HERE I shall desire the Reader in the first place to take notice that though we distinguish between things Natural and Civil by Natural understanding properly such things as are the work of Nature immediately without the concurrence or intervention of man's will or counsel and by Civil those which owe their production to the will or counsel of man yet in many things Nature and the will of man do cooperate so that the same thing may in different respects be reducible to either of the two Nature or the will of man For example some things that are done by Art or commonly ascribed unto Art and of the same kind apparently as artificial things yet in truth the effects of Nature more than Art So many actions of men which flow originally from the natural temper or present constitution of the body or from some other natural cause moving and inciting but not constraining except the present temper or distemper have so far prevailed as to force Besides the very will of man may in some respects be reduced to nature and all actions that proceed from it in some respects I say not unfitly be termed natural For in very deed God excepted whom nevertheless the Stoicks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing but in some sense is natural even Monsters the greatest that are and most wondred at as Aristotle hath long ago taught us If therefore in this Second Part we insist upon any thing that might as well have been spoken of in the first that the Reader might not rashly censure or condemn as though we had forgotten our text or ignorantly confounded matters this warning I thought would not be amiss BUT now I must meet with another objection which may be as considerable if not more Of Credulity and Incredulity in things Civil what need of this in this age among us in England at least If ever there were a time when those verses of the Poet Omnia jam fient fieri quae posse negantur Et nihil est de quo non sit habenda fides In English more to our purpose thus All wondring cease such things our Age our eyes have seen Nothing now incredibl ' which incredibl ' hath been If ever a time I say when appliable and true in this our England at least surely this is the time Have we not seen a most godly religious Prince and King not by one single Rogue as two late Kings of France one after another but by his own Subjects in multitude pretending not to Christianity only in general but to the Protestant Religion or Reformation rather upon pretences of Justice and Religion massacred in cold bloud upon a Scaffold erected in triumph before his own House or ordinary place of abode with the applause and Hallelujahs not of the said multitude only but of some others also whom by their birth and education no man would have thought capable of such savageness and immanity Have we seen this and wonder to hear that there was or is yet any such people or Nation who when their Parents Fathers and Mothers are grown old and crazy knock them on the head or some other way hasten their death and feast themselves their Waves and Children with their flesh Or if we be told of which more afterwards perchance of a certain People in the North men and women who for some time of the year of creatures that are naturally rational and made after the Image of God turn into very Wolves of all wild Beasts the most cruel and ravening can we wonder at it and think it incredible But again we have read with wonder if we believe it though truly some later stories well attested may incline us not to think it incredible of a Râ—mus and Remulus two Brothers preserved by the milk and nursesery of a she-Wolf and with no less wondring but more certainty of a Prophet fed by Ravens in a Cave Should we well ponder that connexion and concatenation of providences which attended our present Gracious Sovereign and among others by which 〈◊〉 he was led lodged and fed in a Tree whilest his â—mies round about did hunt and pursue him to preserve him to as miraculous because without bloud and by those hands in part that had been active in his Father's ruine a Restoration we need not make such a wonder of either to think the one that of the two Brothers incredible or the other of the Prophet not credible but as we have Scripture authority for it BUT thirdly the burning of Cities by enemies especially and chances of war to them that have read stories cannot be very wonderful Yet such is the nature of man who would have believed that he should live to see the burning of London Especially when not by any publick Enemy But that which makes it most wonderful is that though to our great horror and amazement we see it is done yet how and by whom we do not yet certainly know though if reports be true it was known and talked of by more than one some days before it hapned And who knows had not our Gracious Sovereign and his Royal Brother both by personal attendance and by wise contrivances appeared so zealous as they did for the quenching of it whether any part of either London or Westminster had been to be seen at this day All these some as mercies other as judgments not to mention the late dreadful Plague the like whereof for the continuance and number of the dead hath not been known in England great wonders as I suppose and such as to if not immediate yet more remote posterity may seem incredible But the greatest wonder not to be uttered without deepest sighs and groans is yet behind Such mercies such judgments were enough to have made dissolute Heathens if not Christians without some preaching also yet moral honest men religious in their kind and sensible of a Deity And behold they have made of Christians in outward profession real Atheists in their opinions and worse than Atheists for all manner of licentiousness in their lives Epicurus who generally in former ages among all accounted sober and wise Heathens and Christians learned and unlearned for his life but more for his impious doctrine and outragious opposition of whatsoever pretended to God or godliness was a name of horror and detestation is now become the Saint of many Christians BUT lest this by some may be thought to be spoken more Rhetorically and in opposition to the times than truly and conscionably it will not be amiss nor impertinent to our present theme and task to pause a-while upon this subject and to consider how this man which in former ages among sober wise men that had any sense of piety would have been thought so prodigious and incredible came of late years among other late discoveries of the age by some accounted none of the least to be so well thought of amongst us But I began this of the wonders of our age in an
So the fourth the fifth day still one half of the way or space that remaineth and no more I ask when shall A. be at his journeys end and overtake B. I answer upon the same ground as before Never I would not have these things used as arguments to confirm the truth of Christian faith or of any Articles of our faith I see it is done by some that seem most incredible For though assent may be extorted by apparent irrefragable proofs and propositions yet hardly true belief wrought and obtained Gassendus saith he will suspend his saith adhuc ambigo is his word and gives his reason Because Mathematical to which nevertheless of all humane Sciences it is acknowledged that truth doth most properly belong suppositions may be true in one sense and not in another Chrys Magnenus a great stickler for the atoms saith Non eadem est ratio linearum Mathematicarum Physicarum I hope then it will not be required that Divinity shall be tried by the Mathematicks and made subservient to them which yet the temper of some men of this age doth seem to threaten who scarce will allow any thing else worthy a mans study and then what need of Universities BUT not the Theorems of the science but the works of Mathematicians was that we were upon as a more proper object more visible I am sure of admiration and by consequent of Credulity and Incredulity Such were those admirable works of Archimedes we have before spoken of and may have more occasion perchance in our Second Part and therefore shall proceed no further in this subject So we go on THERE is not I think any thing more liable after monsters to popular admiration than those things that grow in different Climats or Countries But as it belongs to fools and children most properly to gaze with no little wondring sometimes at those that wear Cloaths and Apparel different from their own or that which they are used unto some there be so simple that can scarce believe them real men endowed with the same qualities of nature if the difference of apparel be very great so truly to wonder much at any natural thing as plants or beasts or the like that are said to grow or live in any other part of the world or upon relation scarce to believe that to be truly existent though we have good authority for it which our own Country doth not afford must needs argue great simplicity and ignorance What can be more different of things that are of one kind than Europian and Asiatick Wheat otherwise called Turkish-wheat What if all or most other things did differ as much the difference of soil and climat considered it were no great wonder in point of Nature I have both seen the picture and narration of Lobsters drawing men notwithstanding their resistance with arms in their hands into the Sea to eat them I will not upon a single testimony though I have no exceptions against the relator absolutely believe that it is true though I believe it possible A flying Mouse is no wonder in England why should I wonder at a flying Cat I do not mean an Owle if I have good authority for it I have Scaligers but that is not enough to make me believe it though he name the place except he said he had seen it which he doth not It is enough for me that I believe it possible and if it be true when I know it I shall make no wonder of it Since we know it that the world is full of variety none of the least of its ornaments and an argument of the Creators power and wisdom why should we wonder at all or make any difficulty to believe what doth only confirm unto us what we know that the world is full of variety But this kind of admiration or unbelief besides them I have spoken of before doth naturally belong to them who never were out of their own Country nor ever had the curiosity to read the travels of others upon whom Seneca passeth this judgment Imperitum animal homo qui circumscribitur natalis soli fine which I may English That man is more an animal than a man whose knowledge doth not extend beyond the things of his own Country But then I say we must have good grounds for what we believe For to believe every thing that is reported or written because it is possible or not at all strange in case it be true doth argue as much weakness as to believe nothing but what our selves have seen But there will be a more proper place for this afterwards These things here spoken of might be referred also to the power of use and custom before spoken of but in another sense OF divers things which are ordinary objects of admiration and by consequent of Credulity and Incredulity hath been spoken hitherto but the most ordinary is yet behind and that is things that are supernatural of which we may consider two kinds Some things so called termed also natural by some as was said before because no probable natural reason hath hitherto been found or given nor are apparently reducible to any of those former heads before mentioned though it is possible that time and further experience may discover more and that be found natural in the ordinary sense which before was judged supernatural And again some things which though called natural also by some yet not by ordinary men only who may easily be deceived but by others also men of fame and approved sobriety and sincerity whose business it hath been all their life long whether obliged by their profession or no to enquire into the ways and works of nature are deemed and esteemed the actings of Devils and Spirits immediately or of men and women assisted with their power as their instruments But at this very mention of Devils and Spirits I see me-thinks not a few and among them some not only in their opinion but in the opinion of many others and by publick fame learned and experienced men some to recoil with indignation others gently to smile with some kind of compassion Now if it may be rationally doubted whether there be any such thing as Devils or Spirits and consequently such men and women as Magicians and Sorcerers and Witches then there is as much reason to doubt of all those particular relations which presuppose the operation of Spirits whether by themselves immediately or by their agents and instruments Witches and Wizards And indeed so we find it commonly that they that believe no Devils nor Spirits do also discredit and reject all relations either ancient or late that cannot with any colour of probability or knack of wit be reduced to natural causes and that they do not believe Witches and Wizards seldom believe that there be Devils or Spirits I might go further according to the observation of many both ancient and late but I will stop there However if not all Atheists themselves which I have more charity than
to believe yet it cannot be denied but the opinion is very apt to promote Atheism and therefore earnestly promoted and countenanced by them that are Atheists And indeed that the denying of Witches to them that content themselves in the search of truth with a superficial view is a very plausible cause it cannot be denied For if any thing in the world as we know all things in the world are be liable to fraud and imposture and innocent mistake through weakness and simplicity this subject of Witches and Spirits is When a man shall read or hear such a story as Erasmus in his Colloquium intituled Spectrum the thing was acted in England as I remember doth relate Who doth not find in himself a disposition for a while to absolute Incredulity in such things And the world is full of such stories some it may be devised of purpose either for sport or of design to advance the opinion in favour of Atheism but very many so attested that he must be an infidel as can make any question of the truth How ordinary is it to mistake natural melancholy not to speak of other diseases for a Devil And how much too frequently is both the disease increased or made incurable and the mistake confirmed by many ignorant Ministers who take every wild motion or phansie for a suggestion of the Devil Whereas in such a case it should be the care of wise friends to apply themselves to the Physician of the body and not to entertain the other I speak it of natural melancholy who probably may do more hurt than good but as the learned Naturalist doth allow and advise Excellent is the advice and counsel in this kind of the Author of the book de morbo Sacro attributed to Hippocrates which I could wish all men were bound to read before they take upon them to visit sick folks that are troubled with melancholy diseases But on the other side it cannot be denied because I see learned Physicians are of that opinion and visible effects do evince it but that the Devil doth immiscere se in several diseases whereof Sir Theodore Mayerne whom I think for strange and even miraculous cures I may call the Aesculapius of his time and do no body wrong gave me a notable instance concerning a maid in his house that had been bitten by a mad Dog which also died of it to whom when he came in a morning with a Looking-glass to make trial of what he had read but not yet experienced himself under his gown before he was in the room she began to cry out and told him what it was he had about him But I leave a further account of it to his own learned and voluminous Observations which I hope they that have inherited that vast estate will not envy to posterity Yet I know there be Physicians too that would make us believe that bare melancholy will make men or women prophesie and speak strange languages as Latine Greek Hebrew of all which there be sundry unquestionable instances but such are looked upon by others of their profession the far greater and every way much more considerable number as Hereticks in that point But because the matter is liable to mistakes and imposture hence to infer and conclude there is no such thing as either Witches or Spirits there is no truth but may be denied upon the same ground since it is certain there is no truth no nor vertue but is attended with a counterfeit often mistaken for the true as by divers Ancients both Historians and Philosophers is observed and by sundry pregnant instances confirmed whereof I have given a further account in my Latine notes upon Antoninus the Roman Emperor his incomparable I must except those of our late Gracious Sovereign and Gods glorious Martyr moral Meditations NOW whereas I said but now they that did not believe there be Witches or Spirits did generally discredit and reject such relations either ancient or late as cannot with any colour of probability or knack of wit be reduced to natural causes it is true generally they do But see the contradictions and confusions of a false opinion and affected singularity For some of them of a more tender mould being convicted by frequent experience of the truth of those operations by others accounted supernatural or diabolical and yet it seems not willing to recant their error of the non-existence of Witches and Spirits which perchance had got them the thing certainly that divers aim at the reputation of discerning able men above the ordinary rate of men to maintain their reputation they devised a way how not to recede from their former opinion and yet not deny that which they thought it is their own acknowledgment could not be denied but by mad-men that is supernatural generally so called operations How so Why they tell us that all men good or bad learned and unlearned by the very constitution of their soul and the power and efficacy of a natural faith or confidence may work all those things that we call miracles or supernatural operations This was the opinion of one Ferrerius a later and learned Physician in France whom I have had occasion but upon this very subject elsewhere to speak of How many more besides him did espouse the same opinion for he was a man of great credit as by Thuanus his relation doth appear I know not Now because I never heard neither is it alledged by any other that I have read that this man or any that were of his opinion did ever attempt to do miracles which certainly they would have done had they had any confidence in their opinion May not any man probably conclude from thence that they maintained what they knew in their own conscience to be false or by Gods just judgment for not submitting their reason to his Revealed Word and the ordinary maxims of Religion were suffered to entertain such opinions as must needs argue some kind of deliration and infatuation BUT if the Reader will have the patience of a short digression I will tell him a story concerning this Auâ—erius or as Bodin writes him Ogerius which may be worth his hearing not because it is strange which is not my business properly but because it is not impertinent to what we drive at truth There was it seems at Tholouse in France where this man lived and died a fair house in a convenient place which was haunted and for that reason to be hired for a very small rent This house Augerius as once Athenodorus the Philosopher did at Athens not giving perchance any great credit to the report did adventure upon But finding it more troublesome than he did expect and hearing of a Portugal Scholar in the town who in the nail of a young boy it is a kind of Divination we shall speak of in due place could shew hidden things agreed with him A young girle was to look She told she saw a woman curiously clad with precious
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
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