is done for the dayes ſake, or the day is uſed for the works ſake: If the Circum
Beſides, becauſe theſe circumſtances are fortuitous, they do overturn and interrupt the Celebration of anniverſary-dayes: ma
All God's diſpenſations are books of his appointment, which we may and muſt read; though in them there be many hard leſſons: But to erect and keep any thing for a holy uſe, upon the authority of our own compla
Neither do I mean by holineſſe, a ſanctifiSabbath is excepted, which [give leave to a ſmall digreſſion] being firſt inſtituted in relation to Chriſt, Pſal. 118. 22, 23, 24. was an ordinance of grace, and not of nature; nor competent to Adam in innocency; and is Geo. Walker, of the Sabbath.Marah or
Aluſh; No more there is of other long-lived Laws, as that a man ſhould marry his Brothers widdow, or, that whoredome ſhould be puniſhed with death, and the like; which eaſily might be proved to be in force before; I ſpeak of a civil Law, under which rank theſe fore-men
They object further; Many things are adiaphorous
and indifferent, the choice whereof is within the command of our will.
By what is ſaid may be concluded, that in actu ſignato, there may be; yet that there is no indifferency in actu exercito, I remember to have read with full ſatisfaction.
But to cloſe more near: Beſides the
Ʋniverſall Church diſperſed here on earth, God hath appointed ſome particular CongregatiUniverſall, do juſtly deſcend to the Miniſteriall
or Oeconomicall Churches; whoſe duty it is, to ſee their inheritance not to lay waſte.
The Antiſynagogians do object; that there
is no crime in the Church, which the Chriſtian Magistrate is not to take notice of.
This title I underſtand in diviſion, not in a Caeſar was as eſſentiall, and integrall an Emperour, as was Joſhua. But what if he fall into ſcandalous errors, or practiſes? by what meanes ſhall he be moquà talis.
That ſentence, which goeth cheek by jowle with Scripture; that Moſes, and thence all Magiſtrates, are the preſervers of both tables, will hardly go down with me? By keepers they muſt underſtand [impertinency attends others interpretations] overſeers, to look to the outward execution of the Ten commandeMoſes, it would prove but a lame argumentation, to derive it unto Princes under the Goſpel; beJews, which can hardly be conceived without converſatiLords day, were interdiction of publick labour, for the not diſturbance of the reſt, is ſufficient, Neh. 13. 19. The Sabbath being a leſſon of grace, cannot be read by the letters of reaſon, as was mentioned before.
But, as the injunction of all Divine worSupreme Power to take cognizance of the breach of every Commandement: For the laſt precept, Thou ſhalt not covet, &c. the new conceived motions, and infant-affections of the deſire of our Neighbour's goods are forbidden; which becauſe not apparent, they are as if they were not; [I ſpeak ad hominem] according to that Maxim, Non entis & non apparentis eadem eſt ratio. When theſe concupiſcences break forth into actions, they are to be ranked unAdultery or Theft; And the Dealogue doth not admit of Tautology: This concupiſence if it be hidden to ones own ſelf, Rom. 7. 7. How ſhall it be manifeſt unto others? Thus God ſecurerh both tables with a lock, which no key of reaſon can open.
That place Eſa. 65. I will create new Heavens, and new Earth, with the like conſonant places, are meant of new-moulding the State;
prothuſteron, that the Heavens ſhould be ruled by the Earth, the Higher go
Neither can I ſo readily aſſent to thoſe, who affirme, that two or three gathered together into a ſociety, riſe up to an Organicall Church: For that, Mat. 18. ſpeaking of ſuch a Church, preſuppoſeth more perſons: For if thy brother offend thee, there are two perſons; and after reproof will not hear thee, take one or two with thee, there are four perfons, and thoſe males, whereas experience daily teacheth the conActs 16. 13. beſides the Church: yet how ſmall the embryo of a particular Congre
As in all ſenſitive bodies, theſe three facul
But the grand Quere will be, Whence this Power is derived?
They of the See of Rome lay claim of inhe
Others, even of our brethren, in the ReChurch, without ſome ſucceſſion or depen
Whether a company of godly people, being by
ſhipwrack caſt into the a barbarous or empty Iland, where they are like to live out their dayes, may not joyn into a ſpiritual body; and ſo raiſe up unto themſelves, the exerciſes of all Ordinances revealed in Gods word?
If any one think, that, by ſtating the godChurch, it is a begging of the queſtion: he muſt have recourſe unto the for
Ʋniverſall Church: but not organized by union unto Eccleſiaſticall duPaul, when he aſſayed to joyn himſelf unto the Church of Jeruſalem, Acts 9. 26. was, as a private man, no actuall member of any determinate Church: but, as an Apoſtle, vertually, of all, confined to no particular place; rather a Father then a Nurſe to moſt of the Churches of the Gentiles.
Leſt any ſhould deny this Demand, theſe things are tendred to their conſiderati
Aristotle applyeth it to the Soul of Man: But all Beto build up themſelves and others, in their holy faith. So 1 Theſ. 5. they are commanded to edifie one another, and 1 Pet. 2. the Faithful are called living ſtones. Now preſuppoſe, that a company of living ſtones, (it is lawful to diſpute upon a falſe Hypotheſis) meet and joyn together, who will doubt, but they may, and ought, to rear up from themſelves a perfect Edifice? Epheſ. 2. 21.
From this ground ariſe all Politick CorpoChurch, every one is nor an eye or hand; ſome muſt act the ear, others the foot. Semblable is that of Solomon, Eccleſ. 4. Wo to him that is alone; for if he fall who ſhall raiſe him up?
Again, I ask, In time of Reformation from
Idolatry or profaneneſs to an Orthodox Holineſs; Whether there be not the ſame neceſſity, which there was in the caſe ſtated before?
How ſhall they be reduced, where there is Diſciples, that were ſent out by Couples, will teach that: Theſe Hewers of
If it be anſwered affirmatively, then they may unite together into a Church, without ſucChurch, which is abſurd; or elſe they muſt ſtay, till they meet with another true Church, or MiniChurch over another; of which, ſomething in the ſubſeChurch towards another, is more copiouſly examined.
Some that meekly, yet earneſtly, contend againſt this way, object two main ArguIt is unlawful to withdraw, or ſeparate from a true Church. The ſeconcerning readd Prayer: A word to each.
Firſt, Caſes might be ſtated, in which it is lawful to forſake a true Church; and ſo the Propoſition ſhaketh: But I deny the aſſumpJews (their Church and State beChurch, in which none might abide, alien from their Religion, as far as concerneth the Moral Law; Gideonites,
Nethinims; and ſo it is the begging of the queſtion.
To the ſecond, I anſwer, That there is a great difference of reading of a Prayer, and committing Heads thereof to memory: [the caſe is the ſame in Preaching] the latter be
The Miniſters Prayer is a stinting of the Spirit, and ſo of my Prayer.
The Miniſters Prayer is not my particular Amen following, is the Peoples aſſent. No man properly can bleſs himſelf, but the leſſer is bleſſed of the greater, Heb. 7. 7.
To conclude this point, It ſeemeth more then probable, that a company of faithful, (the heart no man knoweth) uniting into a body, become a true Oeconomical Church, and, haChrist for their ſole Head, may, with a pleniporent Octroy or Conceſſion, claim priChurch releaſed from Babyloniſh Bondage; who, by Writ of Recovery, may challenge her Priſtine Inheritance.
I muſt clear up one Objection; There are
Hypocrites in the Church; and Christ communicated with Judas.
For Hypocrites, there is no Law againſt Church, therefore, taketh no cognizance of them: and what an encaſed or diſcovered Hypocrite is, I could never apprehend. Christ indeed, by His Theanthropy, ſearching the InJudas to be one; but, becauſe he himſelf was beyond reach of Contagion, and Judas's diſſimulation in ſecret, was not yet broken out into open profaneneſs, every one of the Diſciples queſtioning, Who ſhould be the Devil their Maſter ſpake of, Chriſt did not refuſe him: which is the miſtake of many Learned men in our days; making his ſecure Example, a pattern of their perilous practiſe.
Appoſitely do others obſerve, that Chriſt would not be both Witneſs and Judge, which no Court of Equity doth admit of.
Of Miniſters.
THere is a vulgar errour, even among the beſt, concerning the Name; which if they mean, as they ſpeak, is an open door unto Anarchy. They call their Pastors, as alſo their Magiſtrates, yea, Angels, Their, or, the Churches Miniſters, which is falſe; eſpecially, thoſe whom they furniſh with things neceſſary for this preſent life: Whereas it is grounded upNatural, Thou ſhalt not muzzle the mouth of the Oxe, that treadeth out the corn: Levitical, By the Law of Decimation: Evangelical, 1 Cor. 9. If we have ſown unto you ſpiritual things, is it a great matter, if we reap your carnal things? Paying a Debt, doth induce no obligation. They are indeed God's Miniſters, and to they are ſtyled, 2 Cor. 6. 4. Rom. 13. 8. Pſal. 104. 4. not mans: That 2 Cor. 4. 5. is a ſtrain of holy courte
Not to ſpeak here, of four things requiſite to the conſtitution of a Paſtor, 1. A faculty of adminiſtring the Sacraments and Keyes, which is called Mandate. II. The applying of this Mandat to a certain perſon, named Ordination.
Election. 4. When the ſame exerciſeth his Miniſtry by publick
Confirmation: The diſcuſſing the truth whereof, would take up time, and ſwell the Bulk, beyond my inten
Whether a Miniſter may celebrate the Sacraments
out of his own Church?
There may be conſidered in a Miniſter's Power over his own, and his Duty of Benefit towards others. Now no act of power can he exerciſe out of his Church; but any grace of benefit he may; pro
But, becauſe his duty of benefit doth extend to all, whether of the ſame Profeſſion, or not, that therefore his power ſhould do the like, is no neceſſary conſequence: This Key well turned, will unlock moſt of our Diſſenters Arguments: The Sacraments, therefore, be
1. The Levites, this way were tyed, though to a Nation; yet not to any particular Tribe, Jud. 17. 9.
2. If he may not adminiſter the SacraApoſtles, and now beſt Reformed Churches: The reaſon of the conſequence is this; If he admit a ſtranger,
3. Deacons might, and ought ſometime to adminiſter out of their own Church, 2 Corinth. 8.
4. It would redound unto the greater comfort to the Neighbour-Churches, in their building up, and Spiritual Hoſpitality, with
The Adminiſtration of the Sacraments is an
act of Power and Authority.
I confeſs it is an act of Place or Office, not carrying out of the Aſhes under the Altar, yet without any power; yea, all the Sacrifices, which went onely through the Levites hands, uſhered in no Authority with them: But if the giving of the Sacraments be an act of power, then, by the Rule of Relates, is the receiving of them an act of ſubjection: But none will ſay, that, by receiving the Sacrament, they become ſub
The Mayor is not, to exerciſe any power of his
Office, neither ſet the City Seal, to any perſon or thing, out of his Juriſdiction. So neither, &c.
The Argumentation is from a Similitude,
He may give advice, yea, as a Deputy, be
The Simile differeth in the main; becauſe every Corporation hath its ſeveral Seal: But Whether Baptiſm be an obligation to a particular Church? Thoſe in Jordan were not Baptized into an individual SoMath. 3. Neither the Goaler, Act. 16. Nor the Eunuch, Act. 8. I know it was the Office of Apoſtle-ſhip, to continue till Chur
Whether if a Popiſh Priest, reforming unto
Proteſtantiſm; by vertue of his former Order, remain a Miniſter in a Reformed Church?
He muſt be choſen from among the Godly; yea, among his own Flock. Now Therapeutick Chriſm, died with, or ſoon after the Apoſtles] is but the God Himſelf Act. 10. 4. This hath been proved by others Imp: circa ſacra, Lib. 10. Selden de Synod. Lib. 1. Cap. 14.
Num. 8. 9. The ImpoſiJohn did ſuperadde any new names to his Diſciples: neither was there an impoſition of names, in the long differred Circumciſion, Joſ. 5. Of old, all Women ſhould have been nameleſs; Perſonal forgotten; Patricious, if married, ſwallowed. Neither did conferring of gifts accompany always the laying on of Apoſtolical hands, Act. 6. 6. for, they were full of the Holy Ghoſt before, ver. 3. Sometime this Ceremony was repeated; as may be demonAct. 9. 17. with Act. 13. 3.
He ſhall have an Office of Paſtorſhip before Relates is, to live and die together: nay, perhaps before he be a member of a true Oeconomi
Concerning the difference of reteining Baptiſm, and not Ordination, I remit you to
Other things might be added, and doubts cleared; but becauſe I ſtudy brevity, and am loath to plume my ſelf with other birds fea
Of Sacraments.
SAcraments are ſo near allyed unto Mini
Sacraments are viſible words, differing from the audible, in that the latter ſerveth not only for food, but alſo for ſeed; the former only for nouriſhment: To tender nutri
Whether Baptiſm received unworthily, that is,
either on the exhibents or receivers part, ſo it be done to a religious uſe, the element and word alwaies concurring, may be reiterated?
It being on Gods part a Seal of a federal Covenant,
Rom. 4. 11. [not of a civil one, as many urge; except juſtifying faith be recko
Though in order the Covenant be before the Seal annexed; yet God, in mercy, doth ofveſſels, though in Uſurpers hands: which Belſhazar abuſing, did wofully rue, Dan. 5.
So if at any times [alas too often] we ſin, by rumination on the foregoing ſigns, we may draw freſh ſolace; without reiteration of the element. We have, for example, ſeveral of our Saviour's Diſciples, recollecting the words after his death; which, in his life time, they had negligently, either overflipt or overſlepr. The Spirit ecchoing over former either Preſignatum thereof, may, upon neceſſity, be oftner extracted by meditation and applicati
This, for fear of miſtake, I write, ſomewhat to inform the diſſenting Chriſtians, for rebapviaticum in their journey] cannot die quietly: bread and wine denying nouriſhment; which is next to communicating without elements.
Whether is the immerſion of the whole body neceſſary?
Where an opportunity is, and no danger to Jaylor in the night, here taketh place that compaſſionate rule, Hoſ. 6. I had rather have mercy then ſacrifice: And I ſee not but the hand, or other convenient part, might ſtand ſynecdochically for the whole; becauſe by its immerſion, and emerſion, is better ſigburying and reſurrection of Chriſt, as indeed it ought: See Rom. 6. 4. Col. 2. 12. which in the front-aſperſion is more obſcure.
They who preferre this part, in regard of religious ſignification, before any other, are, at leaſt, within the confines and ſuburbs of ſu
In the Lords Supper, the elements muſt ſomewhat be regulated in quantity, according unto the meaſure of the appetite: a morſel will ſuffice a weaker ſtomack; when to the ſtronger a more liberal draught is agreeable: although ſpirituall nouriſhment dependeth not upon the proportion of the ſign, but of faith.
Of Adam.
I Am not purpoſed to digeſt this Treatiſe into common-places; but rather trace polemick and eriſtick diſcourſe, and that in unbeaten paths.
How was Adam made after God's Image,
Gen. 1. 26.
Every ens, in oppoſition to privation, is an à posteriore; nor as the three faculties of the ſoul Intel
I rather think it was, to rule and govern, as Gods deputy, all the Creatures below: which Imperial power was wanting to the CreatiMoſes in the ſame verſe, totident verbis, for an Expoſitor.
That the Image of God is expreſt in ſuperiCor. 13. where
man, in an antitheſis to the woman, is ſaid to be the Image of God: If it had been in righ
The difference is alſo not to be neglected, between Col. 3. 10.
Gen. 3. 6. We may eat: Ergo, the woman, as
being coloeir by joynt-iſſue, had power.
All is hers for participation and uſe, not for Adam nominated his wife and the creatures: Joſeph and Daniel, being captives, had their names changed, by their conquerours or owin capite.
Note here two things by the way. Firſt, that meum and tuum, as they were natural relatives, were before the Creation: Before time was, was the Son the Fathers Image; but PoſſeſImage of God: Ergo, Magiſtrates, Parents, Firſt-born may not reſign their power, becauſe it is Gods inheritance: And this was the ſin of Eſau.
Secondly, That there was no ſubjection, i. e. ejuſdem ſpeciei, before ſin; no not among the Angels: What the Scripture holdeth forth of
Arch-Angel, a Michael, &c. doth very fitly ſuit with the Angel of the Covenant, Christ. Where there is no fear of enormity, there may be a ſecure ſeriation of ſupremacy. In Adam, yet intire, there was a priority and a preſtancy, but no ſoveraignty; for that be
Whether matter of propagation were concreated
with Adam?
Upon this queſtion affirmed, ſeemeth to Cain's exemption from Original ſin: For every thing in innocency, executing, withFiat of his Maker, and noCain was priviledged from that contagion; or elſe, that it is contracted by imitation, which ſome defend.
Beſides, why ſhould not Man, maſter of multiplying creatures, enjoy the materiall principle of Generation, at his Creation; ſee
Not only the plaſtick vertue, but matter, though in potentia remota, was, as with all
Adam: his whole poſterity elſe had been defective in one rib.
Yet the contrary opinion hath its weight. Creſcite et multiplicate was the firſt bleſſing that God delivered to our Primogenitours. Now the latter in nature being impoſſible without the former, [for propagation before adoleſcency, according to the Decrees of Phi
To the queſtion then I anſwer, That the firſt conception is not properly man, nor the ſubject of ſin; but a plant, in order unto man; whoſe conception is at the quickning: whereLaw of Moſes Exod. 21. If it be expounded as do the Septuagint: and,
As is the Seed, ſo is the Field, a Plant-animal, or rather an inmate, and, [mirandum] as that which is ſown doth increaſe, ſo doth the field extend, not only in circumference, but alſo in thickneſs; For better diſtinction, let me inſert a ſhort Synopſis of excretions.
Phlebotomy, and Criſes, were coexiſting with their firſt Being; or, up
Of Marriage.
A Dam had the liberty of all Trees, but one; A man is forbidden all Women, but one: both, for preſervation of Mankind. If in Food, he had been confined to one ſtanding diſh, it might have bred a nauſeouſneſs: If man were not limited within the Bounds of one Woman, his exhauſted Spirits would proMarriage, thereArk, the Nurſery of the future World, there was an undoubted Teſtimony of Com
By whom the Parties are to be joyned?
Marriage is the firſt Foundation of a FaMr. HobsAdam, the firſt companion he could in Wiſ
Out of the conjunction of Families, ariſing a Political Body, which being common to the whole Earth, Matrimony, its ground, may raCivil, than any Religious, or Eccleſiaſtical Conſtitution: the AdHoly Scripture, was done by any in Priestly Office; but by Judges, and that in places of Civil JuFather of the Family, by the Example of Laban, Gen. 29. 19 quoting their Municipall Statutes, ver. 26. Neither is there any Precept or Precedent, directly, or analogically, either in the Old or New Teſtament, tying it to the Office of a Prieſt, or Miniſter: yea, the Jewes would not ſuffer it to be celebrated on a Sab
whether marriage were inſtituted in innocency; ſeeing the end of marriage is to flee fornication, which they were uncapable of. Propagation is the proper end of the conjunction of male and female, which is naturall; and to make a naturall end of a civill cauſe, ſeemeth to me diffi
But thoſe that would make an Evangelicall Sacrament of it, or a Sacramentall ſignification, at leaſt, and yet to be inſtituted in pararadiſe, ſhoot wider: becauſe, as there was no need, ſo there was no thought of Chriſt. That which the modern have borrowed from the Ancient Fathers, as they ſtyle them, that the tree of life was a Sacrament before the Fall; muſt not be taken in a ſtrict, but Meta
Further, as far as my proſpective of enquibecome ſottiſh, Rom. 11. 2. but regulated by its own light, they do by nature, thoſe things contained in the Law] the King joyneth them toconfarreation, where the High-Prieſt and Flamen were preſident, was, becauſe of its incongruity, but-ſhort
Mal. 2. 14. A wife of thy Covenant, where the Lord hath been witneſſe. Ergo, the Covenant is religious.
ſending his ſervant, Gen. 24. for a wife to his Son, was no ſpirituall tranſaction, though obſigned with a Religious Oath: Nor can the bargain between Ioſhua and the Gibeonites, though ſtrengthened by an Oath, be marſhalled in the band of ſacred proceedings; Pauls enemies did bind their unwarrantable determination, with a ſolemn curſe, Act. 23.
Prayers for a bleſſing on matrimony, ma
Whether Inceſt be a ſin againſt the morall Law?
Matrimony among conſanguinity, doth a pollution of them, that are allyed by birth, it ſeemParents and Children; Uncle and Neece; Grand-father and Grand-childe, in which are the footſteps of deſcent; but we ſpeak of Homotimous perAdam, the executing whereof in the two ſucceding generations, He was neceſſitaCain and Abel were Husbands to their Siſters, [though not to their twins, according to the Rabbins] and, among their Children, marriage was reciproſpecies of mankind muſt have periſhed.
Further, it did conſiſt neither with the wiſdome nor juſtice of God, to command any thing in the Judicial or Ceremonial law of the Jews, that ſhould be diametrically counterMoral Law: But, not to take his Brothers wife, after his deceaſe, was ſometime puniſhed with death: alwayes with publick ſhame, by pulling off the ſhoe, and ſpitting in the face; Deut. 25. 9. or rather in his preſence; for ſo Luke 9. 52. Yea this law may be fetched from before Moſes time, Gen. 38.
That Theft had a remiſſer puniſhment among the Jews, was, becauſe they enjoyed a kind of community, both in Religion and Politicks: That Adultery had ſo ſevere a puſtremme of Christ: Semblable to which was the examen of pucellage, the waters of jealouſly, &c. very
Levit. 18. 24. For in all theſe the Nations
were defiled, that I caſt out before you.
Theſe Nations had, beſides Noah's precepts,
Leſt any hereby ſhould be encouraged unto ſupreme ſeigniory, there the commitfifth and ſeventh Commandement: Though, in a ſtrict ſenſe, ſin hath no matter, being void of entity, but modus entis, an obliquity from the right line: But not finding a word more ſuitable to it's object, I begge it a paſſe.
Beſides, that the Soveraign Authority may enmeum and tuum, reſteth in the breaſt of the Legiſ-lative Power, whether Perſon or Senate.
That the paternall relation is civil, I do incline to believe, till the markes of the iſſue of blinde born women do envince the
Theſe, and the like truths, are to be ponLaws of this Land run parallel with the Judiciall of the Jews.
Of Sympathy.
SYmpathy is a hidden love; Love a deſire of Union: but, being ſcanted in words, we take the effect for the affect.
To referre moſt of the ſtrange events to Sympathy, without ſtudying of the cauſes, is a mark of ſupine oſcitancy. The Lawyers, when they are at a ſtand, take their refuge to a ſpeDivines to a partiPhiloſophers to the hidden quality. But rational men, upon narrower ſcrutiny, will often finde out a manifeſt rea
There is an error on both hands; either, when every new-diſcovered truth, is laid upon the aſſes pack-ſaddle the occult Syneraſy; or, when impertinent and ridiculous reaſons are derived from the Elements to produce an effect, tranſcending their nature. For theſe
So in Scripture, an allowable reaſon may be given excuſing Abraham from Pilicide; The Egyptian Jews from theft, and Sampſon from Suicide; the two latter whereof, here be
If there be an hoſtile exerciſe between two Creatures, for the conſervation either of its ſpecies, or individual, i. e. for propagation, as between Cocks; or lively-hood, as Kite and Chicken; the laſt whereof is more duraſecond Nero, will make a banckregret.] This latter I can hardly call an Antipathy, exſpecies, as ſo many Cadmean teeth, will ſtand in Antipathy to its own kind. But to ſurvey two untoucht exam
That a man helpeth a woman to breed; that Commeres applauded, as an infallible token of kindneſſe.
That ſickneſſe, unto both, at the ſame time,
But touching this point: That the retendyſcraſy in natural actions, I can, without difficulty, conceive. As alſo, that a ſtrict continence [which ſome other-wiſe, after their wives known impregnation, do ſcrupulouſly and unadviſedly vow to themſelvs] where uſe hath met with fit temperature to the contrary, may often ſenſibly annoy the male, our daily experience teacheth.
Some indeed, are like the Hebrew women, who can paſſe it over with a groan or two; which the Husband tender and puſillanimous hearing, falleth into pangs of fears and coninvert the curſe layd upon the woman; as my unmatched fellow-Practitioner ſheweth in another caſe of the Viper. But if it were true, it would, with the Browni
There are Writers that ſpeak concerning Sympathy of a woman newly engravidated and a Bear: and, for experimtnt, remitt us into England; which yet I could never ſee, nor fully be ſatisfied in.
But upon ſuppoſition of its truth, it is Paradox. A Serpentine malice in the Beare, to ſuperaddde ſuch an inmate unto the fruit, deſpoiling it of its allotted aliment: Or, whether by a cruel and immature mid-wiving of the embryon, to ſatiate the immenſity of its hunger, which would betray a dainty tooth in the Beares head.
Howſoever, if it were certainly true, one might, without danger, uſe it in diſcovery of impregnation; and, by that meanes, often ſave the lives of two at once.
It is the moſt provident husbandry of man, to turn the ſtream of impetuous enormities, in brute Beaſts, into the Channell of humane accommodation.
Of an Egge.
SEveral Creatures continue the Linage of their Deſcent, by Eggs; as Fowls, Fiſhes, Inſects. The Tortoiſe I take for a mixt kind of the two latter: But here I ſpeak of our ordinaproximâ potentiâ, but once removed from fleſh; and being eaten, become the lighteſt, pureſt, and fulleſt nutriment, and ſooneſt converted into our ſubſtance, becauſe we ſee a moderate heat, either Natural, or Artificial, will produce In
Now though the yoalk ſeemeth the nobler part, according unto Analogie of other natu(Adam, in Innocency, eating Milk and Eggs; becauſe all things were exempted from Death, and nothing fruſtraneMenſtruum within it ſelf, is both wonderful, and by daily Autopſie uncontrolable.
But here layeth the knot, which is not ſo By what Veſſels the nouriſhment is attracted, and where they are inſerted?
I know, after two or three days incubation, Umbilicality of the Chicken, is not by ſight demonſtrable; neither is there any Mark, or leaſt Vestigium thereof remaining, in a new-hatched deplumed Chicken. Neither is it like, it ſhould be inſerted at the Bill; for then the Bill, as the deferring Organ, ſhould be formed firſt: Nor doth any perfect creature attract nouriſhment mouth-wiſe, before its eruption into the World: though Hippocrates
That both Breath and Nutriment within the Wombe, are ſuckt in by the Lips: but this place is ſuſpected to be ſpurious.
And if aliment ſhould be conveyed by the vent, beſides the prepoſterouſneſs in Nature, the Entrals muſt ſuffer a great perturbation, before the turning of the wonred periſtaltick motion: then is there likewiſe no place aſſigad amuſſim, rather remainders of the thickeſt and im
Diaphoreſis, or Tranſpiration; it would encourage us, to adminiſter ſuch Ali
At laſt, upon ſecond review, (neither is it a ſhame to recant an errour) I found the Na
Of Swimming.
HEre give me leave to write an ocular Ex
Being in the Canicular dayes, with ſome friends, about Noon-tide, in a high Chamber, at Catwick up Zee, near to the Arx-Britannica, (founded, as ſome ſay, by Julius Caeſar) we eſpyNucha, with the hair of his Neck, was all we could diſcern; we brought him to ſhore, but without either hope or trial of recovery.
That this ſuddain Fluctuation doth not be
In Man there be divers parts to be examiBones, Fleſh, Brain, Liver, and other Entrails heavier; ſome of which, the Water, if fully impregnated with Salt, ſhall contend with for Victory in weight. There are the Lungs and Fat lighter, beſides many concaviAnatomy, we can ſee no
Now the body of man, as in its ſeveral parts, it differeth in gravity; ſo doth alſo one body, in its totum, from another: that in ſome, there need but a ſmall moment to make them equilibrous with the Water.
Some ridiculouſly aſcribe it to the breaking of the Gall, which, as in reality, ſo in reaſon, is falſe. The bilious veſicle remaineth intire and full: Choller, though it produce an incaicteritions bodies, which they give out to proceed from the Gall, being ſuffocated, will ſink.
The ſupine reſting on Water, without mo
Finally beſides that the Sea, by all probabiOcean, becauſe of its gra
Of Remedies.
IN the diſquiſition of Therapeuticks, I would look firſt into the home-born ſhop of Na
In Prophylacticks we ſee, where the pinchCreator hath ſtoEndemicall Diſeaſe doth tyrannize, look there for an adequate Alexiterium: as the Guajacum, where the Venereous ſcourge had its ComIriſh Slat giveth ſuccour to their particular Flux: So we ſhall find Scorbutical Plants to luxuriate, where the Scurvie is predominant. The Sedum Minus in Sweden: The Chamerubus in Norway: The Cochlearia in Germany and England, and will not abide the French Air, (which is immune from it,) either by Seed or Plant; as the Phy
Feavers and Pluriſies are moſt rife, which is about the Summer-Solſtice, then are Papaver, Rheas, Lettice, Purſlain, with other proper Herbs, in their fulleſt vigour: yea, as ſome make it out, every Moneth produceth
The like might, by induſtry, be elaborated, in Domeſtick Purgative, and Sudorifick MediRenegadoes of Philoſophy, which I read a regret, have given a Bill of defiance unto, and endeavoured, with weak Engines, to demoliſh: ſubſtituting, inſtead of them no
Art is a Servant, or Ape of Nature, eſpeci
Neither doth the Purging Medicine corrupt good Humours, as they pretend; moſt of the Purges being bitter, and ſo Preſervatives againſt Putrefaction. This appeareth in the
Behold the Dogs and Rats, exhibiting unto themſelves a doſe of Spear-graſs, for their evawhich they never learned from the corruption of Pagan Univerſities; which, as a Bone to knaw on, thefe Miſ-academicks do, upon every occaſion, caſt unto us: which graſs, (I note by the way) doth it rather by its external form, with its prickdentes molares, and uſe rumination.
Daily experience doth teach beſides that warm Water, which in ſo ſhort a time, cannot be conceived to corrupt, doth, as an emetick vehicle, often educe ſuperfluous and putrid hu
Moreover, we ſee in moſt acute Diſeaſes, that by ſpontaneous Bleeding, and that ſeveHippocrates Aphoriſms, which alone are left in cre
But, becauſe in Living Bodies, we cannot ſo well demonſtrate the induſtry of Nature withCraſis. Doubtleſs, Natures openature never entreth into league with any thing corrupted, (which they urge con
Finally, the long Experiment of the conPractitioners, with the confirmation of Myriads of Patients, confeſſing the ſuddain refreſhment by bleeding, (often before the Chirurgeon getteth to the door) when the Blood is peccant, either in quantity, quality, or motion, may confirm the uſefulneſs, yea, neceſſity of Phlebotomy.
If Empirical practiſe doth agree with ratioMethodical Art, He who will not be
Of Teleſmes.
Whether Averruncation of Epidemical Diſeaſes, by Teleſmes, be faiſable and lawful?
THat this hath been effected, and that lawGod's Edict, is in the curing of the biting of Serpents, by erecting a Brazen Serpent in the Wilderneſs: Which, together with their Sacrifices, the mimick Heathens have tranſlated into Supermummie of the Wound, nor Mundane Soul required; as being tranſcendant, beyond the Effects of Nature: Though the Rabbins do contend that the matTeleſme muſt not be contrary to the Diſeaſe; as they imagine Braſs to be, againſt the biting of Serpents. Yielding ſome Latitude to the Word, I ſhall commit no Soleciſm, if I ſay, That the Rain-bow hath a Teleſmetical ſignification, for the preſervation of the Univerſe, from Inundation: which Rain-bow, I ſee not, why it ſhould be the firſt, much leſs a miracle, ſeeing it depended upon manifeſt ſecundary cauſes: Morning and Evening every Eye, opRain-bow, when a Horſe pranceth in the Water. What if it were granted never to have
Load-ſtones, Proſpectives, Gunpowder, &c. to be canonized for Miracles?
That the Ekronites did make their eight Golden Mice. and five Emrods, and put them in a Coffer by the Ark, 1 Sam. 6. 5. for averting Apoteleſmatically their Epidemical Diſeaſes, is clear. As alſo thoſe blinde and lame, 2 Sam. 5. Jebuſites Teleſmes, erected in their Idol-Temples: And Humane Writers do often concenter in this truth: In which Art Apollonius Thyaneus, by the teſtimony of ſeveral Authors, of all the reſt, did obtain the Lawrell: Inſomuch that Juſtine, with others, can afford him a laudible Encomium.
But, how lawfully this was done, or the like now might be practiſed, is not obvious to my capacity.
I am not afraid to exhibite many ſimples, the effects where of I cannot ſo readily reduce to manifeſt cauſes: Elſe were I to abandon, and utterly divorce all Magnetick, Electrick, and Antimonial Medicines; eſpecially being ignorant, by what faculty, the purging Simples do electively attract their adequate humours: yea Light and Fire, the Effects whereof are in view of every vulgar Eye; their proper forms à priori, being retired from the acquaintance of moſt judicious men.
But that the Forms of theſe ſublunary things, are anſwered with the like Celeſtiall Figurations; and that the Ideas of all terreRabbinical Letters in the Firmament, or the too occult Gamahes of our new Philoſophers:
1 The Signs within the Zodiack, or beSidus, wheHebrews, Originally, did decifre them by their Alphabetical Letters; the lying Grecians did afterward reduce them into Fi
2 There be many glorious Sidera, which can have no reſponſe with things here on Earth; neither are they to be ranked among natural things: as Lyra, Crater, &c.
3 Some are duplicated; as Corona, Triangulum, Canis and that within the ſame Hemi
Ʋrſa.
4 There ſeemeth a defect; at leaſt, it is hidStars, adequating the Vegetables in the ſurface of this our Habitable Earth.
Cancer, then to leap into Leo, the hotteſt and dryeſt Sign, is too ſubitaneous an alteration of extream.
6 The laſcivious Aries, and the fiery Taurus, whoſe Eye with them is Martial, are ſo near together, that there would be a fear of the conflagration of the Heavens: a quotannuPhaetontick combuſtion; but that our March Winds, and April Showrs do prevent it. They neither agree together, nor aſunder.
7 The ſlow proreption of every Sidus, out of his proper Sign almoſt unto the ſubſeStochelomatical Art: So that, if I were to cure the biting of a Scorpion this way, I ſhould rather take the time, when the Moon is in Sagittarius, and make the Sign or Figure of a Centaure, then a Scorpion, which hath crept 28 degrees out of his own Sign.
The reaſon of parcelling theſe Signs, to the ſeveral parts of Humane Body, is no leſs ridiAries excelleth in Horns, and Taurus in Neck: The one, they make ſuperHead: The other, to the Throat: The Shoulders being branched into two, muſt have the Gemini for their tutelary Angels. Becauſe the Crabbe creepeth upon
Cheſt, &c. But the ſole reciting of them would endanger a ſmile, from dumpiſh Democritus.
When the Sun is in Leo, becauſe of the fierceneſs of the Beast, it is very hot: and on the contrary,
when it paſſeth Aquarius. and Piſces, their Nature being cold the Sun doth ſymbolize with them: the like of the rest.
Leo is coldeſt, Aquarius and Piſces hotteſt, to them which live beyond the Southern Tro
Cancer, which coopeth in our Summer TroCapricorn, the de
The conjecture taken from Planets, is more uncertain; for their Light, the Sun excepted, being borrowed, daily changeth Horns, which the Ancients never underſtood. I doubt much, whether all thoſe Celeſtial Lights were made for the uſe of man; ſince many are, of late, diſteleſcope the quickeſt ſight on Earth could never have perceived.
So that if any effect of removing EpidemiTeleſmes be produced, I ſhould rather aſcribe it unto the Prince of the Air, (it
medium to propagate, and ſo to cure all Topical Miſſances) who will ſerOmnipotency. We are not ignorant of his devices, 2 Cor. 2. 11. It is an old Stratagem, and, An Enemies kindneſs is a dear Bargain.
A STONE TO THE ALTAR OR, Some ſhort Diſquiſitions, ON A few difficult Places OF SCRIPTURE
By JOHN ROBINSON, M. D.
LONDON: Printed by J. Streater, for Francis Titan 1658.
SEeing God hath left Man no better Rule, for the guidance of his Belief and ObeHoly Writ; and, in the ſame, hath on purpoſe inſerted ſome knotJews had their Oracles delivered unto them without Vowels; (for it is not a bare word but ſenſe, which he intends we ſhould take notice of) and every Chriſtian, within his ſphere, ought to promote his truth. with modeſt reverence unto former mens labours, I thought it not diſadvanSion, to offer unto them theſe ſmall Meditations of mine; eſpecially having found very few of them, and thoſe ſhort, in our worthy Predeceſſours Expoſitions.
Neither in the building of the Temple, were the laudable endeavors of Inferiours, that brought Stone or Morter, to be diſcouraged, ſince it was not given to every one, to be a Maſter-Builder, a Bezaliel, an Aholiab: So neither do I fear any diſguſt, at least, from the beſt ſort of men, becauſe I have, in ſmall meaſure, endeavoured to reach the native ſenſe of theſe enſuing places, wherein I follow no bare Authority of Man, the large nuFather of light have glory; it will be a copious return to him, that wiſheth you all happineſs.
They ſhall be one Fleſh.〈 in non-Latin alphabet 〉
INto one Fleſh, is the Original. Some think that this ſhould have an Aſpect to their Production; becauſe Eve, in the Ribbe, was an Off-ſet of Adam: But to be Fleſh of our Fleſh, and Bone of our Bone, is alſo common to our Progeny; though the manner
Others take one fleſh for one ſpecies, or kind; as if it had been ſaid: You ſhall not mix mans Fleſh with the Fleſh of Beaſts: But how that can be, as a ground of Marriage, I cannot ſee. Many expound that one fleſh; Ye two ſhall ſo joyn, that one fleſh, i. e. your Off-ſpring may proceed from you; having reference to their Poſterity: which neither doth fit all Marri
The words were not Adams but the Spirits, by Moſes, as appeareth by the citation of them, by our Saviour, Math. 9. 5. To ſhew, that it is the neareſt Union, (except that of Soul and Body, which maketh but one perPlural, but a Dual: to ſpeak accurately, As one maketh no paucity ſo no two can amount to a Plurality:
very ſignificantly the Greeks exSarcocolla.
It might ſeem ſtrange, that God's Command ſhould make a Civil Tye ſurpaſs all Natural Obligation, but that I love to acquieſce in Ipſe dixit.
Two things though, I adde; 1. That wheſeparation from a Father's houſe; Pſal. 45. never from a Nuptiall bed. The one for diſtribution of humane ſociety.
AndNoahſtayed yet other ſeven dayes, and again he ſent forth the dove,v. 12.and he ſtay&c.ed yet other ſeven dayes,
THis man wearied of his priſon, though he had the whole world in a lively Map be
But ſome enquiring the reaſon of the Seventh day, [to omit all Pythagorean and Kabbaliſtical Chimera's, whoſe ſtudies are to magNoah kept the Sabbath: the truth whereof, ſeeing it was inſtituted in Paradiſe, I can readily embrace; but not the reaſon. I think he did it in an Aſtronomicall reſpect; he by long-liMoon, every ſeventh day, changing its quadra, was, if not predominant, at leaſt concomitant unto the aeſtuation of the Sea: The good old man meaſuring perhaps too ſtraightly this catazone and girdle of nature;
I give thee a portion above thy brethren, which I took from the hand of the Amorite, with my ſword and bow.
To wave the natural reaſon, given by ſome, why the ſoul ſhould propheſy towards its departure; becauſe, its ſtanding, as on tip-toes, at the threſhall of the body, can take a ſurer and further ſurvey, then being cloſe immured; [that the ſeparated ſoul doth underſtand more, then being united to the body; I take it to be not from a quicker apprehenſion; but from more glorious objects.] Some referre this [which I took] unto the ſpoilo gotten from the Sichemites, by the ſons of Jacob: but that ſeeFather, Gen. 34. 30. reproved them for their perfidious dealing with them; and Gen. 49. 6. he curſeth them for it. Now that goods treacherouſly gotten, ſhould be their portion, is ſomewhat abſurd.
It will run more ſmooth, prophetically, [that I have taken] for, [that I ſhall take] beFather for the Sons: And ſo, by faith, he triumphs before the victory. Such a ſpirit there was in David, who blazoGilead is mine, and Manaſſch is mine, &c. Pſal. 60.
Joſeph ſhould have that of the Amorite, taken by ſword and bow, more then the reſt my conjecture is; he doth, for the preſervatiEgypt, aſſigne him this ſurplus, above his Brethren; among whom he had, beſides, his portion equally divided by lot, Ezek. 47. 13. For to none of his remaining Sons, did he bequeath a deSea-coaſt unto Zebulon, Gen. 49. 13. is ra
Then the Prieſt ſhall conſider, and behold, if the Leproſie hath covered all his fleſh, he ſhall pronounce him clean, that hath the plague; it is turned white, he is clean.
FOr the clearing of this, becauſe vulgar rea
The Ceremonies of the Jews, were either typicall, having reference to Chriſt; or Symbolicall, by which, as Gods Hieroglyplicks, they were tutored in ſome morall homages: Or more plainly thus, They were either of PriEvangelical; or of duties: Of which latter ſort were, Not to aſſimilate the mſelves according to the ſuperstitious faſhions, of the Sabeans or Ghaldeans, their Neighbours. Of the like nature, was ſeething the kid in the
milk of the dam; the cutting of corners in the hair; which with them were appurtenances unto faſcination.
In ſeveral of theſe Laws, the thing it ſelf was no ſin; though there did cleave a legal uncleanneſſe unto it. Sometime it was commanded, as laying forth, and burying of the dead; yea the interring of corpſes, the Politicians
naturall, as ſickneſſe and iſſues: Now and then defective, as Eunuchs. Note, by the way, God took away in an advantheir barrenneſſe, by baptizing the Eunuch, according to his promiſe, Eſa. 56. 3.
Now for the explaining of this text, Why, being ſpread over, he ſhould be clean; two reaPhyſicall, and Ceremoniall: Phyſicall when a diſeaſe is ſpread all over the body, as in that ſoon cured kind of DropLeucophlegmatia, Nature will eaſily recover that; becauſe every part hath an indiſcrimen certaminis, the maine body of the enemy, doth not lay upon one part; except it be in a raw criſis, where, after a battle, conquering nature doth ablegate its adverſary, to the vileſt and remoteſt emunctories.
The Ceremoniall reaſon I take, from the ſeJews forbidding mixture; either of themſelves with others; or of things of ſeverall kinds; as of making linſey-wolſey;
plowing with an oxe and an aſſe; ſowing of meſling, &c. [into which primitive inſtituRabbins have ſhuffled burdenſome and ridiculous devices, of their own] whereteſellation or checker-work, ſingle, were lawfull. So this Symbolizing with the former, if it were all over of one colour, viz. white, becauſe void of heterogeneous mixture, it was pronounced clean.
If the Allegory were not ſtrained, the overſpread Leproſy, an Embleme of our ſins; and the whiteneſſe of righteouſneſſe; might have an aſpect unto Chriſt.
How could the Scape-goat be a type of Chriſts Reſurrection, as generally it is expounded, ſinceQueſt. it never dyed?
BEcauſe its fellow, which was choſen by conjunctim, reſemble the death and reſurrection of Christ. The uncapableneſſe of the Subject in one, diſtributed this type into two: and becauſe no remiſſion of ſin without blood, the latter died in the former; and the former reReſurrection; ſince it was reprieved from death, by the immediate oracle of God in the lot.
None were to marry out of their own Family.
TWo ſorts of perſons were exempted; Firſt, the Levites; and that upon good ground: becauſe they had no inheritance among their bretheren. And ſecondly, the Royall family was not obliged thereunto: their portion being aſſigned them out of the Kings Exchequer: I And this well conſidered, anſwereth many objections; and withRemora's will ariſe in the Old Teſtament, caJews. But the poor, though they had paſſed away their inheritance, were not exempted from this law; becauſe either their near kinſman might redeem it, or at the year of Jubile, it was restored gratis.
The accompliſhing of the preſage of the linage of the Meſſiah, was a Cardinall cauſe of this edict. As far as it is grounded upon equity, it bindeth us, analogically; though not in eodem puncto.
He that is hanged on a tree, is accurſed of God.
BOth former and latter Expoſitors run for the nativity of this back unto Paradiſe, to the firſt ſin which was brought forth between the knees of a tree; and therefore hanging on a tree is become a malediction: But that I think is too far fetcht: for a Gib
This ſentence is not to be taken in a moral ſignification, reaching any ſorts of people; but in a Judicial ſenſe, proper to the Jews: and therefore the reaſons muſt not be common, to all the Univerſe of mankind; but drawn from their Political conſtitution.
This capital puniſhment was no curſe of it ſelf; no more then the lapidation, precipitaſtrangulation, even in beaſts, and that otherabhorred thing among the Jews and ſo Ceremonially accurſed. Many both godly and wiſe Expoſitors hold this reamoral.
But 2dly, [as in ſome creatures their own entrails prove the propereſt ſauce: ſo in this place] the reaſon which Moſes giveth in the
That the Land be not defiled which the Lord thy God giveth thee. In all Iſrael, no unclean thing was to be left uncovered. Ch. 23. 19. In all caGen. 23. 4. All dead corpſes were Legally unclean: Their defilement was prevented by burying; which is over and over commanded in this verſe: leſt, by hanging on a tree, there be a curſe, or rather an execration of God: then would ſtrangers have exprobrated God's peoIſraelite: So that the ſenſe may be, He that remaineth hanging on a tree, is ceremonially an execration unto the Lord.
God in the death of Chriſt, to ſhew his diſJudicial proMoral curſe, due unto us, tranſlated upon his Son. An Evangelical malediction. His elevation above the earth, prefigured, by lifting up of the Serpent in the wilderneſs, was rather an emblem of his obHeb. 6. 6.
Forty ſtripes he may give him, and not exceed.
THe Rabbins are here as uncertain as vari
God might have commanded man ſeveral duSabbath; which not having any dependency upon the Law of Nature, God doth annex more then one reaſon for the obſervation of it: the reſt of the commandements, are bare and naked, becauſe their juſtice may be readd by the Lamp of reaſon. Where God accoſteth a rea
Firſt then, that this was a particular Law proper unto the Jews, may be evinced from the laſt words of this verſe, leſt thy brother ſhould ſeem vile unto thee; ſtrengthned by the example of Paul, 2 Cor. 11. 24. Forty ſave one stripes did I ſuffer, five times of the Jews. Nei
That, there ſhould no cruelty be uſed, alest he be contemned. Either it may be, as forty years are the full
Or, rather alluding to the fourty years travel in the Wilderneſs, leſt now being in Canaan, your promiſed Reſt, you uſe him harder, then you were entertained in the contemptible Wilderneſs; and, by the number of ſtripes, do renew the memory of his priſtine equal years ſervitude.
The Feast of Tabernacles, that God inſtitu
Juſt fourty ſtripes, was too near the ex
The Whip of three Cords, in Maimonides, by whoſe 13 blows, there amounted 39 ſtripes, ſeemeth a Rabbinical Legend.
The dead that he ſlew at his death, were more then thoſe that he ſlew in his life.
I Love not to act over Origen; or the Venetian, who, beyond the intention of the Holy Ghoſt, do, by force, preſs an Allegorical, and that often not very decent, to bear the genu
Chriſt, no man can deny a type.
In the beginning of this Chapter, Sampſon was compaſſed about with his enemies; he aroſe at Midnight, carryed away their Gates and Bars, unto the top of the Hill: Every circumſtance doth quadrate with his and our Saviour.
The Queſtion will be, Whether his death, by
conquering more at it then in his life time, may not as aptly reſemble the death of Chriſt?
Some make a ſtand here; becauſe an evil
But I queſtion, whether the act were conrebus ſic ſtantibus, it were not lawful.
The general Reaſons are theſe: He, before his death, prayed the Lord to renew his ſtrength: This was accepted and anſwered: yea, He is regiſtred, by the Teſt of God's Approbation, to die in Faith, Heb. 11. 32, 39.
But more particularly, to juſtifie his end; We muſt have Recourſe unto the Cuſtome, (which in time became a Law) of the Zelotes among the Jewes; where a priMaſters] might beat or ſlay the Offender, taken in the Fact.
The firſt Example we have in Phineas, who appeaſed the wrath of Gods, Pſal. 106. 31. by killing Zimri and Cozbi. Upon the ſame ground of zeal, Christ was ſuffered to purge the Temple: Neither did the Jews ſo much queſtion this, though it be generally ſo interpreted; as the Miracle in the Fig-tree, and his Teaching. See Mark 11. 27. As He walked in the Temple, and Luc. 22. 1. As He taught the People, &c. Of this Rank was Simon the Zelote, Luc. 6. 15. not the Cananite, as our Tranſlation hath it, Math. 10. 4. Mark 3. 18. being deZelote, as our, far and near honoured, Mr. Selden obſerveth.
Now Sampſon, being no mans ſubject, might, without injuſtice, in open Blaſpheny, take vengeance of the Offenders: without a Warrant from the Magiſtrate: For he himJudge of Iſrael: and had power, as of others, ſo of himſelf, in this caſe. Neither was he a ſubject of the Philiſtines, his life depending on the Will of the Conquerours. Whoſoevers body is bound in chains, is diſAntitype, Joh. 10. 18. is very ſignificant, No man taketh my life from me, but I lay it down of my ſelf.
And they brought the Ark of God out of the houſe ofAbinadab,that was inGibeah.
THE ordinary Tranſlations have it, as if Gibeah had been a City; and proper name, which cannot conveniently here have a place: But appellatively, it ſignifieth a Hill: and ſo it is uſed, Jerem. 2. 20. 1 Sam. 10. 5. Sometime, indeed, it ſignifieth a City of Benjamin; and ſo is the right InterpretaJudg. 19. 16. 1 Sam. 22. 6. 7. Hoſ. 5. 8. But at this time the Ark was in a City, afterKiriath-jeharim, in the Tribe of Judah, Joſ. 15. 60. 1 Sam. 7. 2. Beſides Abinadab was of the Tribe of Judah, and dwelt there not in Benjamin.
It is not unuſual in cognomination, to turn a part of the Commons into a private Fee-Simple: but the frequent peculation of Apgenerical ataxy.
Bring me a new Cruſe, and put Salt therein,
GOD, in working of Miracles, as being a free Agent, doth often vary and change the manner and diſpenſation of them: Someextending the quantity; as feeding many thouſands with a Lads burden, a few loaves, and ſmall fiſhes: or, intending the quality; as the plaister of figs upon Hezekiah's ſore: Many times he worketh without ſecundary cauſes; as in the Creation, raiſing of the dead, (in raiſing of the Shunamite's ſon, 2 King. 4. there were ſome natural means, which that inviſible finger of the Lord did work by) calming of the ſea, &c. Now and then the Miracle was contrary to the means; as in the Sacrifice of Eliah, 1 King. 18. where, to make the wood burn, water was three times poured on it: So generally Expoſitors do paraphraſe upon the clay laid on the blind mans eyes. But that is very queſtionable; for, beSeif, or methodical Collyrie, (not to extenuate the Mi
The queſtion will be concerning this place. Some utterly condemn Salt, as a cauſe of barJud. 9. 45.
Abimelech having deſtroyed Shechem, did be ſprinkle it with Salt. Others commend it for the beſt enrichment of ground, advancing fertility; and that common Salt, as this was, doth, by ſymbolization, eaſily turn into nitre.
I think it will bear a double conſtruction: either as ſome ſmall ſecondary cauſe of emeground and water, [the extent was, I am ſure, beyond the power and limits of Nature.] or, as the Text intimateth, for the continuation and perpetuity of the effect: For Salt, in Scripture-Language, is a Metaphor of duration; and ſo a Covenant of Salt, Numb. 18. 19. the Holy Ghoſt expoundeth it an Everlasting Covenant.
SOme, both ancient and modern, have drawn this Book, beginning from this Verſe, unto the ſixt of the laſt Chapter, into queſtion, denying it to be a Hiſtory, but rather a Diſcourſe and Treatiſe, concerning a Morall Queſtion; Why the Wicked of this world proſper, and the godly are afflicted. Their Reaſon is, beHexameter Verſe, which is no ſtyle of ſadneſs: the edge of which Argument is too dull, to pierce my yieldinger apprehenſion: for we find profane Authors in the ſame ſtyle, which bemoan their Tragical misfortunes: Ovid writes five Books de Triſtibus; the better half
Virgil, in the ſame ſtrain, ſingeth very ſad lines. But I rather encline to believe, that it was a reall Diſcourſe, or interlocution, between God out of the Whirlewinde (Chap. 38. 1.) Job, and his friends. Firſt, in Proſe; after by himſelf, or ſome godly man, run into Meter; either for the help of Me
By the ſame reaſon, they may reject ſeveral of the Pſalms of David, denying them to be Prayers; which, without contradiction, at firſt being powred out in Proſe, afterward, for the forenamed Reaſons, were, by himſelf, or ſome other Maſter-Muſitian, meaſured into Verſe.
Thou wilt pardon my ſinne, becauſe it is great.
THE pittiful miſtake my Eares and Eyes have been Witneſs of, and that in learned men, of the word [for] Whereas indeed it ſhould be an adverſative [although] or notwithſtanding: and ſo it cannot but be readd, Hab. 3. 17. Although the Fig-tree ſhould not bloſſome. The ſame miſtake is in the Greek
inalthough. If it might have the power of a cauſe, yet the adverſative ought, as moſt proper, to be taken, in the firſt place.
The juſt man falleth ſeven times, [in a day]is not in the Text.
THE general Comment hereon is; The juſt ſinneth often, yet he riſeth again: WhereChap. 11. ver. 5, 14. & 13. 17. & 17. 20. & 26. 27. & 20. 10, 14. 18. In all theſe places it can bear no other ſenſe then of Affliction. Now the ſaGenius he writeth in: And if between the weight of two equal Sen
He is near that juſtifieth me.
CAndace's Eunuch need no Interpreter for this place: Every Line being a Graphical Pourtraict of Chriſt.
But how Chriſt was justified, is not ſo eviHoly Ghoſt, Dan. 12. 3. Rev. 22. 11. (though that were true: he being the exImage of his Father, as a pure River derived from a pure Fountain) but for a judicial acquittance, in oppoſition to condemnation, ver. 9. And becauſe Juſtification is by Faith, its Nature in Chriſt is worth our diſ
None will ſay, that Chriſt was juſtified by Faith, but by Works: He could not be both the Object and Subject: I ſpeak now of Evangelical, not Legal Faith: which latter is, to beGod is true, wiſe, keeping promiſe; deHeb. 11. 6. For this Chriſt had, and ſo had the Angels, and Adam in innocency, onely differing in mutability. This kind of Faith will not ceaſe in Heaven, but there will be a full recumbency of the Soul, upon the Divine Goodneſs, for its perpetuation unto Eternity. The Son did believe, that the Fato give him the utmoſt ends of the Earth, as the fruit of his travel: And becauſe it became him to fulfill all Righteouſneſs, Math. 3. 15. he did ſubmit to the Sacraments as they were good Works; whereto he was bound, by vertue of the ſecond Commandement, but not as they were Relative and Organicall Signs.
In a word, Chriſt the Head did believe Legally, that all his members ſhould believe Evangelically: The former is a mark of per
Neither doth Juſtification, as ſome will urge, preſuppoſe always guilt; but ſometime a Declaration of Innocency. There was, in
Who is he that commeth fromEdom,with died garments fromBozrah?
THis litterally is not meant of the ſufferings of Chriſt as many think; but the redneſſe of his blood is rather of his enemies than his own. Bozrah and Edom did belong to the adverſav. 4. So I gather that the red wine of the preſs, as alſo that, Rev. 19. 15. is not of his paſſion but of his victory: Though the former were the way to the latter; and they as the effect upon the cauſe, ſucceeded one another; yet, in conception of reaſon, can and ought to be diſtinguiſhed.
Before ſhe travailed, ſhe brought forth; before her pain came, ſhe was delivered of a man-childe.
NOt onely Papiſts, to maintain the virginity of our Saviour's mother, in, ante, & post partum; but ſome of our Orthodox ExChriſts birth: But, in my judgment, farre wide: For, neither in the antecedent, or conſeVirgin Mary. Yea, v. 10. Jeruſalem is mentioned, and, v. 8. Sion is ſaid to travel. Beſides, here the Earth is deſcribed to bring forth, and that many Children: So that neceſChurch. The ſame expoſition doth ſute the like words, Mich. 5. 3. Eſa. 49. 20.
A Woman ſhall compaſſe a Man.
COngeneous unto the former, is this mia ſtrong man, nor the ſenſe of the ſequell v. 32. bear it concerning the Incarnation of Chriſt. But it is ſpoken of the Church under the Goſpel; and of the New Covenant: And ſo the Author to the Hebrues expoundeth it at large, Chap. 8. 8.
Many places, in holy writ, deſigne a ſtate, company, or order; which faſtened upon ſinAntichriſt; which muſt have its terHe is Antichriſt, that, [either in word or deed] denieth the Father and the Son, 1 John 2. 21.
They that turn many, ſhall ſhine, as Starrs, for ever.
HEnce ſome conclude, that the converChriſt did adde to his word the gift of miracles, to beget faith in the hearers; and the Diſciples returning, did rejoyce that the Devils were ſubjected unto them: aſon of perdition. HereupPauls watchword, 1 Cor. 9. ult. Least, while I preach to others, I my ſelf become a caſt-way.
It were a notable ſhaking to my faith, if the meſſenger, by whom it was conveighed, ſhould turn to hereſie, or wordly vanity. By the power of his word, God calleth ſome, though through the mouth of a wicked one, a childe, yea, [I ſcorn the ſuſpicion of coytreaſure is more to be valued, then the earthen veſſel.
This then, with other places, which by the holy Ghoſt are delivered univerſally, for fear of corruption, muſt be taken with limitation; and ſeaſoned with the ſalt of reſtrained ſenſe; a communiter, an ut plurimùm, &c. So, Heb. 9. 27. It is appointed for all men once to die: This
At the day of judgment, inſtead of death, there will be a momentaneous change, 1 Cor. 15. 51.
Severall things are ſet down abſolutely, which muſt have a comparative interpretatiProv. 8. 10. Receive instruction, and not ſilver: and knowledge, rather then gold: Luk. 14. 26. Whoſoever commeth unto me, and hateth not his Father and Mother, cannot be my Diſciple, Rom. 9. 19. Jacob have I loved, but Eſau have I hated. Theſe poſitives muſt have their expoſition graduall.
IOhn, in a godly courteſy, excuſed to baptiſe Chriſt, ſaying; I have need to be baptiſed of thee, and comeſt thou to me? compared with Math. 11. v. 4. Art thou He, that ſhould come, or do we look for another? ſeemeth, as if John at firſt knew him to be the Saviour of the World; and afterward doubted of him: which would have been but a ſlow progreſſe in ſuch a ones faith, when he had heard and ſeen ſo much of him, and from him.
But the probableſt reconcilement, I conhe ſent his Diſciples, rather to confirme their faith, then to informe his judgment: In him it was rather a work of
he ſaw the ſpirit deſcend on him, Joh. 1. 33.
It is very unlikely, that upon the temptamore then a Prophet, 11. 9. The meſſenger to prepare the way, v. 10. The greateſt of them that are born of women, v. 11. The Elias to come, v. 14. Theſe encomiums would have been very unſeaſonable, at ſuch a time, by him, who did all things in ſeaſon: when his affiance was a ſtaggering, and his confidence a wavering.
My ſervant lyeth at home, ſick of the palſy, grievouſly tormented.
WHat if a Medicall notion ſhould correct his Torments? For a palſy is a reſolutriall of his faith, and exploration of his patience? Since the word in its Originall touchſtone, by which ſilver and gold are brought to their due examen. The ſame word is prediMat. 14. 24.
Thy faith hath made thee whole.
BY this, and other parallel places, ſome conclude a generall notion: That Chriſt or his Diſciples did never work miracles, but upon believing perſons; Faith being fore-ſeen either in themſelves, or in their friends. But this will not hold touch: For what faith there could be in the dead bodies of the Saints, or in their ſouls, that were raiſed from the grace; Mat. 27. 52. I cannot underſtand. The laſt miracles Chriſt wrought in his life time, faith was far to ſeek in the ſubject, Malchus, Joh. 18. 10. or in his kinsman, v. 26. See, Acts 28. 8. In ſeverall there was a fore
That Chriſt ſaith, Thy faith hath made thee whole, we muſt underſtand, as we are ſaid to be justified by works, Iam. 2. 21. i. e. declaraBe it unto thee, according to thy faith, v. 29. is not, for, or by thy faith: Elſe the luſtre of miracles would have been divided. Saving faith was the end, not the meanes of miracles; not the ſeed, but the fruit.
This is the King of theJews.
IN the whole Volume of the N. T. nothing is more harmoniouſly recorded, by the four Evangeliſts; then the ſuper ſcription of the Croſſe of Christ: and yet not one of them litHoly Ghoſt ſetteth down nothing a la vole, at random: but there is a reaſon of every iota in that incorruptible Syſtem: And he, fore[I. N. R. I.] hath on purtetragram.
The ſame prevention did God of old uſe with the Jews, in the ſecret burying of the body of Moſes; which, if that people, prone to idolatry, had diſcovered; would have turned his tomb into ſuperſtition.
The like I conceive of the birth day of our Saviour. All the records we have, is, In the dayes of Herod: Whereas other acts, of inyear of the reign of the King, the month and day regiſtred unto poſterity. This, me-thinketh, might in ſoNativity
of our Redeemer: Though the Grandees in Mathematicks, would have the conjunction of the eightht and ninth ſphere to have been that day, A. M. 3967; in ♈; yet, that this account doth differ, one, two, three, four, or more years, and upward, many grave Authors have probably concluded. Better is a modeſt ſitting down under a dutifull ignorance, than the extolling of an uncertain errour.
The Theeves alſo, that were crucified with Him, caſt the ſame things in his teeth.
IT is certain, by the harmony of the Evangeliſts, that one of theſe Sufferers was a conChriſt, did rebuke his fellow. It is obvious for the Holy Ghoſt, to put a plurall for a ſingular, or the whole for a part: and vice verſà.
In this there is ſomething more. The de
Practically it denoteth the contagion of ſin: that a guiltleſſe perſon, in company, ſhould be branded, with the infamy of the malefactor. See, Joſh. 7. 11. Mat. 26. 8. Here it is a hap
Ieſus ſaith unto her, Touch me not; for I am not yet aſcended to my Father.
THeſe words do not import a naturall or moral abſurdity, of the touching of Chriſt. Not naturall; For, by his tangible quality, he proveth himſelf to be no ſpirit; Luke 24. 39. and layeth it in, againſt ſuſpicion of impoſture or deluſion. Nor morall, For he biddeth his diſciples handle and ſee him, both in a verſe; one ſenſe being as lawfull as the other; verſ. 27. He biddeth Thomas reach his finger, and his hand, and touching him thruſt it into his ſide.
But knowing the ſtrength of Maries faith, he would have her live higher then ſenſe: On the other ſide, he did condeſcend to meet with the weakneſſe of Thomas's belief, and make his outward feeling, ſubſervient to the ſtrengthn
As leight meat in a robuſt ſtomack, or ſtronHouſhoulder, bring forth ſuitable diſhes of diſpenſations, according to every ones ſpi
The hardeſt knot remaineth yet undiſſolved, viz. the coherence of the words; Why his not yet being aſcended, could be a reaſon of his interdiction, of her touching him?
Rabboni-ing of him, did own his Reſurrecti
Though, to live by faith, doth argue more fortitude; yet to live by ſenſe, is more cerSouldier Militant: the latter proper to a triumphant Victor.
Whereas it is ſaid, Faith is of things nor ſeen, ſight is not ſynecdochically taken for any ſenſe: It was a ſtrong evidence of her faith to believe not feeling; And thus exOur Saviour's raiſed body was either Phyſically or morally intangible; ſheweth a defect of naturall Logick.
For a man indeed ought not to cover his head.
THe ſenſeof this place, to us, is contraPaul was, to preferre the man above the woman; the ſubjection of woman being ſignified by their covering; and that naturall, v. 15, [by naAbſolon-like, if ſciffers were abandoned, vye with many women for length of hair,] as it was a token of ſuperiority, to be uncovered; which cuſtome pleaſeth ſeNations, unto this day: In the Eaſtern Countries, a ſervant is not permitted, to enFrench Potestants do, upon the ſame ground, juſtifie their preaching, having their heads covered.
So ſome of Hipocrates Aphoriſms, though with them unfallible oracles, tranſplanted into our nations, by loſing their luſtre, conProtagorean Sceptiſm, That which is true in one place, may be falſe in ano
I was before a blaſphemer, and a perſecutor, and injurious; but I obtained mercy, becauſe I did it ignorantly, in unbelief.
FRom hence moſt Divines conclude, Paul to have been an unbeliever; before Christ appeared unto him: yet this may be queſtizealous for the Jewiſh Religion, not yet fully buried; brought up at the feet of Gamaliel; and according to the rule of charity (as we are, if judgment will permit, bound to conſtrue all things, in the moſt faſeed of the woman, Shiloh, the Meſſiah, the individuum vagum; though, through ignorance, he wot it not to be the Son of Mary. Elſe I know not how to conſtrue, 2 Tim. 1. 3. And, Acts 23. 1. I thank God whom I ſerve from my forefathers, with a good conſcience. I doubt not but the Eunuch, Acts 8. before Jeſus was preached unto him by Philip, was a believer. Apollo no leſſe; Acts 18. Converſion after converApoſtle, Luk. 22. 32. Mat. 18. 3. I know that the habits of all graces are infuſed together; yet the emanation of them by degrees, in Scriptureidiom is a new converſion; or converſion re
The Blood of ſprinckling, ſpeaking better things then that ofAbel.
OUr general Tranſlation is, then the Blood of Abel: I ſhould rather read it, then Abel,
The Queſtion is concerning the ſenſe, which will carry it probably, againſt the ſtream of former Commentators; better for the active effuſion of the Blood of Sacrifice, then for the paſſive blood of Martyrdom, which he ſuffered.
For the ſcope of the whole Chapter, yea Book, is, to compare the Priesthood of old, and their Sacrifices, with that of Chriſts, ſhewing the tranſcendency of the latter beyond the former. Now, to bring in the Blood of MarComparata debent eſſe ſub eodem, quantum fieri poteſt proximo, genere. It's more rational to conMoſes, with the laſt of Chriſts: Or rather the Type, Abel's offering the firſt-fruit of his Flock, with the Antitype, Chriſt's offering the laſt fruit of his obedience.
Gen. 4. 10. Thy Brother's blood cryeth.
That word cryeth
[ſpeaketh] is of a ſoft and ſtill nature. As in our, ſo in al-Languages, there is a palpable difference beChap. 11. ver. 14. of this Book, by that, i. e. his Sacrifice, He, being dead, yet ſpeaketh; which concenteth with the Expoſition of the former Text.
By which alſo he went, and preached to Spirits in Priſon.
Being ſent, which agreeth beſt, both with word and ſenſe: I ſee not how this proChriſt's deſcent into Hell, any ways: neihe was preached by his Spirit, by which He was quickned from the Dead, ver. 18. whereunto this re[which] doth look; unto the Generation of Noah that are now in Priſon.
Concerning that Article, Deſcended into Hell, though great Volumes have been writAmanuenſis, elſe I muſt queſtion the Authority of the Acts of the Apostles, of the Epistle to the Hebrews ▪
and in the Old Teſtament more) of the Symbole, doth juſtly ſlack the eager enquiry into its truth. Onely we find it firſt in the Syriack Tongue; and many of the Eaſtern Churche, either by negligence loſt this Article, or elſe on pur
Firſt, that, in a publick Epitome of our Faith, ſhould be neither Tautology, nor defect, not a prepoſterous order; I think none will deny: Of each, a word.
If for Hell you take the Grave, as it is freBurying before included ſo much.
If you will have it the Paſſion of Hell fire, i. e. the wrath of his Father, for all the ſins of the world, it muſt precede his Death: here would be an abſurd prepoſterouſneſs: For no paſſion after the conſummatum est.
If for local or vertual deſcent, it is either a part of his exaltation, or humiliation: Not the latter; for it is not by us imitable, as all his ſufferings, (Miracles excepted) ſince his Incarnation, ſtand as well for our Enſamples, at leaſt habitually, as for our comfort: But in
in the grave, three dayes and three nights: nor in his Soul; for that he recommended into his Fathers hands, concording with his Promiſe, made to the Thief, This day thou ſhalt be with me in Paradiſe.
What ſome imagine, that this ſhould be an Exegetick Explanation of the fore-going Burial, is inconſiſtent with ſound reaſon: ſince every Expoſition ought by right, to be clearer then the precedent ſubject.
The whole Earth, indeed, in regard as well of its dignity, as diſtance, may, in reſpect of Heaven, be called Hell, or Inferi: from whence deſcending, to re-aſſume his Body, this Article, if it had any fore going Type, or Promiſe, might be expounded.
It is the dulleſt and ſordidſt piece of Pedantry, to an ingenuous Spirit, to believe, with the Catholicks, what the Church believeth, and to be ignorant of the thing believed.
It remaineth then, to know what to hold to, (if I give ſomething more then humane credit to this Article) that his three dayes and nights resting in the Grave; oppoſite whereunhis ſitting at the right hand of his Father, which Prophets fore-told, and he himſelf had gloried in, Joh. 2. 19. Deſtroy this Temple, and
in three dayes I will raiſe it up again: his foreJonas in the Whales belly, is not mentioned in the Symbole; except you have it here: And all that while, being in the Bonds of Satan, was a furder humiliation, than to go to Priſon, and preſently be let out again. Thus, with much ado, it will make a proper Article in its due rank; and ſo I can make ſhift to beChriſt deſcended into Hell.
A ſtep or two out of the Road, concerning the Syſteme of the Apostles Creed, where I obſerve ſome things inſerted, not abſolutely neceſſary to the ſubſtance of our Belief; as his ſuffering under Pontius Pilate, the Catholick Church, there being thouſands now in HeaFather was the Creatour of Heaven and Earth; whereas it is aſcribed alſo unto the Son, Joh. 1. 3. Col. 1. 16. and to the Spirit, Iob 33. 4. according to the true and common rule in Divinity, That all the Works, ad extra, are indiviſible.
But a greater over-ſight there is, in the omiſſion of two principal Heads, the Baſis of all our comfort.
1 No mention there is of his actual obedience, by which he purchaſed Eternal Bliſs for us: as by His Paſſion, He freed us from the wrath of His Father. For they are in an error, who deny any fruit to redound to us, by the perfection of His Works: becauſe, ſay they,
Man, was, by it, ſubject to the Law; forgetting that He put on Humanity, for our, not His own ſake. Et quicquid eſt cauſa cauſae, &c. If for us He became Man, He did alſo for us fulfill the Law.
2 His Interceſſion, by which our Perſons and Prayers are made acceptable to Him, that ſitteth on the Throne, is altogether for
The Woman having the Moon under her feet.
THis is generally expounded of the Church trampling upon ſublunary and unconſtant things. Later Writers take it for the Church under the Goſpel, which is promoted a form higher, than the School of the Law, that is, then the Jewiſh Ceremonies, and Festivals, which were commonly regulated by the courſe of the Moon.
None of theſe Expoſitions are Heterodox, or ſtrangers from the Text, but may have their ſe
The moſt genuine ſenſe to me, is, (if a tenJohn lived, to ſigChurches treading down all Idolatry, which was generally all Aſia over, to Diana of Epheſus, whoſe Embleme among the HeaMoon Creſcent was, and is given in the Arms, unto this day, of the moſt puiſſant Idolater of the whole Earth; An encouraging Omen for all Chriſtians, to wage War with the Grand Turk.
Though they had other ſeveral Gods, yet this, exceeding in Univerſality and Magnifi
A Calm Ventilation, OF Pſeudodoxia Epidemica; OR, Doctrine of Vulgar Errours, Set forth by the hand of the moſt ſedulous THOMAS BROWN, Dr. in Phyſick, By the ſtill GALE OF JOHN ROBINSON, His Fellow-Citizen and Collegian.
Pro captu Lectoris, habent ſua fata libelli.
LONDON, Printed by J. Streater, for Francis Titon, at the three Daggers in Fleet-ſtreet, 1658.
THE enchaining of Knowledge, within the Fetters of Humane Authority, ſurpaſſeth the Turkiſh Thraldom. Set the underſtanding free and diſ-ingaged from the uſurpation and tyBattery to ones own former weakneſs; and, upon the demantling of it, to caſt up a ſtronger Breaſtwork; ſtill allowing the full weight of reverence unto Antiquity if it be right.
This candor I have found in my honoured Friend and Author; who, in his maturer years, is willing to rectifie, what himſelf, and others, in their younger days, were falſly ſeaſoned withall. It is the freedom, beſides, of a Philoſopher, to cite any thing doubtful and ſuſpicious to the Aſſizes of Rational Inquiſition.
There need but little care concerning the choice of a Language: For I am ſure, whoſe art cannot afford him more Tongues, then Nature doth Eyes, he will never attain, to the full underhis elaborated exercitations: which, I confeſs, require a more ſubtile Reader and Judge, then my ſelf; my cold Brain would Snail
Here I do but more regularly examine, what we have in private, without infringing the limits of Amity more looſely diſcuſſed: We both being loyal Subjects to Truth, agreeing on that third, cannot diſagree from our ſelves, nor from any that ſubſcribeth with me, to be
CHap. 1. In the firſt fall the ſtrongeſt was not deceived by the weakeſt: For Satan in the Serpent, as being created a Sphere higher then man, was the ſtronger: We muſt not think that the edg of his intellect was dulled by ſin: this line not being defective in length, but ſtraightEves ſenſe, v. z. not dying immediatly, did give the foil to her husbands faith.
Ib. Whether were Adam and Eve the greateſt ſinners in the world? If the world be taken for the whole Univerſe, it comprehendeth the Angels, which ſinned from inward principles, and that irrecoverably: Neither of which is quadrating with the fall of man. But take the world ſtricter, for Mankind; certainly they eſcaped the experience of the fruit of ſin, which is its aggravation; nor were warned by the examples of others. Neither ſinned they againſt Evangelical mercie; nor that pardonextenſivè, as being the ſource of all; not in their perſons, intenſivè.
That Satan knew the Deity of Chriſt at his temptation, I would rather incline to believe: he having ſeen the compleating of all the prophecies: not being ignorant, at his conception of the congratulation of his Mother: at the birth of the hymn of Angels, and the teſtimony of ſhepherds; and at his baptiſm ſeeing the Dove and hearing the witneſs, both of heaven and earth, God and John. Add unto theſe, their number and nimbleneſs of communication; he himſelf is afterward brought in, to give a ſubDeity. Luke 4. 41. Either when the weaker was overcome by the ſtronger: or, that with more eaſe he might delude, when he ſhould be called, forChriſtian. Neither is it ſafe to exteAdvocate in pleading his ignorance.
Ib. I think it a ſin in Devils to deſpair: the like I hold of reprobates; I mean of the ſame Oeconomy. If you object, they have no comLaw of Nature, which beRom. 1. 21. Beſides, as their aJudge. For if after the day of Judgment, the Mediatorſhip of Chriſt ſhall ceaſe, (as the Schools teach) and the perputuation of bliſs is Angel-like, by a congruity of holyneſs; then, by analogy, the duration of puniſhment, doth anſwer their everlaſting unbelief. Nor muſt we think that obdurate ſouls, in that fire, are melted into remorſe, or ſoftned into repentance.
Ch. 3. Error is defined a firm aſſent unto falſity. The underſtanding often ſuſpendeth its judgment, concerning the truth of an aſſertiAuthor himſelf, with moſt wiſceptical likelihood and probability. Sometime there is an inclination rather unto this ſide, than the other; which is an Opinion. In all theſe there may be one or more falſities. A determination is not alwaies requiſite, to the compleating of an errour. Beſides, there is one falſhood in notion, another in the ſpeech: this is an incongruity to the heart; that to the thing. All lies are Errours; yet ſome without the ſuffrage of the mind. Finally, Oblivion it ſelf is a lie, for either it is of things paſt, or to come: the forgetting either firm conſent.
Ib. That nothing is truly known but by its cauſes, though Ariſtotle's ſeemeth too general an enuntiation. In tranſnatural things, the
Trinity, Election, Reſurrection, &c. We muſt truſt to bare authority; without ſearching cauſes. Properly, I belive no more then I know: See Job 19. 25. Yea, in Phyſical Carabe attracteth: It is well we know them à poſteriore. To reduce the difference of individuals to a manifeſt cauſe were a fruitleſs labour. See chap. 10. of this his Book. To ſpeak truly, as ſenſe is dazled at the exceſs of objects, or puzled at the exiguity of particular moats: ſo the un
Ib. It is too uncharitable a thought, that the ear-rings of the Egyptians were ſtoln. For by Gods Expreſs they were borrowed; in which ſole reaſon, moſt acquieſce: But to flee to an exorbitant precept, when firm and ſolid ar
ſapernumerary brick: in the Chancery of Alexander the Great: Since this Pharaoh would not ſtand to the pact, made with Joſeph for his Fathers family.
Withour making God acceſſary to it, I ſee not how it can be regiſtred among the great benefits beſtowed upon them, Pſa, 105. 37. He brought them forth with ſilver and gold, foretold Gen. 15. 14. which, without angariamedals: And to liſt their felonious riches, within the Catalogue of God's mercies, in my ears, ſoundeth harſh.
Ch. 4. Pythagoras's bean may elegantly prohibit Venery: Since in it, at the ſeveral ends, there are the manifeſt ſignatures of the Genitals in both Sexes. Our Maſters teach us, that all leguminaes or pulſe, as alſo bulbous roots, do, by their flatulency, blow up this ſpark of Venus. Neither do I, hereby, abanPolitical ſuffrages. Nor was Pythagoras's Genius altogether a ſtranger to theſe abſtruſe Characters.
Ch. 6. If there be ſome whole Nations indiſpoſed unto learning it dependeth either upon a Celeſtial or Tereſtial Cauſe: Not Celeſtial, for every thouſand years, the Longitude chanAries is now ruled by the influence, to phraſe it with them of Taurus.
Astrologers ſay, to ſee ſo continued a malignity of Aſpects; that none ſhould have ☿ or ♃ Aſcendent in their Nativity? Never a Promiſſor or Significator ſtrong or ſure enough for to cauſe a benevolent inclina
If terreſtrial, it is either external or interair, water, diet, &c. for often Nature, alwaies Art, can correct thoſe: by which Moors and Boggs are turned into fragrant Meadows. If internal, either the unaptneſs is of the Souls part, or of the Bodies. Not the ſouls, for all mens Souls are alwaies alike; though their emaning beams be either brighter or duller, according to the clearneſs or dimneſs of the Lanthorn of the organized body. If on the body's ſide, that might have a medical hand: yea many times in individuals, one diſeaſe, by accident, becometh the cure of another: And I ſee not but one Epidemical diſtemper might remedy an Endemical malady. The Plague of the Ekronites is a preſervation and cure of a maniack paſſion: ſemblable to which are many occur
Further, it is obſerved by rational Hiſtorians, that, after revolutions of a few Centuries, learning taketh its tranſmigration: ſo that thoſe people, which about Chriſt's time, were, for humane letters, the only mirror of the world, did, not long after, and now are beBoetiſh of the whole earth; et vice versa.
Canaan and Jury is degenerated into Barbariſm; The ſeven Churches of Aſia unto Turciſm: We, the untamed Weſt, are grown up more then into civility.
As for the Genius of man, I take it not to be connate; but a reteined propenſion to obſerDemones of Plato, appropriated to every Countrey, are inconGoſpel-light.
CHap. 1. That many ſprings do not freez, their motion may be one cauſe: which is ſwifter, at their narrow eruption, then at their enlarged diffuſion. A violent motion of wa
Ib. Eggs will freeze in the albuginous parts. That point in the Chalaza, the ſpark of viviſiſpecies, by their hybernating Eggs.
Ib. Salt peter doth excite the ſpirit of cold. So doth Sugar decayed Muſtard: which for affinity of elements in the letter, and aliment in the platter, I merrily uſe to call in Latine Sal-charum. This ſpirit is manifeſt in ſnow; where, if, by the clemency of the air, it be lea
Scintillations are not the accenſions of the aire, upon the colliſion of two hard bodies, what inflammable effluence is there in ſand, or a wet grind-ſtone? yea, I have ſeen a horſe in the rain, ſtrike fire on the flint. Chalk
Chap. 2. What Kircherus obſerveth, that the ſubmarine earth doth cauſe the variation of the needle, is not to be ſwallowed without chewing: For the Load-ſtone doth not ſo freeeffluviums, through heterogemediums, eſpecially an Iron plate; this experiment will illuſtrate it.
Put a needle into a beer-glaſſe, half full of water: hold a vigorous load-ſtone at the edge of the glaſſe; the drowſy needle lyeth dormant: Fill the glaſſe up to the brimme; which touch with the ſtone; the awakened needle, with joy, leapeth towards its allicient: Bemedium is, the drowned body is the lighter; as in the weigheffluvium of the load-ſtone, if it be not contiguous with the water, doth upon its ſuperficies, ſuffer a re
Ib. A needle run through corck, may ſwim in the midſt of the water, and not ſinck. It he ſpeak of liquours heterogeneall, it is a thing
ſi catera ſint paria.
One thing may be tryed, by the brain ra
Chap. 3. From the non-variation of the needle, in the Ile of Elba, in the Tuſcan-Sea, is no firm argument againſt the terreſtriall pole. For all magnetick bodies, have their attraction and variations more ſtrenuous about the pole; then towards their Aequator; whereunto this place is inclining.
Ib. The Sympatheticall Vnguent may beſt be refuted, by daring, [neither is there great forChirurgeons do give out, that a cloath or ſtick dipt in the wound or ulcer, and that refreſhed by their panacean Balſam, will ſolace and heal the part affected; if kept from extremity
calcined, and, in praiſe, ſublimed vitriol. If kept from extremity of weather; otherwiſe it proveth prejudiciall and noxious: let it either help or hurt, or be an Idol, Iſa. 41. 23.
Ib. To diſcover to another in a ſeverall room my intention, may eaſier and ſurer be done, with the hand alone; then to rely upon the uncertainty of the dubious load-ſtone. Fruſtra fit per plura, &c.
Chap. 4. Neither Cabaeus gyration of atomes, nor Sr. Kellem Digby's ſyrop-like contraction into a rope, can handſomely ſtand beElectrick bodies, drawing up feſtuceous fragments: For, by a ſmall breath, both their ways are overturned: Neither would the body attracted riſe perElectrum: The contact us being leſſe virtuall, and more groſſe, then that of the load-ſtone.
Three things I obſerve, 1. That theſe boAuthor. 2. That, upon a ſuddain approach of the warmed Electrick, the ſtramineous bodies will, at firſt, a little recede. 3. That, where the revereffluvium is ſtronger, [as it is on a looking-glaſſe, beyond on carminated wooll; becauſe of its polilſhed ſuperficies, the
Chap. 5. To ſhore up the eſteem of the Apocrypha, like an old houſe, it calleth for many ſupporting props: If Daniel had the Dragon at that command, to put his immune hand into his throat; he, upon deliberaſword or ſtaffe,) twenty opportunities of victory, both ſurer and readier then this. The ſame Canon, that bindeth Phyſicians in the cure of a diſeaſe, that it be citò and tutò; the ſame rule will every circumſpect man take, in the conquering of his adverſary. Neither is it likely, that Daniel, the wiſeſt of Sages, was ignorant of that Rule in reaſon, Entiae citra neceſſitatem non multiplicanda.
But let us examine the toxicum: Hair, pitch, and fat. That hair, is not poiſon, though taken in a great quantity, is proved, by the excrements of voracious doggs, which is ſeen to be very pilous; by their ſwallowing hair with the hide. If any one object the the heat of their ſtomack, by which hard bones are ground into powder; the fleece comming away whole, and indigeſted, doth enervate that. Pitch after it hath layd a while in the ſtomack, is turned into a chilus, where it
Terpentine rejected. Fat things, are ſo far from cauſing adheſion, that, by me, they are counted the Soveraigneſt Alexiteriums, beſides the diſſopitch, becauſe of the lubrifica
Ib. That gold boiled ſhould communicate any vertue to the broath, no man can gather a ſolid argument, from a poſſibility, unto a reality; where both the Stibium or load ſtone, without abatement of weight; then were it beyond all controverſy. That the quenching of it, doth induce a ſti
Ib. Concerning Coral, whether it grow while it is petrified, as doth the ſilver-tree; or, whether it be not, in its younger age, an herb, reſembling our Sampire, hardened aftermatrix, leſſe expanſe. Be
Chap. 6. That putrefactive generations are correſpondent unto ſeminall productions, in vegetables, is clear, by the Author's aſſertion, and obvious experience. Calcination I take to ſurpaſſe all putrefaction, and to be the extreſenſitives it cannot be altogether denied, eſpecially in Teſtaceous Fiſhes, and Eeles; where the muria of the one, and ſlime of the other, falling into a convenient womb, will produce a ſpeCardamine, with a ſumptuous double flower; the leaves whereof being chopt ſmall, and committed to the earth, every particle will take ſuddain root. Though here be no putrefaction; yet doth the mincing of it deſtroy its extern herbal form.
Ib. Cloves are no rudiments; but a perfect fruit, which I can ſhew compleately faſtened to the
Ʋmbella. It is no kind of Medler, which, after reaping, muſt receive a new ferrudiments: which like to the cloves, for their preſervati
Chap. 7. Whether for Medicament or aliment, I know not; but ſeverall, beſides me, have ſeen Catts eat mint and nipt. It's moſt probable for ſome correctory: as Bears will lick ants; inſects, in quantity, too infe
CHap. 1. That Elephants have no joynts, though, by ſome, it be delivered in geMinerva ſo dull, to except all; but did intend the ſuffragineous or knee joynts onely: without which there may be a progreſſion in man; as upon ſtilts; by the ſole motion of the hippe: in quadrupedes, as in a full gallop. But of the Elke conſult with Caeſar. Alces crura ſine nodis articuliſ
neque, ſi quo afflictae caſu conciderint, erigere ſe poſſunt, &c. Neither can I deny abreſt to ſtanding: ſince, in that poſture, many fouls, [eſpecially carnivorous or ra
A favourable conſtruction of the Ancient's tenents, if it can conſiſt without infringing Authority of truth, is more piety; and it ſa
How every muſcule hath its free ſite, may beſt be diſcovered, where all the muſcules are alike affected: and that is, in thoſe that are drowned: which is not a right, but an inAnatomist.
Chap. 2. The cauſe of the often dunging in the horſe, I ſhould rather aſcribe it to the moiſture of his meat, then to his gall: ſince, if grooms have any credit, his going to graſſe, doth acquire a frequency in excretion: his ſtanding in, with dry meat, which is more bilious, doth contract a rareneſſe. I leave the deciſion to the farriers.
Chap. 9. If propagation be by a reall tranſmiſſion from every part; then would thoſe, who have ſupernumerous or mutilated joynts; proAdams poſterity ſhould have been defective in one ribb; as is granted 7 Book Chap. 2.
Chap. 12. toward the end. That God animated the ribbe of Adam's apart, is not ſo evident: but, by traduction, its ſoul might proceed from the ſoul of Adam. There is no mention, in Scripture, of inſpiration into the woman: Neither, for perfect propagati
In frogs, with ſome few other creatures, I find a riddle: that, all their life time, they delight in their womb, which is the water. For, after excluſion from the ſpawn, in it are all the joints articulated, and metamorphoapodes to quadrupedes, from tailed to bobbed.
Chap. 16. Catterpillers and ſilk-worms are left to their own ſhift, without a maternall tuition: I marvaile, what priviledge the accurviper ſhould have got, to be exempted from the ſame hardſhip; why nature ſhould be a German to this, and to the other, but a Step-mother. Though the one be vivipaargument against the mother's death.
Chap. 17. Others with me, that have brought up ſilk-worms, will teſtifie, that in them; both of magnitude, wherein, ordinarily, the female ſurpaſſeth twice the male; and genitalls, there is a manifeſt diſtinction. Three ſmall pricks, ending like a pyramis, in one point, is the tegument of his viriſity.
Chap. 18. The cauſe of a Mole's dimneſſe, is a thick and hard tunicle covering their eyes: which, if it were thin and tender, would con
When they are ſaid to be blinde, it is not to be underſtood in their loweſt ſpecies; but in the next above it: in the catalogue of of quadrupedes. They have skill, though not to uſe, yet to refuſe light.
Chap. 21. I doubt whether ſmelling be the principall end of noſtrills: Although Fiſhes have no lungs, yet their gifts, are an analogicall ſubſtitute for reſpiration. I ſhould count that the principall function of a part, without which, the creature cannot ſubliſt. What if reſpiration be not preſently aboliſhed, upon the ſtopping or looſning of the noſtrills? no more is ſmelling; in both there is a dimileves jacturae. While I was thus ſcribling, I had a patient, who, probably, by the loſſe of his ſmell, did redeem his indangered life. There may be a mercy in a privation: and the night hath its pleaſure, ſaith Seneca, in ſolacing of the blind.
Ib. If in all aliments there be a ſapidity: the more ſapid, the more alimentitious: but ſpi
Whether Chilification be not a corroſion, by ſome ſharp ferment, I queſtion: when I ſee doggs devour hard bones, and, not long after, reject them in a friable album graecum: which, if rare, were as wonderfull, as that an Oſtridge ſhould diſgeſt Iron: Not unlike to that acid flegme, expelled by vo
Chap. 23. It were a rationall labour, and would correct, not onely Vulgar, but alſo Medicall Errours, to ſearch the reaſon, why Unicorn ſhould cure poiſon. Some poiſons [I ſpeak not of outward, which are cured by li&c.] are dulled, by exlivium: Others, by obtunding or blunting the corroOpium by Coſtoreum; the latter, by its heat, conquering the former's coldneſſe, and that within the neareſt genus of ill-ſavoured Meeffluvium. So doth
Bezoar, Bole, Coraell, as Ivory in the Jaundiſe; And this way Unicorn or Harts-horn may be
Chap. 24. In ſtrict reaſon, Terreſtriall animalls ſhould have their praenomination, above all Marine creatures. The former Adam did name, according to their nature; to the other [as is confeſſed] men muſt fain an analogicall denomination. The one were preſerved in the Arke, to have a name among the living; The other, if they were not, by the confuſed cojunior fiſhes, out of its emptied womb. And accorEpoche, in my Herauldry, the creatures of the earth, ſhould have the prero
Chap. 26. The contracting of a glo-worm extended, is no argument of life. For this doth befall moſt dead inſects, moving by annnular fibres. In artificiall things it is very obvious; the experiment may be ſeen in a quail pipe.
Ib. In the center of the kernell of grain, as the ſafeſt abditory, is the ſcource of germination; which may and doth eſcape the amputation
of the extremes, by a knife; but not the terebration of the piſ-mire; though very ſmall: The latter hindereth it from ſprouting; ſo doth not the former. Neither is it a ſhame to learn from beaſts; we owing the invention of moſt mechanick arts, to the inſtinct of unreaſonable creatures.
Ib. That no lati-rostrous animal doth ſing, is not eaſily gain-ſayed: But that a flat bill, is an open diſadvantage unto ſinging, may be doubMuſick, is not the bill, but the throat.
Ib. Though a ſpider ſhould vanquiſh a toad, it were, [to ſpeak gently] temerity, to preſcribe the one, as an anti dote to the other. Let, by the ſame law, a chicken be an antidote againſt ſpiders. Oile, which killeth all veGranum Nob. The ſame dangers are not to be looked for, in the dead bodies of venemous animalls; which were feared in their life; as the learned Author doth ratiChapter. And if their poiſon ceaſe, I ſhould ſcarce truſt
Chap. 27. The yellowneſſe of the ſtomack, and gutts in the chicken, doth not neceſſarily argue its nouriſhment on the yolke; though I believe the thing, yet not the reaſon: For the ſame colour is apparent, in all new-born babes; except, with ſome, Omnia ex ovo, which, in a Metaphorical and florid ſenſe, may be admitted, with a Rhetoricall ſtrain; but in a Phyſicall demonſtration in ſtrict termes, is hard to be underſtood.
CH. 1. That ſitting is not proper to Man only, the ſeveral kinds of Apes, by their untaught Mimicks, and Dogs, by teaching, will draw it into queſtion; If ſitting upon the ground or flat, may come under that denomia cute Angles, between Back, Thigh, and Leg bone, [though inverted] as do irrational animals: And beaſts will, upon ſeats, make as right Angles, [two lines to an Angle] as doth man.
Ch. 5. The uncertainty of generating males by a ligature, of the left teſticle, may more ſolid
There are three kinds of Being, Real, Rational, and Modal: the latter is neither of the former, but more then Rational, yet leſſe then Real. Such is this relative ſite. The want of which accurate diſtinction, bringeth one into a maze of confuſion.
That fat bodies do ſoonest float, there is an errour, à non causâ ad cauſam. The true reaſon is, that they have leſſe proportionable weight depreſſing them, then lean bodies. If the whole body were fat, it would never ſinke. Not that fat is, under water, more prone unto fermentation, which is the cauſe alledged; We beſprinkle our almonds, in beating, with Roſeacme of fermentati
Ch. 7. There may be a miſtake in a blown bladder, about the weight of it; if, either the bladder be moiſt, and then, with extenſion, it dryeth: or if it be blown up with the breath of man, which containeth ſome water.
Ch. 10. If the Small-pox have their Original from ſome quality in the Menſtruum, imprinted upon the child in time of geſtation; It muſt needs follow that this diſeaſe is endemical to the whole world; becauſe of the univerſality of its cauſe: The truth whereof is worthy ex
Ch. 12. The meaſuring of the motion of bodies doth teach us their duration. No duration then to the center either of earth or heavens; becauſe deſtitute of motion. If it be replyed, the motion need not to be in the thing but either in the Sun or Earth; neither is that abſolutely true: For a motion of either upaxis, if the body be homogeloco-motion will be requiſite. How far ſhall Saturn outMoon? A ſtep higher: There may
three firſt days, before the Creation of Sun or Stars. There was a flux of time in the dayes of Joſhua, when the Sun stood still: This Philoſophers call interval time.
Ch. 13. If ſince the world began Syrius, aroſe in ♉, and before its end may have its aſcent in ♍ by that compute, the world's glaſs ſhould run yet 12000 years: And where are then the laſt times, wherein the Apoſtles lived? Sed meliora ſpero.
CH. 4. Might not theſe words have been ſpared, In Paradiſe there was no creature hurtful? Since there was none, the Devil exWhether there were any Medical Plants? I think, to ſay, any Therapeutick Medicines were exiſtent, beProphylactick vertue, to prevent all ſeminaries of maladies, may ea
The Botanicks comprehend corn, trees, and fruit, within the tome of their Herbals. RoRubarb might ſerve for food to ſome creature. Many things ſtand for ſymmetry and comple
But, to ſpeak with the Schools, there were remedies in Innocency, radically and potenAdam.
Ib. There was a natural ability in Eve, after
without imperfecting the Creation, as ſhe had killed the ſoul, ſo to destroy the body of Adam; without the aSpecies: But this would, I confeſs, have uſhered in many moral abſurdi
Ch. 5. That Adam ſhould be created without a Navel, becauſe he was not nouriſhed that way▪
I ſee no neceſſary conſequence. For it is of all ſides granted, that, to the ſame part of the body, do appertain ſeveral offices. Now if, for the Navel be taken the out-ſide only, it ſerveth to the Umbo of the belly, for a Center in way of ornament; or for an emunNavel, be underſtood the Vaſa umbilicalia, the inward Ligaments; Adam could not ſpare them, they ſerving to hold up the Liver and Blather; the exciſion of them brinHiſtorians, in uſe with the Egyptians.
A Skar is a defect in the skin: But the outNavel, never deſerved the title of humane part: rather an antecretion, for forty weeks nouriſhment in the dark: which, ſince it precedeth mans being, and doth forſake him being born; the amputation thereof can be no defect.
Laſtly, the commonneſs and univerſality of this part, to all ſorts and ſexes of people,
Ch. 6. That the Jews did omit the ſtanding or loin-girding, or ſtaff-handling, in eating of the Paſſeover, and that without ſin, is not likely: they being eſſential ſignificant Ceremonies, inſtituted by God, to ſhew their ſuddain deEgypt. The Traditions of the Rabbins are not unknown: But their authoChriſt indeed was Lord as of the Sabbath, ſo of the Ceremonies: & he, being the body, come, the ſhaddows were ſhortned; eſpecially, he then inſtituting a Sa
A Digreſſion by a Parentheſis, concerning thoſe, who fear to approach too near to the Artolatry. They dare not ſeem to worſhip the bread, by kneeling before it; yet will they reJews did eat the Paſſeover uncovered, it keeping no decorum, with the reſt of the itine
Jephthe, I add one argument, by others alſo omitted, from Heb. 11. All theſe dyed in faith: and Jepththe is inſerted within the Catalogue of believers. That one unqueſtionable teſtimo
Ch. 19. Bears with long tailes, need not be a Poetical fiction; nor a black Swan a monſtroſity. In Egypt there are ſheep of incredible tails, weighing 80 li. White Bears, Hares, Partridges, are common to Greenland. The race of Moors, and that by a regular production, is no anomalous monſtroſity. White Thruſhes, are not rare in England. It is not the change of accidents; but the commixture of forreign forms, that breedeth a prodigious ſpecta
Ch. 21. To ſit croſs-legged, or have our fingers pectinated, doth really induce a numneſs, and retarding the circulation of the blood, doth affect the heart: and, by compreſſion or diſtortion of the ſinews, is an impeachment to motion and ſenſe. That which Ligatures do on ſet purpoſe, theſe poſtures will perform without advice.
The line of life, and of Liver, in Man or Monky, which generally are taken for Nature's Manuſcripts, are but the folds of the skin; when the hand or thumb is bent inwardly. Neither proper to any who have their feet alwaies extended. By the ſame reaCharacters, and Lineaments, are both more legible and certain, in ſpelling out ones profeſſion: A Book fit for Juſtices to ſtudy, how to diſcover idleneſs.
CH. 2. What Land was out of Paradiſe, was Terra Incognita: But, to the Inhabitants the world ſeemeth to be created in Autumn: For the fruit of all trees was ripe, exevery month had freſh fruit, glancing unto Rev. 22. 2. Ezek. 47. 12. Or, that ſome of the fruit was ripe, while other were but in bloſtome. The name of Thirſt ſignifying originally beginning which fell on Autumn, being October, doth perſwade the ſame: But the month Niſan, which fell on the Spring, became the new year of the Jews, not upon any natural ground; but updelivery out of Egypt: And that Abraham did begin the calculation of years, from the Autumn, as having received it, by tradition, from the Patriarch Enoch, witneſs both Joſephus and Euſebius. But man and beaſt drew their firſt breath in their ſpring; becauſe their flouring years did precede their fruit-bearing harveſt.
Ch. 5. If the Sun ſhould move conſtantly, in the Equator, it would be, unto both poles, continual day; becauſe of the refraction of the beams,
chap. 14. of this Book. But thoſe, who have the Poles vertical, do, for above half a year, in every month, new-Moon excepted, enjoy the benefit of both Lu
Ch. 7. It is moſt conſonant to the order, which God kept in the Creation, and to reathe principles of all things were wiſely diſpoſed, in a convenient Matrix, within Paradiſe, ſeeing there was a compendium of the Univerſe: For as unto all creatures Adam gave ſuitable names; ſo he muſt have within it, the epitome of the whole world: or elſe he could not have known it. To the Proverb,
Non omnis fert omnia tellus;I oppoſe,Non fuit ſic à principio.
Ib. The emolument of the Eaſt is not to be deſpiſed, by them, who have any Sea, or Lake adjacent unto them. There is no ſmall inOccidental coaſts, the damps of the Sea enter into the room of the departed Sun: The Oriental is famous for its dryneſs; the Occidental manſions, are by their moiſture, rafty. Hence is the frequency of evening thunders; which in a morning is a rarity. The like I ſay of rain-bows.
All things are ſeen under the verniſh of colour: How this conſiſteth with the fight of Moles, I ſee not: For Book 3. Chap. 8. they are allowed the ſight of light; and that of colours is denied them. Yet to ſpeak with the Schools, colour is light, terminated in the ſuperfices of a ſolid body.
Ib. Concerning the blackneſs of Negroes, there ſeemeth ſome promotion of it, either from the climate, or ſoil, which being ſcituated between four great Rivers, whoſe banks are often over-flown; the heat having thereby a thicker medium to work upon, than upon pure air [hence, after rain, the new beams of the Sun become moſt ſcalding] doth exhale and fix more vapours, eſpecially towards the head; which maketh their skulls, to exceed triple in thickneſs, ours of Europe: So that their proud depth doth contemn the force of the ſharpeſt ſword, as ſeveral times, with admiration, I have ſeen.
Ch. 11. If denigration proceed from mortification, it preſuppoſeth a cold fire: as in an exmaraſm of age, or by froſt, in Ruſſia is evident: Of which ſubject, I remember to have read a rational treatiſe in the Teutonick. But I love no Logomachie.
CHap. 1. It is ſaid, that the forbidden fruit was never produced ſince. If it be meant that it ſhould be obſcured, and retired into the cloſet of perpetual latency, I ſee no reaNo man might imitate that holy perfume, Exod. 30. or tranſJudaiſm. By the ſame Law, we ſhall be forbidden the ſmell of Frankincenſe. yea, Bread and Wine being once inſtituted for a Sacrament, muſt not be expoſed to a natural and common prophanation. If the whole Species were annihilated, though it were but in one individual, [as that happeneth unto ſome creatures] it mutilateth the Creation, and bringeth a lameneſs into the beauty of the Univerſe.
Ib. A Peach, though with a hard kernel, is named Pomum by the learned: And ſo are jugulandes and ſiliqua by Pliny.
Ch. 4. The Galaxia or Milk-way, if it had a natural ſignature, of both rain and fair weacomfortable, I dare ſay,
frequent then the Rainbow. Beſides, the former is not imitable by the induſtry of man; the latter every plebeian hand can at pleaſure command: yea, a Horſe trotting through ſhallow water, if the Sun approach near the Horizon ſhall unwittingly raiſe the colours in the Bow, as hath been mentioned before. The conſtancy in duration, and ſcituaMaker.
Ch. 5. Abraham and Iſhmael, inſtead of Iſaac, So Ch. 15. Gold will ſwim in quick ſilver, wherein iron and other mettals ſink; I dare not but lay the ſlip upon the oſcitant Printer.
Ch. 7. The Hyſſop upon the Wall, I would rather take for our Parietaria, or Pellitory, which is uſed for cleanſing and polliſhing of Veſſels and Glaſſes; This for ſite and virtue, will beſt ſuite which the Herb, which the Prieſt uſed in ſacrifice, and the Botanicks of Solomon. Dioſcorides is dubious.
Chap. 13. If the Moon, by exciting the nitro-ſulphurous ſpirits, at the bottom of the Sea, cauſe high-water; It is either in regard of its vicinity, or by vertue of her body, or her lihgt. The firſt cauſe is vain: For the perioperigaeum. The body of the Moon is unchange
Galileus's ſubtile device, concerning the motion of the earth, hath its ſcruple. It is true, that the water will riſe to the ſides of the Veſſel, being ſwiftly moved; but, that the ſame befalleth the Sea, arreſted by the ſhoar, is a doubtfull conſequence: becauſe the mo
In water, as in all liquid things, I acknow
Chap. 17. That God made all things double, one against another, and that poiſon is not without antipoyſon, I deſire to have my aſſent excuſed. Not to ſpeak of morall things, where one contrary hath ſeverall contraryes, and one vice as adverſe to another, as vertue to them both; I think God made no Poyſon, but all things in the world were made for the uſe of man. Their chiefeſt deleterium is, either in the quantity, or ſome other circumſtance, as in Lettice, Lecks, Caſſervi, &c. whoſe integra are aliments; though juices mortiferous. Thoſe things that are pernicious by their exbeaten Glaſſe, Sponges, &c.
peccatorum ſudores, excreſcences of ſin, & came in with the thorns. The Serpent was deſtructive rather to the ſoul, then the body.
Beſides, ſome Vincetoricks are generall, and will be contrary to ſeverall kinds. Finally, in divers creatures, one part is alexipharmaJudicious Author, to whom be peace.