and tranquillity of either Church or Estates is disturbed and infested And so in Epicurus his case Atque his fine sentences of Epicurus and his Mates capiuntur imperiti propter hujusmodi sententias istorum hominum est multitudo Cicero's true judgment and observation in a place NEITHER is it impossible or improbable that Epicurus and others of his company either by fits through meer mutability of mind which is observed of many or of certain deliberation and purpose after great debauches and surfeitings of pleasures did betake themselves to more than ordinary temperance and frugality for a-while not out of any love to vertue which he doth absolutely deny in his writings to have any real being or existence but that they might return to their wallowing more fresh and vigorous and as before said that they might hold out the longer So that as his writings observed by some Ancients were full of contradictions so might Epicurus his life be and thence proceed that variety of judgments concerning it which Gassendus but very partially hath set out To this purpose Lactantius his words De Div. Inst lib. 3. c. 17. having first proved the effect of them by sundry particulars of Epicurus his doctrine are very pertinent Hic homo aestutus ex variis diversisque moribus circulum colligit dum studet placere omnibus majore discordia secum ipse pugnavit quam inter se universi that is Epicurus being crafty out of several and different manners or dispositions of men he did gather unto himself the Congregational way as I take it a number or company and whilest he doth endeavour to please all men he did dissent from himself no less or more than his promiscuous company did from one another THERE is a Letter of one of his whores yet extant which doth set out his abominable leachery and jealousie withal even in his old age What saith Gassendus to that That certainly if Laertius had seen it he would have said of that also that it was a counterfeit Letter So he takes it for granted that whatsoever Laertius the Epicuraean hath said or might have said as he doth surmise to defend Epicurus must be true and indeed deny him that and all his book doth come to nothing But to do him no wrong he saith moreover that that whore was dead before Epicurus died What is this to the purpose Might not she write as she doth of him and yet die before him But she makes Epicurus eighty years old when she wrote and he was not so old true or not I do not enquire at this time I need not when he died As though it were not ordinary in such exprobrations of unnatural lust to make a man somewhat elder than naturally and in exactness of computation he is But the style of the Letter is affected and studied The more likely to be hers For she was Epicurus not his whore only one of them but also disciple and mentioned by others as a piece of a Philosopher Let any man read it it is a prety long Letter If he find so much affectation in the whole Letter as may be found in three or four lines of Epicurus acknowledged to be his I must acknowledge that my judgment in such things is very small However this Letter though acknowledged for a true Letter by two learned men who have written upon Diogenes Laertius yet were it the worst thing that can be objected to Epicurus I should not speak of him with so much confidence as I do because I do not remember any thing of it in Cicero nor any other Ancient which to me is a greater argument to suspect it than any thing that Gassendus doth object against it But though I remember nothing of this particular Letter in any ancient Author however he that shall read what Plutarch that incomparable man as Gassendus doth style him out of Epicurus his own books doth record of ways devised and commended by Epicurus to prolong and maintain lust and leachery that is happiness in their sense in old age when nature is spent he will either believe this Letter probably a true Letter or that they that made that strumpet of Epicurus as she doth did Epicurus no great wrong Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as before not very far from the beginning Edit Gr. in 8. pag. 2008. BUT that which in my judgment is beyond all exaggeration of words wicked and impious is that not content to clear Epicurus so well as he could from the imputation of an Atheist he doth endeavour to make him a very religious man yea so religious as I doubt few Christians were it true as it is most false can be compared unto him For saith he ordinary men serve God either for fear or for a reward which is a servile worship But Epicurus did not fear God that is believe that God could or would do him any hurt nor yet expect any reward at his hands if therefore he did nevertheless honour and worship God meerly for the excellency of his nature as he would have us to believe it doth follow that his service did proceed from meer filial love and affection which is the truest and noblest worship But before we speak of the impiety let us observe a little the absurdity and incongruity of this assertion Was not Epicurus the man who peremptorily maintained that a wise man loved no body but himself did nothing but for his own sake his own profit and interest What more frequent than that in his writings Insomuch that he would not allow of any love or friendship between man and man but such as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Laertius hath it that is such as is grounded upon meer profit and utility How probable then nay possible that he should love God for his bare conceited excellency who professed to love nothing and so taught others but for his profit He that loveth not his brother whom he hath seen how should he love God whom he hath not seen He that could not believe that God could be so good as to take any care of men because men could not do any thing for God by way of requital witness Lucretius that perfect Epicuraean and such an admirer of his doctrine Quid enim immortalibus atque beatis Gratia nostra queat largirier emolumenti Vt tantum nostra causa gerere aggrediantur could he be so good and ingenuous himself as to honour love and serve God for nothing This therefore was a great over-sight in a learned man a great soloecism as I may call it or incongruity And whereas he doth quote some words of Seneca and is very proud of them and well he might in so uncouth hidious and paradoxical an opinion as though Seneca had been of the same opinion let the whole passage be read and if the contrary do not appear that what Seneca saith of Epicurus his piety or voluntary worship he speaks it ironically in derision both
for the truth of them which I think is the main business I durst undertake For though I have many things out of my private Papers and Note-books or Adversaria which for the reasons before alledged I could not now revise in the Authors themselves out of which I had them yet out of the originals I had them I am sure and not out of other mens quotations which I never trusted so far as to enter them without examination If for want of the Originals I have taken any thing upon trust I have acquainted the Reader and so discharged my self So far I can undertake but that in perusing the Original Authors either formerly or now again I have mistaken in none this I dare not undertake who confess that in the reading of one passage sometimes once or twice when I made no question of the sense yet in a third reading I have found sometimes I say not very often perchance that I was in an error And if I might advise I would not have any man take upon him the name of a Scholar that will trust any quotations if he may go to the Originals nor trust any translation if he can understand the Authors in their own tongue which if more practised good books would be in more request That I had such a subject in my thoughts many years ago may appear by somewhat I did write in the Preface to Doctor Dee's book and then indeed I was big with it had time and opportunity served But after that I was once fixed upon other things or cares occasioned by that miraculous revolution of affairs in this Kingdom which soon after hapned I may sincerely protest that I never thought of it any more except some chance brought it into my mind but never as thinking I should ever meddle with it further than I had done Not that I ever promised any thing which I had not then when promised some probable hopes I should and always since a willingness to perform but because I have been always taken up so far as my health and other necessary occasions would give me leave with somewhat that I thought more seasonable or necessary And so I thought now of this subject as I have handled it For Credulity and Incredulity in general being my Theme which left me to a liberty of chusing fit instances where I would so that upon them I might but ground such rules and directions for either as might be proper to my undertaking I have endeavoured to pitch upon such as might afford somewhat against the crying evils of these times contempt of good learning and Atheism And whereas I mention sometimes three Parts as intended two only being here exhibited true it is that three were intended in case my health had afforded it But it did not And indeed I wonder it hath done so much the little time considered that hath been bestowed upon it Yet is not the work imperfect therefore which might have been finished in the First but that as the Second hath afforded more instances and of another kind than are in the First Part so might the Third also than in either First or Second if I live to do that also It cannot be very soon I am sure because what spare time I have from sickness till this Summer be over is otherwise destinated And though I am much weaker already than I was when I began yet whilest I live I shall despair of nothing who have had so much experience what God can do beyond all expectation or in mans judgement credibility Farewel CANTERBURY 1. June 1668. ERRATA with some Additions at the end of the Book which they that read the Book are desired to be mindful of To which let this be added PAge 275. line 16. I believe allow it but a hundred thousand spectators a very small proportion for Vniversus Populus Rom. which we know hath been censed Citizens inhabitants of Rome at one time four millions and above at another time six millions and above could not therefore I believe yet with submission to better judgments inclose or cover less than fourscore or a hundred Acres of ground a thing nevertheless scarce credible I doubt to best Ingineers or Architects later ages have afforded However though we may be mistaken in the casting of particulars yet that Pliny could mistake in his report or the account he doth give us of a thing so publick and yet of fresh memory when he wrote no rational man can believe A man would think this could not c. OF CREDULITY AND INCREDULITY In things Natural and Civil The First Part. AMONG other errors of our Life to which that Caligo mentium or darkness of our understanding by some Ancient wise Heathens who knew not the true cause so much wondred at doth expose us there 's scarce any thing wherein men either more frequently erre or with more danger than in unadvised belâ—ef or unbelief IN Civil affairs as rash belief hath been and daily is the undoing of many so obstinate unbelief of as many if not of more Credere non Credere to believe and not to believe that Elegant fabulator who lived in Augustus his time and was a Servant of his well deserving to be better known unto good Schools than he is commonly hath made it the argument of one of his morals shewing by pregnant instances the danger of each as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belief and unbelief is the argument of two Orations in Dio Chrysostomus whose very sirname Chrysostome doth testifie what account the age he lived in made of his wit and language BUT again easie belief hath contaminated and obscured the History of Nature with many ridiculous fables and fictions but unbelief with no less prejudice to truth which according to Plato most properly nay only he saith doth belong unto such things and withal to mans nature hath bereav'd it of its more noble function the contemplation of things spiritual and eternal not discernable with bodily eyes but by the light of faith upon Divine revelation chiefly but upon sound reason and certain experience also A little portion of which knowledge and contemplation though but little is even by Aristotle that incomparable Naturalist preferr'd before the most perfect knowledge of nature that man is capable of De part anim lib. 1. cap. 5. FROM ungrounded belief gross superstition by which true Religion is not a little infected and adulterated hath proceeded but from the contrary right down Atheism whether openly professed or palliated as the fashion is by which all sense of piety all sense of immortality being taken away and nothing left to man but what is common unto bruits since that reason confined to things sensible and perishable is little better than sense and sense in bruits is by many deemed and called reason man may truly be said to be metamorphosed into another creature LASTLY if we appeal unto the Judgments of men on the one side
a very inconsiderable man His book I must confess I never had nor ever read but as I have found it by chance where I have been in friends houses or Book-sellers shops and as the manner is cast my eyes here and there by which persunctory kind of taste I am sure I had no temptation to read much of him I do not therefore take upon me to judge of him by what I have read of him my self which being so little might deceive me but by what I have read of him in others whom I know to have been learned and judicious and of great moderation and candor in judging even of enemies This I hope I may speak without offence or contradiction of one whose surname notwithstanding the vast difference of their worth comes somewhat near for I know that observations have been made even upon names to the others christian-name and that is Doctor Râ—ynolds when he lived as I take it Regius Professor of Divinity in the University of Oxford who it seems upon the report the man had got among the vulgar had the curiosity a right helluo librorum as any was in his time to read him He doth mention him more than once or twice in those learned and elaborate Praelectiones of his upon the Apocrypha and not only name him but takes notice of many particular passages and confutes them or rather makes himself and his Auditors now Readers sport with them but always admiring the unparallel'd boldness and impertinence of the man Of all the books he doth mention in those large and elaborate Prelections I do not remember any whom he doth censure with more scorn and indignation Neither is Dr. Reynolds the only man I have read that doth censure him I could name two or three more if it were tanti or worth the while And what might not we expect from a man who reckons Plutarch and Pliny so I find him quoted among the Fathers of the Church and Leonardum Vairum a late Spaniard who hath written three books De fascino or Incantatione I have him not but in French and stiles himself Beneventanum Ordinis Sancti Benedictini Priorem Abbatiae ejusdem in Italia makes him I say either a Protestant or an ancient Father But these things we may laugh at if these were his greatest errors concerning which they that desire to know more may find enough in that learned piece before mentioned AS I was upon this and had even written or rather for I had ended this first part and was now writing it out as fast as my weak condition would give me leave written out so far a worthy learned friend whose judgment and communication in all kind of literature wherein he is very expert I much value brought me a book entituled A Philosophical endeavour in the defence of the being of Witches and Apparitions against Drollery Atheism 1668. Glad was I to see the book who am a stranger to all new books except it be by some chance these many years and I was not long before I had run it over I was glad to find that we agree so well in our account both in this particular of Reginald Scots and of Witches in general though in different ways He Philosophically and subtilly I more popularly and plainly yet I hope not less usefully As for his particular opinions or conjectures we may take further time to consider of them His zeal against the Scoffers and Drollers of the time as he doth call them that is against Atheism which now passeth commonly but most falsely and among them only who want true wit and solidity for wit and gallantry I do much applaud So much of it the book I mean if not to satisfie others yet my friend who did help me to the sight of it BUT Wierius was a learned man a Physician by his profession who neither wanted wit nor experience They that have read his other book De lamiis which I never saw lay to his charge that he is not constant in his opinion sure I am in his book De praestigiis c. he doth shew much inconsistency and sometimes no small conflict and repugnancy as a man that is much put to it and doth not know what to say For example where he doth argue whether men or women Sorcerers and Witches may become unsensible to any torments inflicted by Magistrates at first he doth deliver it affirmatively that they may and wickedly or unadvisedly as elsewhere frequently for which he is much condemned and censured by some to have written more in favour of Spirits than women doth set down some charms that he saith or may be so understood will do it But then immediately he doth propose some things to the end that what he hath delivered before as true and certain might be questioned and deemed rather ridiculous and false than true or credible For saith he as though any man acquainted with the world or the Scriptures could not have answered it all powers are of God it is not likely that God will give so much power to Devils as to hinder the course of Justice A great argument indeed of Gods power and providence over the world that though he doth it sometimes to make us the more sensible and thankful yet he doth it not often Secondly because God as he is just will not have wicked actions a great and invincible argument that there is a time and place of rewards besides this present world to pass unpunished Yet for all this his conclusion at last is Sed tamen hominum impietate sic merente saepius haec accidisse fateor that it is so nevertheless there be Charms and Spells which with the Devils help through the wickedness of men will make men and women unsensible of any torments be they never so great This puts me in mind of what I have heard from Sir Theâ—dore Mayerne though dead many years ago yet his memory I hope is yet fresh and living I shall need to say no more whereof he had been he said an eye witness and what course was then held in Geneva which then abounded with such creatures for the prevention or redress of such Diabolical unsensibleness in Witches and Magicians I could say more from him but I will not now he is dead give any man occasion to question the truth either of his or my relation But to return to Wierius So much was the man himself unsatisfied in his own opinion that it is no easie thing for any man else that reads him to know what he would have For that horrible things are done really according to the confession of women accounted Witches that he doth not deny That divers things by the confession of these women of the time and place and manner and complices come to be known which before were not known and which upon diligent examination are found punctually true in every circumstance according to their confession he doth not only acknowledge but doth tell many
cupio ref c. Do I feign or forge Do I lye I rather wish I could be confuted For what do I labour but that the truth O Christians hear this in every controversie may prevail or be understood and come to light Here Gassendus should have fixed could he have found or devised any thing to help his friend out of the mire But such convincing passages not to be eluded by any art or sophistication of wit he wisely passeth over but with all possible diligence ransacks all kind of Authors to see what he can find that may with the help of his sophistry and false dealing have a shew of somewhat to make that beastly swine to appear in the shape of a rational man Were it my business now or could I stand so long upon it without trespassing too much either against my Readers patience or my present weakness of body as to examine all his allegations I am very confident there is scarce any thing considerable in his whole book but would be found either impertinent or false as if it had been the priviledge of that cause as indeed it is the necessity because not otherwise pleadable and for which he hoped no man would blame him I should say so too could any necessity oblige an honest man to undertake so wicked a cause However that I may give a taste to the Reader I will take one of the most considerable Chapters in the whole book the seventh of the third book where he doth examine Plutarch's authority or testimony concerning Epicurus a Chapter one of the most considerable I say because of that high Elogium which he doth give unto Plutarch Nullum authorem omni memoria extare quem cum viro illo eximio comparandum existimem That no age without exception hath born any Author whom he can for true worth compare with him I have a very great opinion of Plutarch too and if instead of so many foolish Romances Stage-plays and the like such a serious Author who hath variety enough to please every palate were read it is not likely that the Gentry and Nobility could degenerate so much every where as they are generally reported But except he were read in his own tongue which to do were he the only Greek Author now extant I think three or four years study to learn that tongue would not be mis-spent I wish he were better translated But I must except the French translation of the Lives which is excellent Such an opinion I have of Plutarch yet I should hardly go so far as Gassendus doth Now let us see how he doth deal with this worthy man and how with his Reader That Plutarch doth generally always I might say speak of Epicurus as an infamous and senseless man that is not denied Such a lover of reason and vertue could not but heartily compassionate the phrenzy of so many men who in all ages have been glad to find a patron of their sensuality Though divers books he wrote against him are not now extant yet there be enough to satisfie any man what he thought of Epicurus and his doctrine This could not but grievously pinch Gassendus and deeply wound the cause that he had undertaken But what if he can shew from Plutarch himself that he rather followed the common opinion in what he wrote of Epicurus than his own judgment or the truth I must needs say that in my judgment he had done much and more than any ten or twenty Chapters of his book if well examined will amount unto though very strange if not incredible that so grave a man so serious would not only occasionally speak of him as others did generally whether right or wrong but would write books of him and against him of purpose which nothing did oblige him to do only to countenance a publick false fame But let us hear Plutarch saith he in one place after he hath mentioned what those crimes are which made Epicurus and his followers infamous to the vulgar to wit want of friends that is to admit of no friendship among men but such as is grounded upon present profit or gain and selfishness if I may so speak which to have been Epicurus his opinion Laertius himself doth not deny an idle life Atheism voluptuousness neglect of all things but pleasures or sensuality well what then Then saith he Plutarch doth object to himself but these things unjustly perchance are objected or laid to their charge to which he doth answer yea but it is not truth but opinion that we look after And so concludes that Plutarch by his own confession in those things he did write of Epicurus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a follower or lover of opinion and not of truth And if Plutarch so grave so serious why not we as elsewhere he doth argue believe it of others also Is not this enough think we to make Epicurus victorious in despight of all testimonies and evidences For if Plutarch who was no Stoick the common exception as if all Stoicks had been Epicurus his sworn enemies which is most false nor friend to Stoicks he hath written against them it is well known But if Plutarch also was carried with the general fame though he knew the contrary to be true what may we expect from others though very numerous yet with Gassendus not of equal credit and authority as Plutarch according to that judgement which he made before of him But now look upon Plutarch and we shall see for he was too learned and diligent that we should think it a mistake what conscience this man made of lying for Epicurus Among other books that Plutarch did write against Epicurus one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That in following Epicurus and his doctrine though pleasure the only thing that he did seek a man cannot live with pleasure This to prove he doth use many arguments and doth alledge divers passages out of Epicurus his own writings All this while nothing as doubting or following the common opinion but very positively and peremptorily At last two or three parts of the book already spent still pursuing his purpose that according to Epicurus men cannot live with pleasure he proceeds to another proof or argument which is this Epicurus did believe that from a good report or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some pleasure was to be reaped Himself as Plutarch out of his own writings doth prove a vain-glorious man if ever man was and covetous of praise and reputation But so it is saith Plutarch that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that Atheism voluptuousness c. which things all men I desire the Reader to observe but they that profess it ascribe to that Sect are things generally odious and infamous in the highest degree whence it must of necessity follow that from this consideration also Epicurus doth not go the right way to pleasure This to make yet stronger and to prevent all subterfuges or evasions
IMPRIMATUR THO. TOMKYNS R. R mo in Christo Patri ac Domino D no. GILBERTO Divina Providentia Archiepiscopo Cantuariensi à Sacris Domesticis Ex Aedibus Lambethan Julii 9. 1668. A TREATISE PROVING Spirits Witches AND Supernatural Operations BY PREGNANT INSTANCES AND EVIDENCES Together with other Things worthy of Note By Meric Casaubon D. D. LONDON Printed for Brabazon Aylmer at the Three Pigeons in Cornhill 1672. TO THE READER CHristian Reader what ever thou art otherwise thou art not a true Christian or so good as thou shouldest be if thou doest not account that of a Christian thy best title though it doth concern thee no further perchance than I shall tell thee by and by yet it doth me very much in thankfulness to God and to acquit my self of wilful negligence in some particulars of this ensuing Treatise to acquaint thee with the occasion and in what condition I was when I wrote it I will not go back so far as to tell thee what I have suffered since I have been in the world by sicknesses and some other accidents the relation whereof though very true yet I am sure would be incredible unto many There may be a time for that if God please It shall now suffice to tell thee that about three years ago and somewhat better being in London I was seized upon with a cold and shortness of breath which was so troublesome that I went to an intimate friend and learned Physician for help who made no question but in few days he would cure me and to that end prescribed some things But before many days were over himself ended his life in whose death good learning ancient I mean had a great loss But the comfort is which I can witness he died a Christian After him the cause still continuing I had recourse unto another of the same profession whom though I knew not before yet I found him very friendly and so far as I could judge very rational in his prescriptions But notwithstanding such help the disease increasing rather than abating I at last resolved with Gods help for Canterbury again which I did think many times I should never see more Where for eight or nine moneths I continued much in the same case till at last that disease ended in some nephritical fits which I did not expect to out-live But I did till April 1666. when I was freshly assaulted with new fits which more remisly or sharply continued some moneths till at last divers other evil symptomes concurring I lost sleep and so lost it that for the space of four moneths and upwards I may truly to the best of my knowledge say I had not one hour of natural sleep but such as was by the advice of my Physicians procured by Drugs the strongest that are to that end which sleep so procured left me always in such a hatred and detestation of life that nothing but obligation of conscience could have prevailed with me or any body else I think in my case to preserve life at so dear a rate What I was unto others I know not I was unto my self I am sure a wonder nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigium a monster our old translation that I did hold out so long And yet when I did most despair of life or rather comfort my self that the time of my deliverance was now surely come so it pleased God I began to recover sleep and not long after amended to such a degree of chearfulness 〈◊〉 for many weeks after I did ever and anon 〈◊〉 whether I was not in a dream But 〈◊〉 the continuance of my chearfulness though 〈…〉 other weakness I think any Christian 〈◊〉 if he do not think me worse than an ordiâ—â—â—y Heathen or Infidel will easily believe â—hat I had some thoughts how I might employ a â—â—fe so much of it as was yet to come so strangely prolonged to do Him some service whom I loâ—â—ed upon as the only Author First I resolved my most immediate profession to preach as often as I could And for the first time being an Easter-day a very proper day after such a reviving I thought as to bodily strength I came off well enough But when I attempted it a second time though till the Evening before I thought my self in very good case yet I found my self suddenly so disabled and brought so low again which continued for three days that since that time my opinion hath been I should but tempt God to think of any such thing any more After this my chearfulness and vigour of spirits still continuing I began to think of writing a trade which I began very young and of which I thank God for it I have had comfort at home and abroad as much and more than I did ever promise my self I did pitch upon a subject which I did think most convenient for me as having more immediate relation to devotion and not unseasonable in these ungodly times It was not long before I had all my materials out of several papers and Note-books together and ready But when I thought to put them into a form by coherence of matter and stile I found my self so unable that I did absolutely conclude I had no other business in this world and to no other end God had prolonged my life than by continued earnest repentance a greater work I doubt than many imagine to fit my self for a better How I have acquitted my self I must leave to God But time passing moneth after moneth and I still continuing in as good vigour of mind I thought as when at the best it troubled me not a little that I should live profitable unto my self only At last this subject once before thought upon but since forgotten came into my mind again I will not be so bold without better warrant with God Almighty to say that he put it into my head either before when it first offered it self or now when I remembred it But this I may truly say since I have been a writer I never proceeded in any subject for the time that was bestowed upon it with more expedition and alacrity For it hath been my case ever since I came out of that languishing extremity which affected my Spirits most that my body hath continued very weak ever since so that it is but some part of the day when at best that I can converse with books seldom so well that I can walk or stand upon my legs and when once set in my Study to write or to meditate it is irksome to me to rise upon any occasion and therefore I avoid it without there be some great necessity much more tedious and irksome and not without danger to reach books which I cannot reach a great part of my books without climbing nor always find very readily though ranged and ordered with care when I seek them This is the cause that my quotations are not always so full or so punctual as otherwise they might have been But
to certain knowledge or science though not science properly because not grounded upon the knowledge of the causes In either sense credulity taken will fit our purpose well enough yet of the two I rather chuse the second that credulity may be taken for a vice that so as all or most vertues according to Aristotle's doctrine though by some upon very light grounds as I conceive much opposed we may place this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or belief also in the middle of two vicious extremities And so is this business of believing very well stated by Plutarch in more than one place and upon several occasions LASTLY whereas my title promiseth the consideration of both equally Credulity and Incredulity and most of my examples will be found of Incredulity or such as tend to the reproof and confutation of it I may be thoâ—ght to have dealt partially as though I favoured or less blamed Credulity than the contrary vice But that doth not follow neither had I any such respect in the chusing of my examples Neither indeed is it absolutely determinable which of the two Credulity or Incredulity is most dangerous or blamable but as the particular object of either is so may the one be more or less than the other But I must confess the business of incredulity did more run in my head at this time because of the times so set upon Atheism which of all kind of incredulity is the most horrible and damnable and most unworthy of a rational man Now one prime foundation of Atheism as by many ancient and late is observed being the not believing the existence of spiritual essences whether good or bad separate or united subordinate to God as to the supream and original Cause of all and by consequent the denying of supernatural operations I have I confess applied my self by my examples which in this case do more than any reasoning and the authority of the holy Scriptures laid aside are almost the only convincing proof to the confutation of such incredulity in this first part especially However unadvised credulity and incredulity being considered as two extreams by the doctrine of contraries it will follow that what tends to the illustration or confutation of the one doth in some sort equally belong unto the other and though the examples generally have more reference to the one than to the other the observations upon the examples shall equally concern them both which is enough to justifie my Title NOW because credulity and incredulity doth properly belong unto such things as are wondred at either as besides the ordinary course of nature and therefore wondred at because rare and unusual or against it and therefore thought impossible or supernatural it will not be amiss in the first place to consider what those things are considered in their kinds or generality which usually cause admiration As I go along I may meet with somewhat that may occasion some consideration otherwise I have no intention but to name them only MONSTERS are the most ordinary subject of their admiration who are not qualified to admire any thing else though it deserve it much more However they that have or shall read the History of Monsters written by Bauhinus not to mention others may think the better of many things which before perchance they thought incredible Though he treat of all kind of Monsters yet Hermaphrodites only are in his Title as the most prodigious or most considerable Indeed many laws have been made about them and many cases proposed and answered both in the Civil and Canonical law I have read also of trials processes and Judgments against or concerning them in several Courts beyond the Seas and Pliny doth record that in his time they were in deliciis not for their beauty and good parts I suppose but such is the perversity of some for their very monstrosity And what if after all this some men will maintain that there be no such creatures One great argument will be they never saw any Another there have been some counterfeits Upon these grounds who seeth not how much the History of Nature may suffer through the rashness and ignorance of some who affect to be thought wise for denying what other men believe the Continuator of Thuanus his History will tell what passed in Paris Anno Dom. 1613. about this controversie if any desire to know AFTER Monsters those things I reckon that happen by natural sympathies and antipathies though these also denied by some who must adventure upon somewhat that they may be thought some body and again those things that proceed from what Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is written both ways to which sympathies may be referr'd but it extends much further and again those things that proceed from the strength of imagination concerning all which not only example and instances in most books of all arguments are obvious but also peculiar books and tractates made by learned Physicians and Philosophers searching into the causes though natural acknowledged yet hidden and secret so far as the wit of man can reach are extant all these I conceive to them that search into the works of nature with diligence offer themselves frequently as worthy objects of admiration ANOTHER great object of admiration is that which they call occultae qualitates to which some sympathies and antipathies as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred but is much more general than either Those occultae qualitates have been stiled by some men who had the ambition to be accounted more profound and quick-sighted into the works of nature than others asylum asinorum or the refuge or sanctuary of Asses but in their attempts and endeavours of rendring of reasons to maintain manifest qualities they generally have acquitted themselves so weakly so childishly as by the discourses and refutations of Physicians and Philosophers both ancient and late generally most approved and known doth appear that what they thought to brand others with hath unhappily but deservedly stuck to themselves their reasonings if not themselves being become the scorn and ludibrium of all truly wise and judicious So hitherto I am sure according to the old Philosophy But what the conceited omnipotency of Atomes according to the new Philosophy or revived Epicurism may do to satisfie all doubts and scruples I know not For my part I shall not be ashamed to acknowledge my weakness I have looked into it with as much candor and diligence as in such a case I thought necessary so far from prejudice that I would perswade my self I could not but speed and find what I sought for but I have not I profess it yet with submission to better judgments TO these occultae qualitates we may add influxus coelestes or influentiae to which I find very learned men Physicians and others to ascribe strange effects Yet there be very learned too that will by no means admit of such as learned Pererius by name who doth
believe was heresie to which some others may be added But in this particular how impertinent such allegations are who doth not see For it is one thing by some authority of man or probability of reason to be misled into an opinion determinable more by speculation than experience or if by experience yet rare and difficult and wherein few men are concerned as to matter of life In such a case if the error be never so general it is no wonder But in a case of this nature as Witches to which we add Spirits in general and supernatural operations which doth mostly depend especially where learning is not of daily experience and wherein mens lives and fortunes are so much concerned to be misled in this and from age to age to continue in the error is a strange thing indeed if not a meer impossibility The world is much wider now as to Knowledge than it hath been formerly and therefore the consent of it so much the more considerable I have as all men I think have that are any thing curious read several relations of all the known parts of the world written by men of several Nations and Professions learned and unlearned in divers languages by men of several ages ancient and late I do scarce remember any short or long but doth afford somewhat to the confirmation of this truth but in most I remember well to have met with very particular accounts and relations of Witches and Sorcerers strange divinations predictions operations whereof the relators many of them men of several Nations and professions Papists and Protestants who probably never heard of one another profess themselves to have been eye-witnesses NOW if we confine our selves to this one part of the world which we call Europe to which one part all learning seemeth now to be in a manner confined which within this hundred or two hundred years hath produced so many able men of all professions Divines Lawyers Physicians and Philosophers Papists and Protestants those few men excepted who may soon be named all known by their writing to have dissented Who is there among them all who hath not pro re nata and as occasion served born testimony to this truth or cause But how many are there of most Kingdoms Germanes High and Low French English Spanish not to seek further of all professions that have written of this subject pleaded it by reason and experience and all kind of proofs answered all objections and pretensions some whereof learned and grave have had the examination of persons men and women accused for those wicked practices in great number Nicholaus Remigius a man both pious and learned I wish covetous Printers had not bereaved us of his excellent Poetry in many Editions in his books of Demonolatrie doth profess within the space of sixteen years to have had the examination of near 2000 whereof 900 were condemned to death We may say the same or there-abouts I think of Grillandus not to mention others That so many wise and discreet well versed in that subject could be so horribly deceived against their wills or so impious so cruel as wilfully to have a hand in the condemnation of so many Innocents or again wilfully in the face of the Sun and in defiance to God by so many false relations to abuse all men present and future what man can believe Their chiefest evasion who are or would seem to be of a contrary opinion is what a strange thing a depraved fancy or imagination is how easily it may represent to it self Devils and Spirits Sorceries and inchantments and God knows what which things commonly talked of among ordinary people especially as many other things are though they have no real being yet may make great impressions in the brain and offer themselves in sleep or when the brain is sick and out of temper by melancholy especially Or if they be of Wierius his opinion what advantage the Devil may make of a sick brain to make silly poor women believe that they have done things which they never did nor could And this when they have proved by two or three examples or say twenty or more for it is no hard business they think they have done much But what reason have they to think this such a mystery that none of those that have had to do with Witches and Sorcerers ever heard of any such thing and would not well consider it before they passed any judgment But what if more than one ten or twenty perchance it hath been so sometimes have been actors or accessories in some one execrable business and upon suspition being severally examined are found to agree in one tale to have been thus and thus incouraged assisted by Spirits to have acted such and such things met in such places at such times which things accompanied with notable circumstances are found upon examination to be true in all points and particulars What if others men and women be convicted by the deposition of sundry creditable witnesses upon some sudden quarrel or old grudge To have cursed and threatned thus and thus men or cattle and that it hath happened accordingly Strange deaths strange diseases strange unnatural unusual accidents have ensued can all this be the effects of a depraved fancy Or what when such a house such a parish hath been troubled with such unusual accidents if all those accidents immediately cease upon the arraignment and execution of some that are suspected and have confessed though it doth not always so fall out that they confess which may be some argument of their repentance which I fear is not very usual shall we impute all this to a depraved fancy or imagination or say with Wierius that all this is done by the Devil only to bring poor innocent women to destruction And that God doth suffer these things to punish but more of that by and by the credulity of men Truly as I can believe that some men innocently for want of experience and good information may hold such an opinion which of the two they conceive most charitable so that any man of ordinary capacity that hath taken pains to inform himself can really without some great and secret judgment of God persist in it is to me almost incredible or not less strange than any of these supernatural operations which ordinarily cause most admiration THEN if a man consider what kind of men for the most part they have been who have taken upon them to oppose the belief of mankind or universality of men concerning Witches c. some notorious Atheists as Pomponatius Vaninius c. others confident illiterate wretches as one of this Country Reginald Scot and the like he will think certainly that if the cause be no better than the Patrons it cannot be very good nor see any reason at all to embrace it But I must not let Reginald Scot pass so without a further account for their sakes if any that have a better opinion of him though otherwise
know what times we live in we may thank these late confusions the fruit of Rebellion and a pretended Reformation for a great part of it But they that are true Christians need no other proof I am sure Others if rational and not too far ingaged into Atheism have somewhat also to consider of if they please I THINK I have spoken of most of those general heads under the Mathematicks as by the rest many particulars which I do not mention comprehending the Opticks and all manner of glasses by which strange things are performed most of those general heads I say natural and supernatural which usually cause admiration among men and thereby become objects of credulity and incredulity Civil and Divine only which we refer to their proper places excepted I shall now in the next place give some Instances first in things meerly natural as generally understood then in things supernatural or in Trallianus and other ancient Physicians their sense and notion which we have followed in the Title natural too but as natural is opposed to rational which things intended for instances shall be such which I upon grounds of reason as I conceive profess to believe though by many who suspect the relations not credited or thought impossible After which instances I shall annex some directions or observations with some examples of some things which but lately generally credited have proved false which I think may be useful MY first Instance shall be concerning those men and women who have been reported to have lived some years without either meat or drink except air should be accounted meat as to Chamelions and some other creatures it is generally though denied by some I know supposed to be The truth is that having had occasion sometimes not otherwise very forward to tell strange things though never so true in ordinary discourse yet upon occasion supposing this to be no such strange thing because I had read so much of it but might be believed I did once adventure in very good company a learned Physician being then present to mention such a thing but I perceived it was entertained as a thing not credible especially after the Physician in very deed an able man whom I did not desire to oppose in a thing more properly belonging to his cognizance had passed his verdict upon it that it could not be Yet now I will say upon the credit of so many good Authors and the particular relations of so many examples delivered with so many circumstances wherein no mistake or imposture can rationally be suspected that I do believe it that divers men and women but more women than men have lived divers years some to their lives end others for some years only and then returned to eating without any bodily food ordinary or extraordinary liquid or solid yea I believe it as I believe that I my self with ordinary food and Gods blessing have so many years above 60. lived hitherto BUT here before I proceed lest any now that mocking and scoffing at Religion and the Scriptures is so much in fashion should take any advantage to slight and deride Religious or miraculous fasts such as are recorded in the Scripture I must profess and declare in the first place that I never met with any relation true or false of any man or woman that ever did or could by any art or study though by the Devil I think such a thing might God permitting without any prejudice to religious and miraculous fasts bring their bodies to any such thing But so many as I have read of were such who either after some great and tedious disease or some natural operation of a proper temperament or constitution of body not voluntarily but against their wills came to this strange pass The want of which right information might make some whom Joubertus doth mention and stile men for their simplicity and piety except he speak it ironically venerable to discredit what otherwise upon such evidences they would have believed I remember well that when I was a young Student in the University of Oxford I had often a book in Quarto as we call them in my hands which also had the picture of the party cut to the life which did contain a very particular relation of one of these which because I never did meet with since it was in one of the Booksellers shops not in any Library I make this mention of it here so far as I can remember But divers others have written of it among others Joubertus before mentioned a French Physician against whom one Harvy appeared to shew the impossibility in point of nature who by more than one I believe for Raphael Thorius Doctor of Physick whom I may not mention without honour both for his worth and for particular obligations lent me a little French book in defence of this subject which he accounted a very solid piece by which this secret of nature came first to my knowledge by more therefore than one I believe but by one who was most taken notice of Franciscus Citesius the then French King and Cardinal Richelâ—w's Physician a very learned man was answered who also wrote the story of one of these foodless or if we may so call them Aerial Spiritual creatures which he calls Abstinans Consolontanea the book Printed in Paris 1639. But besides him I have also one Paulus Lentulus a learned Professor he was then Bernae Helvetiorum who hath written the History of one himself and collected several relations most by men of note as Langius Hildanus and others not omitting Citesius before spoken of but contracted concerning others not a few in other Countries This book hath the attestation and Encomium's of many learned men prefixed and hath the picture of one of them also yet I cannot believe that it is the book I saw in Oxford which as I remember gave account of one only and was I think a thicker book Truly it would be hard if not proud and insolent Saint Augustine in the like case saith impudent to question the faith or judgment of so many credible men some of eminent fame of divers Nations and professions But that which makes the case indisputable is that some of these whose story is exhibited have been long or long enough to find the truth kept and observed by Divines Physicians Magistrates one by Maximilian the Emperor his great care and particular appointment whose story is written by more than one to see whether there could be any fraud or imposture And besides the very sight of some of them might have converted or silenced at least the most incredulous obstinate creature in the world their stomack and bellies whereof nature had no further use being found so shrunk that it was impossible to think that meat and drink could there find a receptacle I WAS once kindly entertained at a place in England but where or by whom except I had the consent of them to whom I profess to owe much respect for their kindness
us of a storm in Italy by which besides many other wonders I have not the original Italian Tecta quae templis inaedificata erant the roofs of Churches he names two integrâ compagine ultra milliare inde consedere were removed whole and entire above an Italian mile l. 6. p. 3478. He doth indeed leave it free to the Reader whether he will impute this strange accident to a natural or supernatural cause and to us and our purpose whether natural or supernatural is indifferent So much to give some light to that part of Seneca that mentioneth according to the phrase of the XII Tables the inchanting of grounds or fruits of the ground NOW to return where we begun Extraordinary storms of Hail very prejudicial to the fruits of the Earth which seemed supernatural in these days Seneca speaketh of happening very frequently I am much deceived if Geneva which in Calvins time was much infested with Witches hath not formerly known such accidents Country people sought for remedy to such as did deal in those things by whom they were taught Rites and Sacrifices as also Spells and Charms which proved very helpful and therefore used very frequently In so much as they that did write of agriculture or De re rustica in those days did not think they did acquit themselves of what they promised sufficiently if silent in these things as particularly may appear by Columella not to mention others not inferior unto any that hath written of that subject either ancient or late in his Tenth book whereof he hath some receipts not much unlike this in Seneca Certain it is that Spells and Charms were in such credit in those days for such uses that even Constantine the Great a Christian Emperor when he made Laws against inchantments he doth except those that were for the preservation of the fruits of the Earth and those that were made or used against Hail particularly Cod. l. 9. tit 18. inscribed De Malesicis Mathematicis which according to the stile of those days was as much as magis In the fourth Chapter or Paragraph De magia these words are Nullis vero criminationibus implicanda sunt remedia humanis quaesita corporibus aut in agrestibus locis innocenter adhibita suffragia Some might by that word perchance understand Ecclesiastical prayers but here of necessity Magical Spells and Charms must be understood which he doth excuse only for the good that they do ne maturis vindemiis metuerentur imbres aut venti grandinisque lapidatione quaterentur quibus non cujusquam salus aut aestimatio laederetur sed quorum proficerent actus ne divina munera labores hominum sternerentur I think I shall not need to English this because the substance of it is already expressed Neither did this Law die with Constantine for it was renewed by some Emperors after him though at last as it well deserved repealed and abrogated And God forbid any such thing should ever be allowed in any place that pretends to Christianity For besides that we must not do evil that good may come of it where such wicked practices are suffered though some present benefit may be reaped for a while yet the curse of God will be found sooner or later to light upon the place and for some benefit unjustly purchased many mischiefs if not utter destruction through Gods just judgment will ensue However that the opinion of mischief done by Witches and Magicians by storms of Hail particularly did continue long after Constantine's law was repealed may appear by laws made against them in after ages as particularly by Lodovicus King of France and Emperor of Germany his Additions to the Capitula made by him and his father Charles the Great Add. II. c. 18. de diversis malorum so printed but Magorum certainly is the right flagitiis I THINK by this that hath been said it will not seem strange that any Town in those Heathenish times should have such officers as from their office should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hail observers especially when Seneca doth in a manner appeal to publick records But that such a device the bloud of a Lamb of a Chick or a prickt-finger should have such operation as to prevent the danger may be a wonder indeed yea an incredible thing to them that do not know or believe there be such creatures as Devils and Spirits in the world whose delight is to abuse mankind with such fopperies that whilest men ascribe the efficacy to some outward things they may less suspect themselves or be suspected by others to work by unlawful means and get an ill name if no other punishment for it LEONARD Vair in his book of Charms hath a relation of a strange custom in some places very well known to him it seems for he speaks of it with much indignation in Spain or Italy we may be sure which custom is when Country-people will drive Grashoppers or any such hurtful Vermin frequent in that Country probably out of their grounds they hire a Conjurer for Judge and two Advocates the one to plead the cause of the Vermin the other of the people which solemnly performed at last sentence of Excommunication is pronounced against the Vermin Thus the Devil by his instruments Conjurers and Sectaries doth endeavour to bring the most solemn Ceremonies of the Church even the Sacraments whereof examples in books of this argument are very obvious into contempt Vair doth not tell us with what success but by what we shall observe in due place as occasion doth offer it self the Reader will yield it very probable that it is not sometimes at least without success and how little reason any man hath to be scandalized at such things shall be fully argued before we end this first part But it would please some better perchance to hear of somewhat meerly natural that should have or be reported to have the same effect which we ascribe to the power of Devils and Spirits I have some Authors for it but believe it who will though I profess to believe much of the vertues of Plants and Minerals if Coral may be reckoned among them that red Corals have the same property and that in Germany many husbandmen upon approved experience will after sowing here and there but especially in the borders of their grounds scatter some little broken pieces of red Coral and by that means preserve their own from all hurt when their neighbours grounds round about are much annoyed by the violence of either Hail or Thunder My Author as I take it is a German himself he might easily have known the truth He makes himself a great peregrinator to satisfie his Curiosity or improve his knowledge in natural things Such a thing as this me-thinks had he had any hopes to find it true might have been worth his labour though he had rode many miles and he might have had the thanks and blessings of many for such a discovery had it been
will acknowledge himself satisfied that he was in the wrong if he did think so really NOW as I have hitherto argued against Incredulity in this particular so will I also give some examples of too much Credulity in the same business as I conceive and why I think so A learned man that hath written De Idololatria Magica Photius saith he in Olympiodoro narrat No not so but Olympiodorus in Pholio it is not Photius that is the Author of the tale he saith nothing of it but Olympiodorus barely whose words about that and divers other things he doth as out of other Authors only transcribe Well what saith Olympiodorus That in Rhegium over against Sicily there was a Magick-Statue or a Statue made by Art Magick to avert the burnings of Mount Aetna in Sicily and to keep the Islands from the invasion of barbarous Nations which Statue being broken by one Aesculapius Governor of it under Constantius the Emperor the Island was grievously annoyed by both those burnings and the Barbares As much is said by the same Author of three other Statues to secure the Empire from the eruption of the Barbares That the said learned man gave some credit to this as that such Statues were made and that they were effectual to that end may be gathered by his words Postea Diabolus c. But I will not much stand upon that it may be he did not intend it Before I pass my judgment concerning the thing as to the efficacy of such Statues I must acknowledge that I easily grant that such Statues made by Art Magick and to such ends have been anciently For besides what is here related by Olympiodorus Gregorius Turonensis Bishop of the same Town in his History lib. 8. Cap. 33. where he describes a general conflagration of the City of Paris but not comparable to that of the City of London of fresh and horrible memory which happened in his time at the end of that Chapter he hath these words Aiebant hanc urbem consecratam fuisse antiquitus c. that is It was reported that this Town had formerly been consecrated that no fire should prevail in it no serpent no glis a Dormouse properly but I take it here for a Rat I have some reason for it but I will not stand upon it should be seen But now lately when a Vault belonging to the Bridge was cleansed and the sullage that filled it was carried away a brass Serpent and a brass Rat were found in it which being taken away both Serpents and Rats without number have appeared neither hath it been free from the violence of fire So he besides Leo Affricanus in his Ninth book of the description of Africa where he treats of the River Nilus out of ancient writers of those parts doth relate that in such a year of the Hegira such and such being Governours there was in the rubbish of an Aegyptian Temple found a Statue of Lead of the bigness and form I suppose of a Crocodile graven with Hieroglyphick letters and by certain constellations contrived against Crocodiles which being broken in pieces by command of the Governour Crocodiles began to lay wait for men But again the Author of the Geography commonly known by the name of Geographia Nubiensis in high credit with all men that are studious of the Arabick-tongue in his fifth part of the third Climat for so he doth divide his book Of the Country Hems saith he the Metropolitan Town is Hems whether Emissa or Hemesa of the Ancients I am not now at leisure to consider which by witchcraft and inchantment is so fenced that no Serpents or Scorpions can have entrance and in case any be brought to the Gates they die presently Then he tells us of a horse-mans Statue set upon a high arch in the middle of the Town turning every way according to the wind and of the picture of a Scorpion in one of the stones of the arch to which painted or carved Scorpion if any man bitten by a Scorpion or Serpent apply dirt or morter and afterwards that dirt or morter to his wound or bitten place he is presently cured But this is beyond my scope as well as my belief But of the horse-mans Statue or picture of Scorpion in the wall being so confirmed by other parallel stories I think it may be believed Had we any certainty of the Ancient Palladium of Troy I should have begun there But out of all question we may conclude that such Magical Statues have been found in more than one place and not improbable that the Devil as he is a great emulator of Gods works but not his holiness might have a respect to the brazen-Serpent set up in the wilderness by Gods appointment But of the efficacy of those Statues according to relations we may very well make a question neither will History make good if well examined all that is written of them Neither is it probable that the Devil who can do nothing to annoy or protect men without permission can warrant any such things as are reported for the time to come except he could beforehand by some natural or supernatural observations of his own as in many prophesies of his concerning things to come find out the mind or counsel of God in those particulars or that God or some good Angels subordinate to God and privy to his will and determination in those things had revealed it unto him neither of which is very likely And that which makes it more unlikely is that even those who to become invulnerable have had recourse to the Devil or his agents and have enjoyed the benefit of their purchase for some time even to admiration yet have found themselves on a sudden destitute of it to their great astonishment and have miserably perished in their confidence as is observed by more than one who have written of that subject How then should he be able to warrant any Town or City and make his promise good for many ages WHAT I intended to wit a full consideration or refutation rather of Philostratus his assertion is I hope sufficiently performed OUR next instance shall be from Josephus the Jewish Historian highly esteemed both by Romans and Grecians and by one that could judge of good books as well as any man of this or former ages stiled Diligentissimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium Scriptorum The most diligent and greatest lover of truth of all writers sacred always excepted we must understand This Josephus in his Eight book of Jewish Antiquities and second Chapter where he treats of Solomon's wisdom and exquisite knowledge of Nature following the tradition of the Jews of those days who because they were great exorcists themselves and dealed much in Spells and Charms of all kinds so that from them the Heathens received divers extant in their books to this day to countenance their unlawful practices did perswade men that Solomon was the founder of what they falsly called Natural Magick to
with no small confidence upon condition of a good reward undertake to make her well if they sent for him when she was in a fit It was agreed being in a fierce sit he is called who Zacutus then present he saith of himself after he had applied a very white paper to her pole in which two letters only T. M. were written and an Asses hoof half burned and chanted to her ears some words Zacutus did not hear them it seems she was presently free from all evil and so continued for the time to come Morbi ergo trans naturam c. that is Diseases therefore besides nature as after Fernelius Carrerius upon Galen de locis aff disp 37. doth vigorously argue must be cured by remedies that are not natural So Zacutus concludes as he did begin making that by his title the very drift and purpose of his narration I hope he did mean well but wish he had spoken more warily For first were such cures never so certain and ordinary yet are they impious and unlawful as not Divines only the most and best approved but also learned Physicians well determine and conclude True it is there is a story of a Dispensation granted by Pope Nicolaus the V. to a Bishop very dear unto him which may seem to cross what we say if Popes might not erre and do wickedly as well as other men For the Bishop having been bewitched unto a grievous disease of which he could not after many endeavours be cured by any natural means a Witch offered her self and upon condition she might be allowed to bewitch her that had bewitched the Bishop unto death which she said was in her power to do undertook to cure him Whereupon the Pope being sued unto for a Dispensation he granted it and the business was done the first Witch died and the Bishop was restored Sprengerus as I take it who was an Inquisitor for all such businesses at Rome was the first that made it publickly known Scarce any body that writes of this subject of Witches and their power but takes notice of it from him And as yet I have not found it contradicted by any that I can remember Neither do I remember that Delrio in that bulky book of his Disquisitions takes notice of it any where which we may be sure he would not have omitted to vindicate the Pope had he known how to excuse it with a good conscience or how to censure it without offence But the truth is though he take no direct notice and durst not apparently justifie it yet that it made him write more favourably of such cases than otherwise he would have done for which he is justly blamed and as solidly refuted by learned Sennertus lib. 6. p. 9. cap. 8. I cannot but suspect Yet as to this particular case what he thought of it he doth without any particular mention tell us freely enough when he doth limit his license or dispensation which he doth allow with this proviso that if help be required or admitted from such yet of no other than the very Witch or party that hath done the mischief For which though he gives a very good reason yet he concludes but timorously Quare raro admodum c. It must be therefore but very seldom if ever lawful to require the help of another Sorcerer or Sorcerers but only from him or her who is the actor of the mischief But seldom if ever Now here in the Bishops case it was required by the Bishop and indulged by the Pope that a Witch by bewitching her to death that had done the mischief might do the cure Was not this example think we in the mind of Delrio when he so wrote and was not he put to it shrewdly between fear on the one side and conscience on the other But how more they between such manifest evidences on the one side and an obstinate and resolved incredulity on the other who after all this will tell us dare tell us there is no such thing as Witches or Sorcerers in the world Well it was so it seems in this particular the Witch that had done the hurt must perish or the Bishop could not be cured but lest the Reader should mistake that it is always so he may learn by another instance LEONARD Vair in his book of Charms before mentioned hath a story of a woman which though she passionately loved her husband yet when he came to approach her as her husband she was affrighted with such horrid phancies and apparitions and if much urged suffered in her body such strange symptoms or accidents that she became an object of no less horror than pity to all that saw and heard her Her husband was one that this Leonard no mean man for his worldly estate and credit in the world had a great affection for and was not wanting to him in the best advice or assistance he could give him But all to no purpose They continued in this forced kind of continence from the first of their legal matrimony three whole years at the end of which the Witch that had out of meer envy and malice bewitched the woman to this unusual kind of affliction whether procured or of her own accord I know not because my Author doth not tell me came to the house absolved her and from that time they lovingly and comfortably enjoyed one another My Author doth not say he saw it the woman I mean in her fits neither was it sit he should be admitted to see which himself I dare say a pious honest man his book speaks him would have refused had he been desired But how every thing did pass he did not want good information we find by the account he doth give us and the circumstances of fact as he doth relate them fitter to be read in him than related by me in the judgment of any indifferent Reader may amount to a Vidimus It will be found in his third book of the said Treatise of my French Translation Page 502 c. BUT secondly curantur Zacutus saith as if it were very certainly feasible at any time which is most false and though his words seem to imply so much yet I hope and believe it was not his meaning For though God for some reasons permit such things some times and one reason certainly is that men generally so inclinable to Atheism might certainly know if not wilfully blind that there is somewhat besides flesh and bloud and what may be seen with bodily eyes that is ordinary nature to be thought on yet I am very confident that not one in a hundred nor a thousand perchance that seek to Devils and Witches doth speed or obtain what he doth desire not because the Devil doth want power or will but because God doth not permit Nay many certainly when they have done what they can or could to be acquainted with Devils yet have missed of their desires which might be a just judgment of God so to harden them the
more in their Athiesm and other wickedness or an act of his providence perchance to prevent the mischief that they would do had they such an assistant Whereof we have a notable example in that monster Nero who as Pliny relateth having with care and great longing applied himself to the best Magicians of his time yet God would not permit Pliny was not so well perswaded of the gods of his time as to say so but would not I say permit that they could do any thing before him for the credit of their profession whereby Nero grew very confident and upon that very ground many were then and have been since that there is no such thing as Magick and that all that professed it were but cheaters and impostors We might also say somewhat of Julian the Apostate one of the greatest followers of Magicians when Magick and Nâ—cromancy was in highest request that ever was as all writers Christians and others acknowledge Yet for all that how long he reigned and how he died we know But yet more particularly we have heard of one Bishop who sped as to this world wretched man in the hands or by the hands of a Witch But Bodinus will tell us of another Bishop whom he names with all his titles and dignities and he saith he was present with one Faber a learned Physician when one of that profession did take upon him to cure him of a Quartan Ague which nevertheless for all his confidence he could not do But this is but one for another because it offered it self so opportunely but I believe as I said before that many more without number miscarry either seeking to no purpose or when they have found whom to treat with finding themselves cheated and frustrated BUT to return to the relation it self wherein I would leave nothing disputable I observe in it an Image or picture of the party to be tormented made of wax I observe it because I know some who question not the power of Devils or Witches yet in this particular are not satisfied how such a thing can be For there is no relation or sympathy in nature saith one who hath written not many years ago between a man and his effigies that upon the pricking of the one the other should grow sick It is upon another occasion that he speaks it but his exception reacheth this example equally A wonder to me he should so argue who in many things hath very well confuted the incredulity of others though in some things too credulous himself If we must believe nothing but what we can reduce to natural or to speak more properly for I my self believe the Devil doth very little but by nature though to us unknown manifest causes he doth overthrow his own grounds and leaves us but very little of magical operations to believe But of all men Cardan had least reason to except against this kind of Magick as ridiculous or incredible who himself is so full of incredible stories in that kind upon his own credit alone that they had need to be of very easie belief that believe him especially when they know whereof more afterwards what manner of man he was But I dare say that from Plato's time who among other appurtenances of Magick doth mention these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Ovid doth call them Simulachra cerea or as Horace cereas imagines who also in another place more particularly describes them there is not any particular rite belonging to that art more fully attested by Histories of all ages than that is Besides who doth not know that it is the Devils fashion we shall meet with it afterwards again to amuse his servants and vassals with many rites and ceremonies which have certainly no ground in nature no relation or sympathy to the thing as for other reasons so to make them believe they have a great hand in the production of such and such effects when God knows many times all that they do though taught and instructed by him is nothing at all to the purpose and he in very deed is the only agent by means which he doth give them no account of Bodinus in his Preface to his Daemonology relateth that three waxen Images whereof one of Queen Elizabeths of glorious memory and two other Reginae proximorum of two Courtiers of greatest authority under the Queen were found in the house of a Priest at Islington a Magician or so reputed to take away their lives This he doth repeat again in his second book Chap. 8. but more particularly that it was in the year of the Lord 1578. and that Legatus Angliae and many French-men did divulge it so but withal in both places he doth add that the business was then under trial not yet perfectly known I do not trust my memory I know my age and my infirmities Cambden I am sure I have read and read again but neither in him nor in Bishop Carletons thankful remembrancer do I remember any such thing Others may perchance Yet in the year 1576. I read in both of some pictures representing some that would have kill'd that glorious Queen with a Motto Quorsum haec alio properantibus which pictures were made by some of the conspiracy for their incouragement but intercepted and shewed they say to the Queen Did the time agree it is possible these pictures might be the ground of those mistaken if mistaken waxen Images which I desire to be taught by others who can give a better account MY next and last instance in this kind or matter of Cures shall be out of the Observationes Medicae of Henricus ab Heer 's Domestick Physician not many years ago to the Elector of Colen a man of no small credit in those parts among the better sort especially but no friend to Empericks among whom he reckoned Van Helmont as one of the chief But I shall not interpose my judgment in that Of Heer 's I dare say in general not to meddle with those things that properly belong unto a Physician to judge of that he doth write as a sober learned and which is the Crown of all pious man The subject of his eighth observation is a very strange story of a young maid that was bewitched by one of that wicked crew which being found by the consequents of the presence or absence of the Witch she was laid hold of arraigned and convicted and for that and many other things of the same nature done by her as she confessed deservedly put to death But with the Witch as she her self at her death had foretold it would be the pains of the miserable girle did not expire but continued at least one year after So long is expressed how much longer I know not Heer 's had the keeping of her a good part of the time In the mean time such strange things happened unto her and such strange things came out of her that her keeper did verily believe and did endeavour to perswade
is no easie thing such is the infirmity even of the best of men to get him out of it But Valesius hath been and his reasons fully answered and confuted by more it may be but by one I know very learned and judicious and with so much respect and moderation as that Valesius I think himself would have thought himself had he read him rather beholding to him than otherwise of whom also I should not be afraid or think it any discredit such an opinion I have of his real worth and learning to borrow some instances in such a case more to be resolved by instances that is experience than any thing else But that my curiosity hath been such in this particular that I think without pride or bragging be it spoken I could have furnished him Which I may say also of what he hath written of and upon Josephus his place before examined very accurately and learnedly let the Reader upon comparing judge as he shall please But I have not yet though before I have upon another occasion named the man It is Doctor Reynolds Royal Professor in Oxford when he lived and the book his learned Praelectiones before named also A pity it is as he doth complain himself more than once that the condition of those Praelectiones was such that he was forced oftentimes to repeat the same things which is able to make those that have not patience nor know how to value such ware to be soon weary His chiefest instances besides Fernelius and Matthiolus their opinions in the case upon certain proof and experience are the first Baptista Mantuanus a known Physician in his notes or observations upon Avicen which he doth call Lectiones whose words are Ego mihi credite vidi meis oculis c. that is My self with mine eyes you may believe me have seen it a certain man who when he had made a circle cumque signaret and drawn some characters about it and uttered some words he did call together above a hundred Serpents So he This indeed Montanus doth not relate to the same end that I do to prove that there be supernatural operations by the intervention of Devils and Spirits but he to prove the strength of imagination For he was it seems of the opinion of some Enthusiasts Arabs as Avicenna and some others embraced by some professing Christianity also who did ascribe so much to the strength of imagination as if Rain and Thunder and even Earthquakes might be caused by it Certainly they that did believe this really had a very strong imagination How comes it to pass they never did none of those miracles But for a further resolution or refutation of this if any desire it I refer them to learned Fyenus his excellent Treatise De viribus Imaginationis well worth the reading written in the old Aristotelean way though he do Aristotle some wrong unwillingly I believe when he doth say that Aristotle he believeth did write of the strength of the imagination no were but Problem l. 10. c. 12. a great mistake But to our purpose Remigius his relation which is not in Reynolds is more strange and not less credible I think I have seen a man saith he who from all the neighbourhood or confines would draw Serpents into the fire which was inclosed within a Magical Circle and when one of them bigger than the rest would not be brought in upon repetition of the Charms before used he was forced and so into the fire he did yield himself with the rest and with it was compassed So Remigius By this what Pliny meant by his cogique in poenas may be understood But I must conceal nothing from my Reader They that should see my Remigius would easily believe that I have read him over more than once by my noting and scribling in most pages of it Yet at this time I must confess I could not find this passage where I thought it most probable it would be found And that which makes me somewhat suspitious is that I find much of this relation set out with more florish as acted elsewhere which I confess is very possible that what the Devil hath done in one place he may do in another And this I find in an Author who professeth to have travelled the greatest part of Europe to satisfie his curiosity and to speak truth for the bigness I have not read stranger things in all kinds in any book but this of Serpents he doth relate from others of what credit I know not he doth not say he did see them himself And therefore the Reader may suspend his belief as to this particular relation if he please till he or I have found it in Remigius Yet withal I must say that the same Author but now spoken of though he doth not attest this relation of Serpents as a thing seen by himself yet another he doth Vidimus his word which in point of the creatures charmed is as different as Serpents are from Flies in all other things have much affinity Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of the book one Joh. Exnestus Burggravius the Author these two particulars of Serpents and Flies page 68. and 77. My Author for Remigius is one that calls himself Philippus Ludwigus Elich in his Daemonomagia who is very full of quotations out of good books I confess but otherwise whether sober or no when he wrote he is so full of extravagancies I do not know But again Remigius and Burggravius their relations agree very well but that they do not agree in the place which is no argument against the truth some may think it a confirmation of their relations because as I said before it is very possible the same thing in substance might be acted as most other things are in different places But Delrio in whom though diligent and copious enough I find none of these nor a word of Valesius he hath an example which he calls celebre exemplum as known unto all men that seek after these things and uncontrollable so I understand him but of a quite contrary event for there the Magician was kill'd by the Serpent who last appeared who probably might be the Devil himself but enough of this MY next instance in Reynolds also or testimony is of Andreas Masius that excellent Commentator and learned Divine who being intreated by Wierius to explain unto him the true notions of the Hebrew words wherewith all kind of Witchcraft is expressed in the Scriptures when he comes to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth incantare or to inchant he doth add Et ego vidi c. I also have seen them who with words or charms could stop wild beasts and force them to await the stroak of the dart who also could force that domestick beastly creature which we call a Rat as soon as seen amazed and astonished to stand still as it were immovable until not by any deceit or ambushes but only stretching their hands
they had taken them and strangled them So learned Masius Some Reader it may be that is not incredulous for want of due consideration will be astonished at these things that such power should be given unto man or Devil But they should rather make this use of it that if such power even Spirits have that are Gods creatures and servants which both good and bad are though against their wills what may his power be who is the Creator of all things and how inexcusable they who in some articles of our faith stick at some things as impossible to God And if they believe they do if true Christians that one Angel at Gods command destroyed in one night one hundred fourscore and five thousand men why a wonder unto any that a man by the help of the Devil who is a rebel-Angel should have such power God not hindring upon dumb creatures whether fierce or tame The German Piper I think there be but few but sometime or other have heard of who having agreed with the Town or Village at a certain rate to destroy all the Rats which did much annoy the place and after performance was denied and laughed at drew by his musick all or most Children of the Parish or place after him who if a true tale were never heard of It is related by many for a truth and said by some to be left upon the records of the place or Country But I will not trouble my self to seek my books or papers for it at this time Enough hath been produced of later times which I think unquestionable and I have yet more to the same purpose I remember well that many years ago Sir Henry Wootton being then Provost of Eaton-Colledge he did tell me that some body whether English or Outlandish did offer unto him to destroy all the Moles of the Country for I know not what compass of ground but this not by any charm or incantation he said but by a secret of nature because the Moles at a certain time of the year it was their nature and custom to gather together in one place and then what to be done I know not he told me more but this is all I remember But I have a story of a later date which though for some reasons I am somewhat shye to come to Yet because in two several places in my Notes and Observations upon Diogenes Laertius lately set out and in those Observations upon the Psalms and Proverbs the importunity of Printers when I was not very well furnished either with books or leisure but worst of all of will when nothing could be expected to be acceptable and welcome but what relished of schism and rebellion extorted from me but because in those two several places I have touched upon it I desire I may have the liberty to relate it here at large IN the year of our Lord 1648. I then lived in Sussex some three miles from Chichester under the protection not out of any love to me who was looked upon as a desperate malignant but out of a respect to my wife between whom and his wife there was some relation of kindred but under his protection whom I dare not name but a man of very great power at that time I wish he had made better use of it than generally he did though I never heard that he did much inrich himself by it which many others did who had less power but were more covetous I must acknowledge not knowing at that time where to dispose my self more commodiously I was much beholding to him and it did much conduce to my peace and quietness as being of that profession and party then sufficiently hated and persecuted that he would do me the favour and honour sometimes as to come to my house One time I can tell the very day it was the 11. of February he came and brought with him a Gentleman his wives own father and of kin to mine who had been not long before Sheriff as I remember of Sommerset-shire and suffered much by the times for his loyalty They came on horseback with divers servants among whom because the chiefest of the company had lately bought a Barbary-horse to whom he did not think convenient as yet altogether to trust himself was one John Young a known horse-courser of that Country Whilest we were above in the best Room I had and the Servants in the Kitchin by the fire my son the only I then had or since have had some 12. or 13. years of age comes in with his Mastiff which he was very fond of as the Mastiff was of him John Young to make himself and the company sport What will you say Sir saith he if I make your dog without touching of him lie down that he shall not stir Or to that effect My son for it was a Mastiff of great strength and courage which he was not a little proud of defied him He presently to pipe and the Mastiff at a distance to reel which when the boy saw astonished and amazed he began to cry out But the man fearing some disturbance in the house changed his tune or forbare further piping I know not which and the dog suddenly became as well and as vigorous as before Of this I knew nothing till the company was gone Then a maid of the house observing that I much wondred at it and wished I had seen it O Master said she do you wonder at it This man doth it familiarly and more than that the fiercest horse or bull that is if he speak but a word or two in their ears they become presently tame so that they may be led with a string and he doth use to ride them in the sight of all people This made me the more impatient and so it was that being invited thither to dinner against the next day I thought long till the time was come and had not the next day been long there but told the Master of the house before much company that were then present what I had heard of the man and how desirous I was to be further satisfied That shall you soon be replied he and presently sent one for him But answer was brought he was gone abroad but they thought he would not be long away This very delay though but for so short a time troubled me which whether observed or no Well well saith the Master of the house I will give you some satisfaction in the mean time by one story I shall tell you This man said he was once in company and being in the mood or to that effect began to brag what he could do to any dog were he never so great or so fierce It hapned that a Tanner who had a very fierce Mastiff who all the day was kept in chains or musled was in the company who presently not without an oath perchance it is too usual good laws against it and well executed would well become a Christian Common-wealth offered to lay with
affection I bear unto these stones which seem to me to promise somewhat more than ordinary and worthy to be enquired after As old as I am I could be content to be carried a good way for go I cannot I am sure to learn somewhat of them not so much of their vertues as of their production which to me seems a great secret of nature Yet when I consider that nature doth seem to take some pleasure in those kind of figures which consist of five divisions as by the Stella marina not to speak of five fingers and five toes in man besides what in divers other creatures is answerable to either five senses c. is another thing because not apparent externally a Sea-fish stella Solis c. described and figured by Bâ—llâ—nius and others and by those prety stones ordinarily known and so described by Gesner de fig. lap p. 37. c. under the name of asteriae astroitae c. as also by the pentaphyllum whereof there be many kinds and the like to all or any of which whether the Pythagoreans by their mystical quinary by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which consisted of three triangles joyned or interlaced into five points or angles described by Lucian had any reference I shall not now inquire and again that some Naturalists by many pregnant instances do maintain that neither Sea nor Land doth produce any thing but is imitated and represented in some kind by some kind of fossile in the bowels of the Earth whence so many bones of Fishes yea whole Fishes imperfect as to the form but perfect stone are found and digged up out of the Earth even upon high hills far from the Sea some my self have and look upon when occasion offers its self with pleasure and admiration these things considered I think it is possible these stones may be nothing else but even so well deserving some kind of admiration but some kind of fossiles nature aiming by them at the representation of somewhat that doth live or grow either in the Sea or upon the Land But I forget my self BUT now to return to our Wells Thunder the additional of the relation which I have promised is more strange to me than any thing in the said relation if it be true For since no mention of it is made in the exhibited relation I cannot absolutely satisfie my self that it is true much less can I warrant it to others This premised that which came to me whilest I lived in that Country from some others who pretended perfect knowledge of the thing is this A certain man they said had been not long before inducted into a Benefice in that Country of whom there was a report but no proof that he was addicted to the black Art This man being summoned as the fashion is by authority to Preach in the Cathedral took his Text Thou God of Spirits I was told no more as I remember out of Numb 16.22 or 17.16 and whilest he was in his discourse about Spirits of purpose it may be to confirm the opinion of some that he had to do with them thinking thereby to be looked upon as an extraordinary man though perchance no such thing really this storm of Thunder hapned Concerning which I have now besides the relation delivered bona fide what my memory afforded unto me which perchance may receive some illustration from what not out of my memory but out of my book whereof I keep such things which I have by the relation of others and would not forget I have yet to say However if there be any mistake rather than his name should suffer from whom I had it I will take it upon me He was one of the Clergy and a frequent Preacher in this Cathedral to their very good liking that could distinguish which few do or can between sense and sound solid good matter I mean and a plausible voice and delivery which hath been treated of at large by me with an accurate examination of the natural causes in another book I shall not conceal his name to any that have known him to others it is needless The account of my book is this 17. lul Anno Dom. 1638. of Mr. c. That about some thirty years ago when he was a young Scholar in Trinity Colledge in Cambridge as they were in the Hall at the Greek Lecture the Reader then reading upon Aristophanes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinks and perticularly treating of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Thunder there came a sudden clap of Thunder that struck them all down and some a good space from the place where they stood astonished all and deaded one for the space of six hours who also continued lame of it for three months after and split one of the main rafters of the roof in two c. there being no appearance of any Rain or Thunder before THUS verbatim as I entred it in my book how long after I know not but probably not long after However I cannot promise I have exhibited his own words and therefore if there be any impropriety or mistake in the exposition I desire that may be imputed unto me Now supposing this as I believe it true I do not propose it as a matter of great admiration but well worthy of consideration and which may give some light to such accidents For among so many daily events or accidents which have nothing in them but what is ordinary what wonder is it if by meer chance as in the casting of many stones at random something happen that is not ordinary It is possible a blind man if he shoot often may hit the mark when an expert shooter may miss if he shoot but once or twice Such a Thunder I am sure was nothing but usual enough especially if at a seasonable time of the year as this probably because nothing observed to the contrary And that at such a time when such a Lecture was read which treated of or mentioned Thunder if there were no more in it than I have heard that is that not the person reading nor any then present were justly suspected such a thing should happen might be a chance Neither should I make much more of the former relation if the second part of it whereof I have no certainty be not as true NOW to enchantments again the validity whereof because of old so controverted that Pliny as before observed thought no age would or could decide it and of late there have not wanted learned sober men who have maintained the contrary opinion though I have been long upon it from men to beasts not Serpents only justified by the Scriptures but horses dogs bulls and all this by certain undeniable instances sufficiently proved I will yet before I end this subject instance in some other kind not yet spoken of which as the humors of men are may perchance affect some Readers as much or more than any of the former instances THE hunting
of an inchanted Hare I have read by an excellent pen who doth acknowledge never to have seen it himself his hunting was after books he saith of himself not Hares it was mine too when I was able but doth set it out upon the credit of divers Huntsmen as a thing not at all to be doubted of I wish it were not true but I doubt not but there be too many in the world who would make no scruple to go to the Devil not for their profit only but also for their sport and meer divertisement and that others there be who to satisfie them who have more conscience will devise somewhat to make them believe it is lawful enough though done by the Devil being done but for sport or if that will not do it that such a thing may be contrived without the Devil Let a man but once begin to indulge against his conscience by degrees he will stick at nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a just judgment of God whereof this age doth afford many sad examples My Author doth stile himself Praedicateur du Roy. Essay des merveilles de nature c. par Revé Francois Praedicateur du Roy à Rouan 1626. If so me thinks it would have become well a man of that profession to have said somewhat whereby it might have appeared unto the world that he did not allow of such practices as lawful Truly one great reason that hath moved me to take notice is to shew my detestation of what my Author doth leave without censure This that follows is more harmless I hope because I have read of strange things that dumb creatures even wild beasts are capable of by the industry of man I have read a relation whereof Julius Scaliger is the Author of a tame wild-Boar or if that sound too much of a contradiction of a wild Boar by art and industry so tamed and disciplin'd that he would hunt with the Dogs as skilful and obedient as the best of them and do his Master very good service This to some may seem incredible but to them that have not read what fiercest beasts by art and industry who therefore have been by many supposed not altogether destitute of reason have been brought unto Yet I would not warrant but that this fierce Boar by nature might return to his nature some time or other or at least do some acts of a fierce beast But for Agrippa's black Dog though denied by some who would have us to think well of him Agrippa I mean because they do as Wierius and some others yet upon the attestation of so many others of better credit I cannot but think of it as a creature of another nature NOTHING now remains and that too before promised but to consider of Galen's opinion and what may rationally be objected from his authority For that such a man as Galen a right ingenuous man a lover of truth as I always accounted him who lived to be a very old man and consequently not less experienced than he was learned that he should in all those books of his now extant as often as occasion offered it self declare himself as one who gave no credit at all to such things and made no better account of them than arrant jugling I look upon it I must confess as a weighty objection To this we might answer that though Galen was a man of great authority yet he was but one to whom the authority of many famous Physicians in his time or soon after not to speak of those before might be opposed It is the priviledge if not affected humor of some great men of real worth who also know themselves to be so in the opinion of the world to hold some Paradoxes and perchance being unadvisedly fallen upon them in their younger years they think it a great error against their credit to acknowledge it when they are old Besides what if Galen thought those things not altogether false perchance yet dishonourable to his profession and of evil consequence to mankind by reason of the increase of impostors and impostures if credit were given to the validity of inchantments in point of cures especially And that this may not appear a suspition without all ground doth he not in his books de Compos Medicum lib. 3. cap. 2. where he treats of the Cures of the Parotides reject Archiâ—enes his advice of anointing the place infected with the bloud of a mustela upon this very ground because such prescriptions if received would be prejudicial to the art as though so defective in those cases that without such helps it could not work a cure professing that for this very reason he had forborn to make trial and therefore could not tell whether it would or not The Reader may remember what was said of Valesius before But all this will not need if we stick to Trallianus who is conceived to have lived in Theodosius his time not many ages after Galen his answer which is that whatever his opinion hath been formerly yet in his latter years convinced by manifest and frequent experience he did recant and acknowledge his error Galen his words as he doth exhibit them out of his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is There be I know who think of Charms no better than of old womens tales And so did I for a long time but at last by the evidence of those things that did clearly appear unto me I am perswaded that they are efficacious For in their case that are bitten by a Scorpion I have found them useful And and in their case who had bones that stuck in their throats which they did presently cast out by the help of Incantation And many noble atchievements in every kind of disease are wrought by it when it doth not misse of its end Or if you will with the Latine interpreter At multa praeclara singulae habent incantationes cum institutum consequuntur Either way Galen doth acknowledge that they are not always effectual which to believe or to maintain were very absurd and contrary to providence and to the course of nature in general But of that enough hath been said before Hereupon Trallianus doth conclude If then divine Galen and most of the ancients with him c. But where shall we find this in Galen or where this book of Galens In the Latine Edition indeed of his works there is a book of that subject to be found but not worthy Galen's name most are of opinion However though not extant at this time nor mentioned by Galen in the Catalogue of his books after which he might write many books as we know St. Austin did some which are not mentioned in his Retractations yet it is not likely that Trallianus whose love to the truth made him not to spare his so much admired Galen when he saw just cause as himself in his fifth book not to mention other places doth abundantly
declare durst mention such a book except such a one had been then extant in Galen's name or could be mistaken in his judgment concerning the Author whom he had read so diligently as by his writings doth appear So that even Valesius though he doth write against the opinion maintained by Trallianus yet he doth upon his authority yield it as unquestionable that such a book was then extant written by Galen As he so Fererius who hath written a Chapter of that argument and entituled it as Galen had his Treatise NOW because in those times most incantations used not only by the Jews but by Gentiles also as by Trallianus by Lucian by Origen and by others may appear had the name of Dominus Sabaoth as a chief ingredient it is observable that some godly Fathers who knew Christians had more right to that name than either Gentiles or Jews of those times had thought it no superstition to commend unto them the nomination of the Lord of Sabaoth upon such occasions not as an inchantment but a lawful prayer So doth Cyrillus Alexandrinus in his book De Adoratione Spirituali lib. 6. whose words perchance some might interpret as though he allowed those words to them that have faith as a lawful charm But what he writes in that very place against all kind of inchantments as unlawful and forbidden by God may sufficiently acquit him from any such intention But I cannot acquit Origen neither is it much material except I could acquit him of so many other pestilent errors wherewith he stands charged in the Ecclesiastical story and his books yet extant though much purged by Ruffinus the Latine interpreter proclaim him guilty of In his 20. Homily upon Josuah part of which in Greek is preserved in that Philocalia collected out of his works he doth very erroniously ascribe power to the very words and letters of ordinary charms for which he doth appeal to common experience and consequently would have the very letters or words of the Scripture in any language though not understood if but read and pronounced to be of great power and efficacy which as it is against the very principles of Natural Philosophy so against the determination of all sober Philosophers Physicians and Divines YET as there is nothing so uncouth or absurd but shall meet with a Patron so hath this opinion of the efficacy of bare sounds and letters met with some in our age as Thomas Bartholinus for one This Thomas Bartholinus one of the King of Denmarks Physicians the Author of many curious pieces if he be not either too credulous sometimes or too ambitious to be the reporter of strange things in his Centuriae Historiarum Anatomicarum rariorum upon the experience of some to whom he doth give credit doth maintain that the Epilepsie may be cured by charms and those charms upon a natural account of the causes not unlawful His reason I will not stand to examine I think they will not perswade very many besides those who think well enough of charms in general whatever it be that makes them effectual but would be glad to find a plausible pretence THIS mention of Bartholinus puts me in mind of a strange story I profess again seriously as I have done before this Discourse was never undertaken by me to tell the Reader strange stories though true which might have made it much more both easie and voluminous Yet the use that may be made of this in point of Credulity or Incredulity in case any such report as very probably may occur of any other place or Country besides what inferences or experiments may be made upon it for the publick good if this be true makes me take notice of it and the rather because having enquired of divers Travellers into those parts whom I have had the opportunity to consult about it I have not as yet met with any that could give me any account Now the story is this In Italy not above twelve leagues they reckon there by miles ordinarily but he saith 12. leucis near a Town or Village vulgarly known he saith by the name of Il Sasso in Latin Braccianum there is a Cave commonly called the Cave of Serpents Serpents at all times it seems but at some time of the year more certainly and solemnly frequent it in great number And then if any troubled and afflicted with any ordinary disease proceeding from a cold cause as the Palsie Leprosie Dropsie c come and lie down immovable which the better to do some take Opium beforehand Serpents will come about him and suck him or lick him till he be well He tells of more but of one Cardinal among the rest particularly who being desperately ill there recovered Many other things he tells of it which it seems with other company he went of purpose to see This upon the report of the Country people he more delivers of it which sounds somewhat of a fable that one of the Serpents Coronâ insignitus adorned with a kind of Crown as the governor of the rest useth to come out of his hole first and after diligent search if he finds all things safe gives notice unto the rest This if true may give light to some other story which as I said before made me the more willing to take notice of it BY this I hope yea and before this as I have said before but that I had some consideration of the good use that might be made of what did offer it self over above but now again by this I hope it will be granted by all that do not profess wilful incredulity and contradiction that many things happen supernaturally which are above the sphere and activity of the believed and beloved atomes and can be referred to no other cause but the operations of Daemons or evil Spirits which once secured Atheism hath lost its greatest prop and the mockers and scoffers of the time the chiefest object of their confidence and boasting which though not our immediate subject yet of purpose as before said did we make choice of such instances of Credulity and Incredulity that we might una fidelia as they say duos parietes and yet still according to my Title in this First Part have I kept within the bounds of things Natural which by many according to the genius of the times are laid for a foundation of Atheism or at least for the undermining of Christianity which they that profess yet secretly endeavour to undermine deserve to be accounted the worst of Atheists I have now but a word or two concerning Divination and Prodigies in general because in all ages a main object of Credulity and Incredulity to add and then we shall see what observations more we can draw from the premised instances and so conclude which I begin to be weary of as much as any Reader can be this first Part. DIVINATION as it belongs unto God more properly nay unto God only if it be true divination that is such as
hath no dependance from any natural cause according to the course of nature established by God in Heaven or in Earth but the will of God only we have nothing to do with it here Of other divination common to men and Angels whether good or bad but in a different degree which is grounded upon the knowledge of natural causes long observation and experience and the like First Humane so far as may be accounted for by natural causes no man doth doubt of though many things by men that have a natural sagacity improved with long study and experience may be done or foretold upon grounds of reason which by them that are not acquainted with such things may be thought incredible of which more afterwards Secondly Daemoniacal whether immediately by themselves or by their instruments which they that do not believe the existence of Devils and Spirits are obliged to deny is that which we are to consider of so much as may concern us to settle or direct the belief of others who may need it and are content to hear reason Further than that we have no intention or ingagement to meddle with it which elsewhere we have done more largely and concerning which there be so many books already extant as that it would be no small work to find any gleanings worthy the acceptation of judicious men as it would be very easie the work of most writers out of which others have done to compile whole volumes Among us of late writers Peucerus is most known who hath written a large volume De Divinatione I wish he had left out his Divinity which fills a great part of the book I should think better of it though even so the rest doth not give me that satisfaction which I might have expected from a learned man For approved instances or experiments as I may call them he hath few or none and what is it the wit of man can find out in such an abstruse subject but what is grounded besides the authority of Scripture upon experience Raguseius a Venetian Theologus Medicus Philosophus as he is stiled by himself or by his friends hath written two very learned Books De Divinatione but the greatest part is against Judicial Astrology which he once professed himself and got credit by it he saith himself but was so honest and conscientious that notwithstanding the credit he got by it he would be a jugler his own word no more and to make amends to God and the World for what he had been or done thought himself bound in conscience to write against it I think I could reckon half a hundred or more but that is not my business THE several kinds of Divination that have been used anciently and are yet most of them and have got a proper appellation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like are so many that even to reckon them would take some time At the end of Agrippa De occulta Philosophia in that Edition I have there is a prety full inventory of them So in Debio Pucerus Wierius and many others To these if we add those which by the relation of Travellers are proper almost to every Country or Nation where Christ is not known there being scarce any Country for any other thing so wretched and barbarous but hath attained to so much knowledge if we may call that knowledge which doth commonly most abound where brutish ignorance and savageness hath its reign as to be masters of some kind of Divination or other Of those many kinds that have anciently been used and of those many that have been since devised made known unto us by the relation of Travellers I shall take notice of one or two particularly and then proceed with submission to better judgments to a general conclusion concerning them all OF those anciently used which I shall take notice of the first because where we have the relation of Augerius the Physician his haunted house promised shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or nail divination saith Delrio is by anointing the nail of an impolluted boy with some kind of oil or sout and using some conjuration of words to see things at a far distance and the event of things long before But of an impolluted boy why so Let no man think the better of the Devil for that or of this kind of Divination It is Porphyrius his observation or admiration rather long ago recorded by Eusebius in his own words and since Eusebius by St. Augustine in Latin his admiration I say why such masters of uncleanness in point of life and actions should nevertheless in their mysteries stand so much for cleanness and purity Porphyrius who might very well know as one that had served them a long time doth but propose the question by way of admiration he doth not answer it any Christian may who is taught that the Devil is the author of all evil all uncleanness and affects nothing more yet is an impostor withall and would be thought an Angel of light and to that end doth amuse them that serve him with some shews of holiness in rites and ceremonies of his own institution that he may be thought to love what in truth and sincerity of life he doth abhor And as he so his servants that promote his interest in the world by sects and divisions What more rise in their mouths and ordinary or external behaviour than holiness and purity I need to say no more the rest is too well known But this by the way only Now to the nail-Divination Delrio saith he knew a veteran Spaniard who did practise it and instances in some particulars of his Divination moreover observes of the same that though he could he doth attest it it seems by charms and incantations cure the wounds of others yet neither would cure his own nor suffer them to be cured by others by the same means Some may mistake him as though the man he speaks of made scruple for some hidden reason to have inchantments used upon himself although he did not scruple to use them upon others which is not impossible But I rather believe his meaning is though the man with bare words as apprehended by many but very erroniously could cure other mens bodily diseases yet the wounds of his soul whilest he continued in that base practice and service longe graviora that is wanting in Delrio to make his expression full much more grievous and much more to be dreaded the proper cure whereof are words good advice and instruction according to that of Horace Sunt verba voces that is charms and by charms understanding sermones Philosophicos as that which followeth doth evince he refused miserable wretch either to admit when offered or to procure from others What Delrio doth here attest of one Filesacus De Magia Idolol doth attest of another not upon his own knowledge but upon the report of a man of quality to him well known nobili generoso are his words But enough of
this ANOTHER kind of Divination is that they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which they reckon divers species One was or is to hang a ring by a thred and to cast it or to hold it over a boul of water so that it touch not the water But this is nothing without the charm that belongs unto it After that by the knocks of the ring upon one of the sides which how many they shall be or how few to signifie so and so is before agreed upon the event God permitting as always is declared I have known somewhat which in outward appearance may seem to have some affinity though to another end which is to know the hour of the day It was my luck once at an Inne in very good company to see some trial of it The ring did hit just so many times against one side of the glass as the clocks did strike or had struck-hours and then stood still I saw it when the ring was in the hands of some that wondred at it as much as I and had never seen it done before Yet I am sure no charm was used which is the main business nor any of the company suspected Yet the motion of the hand in such a case not easily discernable might deceive them that look if the actor had any purpose to juggle which I am confident was not the intention of any then present not theirs especially who wondred at it and made trial themselves for better satisfaction which was done then by some who sound it so too But the surest trial would be to hang the ring upon a little frame made gallows-wise and if then also truly I should not stick to conclude that there is somewhat in it more than natural and should advise them that profess they had often tried it both by day and by night as some did to me since with great protestation that it never fail'd earnestly advise them never more to meddle in it IN the life of St. Hilarion written by St. Jerome mentioned before we have a notable example of Hydromancy supernatural but not Diabolical The rites indeed and ceremonies charming excepted were much alike but the efficacy not from the Devil but God And probably God might prompt that holy man to use the same rites but without their words that Magicians did to convince them that ascribe much to them as all Magicians do that the efficacy was not from the outward visible rites and ceremonies themselves which to that effect were but ridiculous but from an invisible cause or agent whether good or bad and withal the better to manifest his power who could use their own weapons against themselves that trusted to them as we see he did in the case of Balack and Balaam when Balaam's inchantments intended for a curse were by Gods power turned into a blessing Upon such extraordinary examples we can ground no warrant for our imitation no more than by casting of rods upon the ground or smiting of the dust of the earth we may lawfully attempt to turn rods into Serpents or the dust into Lice because Moses did both for which he had an express command from God but we none That Hilarion also had a command or commission for what he did if pious indeed and holy as represented unto us by St. Jerome who might know better than we I think we are bound to believe OF those kinds of Divination used at this day besides the Ancients which we have knowledge of none I think either for the certainty if reports be true or for the manner more notable or considerable than that which is described by Leo Africanus a man of no small credit among them who are well versed in the History of the world highly esteemed and chiefly practised in Africa in Fez one of the Royal Cities of that part of the world especially The particulars of it are there to be seen in the Latin translation of it lib. 3. p. 131. as also in the English in Purchas his Pilgrimage a book of very good worth with them that know the right use and more valued abroad than it is at home by many second Tome page 796 c. It is a very perplex and intricate way and requires great learning but if as many think there be nothing of Magick in it and that it never fails which some even Christians have been bold to affirm well worth the labour Leo Africanus from the report of others speaks of it very moderately he doth not affirm either He professeth that being offered the learning of it by some well able to teach him he durst not meddle with it because it hath so much affinity with the black Art What religion the man was of when he wrote I cannot gather certainly by this book of his but a Mahometan I guess though there be places that favour of Christianity as in the description of Nilus if he did not himself alter those places of purpose in his Italian translation of his original Arabick after he was become a Christian Erpennius whom I have reason to remember with honour for the honour he did to me when very young but much more for his noble performances out of his purse being wealthy partly and partly by his excellent knowledge and industry to promote the knowledge so difficult before of the Arabick tongue he also is one of them that did believe this art or way of Divination infallible though and so we must excuse it he might speak the more favourably of it out of his love and respect to that noble tongue For my part I shall not scruple to conclude it if not divine for which there is no ground at all than fallible and more than probably notwithstanding all pretences to nature diabolical Certain enough were it known infallible there would be greater resort to it from all parts of the world and many more of all Nations would apply themselves to the study of it and that it doth so often prove true as generally believed is argument enough to me because not Divine that it is Diabolical I WILL not trouble my self nor my Reader with the relation of more kinds of Divination used at this day in several Countries which all stories of travels almost into those parts of the world where Christianity is not professed afford examples of different from those used in other Countries Concerning all which my opinion is not that they are infallible any one of them which I know cannot be but that really by all or most of them where the Relator doth faithfully acquit himself and doth not wilfully counterfeit and impose or ignorantly mistake which may easily be avoided where we have variety of relations from several Authors that doe not borrow one from another to compare but this case excepted my opinion is that really by all or most kinds of these divinations even those that may seem most ridiculous strange things are foretold Besides printed relations so many in several languages of
strange or so ridiculous but by the Devil's intervention to whom what rites or ceremonies are used or whether some or none but only to amuse is altogether indifferent is available sometimes and yet none as to mans judgment so plausible and so probable but is fallible and doth often deceive BUT that which in this matter of Divination most poseth my reason which also posed Aristotle so much that he could neither believe nor yet absolutely deny is that there be men and women but women especially in whom resteth a spirit of divination so expressed Acts 16.16 by which they foresee and foretel strange things and seldom miss All Histories afford notable examples so that even some that believe no Spirits whether a God or no I know not yet acknowledg There be such that foretel they say very certainly for the most part They impute it to a proper temperament an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing so neither God nor Devil be in it What great occasion they had to fear him should they grant him an existence I know not But one example every where obvious and well attested for in this also as in all things there is frequent mistaking and imposture I will instance in Innocentius the Eighth Pope of Rome who sent a man into England or Scotland rather named Adrianus famous for his singular wisdom judgment in matters of the world which soon after brought him unto Henry the Seventh King of England his favour and his favour to the Bishopprick of Bath and Wells in Sommersetshire Returned to Rome and in great imployment under Alexander the sixth he was made a Cardinal and after Alexander flourished under more than one but under Pope Leo the Tenth particularly It was his ill luck if not occasioned by any impiety and unthankfulness to God to grow acquainted with a woman in whom such a Spirit was Among many things which she foretold both publick and private which in all points and circumstances fell out accordingly she also foretold that one Adrian by name born of mean parentage preferred meerly by and for his worth should be Pope after Leo. This exactly agreeing with his case and having had he thought sufficient proof of the truth of her predictions he confidently applied it unto himself and made no question but he was the man that should succeed Pope Leo. In this confidence he began such a bewitching thing is Authority notwithstanding the sad examples every Age and Country when too eagerly coveted doth afford to think the time long before the Pope died and to hasten it with some others conspired against his life and though prevented and pardoned lived afterwards and ended his days miserably or if he had so much grace as to think so and to make a right use more happily because obscurely and never heard of more than before But Adrianus is not our business The womans prediction was verified by the event For Adrianus the sixth a man of mean parentage of excellent worth being then absent was chosen of purpose a man would think for no such thing was intended scarce believed when it was done to verifie the prediction But God forbid we should so think seriously but it fell out strangely that cannot be denied Now were it so that this Spirit of Divination were found in men and women such only who by their life and conversation did shew somewhat of either worth or godliness more than ordinary it is Aristotle's objection it would not be so strange or incredible But for the most part if not always true prophets excepted it falls out quite contrary And therefore by the law of God such were to be put to death Lev. 20.27 And happy is that Kingdom for there God hath promised a blessing where no such who take upon them to prophesie whether their predictions prove true or no are suffered to live But Credulity and Incredulity is the thing we have to do with What then shall we say First that Aristotle's objection is very plausible and worthy of Aristotle and the same objection lieth against the Salutators of Spain who for the most part are ignorant people of a leud conversation and yet are believed generally to do strange cures Franciscus à Victoria of whom besides Grotius divers Protestants speak with good respect is so put to it in this case that he doth not know what to pitch upon as himself doth ingenuously acknowledge Of four opinions which he doth propose he doth leave us free to chuse which we will Either that they cheat and impose or that what they do they do it by the Devil or perchance by a special grace for reasons best known unto God or lastly that it may be a secret of a proper natural temperament So still we are left in uncertainty But against manifest experience besides the authority from the word of God there is no arguing as to matter of fact It is not any part of our task to examine the reason But were the nature and divisions or kinds of Spirits better known unto us than they are or should be ambitious to know whilest we live it is likely we might say more to it than now we can I shall conclude that as I account great Incredulity not to believe that there be such predictions so to believe them before the event have confirmed them to enquire after them to regard them is little less than Apostacy from God and from the true faith If true sometimes yet false often but always dangerous if not pernicious to them that hunt after them SAINT Augustin in one of his books contra Academicos under the name of Licentius one of the Collocutors in that Dialogue doth tell us of one Albicerius a notable Diviner in his time well known unto him in his younger years an excusable curiosity in that age and profession long before he was a Christian Three or four notable stories he hath of him but first of all or before that what kind of man he was for his life A very rogue as any was in Carthage and such a whoremonger innumera scorta saith St. Augustin as scarce any age hath known the like The first story is that consulted about some silver Spoons that were missing by a messenger he presently told the owner of the Spoons the thief and the place where they were at present I believe some of our London-Prognosticators have done as much or near if publick fame though they may think it a credit do them no wrong Another time when St. Augustin or some of his familiar acquaintances went to him to be satisfied about somewhat which he doth not relate he not only satisfied them in that to the utmost of their expectation or desire but moreover acquainted them that their boy or servant by the way had stoln some money out of the bag of money which he carried after them even before he had set his eyes upon the said boy or servant and forced him to restore every penny before
should be exempted and they only perish that have not the fear of God before their eyes known unto themselves and others for such by their lives and conversations They only but not all that are such for then the world would soon be destitute of inhabitants that is apparent Well they only but if not all would not this give ground to them that escape to think themselves though nothing less perchance righteous and godly and in the favour of God And so harden them in their wicked courses as justified by God himself in their preservation Certainly besides profest or secret Atheism and infidelity there is not among them that profess to believe there is not I say any greater cause of miscarrying than presumption so prone we are if we keep not a very strict watch and make it our daily business over our actions to think better of our selves than we are or God doth think and know What then would it be if we had this further inducement of presumption of our goodness and Gods favour that when others perished we escaped But again would it not if none but such perished give ground to them that are really godly and upright in their lives and conversations even to them to think better of themselves than they are and as men out of danger to grow proud and secure highly conceited of themselves despisers of others witness the late Saints as they did call themselves than which no greater misery can befal a godly man And then how can it stand with that grand mystery of our faith that we must be saved by faith if this present world apparently were a place of reward to good and evil Or a place where good and evil are discriminated and discerned by such apparent as I may call it partiality How can St. Paul's inference be justified and verified that the prosperity of wicked men in this world is a sure evidence unto us of a day of Judgment because we know which even ordinary reason doth prompt if we believe there is a God that God is just HAD these things been well considered of and much more though not able to give an account of we may think our selves in duty bound to believe some both ancient and late might have written more warily than they have done Of the Ancients I could name some that write suspitiously but none that I remember more peremptorily than Lactantius a profest Rhetoritian and an elegant writer but a raw Christian who maintaineth that it is not possible that either at Sea by tempest or at Land by war or Pestilence he intended also certainly though he doth not express it any just man should perish but that either God for his sake will preserve the rest or when all the rest perish that are not what he is he alone shall be preserved So he the more excusable because as I said before but a raw Christian I am much deceived if among the Protestant Commentators on the Psalms some one might not be found who doth maintain the very same opinion Bodinus I am sure whether a Protestant or a Papist saith little less concerning the power of Magicians and Witches when he saith that they cannot delude or blind the eyes an ordinary thing with them of them that fear God to represent things unto them as true and real which are not so but in appearance only which if true we may upon the same ground conclude they have no power at all upon their bodies to annoy them which indeed without Gods permission we know they have not but that is not to the purpose for neither have they upon the bodies of others till God permit and give them leave so that in that there is no difference But to believe that none are possessed or otherwise annoyed by the Devil but wicked men is a very uncharitable and erroneous opinion easily confuted by the Scriptures besides what hath been said before of Godly men being subject to publick calamities as well as other men They that desire further satisfaction in this point may if they please and be able read St. Chrysostome his large discourse in three several books to one of his time that was possest and had already been so when he wrote for the space of three years whom he accounted and so describeth as an exemplary man for his holy life and conversation THERE was a tradition anciently so ancient that Gregory Nazianzen and Prudentius were and many more since have been deceived by it that S. Cyprian had been a great Magician before he was converted to the Christian faith The occasion of his conversion some say was that being passionately in love of a chast Christian Virgin and out of all hopes to speed any other way he had recourse to his Master the Devil that by his means he might obtain his desire I find it in Vair that the Devil should presently reply unto him that against them that did truly and sincerely worship Jesus Christ no power or art he had could prevail at which Cyprian being surprised with great astonishment resolved presently to become a Christian But this part of the story I do not find either in Prudentius or Nazianzen but in Prudentius only this that whilest he was of that profession among other things he made use of Magick to compass his lustful desires and in Nazianzen thus that the Devil having done what he could to work upon the Virgin in vain at last he hath done so upon like occasions more than once as later stories bear witness did acknowledge so much to Cyprian and put him out of all hopes of obtaining his desire at which Cyprian was so troubled that he made bold to revile the Devil there be too many that will revile God himself when they miss of their ends who in revenge entered into him and grievously tormented him which forced him to apply himself to Christ for help which having found that so he became a Christian The best is if this be not true of our St. Cyprian whose learned and pious works are extant it may be sure and probably is very true of another somewhat later Cyprian who died a Martyr too so that it is probably but a mistake of the name BUT if Vair were mistaken in his account as to the particular we are upon grounded upon St. Cyprian's authority to prove that a good Christian is exempted from the stroak and smart of the Devil's persecution in general and personal possession particularly yet it may be supplied partly out of Celsus in Origen and partly out of Origen himself Out of Celsus in Origen lib. 6. pag. 312. where Celsus doth declare that he had learned from an Aegyptian Musician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Printed and so translated Musicum by the Latin interpreter But I propose it to the consideration of them that are more at leisure whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not the more likely word there being so much affinity between Macus and Aegyptius in
himself sport with Epicurus his God and thereby doth give us to understand plainly enough what Epicurus his true intention was by making such a God And yet strange though that whole fourth book of Seneca be written against Epicurus his brutish opinion that no man should be kind or loving to any other but for his own sake and that the only end of all friendship among men and that he speak very roundly of his and their sensuality that were of that Sect in some places as in the second and thirteenth Chapters particularly yet some of his late Patrons are so shameless as to produce some words out of this book as spoken in good earnest by Seneca to commend him and his admirable piety than which nothing can be more senseless and impudent and more contrary to the drift of the whole book And so when he would seem to explain himself sometimes that by pleasure he did chiefly intend such as did proceed from a vertuous life what sober man that hath read his other writings or such passages out of them in best Authors whereof no question can be made where he doth so punctually so expresly deliver himself and argue the case but must think except he had formally recanted and disowned those writings that he did but basely and impudently abuse the world by such palliating glosses and explications Might not he fear here also that they we call them Heathens I wish there were no worse Christians who were once ready as Seneca doth somewhere record to tear an Actor upon the Stage in pieces for extolling the happiness of wealth or money so much as to make it Summum humani generis bonum that is The thing wherein mans happiness doth chiefly consist would meet with him some time or other in the streets for setting up pleasure and voluptuousness as the only good the only God unto men And such an enemy to God and Providence was this wicked man that in his writings now extant when his atomes could not help him and he doth acknowledge himself at a stand and doth beg of others that they would study and find somewhat that hath any shew of probability to help him out yet he makes it always his condition that they would not fly to God and a Providence he had no patience to hear of that And so much for the Doctrine of the new Saint Now for his Life WHAT was laid to his charge whilest he lived even by some of his own disciples who professed they left him meerly for the leudness of his conversation and by others after his death Diog. Laertius who hath written his life doth in part at the very beginning of it declare But then he tells you they were all lyes and that such and such Epistles and other writings evidences of his wicked life were but fictitious writings and this Gassendus his friend the great reviver and abettor of Epicurism in this unhappy age doth take for a very sufficient refutation But I pray you what was Diog. Laertius that his authority so many ages after Epicurus his death when all the world almost had consented in their judgments against him should be opposed to the authority of so many worthy men of all professions Philosophers Historians Mathematicians Poets of his and some precedent ages Of which numbers some were so far from being Stoicke that they wrote against them Was he not himself this Diogenes not to 〈◊〉 of his defects otherwise which have been observed 〈◊〉 learned men a professed Epicuraean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not therefore among indifferent impartial men in reason to be admitted as a witness or if admitted to speak yet not so to be trusted as Gassendus doth him in every thing though there be never so many witnesses of far better worth and credit to the contrary And yet we may observe how Gassendus doth stretch his words sometimes to make them serve his turn beyond all reason and equity For example Where Laertius after that he hath related the accusations of many of several heads or crimes against Epicurus he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Gassendus page 140.163 would have to belong to all that went before whereas it will appear to say nothing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be here a pregnant word opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those before spoken of including a tacit concession that it belongs to the last accusation only though that also most true by the attestation of more ancient and considerable witnesses than ten such as Laertius as Cicero Plutarch c. whereby Epicurus is censured as one that despised all men but himself even those to whom he did owe what he was and whose writings he had usurped and substituted for his own To which Laertius doth oppose many things to prove his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Parents his Friends his Disciples his Country and then goes on to the refutation of other crimes And indeed how could Laertius say that all the former accusations were false when some were taken out of his own books and writings acknowledged by Laertius and whereof no question was ever made but that that they were his As for example that he should write in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of mans felicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is For what to call good if you take away the pleasure of taste and of the ear and those pleasures which arise from beauty and carnal copulation I know not Which words to be Epicurus's is attested by divers Ancients whose attestation we shall not need because not denied by Laertius but especially by Cicero very particularly first in his II. De finibus where he translates him thus Qui testificatur ne intelligere quidem se posse quid sit aut ubi sit ullum bonum praeter illud quod cibo potione aurium delectatione obscaena voluptate capiatur but more fully in his third Tusculan where he hath a long Comment upon the words taken out of that book of Epicurus De summo bono of which Cicero saith that it doth fully comprehend their discipline or doctrine and is full he saith of such sayings in commendation of voluptuousness and carnal pleasures Durst Cicero oppose these things to his Epicuraean friends who were many and of the best he had had there been any ground at all in those days of suspition for that which Gassendus would have us to believe that those were spurious writings or interpolated and corrupted by the Stoicks Epicurus his enemies If we take that liberty we shall not know what to say of any man what he believed or maintained by his writings What Plato what Aristotle what any Fathers or Hereticks if it will serve to say those writings are spurious or adulterated and corrupted But observe I pray how earnestly how ingenuously Cicero doth express himself and appeal to the consciences if they had any of those men Num fingo num mentior
some particular end or meerly to shew his wit which I know hath been done by more than one should attempt such a thing but that so many professing Christianity should entertain the attempt with so ready an assent and applause an argument to me with many others of the inclination of the age God avert the event SINCE this written I bethought my self that Gassendus happily in those large Comments and Animadversions upon Epicurus his Philosophy if we may so call it which deserveth better to be called dotage and madness set out some years after in three Tomes might retract some of those notorious mistakes if any man can think them so I have searched but I find that instead of retracting he doth repeat and endeavour to confirm and that especially by the addition of two testimonies which I shall take notice of The first of St. Jeromes out of his second book against Jovinian Chap. 8. where he doth say with this Preface Quod mirandum sit a thing to be wondred at because assertor voluptatis an assertor or patron of pleasure bodily certainly else it had been no wonder that Epicurus did fill his bocks with the commendations of a spare diet That Epicurus did it all the wonder is that the man should be so inconstant to himself if in so doing he doth make any mention of vertue or seems to have any regard unto it it being sure enough that in this he doth but abuse the credulity of his Readers But if he commend a sober life in general and highly extol it before a riotous and leud this he might well enough without any repugnancy to his doctrine in placing the happiness of man in bodily pleasures Though the practice of it a rare thing in men of that profession yet the commendation of it might as well become a professed Epicuraean as any other Besides it should be considered that St. Jerome his purpose there being to collect out of all profane Authors whatsoever he had read in any of them tending to the commendation of a spare diet which he doth very copiously as a very learned man and excellently versed in all ancient Authors any man may see that he doth relate many things as in such a case is ordinary which it is not probable that he believed or did expect his Readers should I could instance in many particulars but only to serve his present subject upon a supposition nevertheless that many things though not so probable yet might be true the truth whereof he doth not stand to examine which every Reader as he should find himself concerned might do better at leisure Not therefore to add any credit to Epicurus but more forcibly to shame them that lived riotously or discommend a spare diet or spake slightly of it is that passage of Epicurus produced by St. Jerome And let me add that Gassendus doth make that quotation by adding some of St. Jerome's words to it as may easily appear somewhat longer than in it self it is or can well be but I make no great matter of it HIS other long quotation is out of Porphyrius his excellent book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of abstinence c. Porphyrius a Magician it is well known and as great an enemy to Christianity as ever it had any yet Porphyrius of abstinence c. an excellent book as I think ever was written of that argument I wish we had the old translation of it more common than it is out of which many corrupt places in the Author might be corrected at least understood Well Porphyrius in that book just as St. Jerome upon the same occasion and to the same purpose A wonder saith he that even they that make pleasure to be the end the Epicuraeans even they c. It is a long passage and it will appear if well examined that here also Gassendus doth ascribe somewhat to the Epicuraeans which doth in Porphyrius his Text belong unto them And which is worse so unlucky shall I say or so bold is Gassendus such confidence he had in himself when he saw how currently every thing did pass that he had written in that wicked cause that he doth deprave as excellent a passage in the Text of that long quotation as any is extant in any Heathen writer I will not say because it hath too much Christianity nor yet can I say because it is very obscure but truly as he doth in Epicurus his life many through unadvised rashness and temerity The Author there doth say very piously if sincerely whoever he was that we should not first provide for the world and he gives an excellent reason for it afterwards and then make Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word used by Christ upon the same occasion if the Greek be authentick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an addition or an accessory according to that of the Poet O Cives Cives quaerenda pecunia primo est Virtus post nummos but first provide by good instruction I suppose and Philosophy for a generous confidence in God and then content our selves with what every day doth afford This Gassendus by correcting or corrupting rather the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the Gospel also or the effect of it well expressed in the English But seek ye first c. into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turns it quite into another sense I shall not proceed to any further examination But if any body will make it his business he will without much trouble find matter enough CIVIL affairs and actions the proper object of Credulity and Incredulity which we propose to our selves in this Part come to be known to us either by our own experience or by the relation of others private as Friends and Travellers or publick as the Historians of present or past ages Our aim is by some instances and observations it is an ordinary thing for men to forget their Text this often repetition may help to prevent it to direct them that may want such help in point of Credulity and Incredulity Wherein our first observation for a caution to some how they take upon them to judge before they be throughly versed in the world shall be that old saying with little alteration appliable to many occasions Homine imperito nunquam quicquam injustius Qui nisi quod ipse fecit nihil rectum putat we say Qui nisi quod ipse credit or vidit if you will nihil verum putat It is a sad thing to converse with men who neither by their own experience nor by the relation of others Historians and Travellers are acquainted with the world How they will stare and startle at things as impossible and incredible which they that are better acquainted with it know to be very true or judge by what they have known in like cases to be very possible and credible It were great wisdom in such who are so happy as to know their defects though they suspend their belief yet to be very
wary how they contradict or oppose and as much wisdom in men that are better acquainted with the world when they meet with such to be very sparing of their stories which have any thing of strangeness nor yet to be very peremptory or forward to contest lest that besides the offence that unseasonable pertinaciousness may give they wrong their own reputation and be accounted lyars or wonder-mongers though unjustly Others there be who because they have seen somewhat themselves or are not altogether unacquainted with Histories or the travels of others ground upon that somewhat so much that they will not believe or acknowledge to be true whatsoever is beyond their knowledge or hear-say when God knows a man had need to be almost as old as the Devil before he can take upon him to know or peremptorily to determine what the world doth afford Though not born yet I have lived a long time in England a very small portion of the world for extent of ground sometimes in one place sometimes but necessitated partly by the late troubles in another always studious to observe or to learn from others what every place afforded worthy the knowledge besides what might be learned by printed books without much pains Yet to this day I think my self but a stranger in it daily meeting with many things that I never heard of before But I have often admired at the confidence of some Travellers who if they have been but six moneths abroad it may be less say France or Italy they think and talk of it as though they knew it as perfectly as the Country or Parish where they were born and bred a great part of their life Nay some be so simple and ignorant that whatsoever they have observed in an Inne or single house as they passed by they will tell you confidently that so and so such is the fashion in France or Italy when it may be that they that have lived in either Country all their lives long never met or heard of any such thing Doth not every Country as England particularly consist of several Shires and Provinces or Counties and hath not every County their particular rites and customs not only different but even contrary He therefore that shall ascribe the particular customs of any one County as Yorkshire or Devonshire to England in general doth he not expose himself to the just censure and indignation of those that shall believe him when they shall come to know their error and make themselves ridiculous to others that have better knowledge of the Countrie Hence proceed variety of reports and relations even in printed books which may be true perchance of such a place at such a time particularly but generally for want of wit and more experience delivered are most false and happily ridiculous In a great fight ordinarily men think their relations very creditable that can say if honest civil men they were at it Whereas it is very possible and I have known such a thing in my time more than once that one man of the same fight shall report a flight and the other both present and actors a victory and both truly enough but not so wisely because what they have seen in one part of the Army they rashly or ignorantly apply unto the whole and perchance call that a victory so for the time perchance which before the day be over may be the occasion of a total rout It is the observation of learned Cambden Ita in pugnarum ratione qui rebus gerendis adfuerunt c. Englished by Bishop Carleton Thus it is in Bateel they who are present and actors report not always the same thing each reporting what himself observed This is very appliable to the relations of Travellers concerning the same places or Countries A man therefore had need to consider well if truth be his end and aim whom he doth believe in such things or how he speaks himself upon the credit of others honest men perchance â—â—d such as have no intention to deceive but of what judgment what experience yea and moderation that also must be taken into consideration or we may miss our end I add moderation because some men naturally passionate are so swayed by their interest whether of profit or meer affection that they think they speak truth sometimes when they speak that which to others of the same judgment as to the cause but without passion doth appear notoriously false These things observed many seeming contradictions in Histories may be reconciled and we the better prepared when we read or hear strange things to judge and discern what upon grounds of probability we may believe and what not I rather say so than what credible or incredible because as in the First Part hath been declared I allow not of many things besides what is against the faith as absolutely incredible because what is really impossible is beyond our skill absolutely to determine WHAT may be required of an Historian in general to deserve credit many have treated of it Of late writers among others that offer now themselves to my remembrance Bodinus in his Methodus Historiae a book well deserving to be read and by Melchior Canus sufficiently known in his Common Places are two But I have nothing to do with History or Historians here in general but only as they relate strange things which in their own nature may be thought by some incredible Of which nature every man knows Herodotus the Greek Historian so much admired for the sweetness of his style and the ancientest Historian now extant in the judgment of many to be Insomuch that of all Historians whereof any account is made he hath got the name of a fabulous writer Indeed he had not the luck to write of things of his own time or Country for the most part as Thucydides did except it be in the last books and what is worse not of things which many others now extant have written of so that most things must be believed upon his credit if we see cause or may be rejected as fabulous or incredible if we think fit because not confirmed by any other But they do him great wrong that ascribe all that he tells of that nature generally accounted fabulous or incredible as though he were the Author or inventer of such things or did deliver them unto us for things which himself believed or did expect that others should For for the first there is no probability that he who to satisfie himself of the truth of those things which he had heard would take such pains to travel into Aegypt yea all Aegypt in person with so much diligence as himself tells us in many places and not Aegypt only but some other more remote places as Syria Palestina and the like would make so bad use of his travels though some have done it I must confess Thovetus of late for one as to abuse his Readers with stories of his own devising when his own travels could furnish him
with such admirable relations whereof no question could be then made or now can rationally whereof more afterwards And that he did not deliver most of those other strange things as things that he did himself or would have others absolutely to believe himself doth profess so often and sometimes doth openly testifie his own disbelief that none can lay that to his charge but they that have not read him Now if St. Jerome was in the right when he determined more than once if Melchior Canus doth him no wrong that Lex verae historiae est c. One Law of a true Historian is to write those things that are generally believed though not really true in this Herodotus hath not offended as in those very words almost or equivalent he doth express himself so that St. Jerome whether in the wrong or right may not improbably be thought to have taken it out of Herodotus In matters of Oracles and Predictions I must confess he is very copious so that they who do not know what the condition of those times was may think many of his relations more like the dreams and fancies of some doting old women than the reports of a sober Historian But those were the Enthusiastick times as Plutarch and others call them when not only publick States but even private persons sensible of any religion in all actions almost of any consequence were governed by Oracles and Divinations more than by any humane judgment or direction which though subject to much imposture whereof Herodotus doth give divers instances yet generally thought and approved so beneficial that the most grave and sober as Plutarch for one long after that humor of men or power of darkness shall I say was well over did acknowledge that the State of Greece was much advanced or advantaged by them as elsewhere hath been more particularly declared NOW before I come to any particular instances of his strange and generally accounted fabulous relations I must not conceal that a very learned man by whose labours the common-weal of learning hath been benefited as much as by any's that I know hath written a book entituled Apologie pour Herodote to prove that no actions of men mentioned by Herodotus are so strange and incredible but have been equalled if not exceeded by some of later times But it doth appear too plain that under this title his only aim was to inveigh against some men who indeed have given too much occasion it cannot be denied but against them whether more or less deserving it not to justifie or vindicate Herodotus which the accumulation of so many strange tales whereof a great part grounded upon bare report he knew well enough could not do Some other title therefore might have become that book better or indeed that book another man better than him that had been the Author of so many noble and serious atchievements for the benefit of learning Now before I look upon Herodotus as the most considerable Historian we have both for his antiquity and for that conformity of sundry relations and customs with those of the Scriptures of the Old Testament observed by some in part but in part only that I know of I will take some of his strangest stories into consideration for the truth whereof after such a revolution of ages though I cannot no rational man will expect that I should undertake yet if we obtain so much that they are not incredible it may not only dispose many to think better of that Noble Historian than they have done but also make them more wary how they pass their judgments hereafter in the like cases ONE of the first strange relations in Herodotus himself calls it a miracle is the story of Anion the Musician his deliverance who when forced by covetous Mariners to cast himself into the Sea was saved by a Dolphin who delighted with his musick offered himself and carried him upon his back to land Few Children I think but have heard of it at some time or other but not many men that think of it otherwise than of a meer fable Which if granted yet Herodotus is in no fault who tells us without interposing of his own judgment what was then said when he lived and averred for truth by the people of two several Towns Corinthus and Lesbos Had he omitted it he had been too blame certainly and since Herodotus no Chronologer I think or few have omitted it Neither was it then a relation of the old times as we may say and out of memory such as without good attestation of some that lived at the same time or shortly after may rationally be suspected even for the antiquity but as yet of fresh memory when Herodotus lived 100. or say 200. years because Chronologers do not precisely agree in their computation was the utmost interval of time But what ever any other may think of it there is so much to be said if not for the truth yet probability of it that I must suspect their ignorance or condemn their incredulity that peremptorily censure it as fabulous But this I mean of the substance of the story that such a man Arion a Musiâ—ian was saved by a Dolphin who carried him upon his back to land Besides others that are not so well attested Pliny the elder in his Natural History hath two stories the one of Auâ—ustus his time not far from his own who wrote in Vespasian the Father his reign of a School-boy who grew so familiar with a Dolphin and the Dolphin so much at his command that no Horse can be more to any Master by Land than he was to this Boy by Sea and this for many years in the sight of all the Country which makes the matter indubitable At last it so fell out that the Boy fell sick and died After which the Dolphin also after he had several times shewed himself abouâ— the shoâ—e as he was wont and no Boy appeared â—e also for very grief as all men thought died and was no more seen Pliny doth name three eminent men who had written the story at large in Augustus his time when the thing hapned And besides them Appion or Apion rather sirnamed Grammaticus but I know not why except we take the word in a very general sense for he dealeth altogether in History for which he got the name of Polyhistor also who also lived about the same time or soon after under Tiberius did write it whose testimony besides some others to the same purpose and very words are to be found in Aulus Gellius who also hath the relation of Arion out of Herodotus at large Where perchance some body not much versed in the Latin tongue as once by some ignorant Monks learned Erasmus was charged he had turned the Gospel into a fable for using the word fabula or confabulari in his translation may stumble at the word fabula which by best Latin Authors is often used for a true story I think it will be granted no man
can reasonably doubt of a thing so very well attested But if any do Pliny his second story if he be not set upon contradiction will certainly satisfie him For I think next to ocular evidence nothing can be more certain It is a story of his own time intra hos annos of another Boy in Africo littore Hipponis Diarryti for there was two Hippo's in Africa Hippo Regius or Râ—gia which St. Augustin was Bishop of and Hippo Palustris or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pliny himself elsewhere doth teach who using to swim with others in the Lake or aestuarium subject to Tydes and very convenient for that purpose a Dolphin after some wooing by caresses and gesticulatâ—ons such as nature afforded him got his good opinion will so that he durst venture himself upon his back in the Lake out of the Lake into the main out of it back again as far as the shore yea and beyond the shore For as if they had strived who should shew more confidence the Dolphin would follow his beloved even to the land and suffer himself to be touched and caressed by others also men and boys that had the confidence so long as he was able which was not long to subsist upon dry land And this lasted not days or moneths only but years one year at least as I gather though not expressed by the tenor of the story Insomuch as the noise of this miracle as generally apprehended being spread far and near there was daily a great concourse of all kind of people from all places The Governor of the place under the Romans moved or struck with a kind of religious horror at the sight and among so many Gods they worshipped in those days apprehending probably some kind of Deity in that Dolphin attempted to do him divine honour according to the religion then in use by pouring some kind of odoriferous confection or ointment upon him which the poor Dolphin annoyed with the scent and otherwise too probably Sopitus Pliny saith if he do not mean it metaphorically resented as an injury or affront and absented himself per aliquot menses saith Pliny But at last appeared again and by degrees became as loving and familiar as before This lasted till the inhabitants round about to whom the miracle was now no miracle by reason of its frequency overcharged with the frequency of guests which flocked thither from all parts to be spectators of this strange sight to them that had never seen it before cruelly but secretly conspired against him and what will not men do to save their money killed him I have this from Pliny the elder the Author of the Natural History but confirmed and enlarged with sundry particulars by Pliny the Second Epist lib. 9. ep 33. who makes no mention at all of his Uncle but had it from others of whose fidelity in the relation he bids us as he was himself to be confident And indeed what we may believe besides what we have seen with our own eyes if we believe not this I do not know Pausanias who lived under Marcus Aurelius the Roman Emperor and hath written that excellent book of the Monuments and Antiquities of Greece remaining in his time doth profess that himself saw a Dolphin in Perosoline the true name was Pordoseline but for modesty sake made Peroseline a little Island by Lesbos who for some kindness he had received of a boy did wait upon him so far as by nature possible and would carry him upon his back whither soever the boy did direct him Aelianus who lived a little before writeth of another that was bred and brought up as a Fish could be by a poor woman with her son whom afterwards he loved entirely and rewarded both him carrying him upon his back whither he would and his Nurse the mother plentifully by his services when he was bigger He also names the same Island but that he names it Pleroseline whether he intended it of the same Dolphin I know not It is very possible the same thing might be acted by more than one Dolphin in more than one place one Dolphin taking example of another And I remember in that accurate relation of Pliny the Second it is observed that with that miraculous Dolphin the subject of the story always another accompanied who certainly was pleased with the sight but accompanied only and did no more durst not perchance fearing the others jealousie To these that offered themselves unto me more like stories of other ages and places might be added I make no question but the two first are very sufficient in my judgment to ground a confidence of the truth without seeking any further NOW because it is my business here to help such as may want help in such disquisitions it will be worth our hearing what is objected by some against the truth of this story Which yet to make more probable before I come to objections I must not omit besides what was before intimated that all or most Chronologers both ancient and late whom I have seen among others St. Jerome out of Eusebius take notice of it without any opposition to the truth of it that the memory of it as of a true story was preserved by a brass Statue by a temple and by an inscription noting the time or Olympiad and that in Aelianus besides the Epigram or Inscription of the Statue we have a fine Hymn said to be composed by Arion himself as a monument of his miraculous deliverance and thankfulness to God for it all this besides instances of the like BUT what saith learned Natalis Comes in his Mythology to this of Arion Quae quod fabulosu sint nemini obscurum est That all is fabulous all men he thinks must believe Why so Nam quae de Delphinis dixerunt antiqui c. that is For what some Ancients have written of some Dolphins as if some men had been saved by them I accounted it meer dreams For the nature of animals or beasts is always the same and from that time to this though the number of men that have perished in the Seas is infinite we do not hear of any that have been preserved by Dolphins Here is first a great and gross mistake it would be so in a Philosopher in the word nature or natural It is natural to men to speak to read to write to learn arts c. that is Men are naturally capable of such things if they be taught for without some teaching none of these things will be learned not so much as speaking though it be done unsensibly as it were yet not learned without long study And though some other creatures as Parrots and the like may seem capable of that and not men only yet their speaking is not a true speaking because it doth not proceed from any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inward reasoning which doth engender outward speech Some things men are naturally capable of as men as the Sciences which yet
different perchance but of one kind by some notable difference some have horns some not and the like why may not we believe as possible at least that there may be a kind of Dolphins more rare and seldom seen who have such prickles Possible also that those that kind I mean are the Dolphins most subject to this kind of love Not that I would have any body to ground any truth upon bare conjectures but because I think such objections against certain experience to be of little validity Neither is Apion the man that we trust too I know what the judgment of many Ancients was of him Yet though Apion might make bold in his relations concerning Aegypt and other remoter places it is hard to believe that Apion who was well known to Tiberius Augustus his immediate successor durst write a story of Augustus his time for a truth whereof if a truth indeed many thousands must have been witnesses which was fabulous and either invented by himself or lightly believed by him upon the report of some idle people Add that Augustus his time was not a time of ignorance such as have been seen before and since him but a time Câ—m humana ingenia ad summam solertiam perduâ—ta essent as Seneca I think doth some where speak of those times When humane wit and ratiocination was come to its height such a height both for Poâ—ts and Orators and Artists I am sure as hath not been known since Which is the credit of Christianism that it prevailed at such a time not as Mahometism in times and places of greatest darkness and ignorance and is still maintained with the same and the power of arms What the ignorance and want of good learning that these times do threaten may bring God knows However though Apion had never written concerning that Dolphin in Augustus his time divers others did men of credit whose books were extant in Pliny's time and had that Dolphin never been yet that other in Pliny's time so attested by him and by his Nephew that other Pliny a man of such learning such authority and dignity as he was yea and integrity abundantly approved to Christians by that relation he made of the Christians of his time had been enough with me with the consideration of all circumstances which he doth relate at large had been enough with me I say to make me believe it as certainly as if I had seen it with mine eyes No reason therefore that any question should be made of the truth of a story so well attested because of that one circumstance of the prickles on Dolphins backs in case it be a mistake Which yet perhaps if a mistake may prove the mistake of Rondeletius and not of Apion For Solinus where he writes of Dolphins doth attest that those prickles do not appear but when they do through anger or some other extraordinary occasion inhorrescere and that at other times they are hid BUT after all this Lipsius his caveat who was no very superstitious man it is well known though being set upon it by others he did write in defence of some superstitious miracles an argument rather but I will say no more for the respect I bear to his memory his caveat I say will not do amiss who having told somewhat very strange of a Mountebanks Dog I could say much more of Mountebanks Dogs and Horses which I partly know to be true he adds Desino vereor ad genium eum qui profecto potuit hic misceri that is But here I stop or end as fearing that from Dogs I shall be forced to go or fly for a reason that is to the Devil he did not mean an Angel I suppose who in this might have a hand or mix himself It is sure enough that as there be magical Hares whereof we have spoken in the First Part so magical Dogs also and other creatures actuated by another Soul or Spirit than their own irrational and sensitive only whereof none are able to judge rightly but they that are well versed no light study in the contemplation or experience of use and custom as in our First Part hath been declared However this caveat though not unseasonable upon such an occasion yet no man I think will have or can have any just ground of suspition that it doth concern us in this case of Dolphins and their love to Boys which as I conceive must be referred to their nature or natural disposition Natalis Comes his reasonings against it notwithstanding But if we take genius in a more general sense for another kind of Spirits that are neither Devils nor Angels I cannot tell what to say to it The same Pliny but now commended hath a strange example which we have mentioned in another place our Preface to Dr. Dees's Revelations or Illusions rather as I remember As for their love to Musick I think it very probable by those relations that are extant but of that we have no like certainty as of their love to Boys and mankind in general The same their love to Musick is reported of divers other creatures besides but I have no certainty BEFORE we end this point somewhat might be added of that famous American Fish or Monster called Monati one whereof a young one was bred and brought up by one of their petty Kings in his Court and grew to a vast bigness very kind and serviceable he was to all that craved his help but to Christians or Europaeans whom probably he might distinguish by their voice and habit not by their faith of whom he had received an affront This Fish they write hath carried at once upon his back no less than ten men who in the mean time sung and made merry with all possible security This perchance in some mens judgment may add somewhat of probability to Arions case and to those other relations that have been mentioned upon it which in my judgment needs no further confirmation The History of this American Fish mention at least is in all that have written of the discoveries of those Countries Peter Martyr I am sure a very sufficient witness were there no other I THOUGHT I had done but I have not I shall make some use of their relations concerning this Fish as not doubting at all of the truth to confirm somewhat in the relations of the Ancients concerning Dolphins which hath occasioned some wonder but more mistakes They write that some Dolphins did seem to rejoyce at the name Simon I believe it because ordinarily then so called and when once used to the name what wonder when tame and frolick if they seemed to know their name and to rejoyce at it And the same thing we find attested of that American Fish we now speak of which was brought up in the King's Court. The common name of the Fish we said before is Manati but they had given to this a proper name Matum that is in their language noble or generâ—us and the Fish knew
I hope stands not in need of mine or any mans testimony in England hath gone much further and seems absolutely to determine it as I do And it is very remarkable that this story of Ezekiah's miraculous deliverance is no less than three times related at large in the Scripture the second of Kings 18.13 Isaiah 36. 2 Chron. 32. so careful was the Author of it that the memory of it might be propagated to posterity And why should we not make much of this confirmation of it from the ancientest of prophane Historians Especially when some Christians have made bold as Torniellus doth tell us if not to deny it yet to speak of it very doubtfully Now against Herodotus if it should be objected by any that he is a fabulous writer though somewhat hath already and much more may be said to vindicate his credit yet in this particular their needs no answer at all For it is confirmation enough that in those days when the thing hapned and for a long time after the miracle was acknowledged and the fame of it abroad though mistaken and misrelated in some particulars HERODOTVS doth add that to his days Sethon his Statue was to be seen in the Temple of Vulcan holding a Mouse in his hand Which Mouse might be an ancient Hieroglyphick such as are to be seen in that famous Tabula Isiaca or Aegyptiaca which I once had in an entire piece but is now I hope to be seen in the publick Library of the University of Oxford exhibited in parcels by Pignorius with explications In that Table strange figures of men and monsters are exhibited holding all somewhat in their hands Birds Flowers Cups and I know not what all which to unriddle certainly for wild conjectures and phansies may be had would require a better Oedipus than any later ages have afforded And it is very probable which by the late Reverend and learned Archbishop of Armagh is hinted that those Aegyptians who informed Herodotus as some before had them took the opportunity of that Hieroglyphick the better to countenance their story of that miraculous if true deliverance afforded to their King by Mice because of a tradition current in many places in those days that Mice had done some such thing some where mentioned by Aristotle in his Rhetoricks and by divers others since him Whence also they write that Apollo the Deliverer by sending those Mice came to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some Country did signifie a Mouse Another reason also besides this why Mice were sacred in some Countries is given by Aelian in his twelfth book De animalibus Were there no other considerable story there be many more and some that have reference to the Scripture in Herodotus but this yet this one would make me to prize the book not a little which hath made me the more willing to take notice of it And so of a fable an incredible thing as of a King of Aegypt if not altogether incredible yet not very probable we have brought it to a credible nay certain and sacred story I SHALL now proceed to the consideration of those great works of men which were to be seen in Herodotus his time and are very particularly described by him which subject the great work of those ancient times in general I have observed to ordinary men who know little more than the things of this age or have looked into former times but perfunctorily is a principal object of incredulity I remember I had a speech of Seneca in my First Part Homine imperito c. I might English it with little alteration That man is a silly man that knows no more than the things of his own days or age However they that are well acquainted with the state and stories past or present of China or America will not perchance have much occasion to wonder much at any thing in the Roman or Persian story or any other of former times out of which nevertheless I make no question but we shall produce such things which many when they see the evidences though they will not know how or will be ashamed to oppose yet will hardly be brought to believe So much is the world changed in these parts at least best known to us from what it hath been in former times I remember when I was a young Student in Oxford I know not by whose recommendation it may be my own Father's for he had a great opinion of it and publickly professed it but so it is that I was very busie upon Apuleius his Apology for himself a serious Apology indeed for it was for his life being accused of Magick before the Governor of the place and answered for himself in person Happy therein for I think scarce any then living for eloquence wherein he is much unlike himself in all his other writings wit and all manner of learning could have performed it as he did so that he got off more for his excellent parts than for his innocency in that particular But whilest I was upon that book both with delight and admiration I met with one passage amongst the rest which I did much stick at About the end where he doth endeavour to clear himself of that which among other particulars was laid to his charge that he had bewitched a rich woman to get her love and by her love and marriage her means among other things that he doth answer for himself one is that though her wealth was great for a private woman of no power or dignity yet the dowry agreed upon was but small very small and secondly that wealth was not the thing he looked after in marrying her he doth argue because soon after he perswaded her to make over a considerable part of her estate to her sons among other particulars part of her family that is as the word is usually taken in the Civil Law part of her slaves and servants Now the number that she parted with there expressed is four hundred and I could not but think in reason that she would keep one half at least to her self So that upon that account this woman rich indeed and so accounted yet a private woman such a one as Apuleius doth maintain that had no reason being somewhat in years to despise him a young man neither for his person nor estate nor endowments of mind despicable this woman I say must be mistress of no less than seven or eight hundred servants This then to me seemed strange and almost incredible But afterwards when better acquainted with the state of the world at that time and for many ages before I thought nothing of it The truth is some thousands of servants and slaves in the estate of a wealthy Roman was no very extraordinary thing But then we must add the multitude of servants or slaves was that which made many rich in those days which they that do not understand wonder many times where there is no cause
But to hear of thousands kept meerly for attendance and that by private men too Roman Citizens and the like this may seem more strange and incredible and yet so well attested both by writers of several ages and by so many evincing circumstances that how rationally to doubt it I know not I shall content my self with Athaeneus his testimony in his sixth book of his Deipnosophists where with his collocutors having spoken of the multitude of servants that were kept by the Ancients and what use they made of them he makes one of them to reply Good friend Massurius you cannot but know very well that the Romans most of them were wont to keep very many servants many to the number of ten thousand some others of twenty thousand and more and these not as that rich Nicias the Grecian for their labour and their own profit but for the most part for their attendance in the publick To this pregnant passages of Seneca and Ammianus Marcellinus and some others might be added which I shall forbear because done by others Besides Pilâ—nerius a learned Italian hath written a book of this argument De servis from whom it is likely the Reader may receive what satisfaction he will desire It might be well worth the enquiry perchance of men that are 〈◊〉 men and Politicians how it comes to pass that in former times a very small portion of land for wealth power and all manner of magnificence yea and martial exploits hath been more considerable than whole Kingdoms are now or have been these many years Sicily for example but a small Island in comparison of England It may be a rich soil to this day I believe it is But to keep it self and to afford those supplies of Corn to other Countries to Rome especially wherein those days the greatness of the City and populousness considered more Corn was spent in one day than is now in three or four Cities the biggest of Europe take them together I might have said five or six I believe and not exceed to be reputed the Granary of such a City one of Sicilie's titles in those days I believe is far above the present estate or ability of it Dionysius the Father spoken of before who was King of but one part of it kept a standing Army of 100000. foot and 10000. horse besides a very considerable Navy Hieron King of Syracuse the second of that name who lived when Anniball invaded Italy maintained a grandeur beyond all imagination All Towns of Greece did ring of his bounty and munificence He did assist the Romans and supply if not uphold them in all their wants plentifully assisted others even the Carthaginians in their great need though rather enemies otherwise than confederates There were in that little Island in Pliny's time above seventy considerable Towns and Cities But whether more or fewer for the number there were two I am sure Syracuse which consisted of four Cities built at several times set out by Tully and some others eye witnesses as the mirror of Cities of Greece especially so well stored at that time for all manner of sumptuousness and magnificence and Agrigentum when in its flower not inferior to it which is recorded to have had eight hundred thousand inhabitants at one time either of those I believe far above the present estate of Sicily We might observe the same of divers other places But I shall not take upon me now to enquire into the reasons But certain it is that they that judge of all things reported of former times by what they know or have heard since the world though always the same in effect yet in many things that refer to men and their actions and fashions and the Civil government of Countries and Cities hath put on a new face much different from what it had in most places they that do certainly must needs stick at many things as fabulous and incredible which others think they have reason to believe as certainly as what they read in best Historians of this or the former age and which are generally believed and pass every where without any contradiction Not that I think we are bound in reason to believe whatsoever is written of ancient times though by some approved Authors and Historians There is no question but they were men as we are favour and hatred and proper interest might sway them too subject to the same vanity to magnifie their relations their habitation and Country what the Graecians call properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worse vanity so often observed by Tacitus that is a desire or pleasure to tell strange things might possess them and whatever else men are now subject unto they might also But when men of good judgment and capacity write of things which if not eye-witnesses of yet might very well be known unto them where not one alone but two or three of several Countries of whom there is no ground of reason to believe that they blindly followed one another not engaged so far as can be found or discerned by favour or otherwise purposely to disguise the truth write and attest the same thing when those things that are written examined by other circumstances and particularities of that age or Country whereof they write are found to agree well and to become probable enough though of themselves or of another Age or Country not so probable or perchance incredible add unto all this though all not to be expected always yet found sometimes if the Authors lived in an age which afforded many sober and intelligent men when good learning and noblest arts did flourish which of many Greek and Roman Historians we know to be true in such a case where all or most of these do concur I shall assoon believe those things that are written by such though one or more thousand of years have passed since as those things that are written by the most approved Author or Historian of this or the former age WHO would or could believe that is not very well acquainted with the state of the world in general and of the Romans particularly that a Citizen of Rome in some office perchance and in order to a greater but a Citizen of Rome in publick sports and sights to last some days perchance or some weeks at most should spend as much as some great King of our time his revenues may come to in a whole year And proportionably either the same man or some other in buildings in apparel in feastings or the like which things singly related no wonder if they be not believed they do so far exceed modern examples and abilities Yet somewhat in that kind was seen in the days of Henry the Eighth whose story is full of glory and magnificence till he had taken the greatest part of the Churches goods into his hands when five hundred Carpenters as I remember for I have not the History by me as many Painters I know not how
acquainted and in dealings with another man often go to his house eat and drink with him and yet not know not so much as dare to enquire whether he have a wife or no he may acquit the Author of that false report from any intention of either lying or slandering if he were a stranger and bred in one of those Countries only blame his simplicity or want of judgment that he would judge of other Countries which he did not know by those that he knew and was acquainted with who might himself have known if a Scholar or a piece of a Scholar that somewhat much more strange than such ordinary salutation used in England and some other Countries had been once in use even among Christians when I believe chastity and continency was not less in request than it is now in any place but indeed so unhandsom and uncivil otherwise in my judgment worthily condemned both by the laws of sundry Heathen Princes and by the Canons of the Church that I will not so much as name it BUT if this man have done England wrong against his will upon a false supposition I know not how to excuse them English-men born I believe who have endeavoured to perswade the world that English men were born with tails such as brutes have naturally or indeed how to excuse him who though he would not seem to give credit to it yet speaks somewhat doubtfully of it Novit Deus c. when he could not but know that it was a base ridiculous untruth the device of some Popish Fanaticks much like the calumnies of our Protestant Fanaticks and of late wicked Atheists against the Church and the Clergy which no sober man would give the hearing to True it is that Polydore Virgil who long lived in England in his History of England as Delrio doth observe did write something of the people of one Parish in Kent which he would have to have hapned unto them as a miraculous judgment for some affront offered by them to Thomas of Becket his Horse as he passed by and it is possible that the publick reproach of Kentish-long-tails raised upon another occasion mentioned in the Histories of England might be some occasion of that foolish report or to speak more properly tale But Polydore doth add that they had been all gone long and extinct to whom this hapned Delrio makes a doubt whether he speaks this of a truth or in favour to the Nation God knows saith he and adds The reproach is passed upon the whole Nation and doth yet continue among bold people who will adventure to say any thing whether true or false But if true Delrio goes on will Tooker might have done well to ascribe to his Queen that vertue also c. a base scurrilous jeer for which the Jesuit deserved to lose his ears to teach him and others to make so bold with persons so sacred as Kings and Queens are But the quarrel is This Will Tooker wrote a book it seems I have it not De Strumis whereby he doth ascribe to Kings and Queens of England a power derived unto them by lawful succession of Healing c. If he deny it to the Kings of France as Laurentius doth lay it to his charge or derive their power from England I think he was too blame And Laurentius and some others Sennertus among others too blame also who writing of that subject would appropriate it to the Kings of France I remember well that when I was in the Isle of Weight being earnestly invited thither by some of the chiefest of the Island though then under a cloud for their Loyalty I was told of some extraordinary cures done by Charles the First since a Martyr whilest he was a Prisoner there not only upon some that had the Kings Evil as we call it but upon some others also who laboured of other diseases Which if true and certain as because told me by persons of quality I am apt to believe it is pity it should not be more known if not more known if I say because of late since I left off going to London by reason of sickness such a stranger to new books and so little conversant with those that I have than I know it is But I say if true and certain We need no counterfeit miracles his death and his book are sufficient miracles to canonize him and they that could not cannot yet be converted from their rebellion and schism I may now add Atheism by either I think I may say of them that though one rose from the dead or an Angel did appear unto them from Heaven they would not be converted or believe HITHERTO since the examination of Epicurus his late Saintship or Canonization tending to the undermining of all piety and godliness our chief business hath been by sundry instances rationally discussed to rectifie the incredulity of many all tending to the vindication of truth wherein the happiness of man and the honour of God is so much concerned Now though the clearing of one of the two contraries must needs as before said imply the illustration of the other also yet the better to acquit our selves let us consider of rash belief also and so what means or cautions some instances of that also will afford us to prevent it Not that we may never be deceived for which I know no remedy whilest we continue men but to believe nothing a remedy much worse and more pernicious than the disease but to prevent as I said before rash belief which is all that humane prudence doth pretend unto What I observed in the First Part upon those words of St. Augustine that Multa credibilia falsa c. must here be remembred also That all men are lyars is the speech of one who could not lye or be deceived in what he delivered absolutely in the authority of a Prophet or a man inspired by God It may be answered that it was in his haste his own confession that he said it in the same haste or impatiency that made him to utter those words I am cut off from before thine eyes though he lived and reigned many years after that This might be said had not St. Paul the Apostle made a general application of the words to all men But granted that all men in some sense or other are lyars yet that some men accounted otherwise sober serious should with much labour devise and study lyes not for any profit they hope to reap by it but only for the pleasure of deceiving others and to triumph as it were in their error and ignorance or rather in the common calamity of mankind this would hardly be believed by them especially who are more ingenuous themselves had not all ages afforded some pregnant examples But though some might do it so meerly as we have said yet other considerations might move others to do the same thing besides what we have said or what is most common and ordinary gain or profit If a man
the many revolutions of the world the sad chances and alterations which publick Estates and private persons and families are subject unto producing commonly as in Salomon and Aurelius Antoninus another Salomon for this kind of wisdom a right apprehension of the vanity and contemptibleness of the world and all worldly things without a reference to God and immortality they that make this good use of it though they die young yet may be said to have lived longer than any Epicuraean Sectary though he should live two hundred years who can give no other account of his life but that he hath eaten and drunk and enjoyed bodily pleasure with perfect we will suppose it so contentedness so long which things have nothing at all of a rational soul in them but of a beast of a dog or a swine much more than of a man They therefore that despise History upon that account might as well deprive themselves of the light of the Sun because it is subject to some Eclipses BUT we must add that many of these contradictions which we charge upon Historians proceed not from the Historians but our ignorance our ignorance I say either of the tongue not perfectly known wherein many are deceived as they that think themselves very good Grecians because they have read and can understand two or three Greek Authors or of the times or of the thing it self which is spoken of which may have reference to some of the Sciences or some secret of Nature or for want perchance of that light which a diligent comparing and consulting with good books of ancient or later times would afford That it is so so many once thought apparent contradictions both in the Scriptures and other good Authors besides Historians now by the labour of learned men happily cleared and reconciled are sufficient evidences I think there is not a book of any age or profession extant but ancient especially but may give some light to a judicious Reader towards the clearing of some obscurity either in matter of fact or science or work of nature Two Vniversities in one Kingdom are little enough for such a work if a man go the right way to work But many run where one only carrieth the prize And if but one in a hundred or two hundred that run happen to speed as God be thanked the Universities have always been stored with able men in this kind who have been a great ornament to the whole Nation the cost is not ill bestowed upon one or two hundred that do not so that it be not for want of labour and industry for that ones sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Er. p. 1668. Quà m pauci qui capiunt magnitudinem literarum was a speech very frequent in the mouth of one whom I knew very well and I might have been the better for it but for frequent sicknesses and the loss of twenty years during these late troubles and confusions BUT besides many contradictions proceed also from a humour in some men or a malignity rather to contradict others So Ctesias of old was known to set himself to contradict Herodotus To make him fabulous and himself a considerable man he pretended because he had lived in Assyria and served one of those great Kings to sacred records But it fell out much otherwise than he expected for Herodotus in most things wherein he dissents from him is followed and he generally accounted a fabulous foolish Historian From what humour it proceeded I know not But I knew a Gentleman of great worth who would very stifly argue that Constantine the Great never was a Christian I do not remember I ever heard him alledge any thing for it which I thought of any force But this he might as well as Pomponius Laetus a late Italian compiler of History suspected by some to have had more affection for old Heathenism than he had for Christianity made bold to write that Constantius one of Constantine's Sons died a Heathen OTHERS again though they have no humour to contradict yet they will hardly believe any thing that doth contradict or not well sute with their humour and proper temper So that a man had need if possible to know somewhat of the temper of his Historian before he know what to think of his relations such especially as have somewhat of incredibleness in them We heard a learned Physician of our times in our First Part deny that there are Witches One great argument is because he did not believe that any woman could be so cruel or wicked so that he doth not stick absolutely to profess that should he see with his own eyes any woman commit any of those horrible things that are laid to their charge he would not believe his eyes that it is so truly and really but believe it a delusion Yet this the man that doth tell as horrible stories of men-Sorcerers and Conjurers without any scruple of believing as any I have read in any books of that argument OF all women I have read of ancient or late I know not of any that stands upon the records of History for cruelty and all manner of wickedness more infamous or indeed comparable than two women that lived at one time in France better than a thousand years ago Fredegonde and Brunichild Queens both but the one a Kings daughter also the other ascended to that height by her baseness first and then cruelty Medea of old was nothing to either of these as set out by some of those times If I were to judge I should be much put to it which was the worse of the two For he that reads the acts of either by themselves will find so much that he cannot but think that either of them went to the height of what can be thought possible But however though for their lives never so well matched yet in their deaths great inequality may be observed Providentia apud imperitos laborante saith one that writes of them that is To the no small prejudice or reproach of Gods providence but apud imperitos well added that is with men that must know all the secrets of God and the reasons of all his dispensations or else they will not believe that there is a God if men such blind wretches even the wisest that are in comparison acknowledged by divine Aristotle but not by the wits and wise men of our time could understand the reasons of all he doth It is enough that he hath been pleased to arm us against this kind of temptation by his Revealed Word so that to judge of men by what hapneth unto them in this world is little better than absolute apostacy from the right faith But as the story goes Fredegonde of whose wickedness we have more pregnant testimonies than of the others died in peace and was happy in her Son who made all France happy as even any King did Brunichild died much after the manner of Ravailack's death being tied to the tail of a wild Horse who soon
and if you go about to cover it it makes its way by force and flieth up on high No art of man can conclude it or contain it in a narrow room naturally affecting wide and free places It is of perfect purity and cleanness and cannot be soiled with any spot or foulness The shape of it is not certain but inconstant and in a moment changeable and though it be of a beautiful aspect yet cannot endure to be touched and if you think to use any force it is not without some inconvenience as some in my presence have found to their cost And if with much endâ—avour you happen to take any part or parcel from it for it is not very hard it is not O wonderful the less for it To all this the same man that brought it a meer Barbarian to sight doth add that the vertue of it as it is useful for many things so chiefly to Kings very necessary but not to be revealed without a good summe of money first payed Nothing now remains but earnestly to entreat you and other learned men where you are that you will make diligent search in Pliny Albertus Marbodeus and others that have written of stones what this stone is and in case it were known to the Ancients what is the true name of it For in this is the industry of our Courtiers who pretend to any learning now occupied wherein if I could prevent them I should think my self very happy For it is incredible how much the King himself and the whole Court long to be satisfied Farewel From Bononia Ascension Eur. 1550. WHERE Mizaldus was when the Letter came to him I know not certainly but I guess at Paris Hereupon the fame of this rare stone was spread far and near and all curious men Philosophers and Naturalists invited to spend their judgments Thuanus many years after enters it into his History as a thing worthy of eternal memory Dum Rex Bononiae esset allatus ad eum ex India Orientali c. concluding thus Haec ut in literis Johan Pipini oculati rei testis c. making no question at all of the truth but whether such a stone ever known to the Ancients or no leaving that to the further enquiry of Philosophers and Naturalists No such thing is now to be found in Thuanus after the matter was once come out and he knew it was a cheat Yet so long did the fame of this pretious stone continue that in the year 1622. when that admirable Treasury of choice rarities called Musaeum Veconense which I value the more because of the sobriety and piety of the setters out of it as by the disputation at the end doth appear it was yet current in those parts and great endeavours were used for the procuring of it if to be purchased at any rate So we find it there and moreover how men versed in those things differed in their opinions some accounting it a natural other a magical stone and the like Whether Fernelius was the first as Dr. Harvy doth inform us who placed the Oedipus and unfolded the riddle I know not I rather suspect because I find it explained in the copy of the Letter I have which I take to be ancient that it came from them or theirs that were the first contrivers of it Now truly had any man but suspected that it was possible concerning which we shall have a more proper place and full enquiry in our second part that any learned ingenuous man would be so disingenuous and so idle as meerly for the pleasure of the trouble and puzle of others to busie himself to contrive a cheat I think a less man than Oedipus might have unfolded the riddle for any great intricacy of it I am confident that nothing but a strong presumption and confidence that Pinellus was too grave and too serious to take such a person upon him made it a riddle so long It might have been observed that though the Author set down the time and place when and whether this strange stone was brought and also make bold with the Kings name either upon a confidence those whom he did abuse would not soon have the opportunity to ask him or because he had obtained so much favour of the King upon some plausible pretence that he was content to be named yet it might have been observed that in some other things he speaks not so particularly as might have been expected He doth intimate indeed that many they were besides the King that had seen it and wondred at it but names none particularly as Josephus doth by their relations and offices which doth amount to a naming and Laurentius in their stories this last especially very particularly which takes away all possibility of either fiction or mistake And if any man think that the very strangeness or incredibleness of the story was enough to make a wise man suspitious should we take a survey of those strange things secrets of nature time hath discovered in several ages of the world somewhat might be found perchance though since because better known not so much regarded that might deserve as much admiration To pass by what either Pliny upon the report of others more ancient or since him Albertus Magnus the wonder of his age and many ages after for natural knowledge have written of some stones which though written by such yet I believe no further than I see cause that is than is approved true by good experience which is repugnant I am sure to many of their traditions I will only instance in the effects of quicksilver known and tried vulgarly enough but accurately collected and set out by Acosta in his Natural History of the Indies lib. 4. cap. 10. and 11. and by Levinus Lemnius De occult Nat. Mir. lib. 2. cap. 35. we shall find some particulars of this imaginary stone truly verified of quick-silver and divers others not less admirable with equal truth attested of it But let us see I think with little alteration as strange a riddle as this might have been contrived as thus A very resplendent stone or if you will without any sophistication A liquor that wets not of no certain form not tractable without danger and if you divide it in never so many parts or parcels of it self it will come or affect to come into an entire body again and which is most admirable though it be the heaviest thing in the world yet with fire it will vanish into smoak the lightest thing in the world and though vanish yet not consume for sooner or later it will come to a body again without any loss or diminution All this to which more may be added according to the description of the two forenamed Authors the word stone which I am sure is more proper of quicksilver as it is a mineral than of fire only added Not to mention Gabriell Fallopius who of all I have seen hath written of it the vertues and properties most accurately in his
book De Metallis fossilibus cap. 11. 36. AND who could tell had the relation been true but that this stone might have proved a Magical stone Who hath not heard of those Astrological according to the vulgar opinion and their usual graveure though the efficacy by many ascribed to the Stars and Planets by more and the more solid to the Devil only stones and gems called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Arabs Talismata the use and superstition whereof though we abhor yet the operations attested by so many how can we rationally deny Let Gyges his ring though not thought so by all that write of it pass for a fable yet learned Camerarius I am sure doth write of a ring of his time for which he had the attestation of some whom himself did believe very creditable much more miraculous than that of Gyges because this made the wearer only invisible when he would and gave him light in darkness at pleasure but the other represented things future and a-far off which of the two I account the greater wonder THIS I thought not amiss to prevent the insulting of those sapientissimi or wondrous wise mâ—n Senâ—ca speaks of who when they hear how many both learned and wise were gulled by this cheat will be ready to applaud themselves and say what fools were they that they could not see that it was a lye an arrant lye an impossible thing So that if learned men and honest men by common reputation meerly for the pleasure of deceiving and puzling which hath too much of the humor of the Devil to be believed of real honest men will conspire to turn juglers I know no fence against it but absolute Incredulity in such cases which is a remedy as bad or worse than the disease the danger of being cheated But if as by Fernelius is alledged the end of the project was to make men more sensible of their folly who admire nothing generally but what is seldom seen whereas in very truth those things that are ordinary and daily if looked upon with a Philosophical eye deserve as much admiration and still ask for new signs from Heaven when all that is about us if rightly understood what we daily handle and see what we eat drink and wear are clear signs and evidences of the infinite power and wisdom of the Creator this indeed is a useful and pleasant speculation which many Philosophers and others have largely insisted upon and the fire I grant as well observed by Avicen whom Fernelius doth cite is a very pregnant example yet some other way might have been found I believe as by a convenient parable some prety fable or so which might have wrought upon the vulgar as well as this crude lye I AM at an end of my first part as to matter of Credulity or Incredulity in things Natural taken in that general sense before spoken of and this will be our biggest Part. Now as a Corollary to it not unbeseeming my profession I will take the Ninty First Psalm of David or some words of it into consideration which will afford us some useful considerations not improper or impertinent to the subject we have handled The subject of the Psalm is the security of a godly man who liveth under the protection of Almighty God in times of greatest dangers But whether intended by the Author of it to set out the security of all godly men in general and to all that are such equally appliable or penned upon some particular occasions and more particularly appliable to some than to others may be a question Some superstitious Jews from whom it is thought by some that the custom or invention of such rings did first proceed as the fashion is of such that deal in unlawful arts to seek protection from the Scripture by violent applications have made bold to interpret this security here promised to the godly of those magical rings made under such and such constellations which have been a little before spoken of So I learn from that great Master of all good learning Josephus Scaliger in some Epistles of his set out in his Posthuma It is a great chance if a bold Chymick will not say as much of the mysteries of his art But wishing them sounder brains or better consciences whether the Psalm according to the first either occasion of it or intention of the Pen-man be generally appliable or no we need not be very solicitous since the substance of it the security of the Godly c. is by other places of Scripture affirmed and asserted though not so emphaticaly yet plainly enough to make good all herein contained Du Muis late professor of the Hebrew tongue in Paris who hath learnedly vindicated the integrity of the Hebrew Text against Morinus is so taken with the elegancy of the stile in the Original Hebrew and the sublimity of the conceptions that he thinks no Latin or Greek piece worthy to be compared with it I shall not contest with him about that neither is this a place but it is observable that even Heathen Poets have exercised their wits upon this subject the security of a pious upright man which to set out emphatically they have used some expressions as high as any in the Psalm Witness Hâ—race his Integer vitae scelerisque purus Non egit Maeuri â—aculis neque arcu c. Yet I never heard that any body in those days did quarrel with them for it though it was then as it is now a common observation that honest upright men were subject besides oppression to which their integrity under a tyrannical government doth more particularly expose them to all publick calamities or irregularities of Heaven or Earth as Plagues and Famines or the like as other men If thereof we take the words of the Psalmist as appliable to all godly men in general which I think is the truest sense and first intention they will not bear a literal construction neither in that sense are they reconcileable with Jeremie's and divers other holy mens complaints even Davids among others in the 37. and 73. Psalms concerning the prosperity of wicked men in this world and afflictions of the Godly And though as in all ages of the world so now there may be many who are ready in their secret thoughts at least to quarrel with God Almighty for it and tell him in the language of these days That he was bound in his Justice to have ordered it otherwise yet my opinion is except God to allay the complaints of insolent wretched men would new mould the world and retract or annul the mysteries of our redemption by such a Saviour which to fancy were both ridiculous and damnable it was and is expedient if not necessary a word not very fit to be used when we speak of Gods counsels it should be as it is For what shall we say That in times of publick calamities as Pestilence Inundations and the like Godly men