Viz. Letter concerning Enthusiasm, above. VOL. I. Treatise I.
Viz. Letter concerning Enthusiasm, above. VOL. I. Treatise I.
VOL. I. pag. 54.
Viz. Treatise I. (Letter of Enthusiasm ) VOL. I. pag. 55. lin. 7.
VOL. II. p. 75, 105, 400, &c.
VOL. II. pag. 400.
Et jacere humorem collectum in corpora quaeque.
Lucret. lib. iv. ver. 1059.
ουδὲν μέρος Ὁμήρῳ ἄθεον, οὐδὲ δυνάστου ἄπορον, οὐδὲ ἀρχη̑ς ἔρημον, ἀλλὰ πάντα μεστὰ θείων ὀνομάτων καὶ θείων λόγων, καὶ θείας τέχνης. Maximus Tyr. Dissert. xvi.
Viz. Lucretius. As above, VOL. I. p. 52.
κόσμος, Mundus. From whence that Expostulation, έν σοὶ μέν τις κόσμος ὑφίστασθαι δύναται, ἐν δὲ τῳ̑ παντὶ ἀκοσμία; M. Ant. Lib. iv. 27. And that other Allusion to the same word, κόσμον δ' ἐτύμως τὸ σύμπαν, ἀλλ' οὐκ ἀκοσμίαν ὀνομάσαις ἄν. Below, pag. 264. in the Notes.
VOL. I. pag. 138, 139, &c. VOL. II. pag. 100, 104, 5, 6.
VOL. II. pag. 429, 430.
The Honestum, Pulchrum, τὸ καλόν, πρέπον. Infra, pag. 182, &c.
Supra, pag. 32. And VOL. I. pag. 48, 49, 117, &c.
Primus in orbe deos fecit timor.
Letter of Enthusiasm, VOL. I. pag. 49.
So The Stagirite: διὰ γὰρ τὸ θαυμὰζειν οἱ ἄνθρωτοι καὶ νυ̑ν καὶ τὸ πρω̑τον ἤρξαντο φιλοσοφει̑ν. Metaph. Lib. i. Cap. 2. See below, pag. 202, 203 in the Notes.
τὸ καλὸν καὶ ἀγαθόν.
Infra, pag. 130.
A Passage of History comes to my mind, as it is cited by an eminent Divine of our own Church, with regard to that Spirit of MARTYRDOM which furnishes, it seems, such solid Matter for the Opinion and Faith of many Zealots. The Story, in the words of our Divine, and with his own Reflections on it, is as follows: Two Franciscans offer'd themselves to the Fire to prove Savanorola to be a Heretick. But a certain Jacobine offer'd himself to the Fire to prove that Savanorola had true Revelations, and was no Heretick. In the mean time Savanorola preach'd; but made no such confident Offer, nor durst he venture at that new kind of Fire-Ordeal. And put Case, all four had pass'd thro' the Fire, and died in the flames; What wou'd that have prov'd? Had he been a Heretick, or no Heretick, the more, or the less, for the Confidence of these zealous Idiots? If we mark it, a great many Arguments whereon many Sects rely, are no better Probation than this comes to.
Bishop Taylor in his dedicatory Discourse, before his Liberty of Prophesying. See Letter of Enthusiasm, VOL. I. pag. 26, &c.
Infra, p. 90, 91.
Juvenal. Sat. xv. ver. 35. See VOL. II. p. 387, 388.
——Summus utrinque
Inde furor vulgo, quod numina vicinorum
Odit uterque locus, quum solos credat habendos
Esse deos, quos ipse colit.——
ἔστι δὲ Αἰγυπτίων έπτὰ γένεα· καὶ τούτων οἱ μέν, ἱρέες, οἱ δέ, μάχιμοι κεκλέαται.—οὐδὲ τούτοισιν ἔξεστι τέχνην ἐπασκη̑σαι οὐδεμίην, ἀλλὰ τὰ ἐς πόλε- μον ἐπασκέουσι μου̑να, παι̑ς παρὰ πατρὸς ἐκδεκόμενος. Herodot. L. ii. §. 164. ἱρα̑ται δὲ οὐκ εἱ̑ς ἑκάστου τω̑ν θεω̑ν, ἀλλὰ πολλοὶ . . ἐπεὰν δέ τις ἀποθάνῃ, τούτου ὁ παι̑ς ἀντικατίσταται. Ibid. §. 37.
τη̑ς δὲ χώρας ἁπάσης εἰς τρία μέρη διῃρημένης, &c. Cum tota regio in tres partes divisa sit, primam sibi portionem vendicat ordo sacerdotum, magnâ apud indigenas auctoritate pollens, tum ob pietatem in deos, tum quod multam ex eruditione scientiam ejusmodi homines asserunt. Ex reditibus autem suis cuncta per AEgyptum sacrificia procurant, ministros alunt; & propriis commoditatibus ancillantur, ται̑ς ἰδίαις χρείαις χορηγου̑σιν. Non enim (AEgyptii) existimant fas esse deorum honores mutari, sed semper ab eisdem eodem ritu peragi, neque eos necessariorum copiâ destituti qui in commune omnibus consulunt. In universum namque de maximis rebus consulentes, indesinenter Regi praestò sunt, in nonnullis tanquam participes imperii, in aliis reges, duces & magistri (συνεργοί, εἰσηγηταί, διδάσκαλοι) existentes. Ex astrologia quoque & sacrorum inspectione, futura praedicunt, atque è sacrorum librorum scriptis res gestas cum utilitate conjunctas praelegunt. Non enim, ut apud Graecos, unus tantummodo vir, aut foemina una, sacerdotio fungitur; sed complures sacrificia & honores deûm obeuntes, liberis suis candem vitae rationem quasi per manus tradunt. Hi autem cunctis oneribus sunt immunes, & primos post Regem honoris & potestatis gradus obtinent. Diod. Sic. lib. i. pag. 66.
Infra, p. 79.
Which was one Third. βουλομένην δὲ τὴν Ἴσιν, &c. Sed cum Isis lucro etiam Sacerdotes invitare vellet ad cultus istos, (nempe Osiridis, mariti fato functi) tertiam eis terrae partem εἰς προσόδους, ad Deorum ministeria & sacra munia, fruendam donavit. Diod. Sic. lib. i. A remarkable Effect of Female Superstition! See also the Passage of the same Historian, cited above, pag. 43. in the Notes.
See Treatise II. viz. Sensus Communis, (VOL. I.) pag. 85, &c. Herodotus gives us the History at length in his third Book.
Diod. Sic. lib. i. p. 17, & 73.
Herodot. Euterpe; & Diod. Sic. lib. iii.
κατὰ τὴν Μερόην οἱ περὶ τὰς τω̑ν θεω̑ν θεραπείας τε καὶ τιμὰς διατρίβοντες ἱερει̑ς, &c. Qui in Meroe (urbe, & insula primaria AEthiopum) Deorum cultus & honores administrant sacerdotes, (ordo autem hic maximâ pollet auctoritate) quandocumque ipsis in mentem venerit, misso ad Regem nuncio, vitâ se illum abdicare jubent. Oraculis enim Deorum hoc edici: nec fas esse ab ullo mortalium, quod Dii immortales jusserint, contemni. —So much for their Kings. For as to Subjects, the Manner was related a little before. Unus ex lictoribus ad reum mittitur, signum mortis praeferens: quo ille viso, domum abiens sibi mortem consciscit. This, the People of our days wou'd call Passive-Obedience and Priest-craft, with a witness. But our Historian proceeds—Et per superiores quidem aetates, non armis aut vi coacti, sed merae superstitionis, ὑπ 'αὐτη̑ς τη̑ς δεισιδαιμονίας fascino, mente capti reges sacerdotibus morem gesserunt: donec Ergamenes, AEthiopum rex, (Ptolomaeo secundo rerum potiente) Graecorum disciplinae & philosophiae particeps, mandata illa primus adspernari ausus fuit. Nam hic animo, qui regem deceret, sumto, cum militum manu in locum inaccessum, ubi aureum fuit templum AEthiopum, profectus; omnes illos sacrificos jugulavit, & abolito more pristino, sacra pro arbitrio suo instauravit. Diod. Sic. lib. iii.
ὡς δὲ αὐτοὶ λέγουσι, ἔτεά ἐστι ἑπτακισχίλια καὶ μύρια ἐσ Ἄμασιν βασιλεύ- σαντα, ἐπεί τε ἐκ τω̑ν ὀκτὼ θεω̑ν οἱ δυώδεκα θεοὶ ἐγένοντο. Herodot. lib. ii. sect. 43.
O sanctas Gentes, quibus haec nascuntur in hortis
Numina!—
Juvenal. Sat. xv. ver. 10.
οἱ δὲ οὐ̑ν Αἰγύπτιοι, &c. AEgyptii plurimas colonias ex AEgypto in orbem terrarum disseminatas fuisse dicunt. In Babylonem colonos deduxit Belus, qui Neptuni & Libyae filius habetur: & positâ ad Euphratem sede, instituit sacerdotes ad morem AEgyptiorum exemptos impensis & oneribus publicis, quos Babylonii vocant Chaldaeos, qui, exemplo Sacerdotum & Physicorum, Astrologorumque in AEgypto, observant stellas. Diod. Sic. lib. i. p. 17. Ibid. p. 73.
Gen. cap. xii. ver. 10, &c.
Abramus, quando AEgyptum ingressus est, nondum circumcisus erat, neque per annos amplius viginti post reditum.—Illius posteri circumcisi sunt, & ante introitum, & dum in AEgypto commorati sunt: post exitum verò non sunt circumcisi, quamdiu vixit Moses.—Fecit itaque Josue cultros lapideos, & circumcidit filios Israel in Colle Praeputiorum. Factum Deus ratum habuit, dixitque, Hodie ἀφει̑λον τὸν ὀνειδισμὸν Αἰλύπτου ἀφ' ὑμω̑ν, abstuli opprobrium AEgypti à vobis. Josue cap. 5. ver. 3. Tam AEgyptiis quàm Judaeis opprobrio erant incircumcisi.—Apud AEgyptios circumcidendi ritus vetustissimus fuit, & ἀπ' ἀρχη̑ς ab ipso initio institutus. Illi nullorum aliorum hominum institutis uti volunt. Herodot. lib. 2. cap. 91. τὰ αἰδοι̑α ᾠ̑ ἄλλοι μὲν ἐω̑σι ὡς ἐλένοντο, πλὴν ὅσοι ἀπὸ τούτων ἔμαθον· Αἰγύπτιοι δὲ περιτάμνονται. Herod. lib. ii. cap. 36. Marshami Chronicus Canon, p. 72.
Gen. cap. xvii.
Julius Firmicus, apud Marshamum, p. 452, 453.
It can scarce be said in reality, from what appears in Holy Writ, that their Retreat was voluntary: And for the Historians of other Nations, they have presum'd to assert that this People was actually expel'd Egypt on account of their Leprosy; to which the Jewish Laws appear to have so great a Reference. Thus Tacitus: Plurimi auctores consentiunt, ortâ per AEgyptum tabe, quae corpora foedaret, regem Occhorim, adito Hammonis oraculo, remedium petentem, purgare regnum, & id genus hominum ut invisum Deis, alias in terras avehere jussum. Sic conquisitum collectumque vulgus,—Mosen unum monuisse, &c. Hist. lib. v. c. 3. AEgyptii, quum scabiem & vitiliginem paterentur, responso moniti eum (Mosen) cum aegris, ne pestis ad plures serperet, terminis AEgypti pellunt. Dux igitur exulum factus, sacra AEgyptiorum furto abstulit: quae repetentes armis AEgyptii, domum redire tempestatibus compulsi sunt. Justin. lib. xxxvi. c. 2. And in Marsham we find this remarkable Citation from Manetho: Amenophin regem affectasse θεω̑ν γενέσθαι θεατήν, ὤσπερ Ω̑̓ρ εἰ̑ς τω̑ν πρὸ αὐτου̑ βεβασιλευκότων, Deorum esse contemplatorem, sicut Orum quendam Regum priorum. Cui responsum est, ὅτι δυνήσεται θεοὺς ἰδει̑ν, quòd posset videre Deos, si Regionem à leprosis & immundis hominibus purgaret. Chronicus Canon, p. 52.
See what is cited above (p. 52. in the Notes from Marsham) of the Jews returning to Circumcision under Joshua, after a Generation's Intermission: This being approv'd by God, for the reason given, That it was taking from them the Reproach of the Egyptians, or what render'd them odious and impious in the eyes of that People.
Compare with this the Passage concerning Moses himself, Exod. iv. 18, 25, 26. (together with Acts vii. 30, 34.) where in regard to the Egyptians, to whom he was now returning when fourscore years of Age, he appears to have circumcis'd his Children, and taken off this National Reproach: Zipporah his Wife, nevertheless, reproaching him with the Bloodiness of the Deed; to which she appears to have been a Party only thro' Necessity, and in fear rather of her Husband, than of GOD.
Ezek. xx. 25. Acts xv. 10. Of these AEgyptian Institutions receiv'd amongst the Jews, see our Spencer. Cum morum quorundam antiquorum toleratio vi magnâ polleret, ad Hebraeorum animos Dei legi & cultui conciliandus, & à reformatione Mosaicâ invidiam omnem amoliretur; maximè conveniebat, ut Deus ritus aliquos antiquitùs usitatos in sacrorum suorum numerum assumeret, & lex à Mose data speciem aliquam cultus olim recepti ferret.—Ita nempe nati factique erant Israelitae, ex AEgypto recens egressi, quod Deo penè necesse esset (humanitùs loqui fas sit) rituum aliquorum veterum usum iis indulgere, & illius instituta ad eorum morem & modulum accommodare. Nam populus erat à teneris AEgypti moribus assuetus, & in iis multorum annorum usu confirmatus.—Hebraei, non tantum AEgypti moribus assueti, sed etiam refractarii fuerunt.—Quemadmodum cujusque regionis & terrae populo sua sunt ingenia, moresque proprii, ita natura gentem Hebraeorum, praeter caeteres orbis incolas, ingenio moroso, difficili, & ad infamiam usque pertinaci, finxit.—Cum itaque veteres Hebraei moribus essent asperis & efferatis adeò, populi conditio postulavit, ut Deus ritus aliquos usu veteri firmatos iis concederet, & νομικὴν λατρείαν τῃ̑ ἑαυτω̑ν ἀσθενείᾳ συμβαίνουσαν (uti loquitur Theodoretus) cultum legalem eorum infirmitati accommodatum instituerit.—Hebraei superstitiosa gens erant, & omni pene literaturá destituti. Quam altè Gentium superstitionibus immergebantur, è legibus intelligere licet, quae populo tanquam remedia superstitionis imponebantur. Contumax autem bellua superstitio, si praesertim ab ignorantiae tenebris novam ferociam & contumaciam hauserit. Facilè verò credi potest, Israelitas, nuper è servorum domo liberatos, artium humaniorum rudes fuisse, & vix quicquam supra lateres atque allium AEgypti sapuisse. Quando itaque Deo jam negotium esset, cum populo tam barbaro, & superstitioni tam impensè dedito; penè necesse fuit, ut aliquid eorum infirmitati daret, eosque dolo quodam (non argumentis) ad scripsum alliceret. Nullum animal superstitioso, rudi praecipuè, morosius est, aut majori arte tractandum. Spencerus de Leg. Hebr. pag. 627, 628, 629.
(1.) καὶ ἐπαιδεύθη Μωση̑ς πάσῃ σοφίᾳ Αἰλυπτίων· ἠ̑ν δὲ δυνατὸς ἐν λόγοις καὶ ἐν ἔργοις. Act. Apost. cap. vii. ver. 22. And Moses was educated in all the wisdom of the Egyptians. And he was powerful in speeches and in deeds. (2.) Exod. cap. vii. ver. 11, & 22. (3.) Ibid. cap. viii. ver. 7. (4.) Justin. lib. xxxvi. cap. 2.
Gen. cap. xxxix, &c. Minimus aetate inter fratres Joseph fuit, cujus excellens ingenium veriti fratres clam interceptum peregrinis mercatoribus vendiderunt. A quibus deportatus in AEgyptum, cùm magicas ibi artes solerti ingenio percepisset, brevi ipsi Regi percarus fuit. Justin. lib. xxxvi. c. 2.
Gen. xlvii. ver. 22, 26.
Gen. xli. ver. 45.
Exod. chap. iii. ver. 1. and chap. xviii. ver. 1, &c.
Such were the Midianites, Gen. xxxvii. ver. 28, 36.
Exod. xviii. ver. 17-24.
Dryden, Indian Emperor, Act v. Scene 2.
Infra, pag. 81.
VOL. I. pag. 221, 222, & 350. in the Notes. And Infra, pag. 79, 80, 1, 2, &c.
OEDIPUS of Dryden and Lee.