superstition whereof examples are so obvious in great Towns as London especially as no man needs to wonder at it BUT yet let us see what may be said even for that not altogether improbable perchance so they that are not so much experienced will the better know by this example how to examine the truth of things and to distinguish between certainty and probability or possibility Do not we to this day find things which they call Empirica and Specifica in the writings of very sober Physicians that may seem as strange As for example The rindes of the root of Elder pull'd off from the upper part shall purge by vomit from the lower by stools The brain of a Ram with some other ingredients a good medicine against madness provided that the Ram be a virgin Ram virginity an ordinary caution in diabolical exploits to blind the world as afterwards shall be observed and that his head be cut off at one blow I find this in Sennertus the other in Anatomia Sambuci printed in London where the Author thinks but doth not affirm that this happily may be ascribed to some Idiosyncracy either of the body of the patient or of the humor that causeth the disease or perchance to the strength of imagination And even Galen such an hater of all that resented of any superstition and rigid exacter of reason he recanted afterwards we shall shew but even whilest he was so in his Tenth book De compositione Pharmacorum where among others he doth set down a remedy against the stone in the bladder This remedy saith he must be prepared with a kind of religious observation For the ingredients must be beaten or bruised in a wooden-morter with a woodden-pestle and he that beats must not have any Iron about him either in his fingers or shooes And this he calls a mystery which he saith he learned from a Rustick But should I here take notice of those strange things and wonderful effects of herbs which no less a man than Matthiolus tells of in his Dedicatory Epistle to his Herbal for truth what hath been written of the herb Baaras would be acknowledged very credible in comparison I dare say Yet I believe our modern Herbarists that experience doth teach them the contrary Well but doth it follow necessarily that if it be not found so now therefore it was never so Yes if we stick to the true reall nature or natural effects of the Herb. But who knows but that the Devil might abuse the Magicians of those days in that kind making them believe that those strange effects for of that I make no question did proceed from the natural properties of the very herb thus and thus observed which doth not hold at this day as I dare say there be many superstitions about Herbs and Plants now in force among men of that wicked profession which were not known in former times There is nothing in all this but is very possible and if I said probable it might be justified But considering how many things in this kind are to be found in the books of old Magicians as Democritus and others which upon trial even in those days were found false and because we would not multiply wonders where there is no necessity that when there is as we conceive we may speak with more authority and be believed I shall rather stick to my former judgment that it was but a fiction of the Magicians of those days to add credit and reverence to their art BUT now I turn to the men of these times the wits as they call themselves and by some others for want of real wit and good learning are so called who because they believe nothing but what is palpable and visible deny therefore Spirits and all supernatural effects and consequently the truth of all relations wherein supernatural causes are ingaged what will these men say to this of Josephus That he did invent what he recordeth to have been done before such witnesses What reason can they give for such a senseless supposition Or that the eyes of so many were deceived who thought they saw what was not truly and really to be seen But then how deceived by what means natural or supernatural It poseth me to think what they can pretend why we should not believe Yet I will suppose that somewhat they will say if nothing else yet this that it is an old story and therefore they are not bound to believe it A worthy answer for men that pretend to reason But I will see if I can fit them with a later to the same purpose and as irrefragable as I account that old ANDREAS Laurentius a late and learned Physician well known to the world by his writings in his book De Strumis or Kings Evil printed in Paris Anno Dom. 1609 and dedicated to Henry the Fourth of late Glorious memory in his first book ninth Chap. where he treateth of the power of the Devil to cause or to heal diseases at large he hath there this story The most Christian King saith he the very same to whom the book is dedicated did see a Rustick or Country Clown who by the incense or smoak of a certain herb in a moment as it were would cure all that were sick of the Kings Evil. He made them vomit so that they did cast much pituitous stuff and with it certain little creatures which he said were the germina buddings or seminaries perchance of the disease This I have heard more than once from the Kings own mouth when he did enquire the reason from me Besides the King Monsieur de Lominie one of the Kings Privy Council Monsieur de Frontenae Francis Martell chief Chyrurgion to the King and divers others of the Kings bed Chamber did see the same I always was of opinion that it was done by the Devil Neither was I deceived in it for this Rustick some few days after vanished and from that time though by his friends and those of his house sought far and near was never heard of So he Good and unquestionable witnesses I hope the King and so many others of his Court men of credit and of all men the Chyrurgion at least best able to judge LET this be compared with Josephus his relation which shall we sâ—y is the strangest This I think What then shall we say is there any such thing in the world as Truth or such a thing in the Heavens Firmament as a Sun If so then let us account though strange yet not prodâ—gious those things which are known so often to happen but those men not so strange as prodigious who what all men see would make us believe they do not see or though they see yet will not believe BUT now we are upon it I will run through some other instances I shall not be long upon them but they shall be chosen instances that nothing may be left for the cure of those men a hard cure I must confess who love
inveigh against them as the confusion of all sound Philosophy and in very deed the true asylum asinorum Yet if a man consider of it soberly and read impartially what is by very sober men pleaded for them he may find ground enough it is my opinion to believe them especially when he doth consider that Aristotle himself was forced besides his four Principia or Elementa to have recourse to a quintam essentiam besides that which he doth appropriate to the Heavens as a more noble cause yea to God himself in some things as the immediate cause operating above nature above reason humane by his meer Omnipotency Whereby Aristotle doth apparently lay a foundation for miracles as we may shew in due place whereas some conceited foolish men pretended Christians but real Atheists as Pomponatius and the like because they would not seem to depart from Aristotle's doctrine refer all miracles to natural causes Besides it is well known that Hippocrates also doth acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diseases by which though Gallen and some others understand ambientem aerem only yet even so then certainly the aer preternaturally or supernaturally affected by some divine or celestial cause which is the more probable because in other places he doth speak of the Gods according to the phrase of those days very reverently and doth much ascribe to their power in those things that happen unto men BUT to our Coelestes influxus though they be granted yet it is very possible that many things may be ascribed unto them which may proceed from other causes That some men are lucky at Cards beyond all imagination or do feats with them beyond the limits of any supposed activity or jugling such as learned Raguseius doth profess in the presence of some others men of great worth and fame whom he doth name Hieron Fabritius ab Aquapendente Hercules Saxonia c. to have seen and admired I should not though never so much admired or incredible ascribe to a Celestial influence though I find a very good Author whom I ever look'd upon as a second Aristotle the greatest commendation I think that can be given to man Religion laid aside in point of sound and solid reasoning even Thomas Aquinas cited for it by the same learned Author whose opinion in that matter I much sooner embrace that such things are done by contract with the Devil And yet I have ground to believe that so much may be done in this kind by art and cunning which things are commonly referred to the power of uâ—e and custom which will be our next consideration after this of influxes so strange and miraculous in appearance that a man had need to be very well vers'd in such speculations before he charge any man And that is when the case is so notorious as no man can rationally doubt as in that pretended Jugler who related by divers before Charles the Ninth King of France made the Rings of a gold Chain to leap towards him one after another who was at a distance and after that made the Chain whole again which at last himself confessed to have done by the help of the Devil for which he was deservedly cast out of the Court and punished Learned Vossius hath it too and quotes three Authors for it but those three have it but from one which kind of quoting is not so safe except this very thing add some weight because it hath been believed by such and such and not contradicted by any But in a case of this nature before such company and yet of fresh memory when the first relation was made the testimony of one credible witness may be thought sufficient But for Pererius why he should be so bitter against Celestial influences since he also doth grant and ground upon occult qualities which often are fetched from Celestial influences and liable to the same inconveniencies and therefore by some as was said before who would gladly be thought to see further than other men so termed asylum asinorum I see no reason BUT granting these influences the great question doth remain whether they work as general only or as particular causes also It is the opinion of some very learned that their power and operation doth extend even to particulars as for example to dispose and to incline not compel a man to such and such actions but of more that they work only as general causes as for example why in some ages men generally have been more inclinable to superstition ready to believe and to swallow more than the boldest impostor could invent in others more to Atheism and incredulity all upon the senses and what is visible and palpable though against all sense and reason In some more for strifes and contention in others more for peace and calmer studies And what shall we say to that influence that produced in men that frantick humor the beginning whereof is ascribed by Historians to the year of the Lord 1260. of wandring about half naked and whipping themselves unto bloud Which though suppressed by authority for a while sprung up again some forty or fifty years after with so much advantage that most Kingdoms in Europe were over-run with it and notwithstanding the opposition of Popes by their excommunications and other means that were used continued above 100. years after as doth appear by a peculiar tractate of Gerson the learned Chancellor of France set out Anno Dom. 1460. against it Thousands in one company of all kind of people might have been seen in divers places thus martyrizing their bodies by tearing their flesh and their bloud running a pitiful sight in outward appearance but whether to the greater pleasure of their distemper'd minds or pain of body I know not I have spoken of it elsewhere which I shall not here repeat I quote no Authors there are so many Historiographers besides others that take notice of it I think it needless If I may speak my mind without offence this prodigious propensity to innovation in all kind but in matters of learning particularly which so many upon no ground that I can see on appearance of reason are possessed with I know not what we should more probably ascribe it unto than to some sad constellation or influence But to conclude this matter of influences whether of general only or of particular efficacy also it is agreed on all hands that they are secrets of Nature or of Heaven if you will which none will upon pretence of any art attempt to dive unto but upon a presumption that the world as of wicked men in general some Philosophers have maintained cannot subsist without cheaters and impostors ANOTHER great cause of wondring is the power of use and custom which they who either by the report of others creditable witnesses or by their own experience have not been acquainted with and well considered of must needs ascribe to magick and supernatural causes many things which are meerly natural It is a subject of a
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
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
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
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
necessary to my principal end I shall willingly forbear them or reserve them to another place That which I have to except in the relation of this story is that two Authors are named Gnagninus in Muscoviae descriptione and Sigismundus Baro in Hebeirsten in itineratio as two several Authors and two several testimonies whereas if we examine those Authors they will appear in this but one not only by the words which they borrow the one from the other almost the same in both but also by Gnagninus who at the end of his Description doth make honourable mention of Sigismundus whereby it doth appear that he had read him and borrowed of him But what is worse upon further examination it will appear that this Sigismundus Baro saith no such thing at all himself but hath that passage verbatim out of an Itinerarie of a nameless Author written in the Ruthenick-tongue translated or part of it by himself and inserted in his own Commentaries and moreover that he had with all possible diligence as he professeth Page 89. of the Antwerp Edition Anno Dom. 1557. inquired of those huminibus mutis and other morientibus reviviscentibus those sleepers in Caves of the Earth before spoken of yet professeth he could never meet with any that could say he had seen it himself but only heard it from others and therefore saith he Vt aliis ampliorem quaerendi occasionem praeberem to the end that others might further enquire not as believing it himself or commending it to others for a truth he was willing to let them know what he had found in the Itinerary It is almost incredible what a wrong to truth this manner of citing of witnesses and testimonies hath been in all ages when three or four sometimes four or five or more are cited as several witnesses who upon examination prove but one and perchance not so much as one good or clear witness But I have done with my first instance or example which concerned things natural as ordinarily taken and though store of such offer themselves to me yet because I have reason to make what hast I can being every day by much weakness summoned or put in mind I will proceed to instances in things supernatural which will better fit my design MY second instance therefore shall be out of Seneca who in his fourth book of Natural Questions which doth treat of Snow Hail and Rain in his sixth Chapter relates rather as a tale than a truth so he doth profess at the beginning what he found recorded and believed by some others to wit that there were men in some places who by observing of the clouds were able and skilful to foresee and foretel when a storm of Hail was approaching Cleonis was the place by him named which was then the name of more places than one but by what he saith of it it should be a Town of the Peloponnesus now Morea under the Turk of no very great fame or name But it seems whether by the nature of the Climat or somewhat else natural or supernatural very subject to storms of Hail by which the fruits of the ground very commonly destroyed It did so trouble them that after many endeavours it should seem to prevent their loss they at last found a strange remedy First it must be believed according to the relation that by diligent observation of the clouds and other temper of the skies in such storms which to their great grief and damage were so frequent among them some men had attained to that skill that they could as was said before foretel a storm Of these men some were chosen and appointed as publick officers therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is observers of the Hail to give warning to the people who upon that warning did hasten to kill some a Lamb others according to their abilities Pullum some young thing or other probably a Chick the bloud whereof was offered as a Sacrifice But if any were so poor or by chance so destitute at that time that he had neither agnum or pullum why then his way was to prick one of his fingers with some bodkin or writing-steel as the fashion was then that had a good point and that bloud was accepted for other and so the storm certainly diverted In the relation of this Seneca doth use some merry words which have deceived many which hath made me the more willing to take them into consideration as though it were far from him to believe such an absurd and impossible thing Grant saith he there were such men that could foresee and foretel a storm what relation have the clouds to bloud or how can such a little quantity of bloud as a Chicken or a prickt-finger can afford so suddenly penetrate so high as the skies to work such an effect Yet if a man doth well observe his words it will appear that Seneca did more incline himself to believe it and so doth propose it to us rather as a thing true than otherwise For after he had said that men in the examination of the cause were divided some as became very wise men that is his word absolutely denying that any such thing could be that men should covenant with the Snow and with small presents pacifie tempests though saith he It is well known that the Gods themselves are overcome with gifts for to what end else are all their sacrifices Others thinking that there was in bloud naturally some kind of efficacy to repel and avert a cloud he doth further add what he knew would be objected by others but how can in so little bloud be so great force as to pierce the clouds and to make them sensible of its power After this knowing and tacitly grounding there was no arguing the possibility of a thing by reason against certain evidence for which in this case there was so much to be said How much more safe and ready would it be saith he barely to say It is a lye an arrant lye it cannot be And then go on But at Cleonis they were wont to punish them severely who had charge to prevent the tempest if through their negligence either their Vines or their Corn had suffered In our XII Tables also the old Roman-law there was a law against them who should by any kind of inchantment hurt or destroy other mens Corn. To what end all this think we but to make it appear that if evidence would carry it there was enough to perswade us the report of Cleonis was true enough Yet after all this fearing he had gone too far to expose himself to the ludibrium or derision of those sapientissimi or wonderful wise men who would believe nothing to be true the clear profession of the Epicuraeans of those days the cause whereof they could not understand to make some amends he ends his discourse in the reproof as it were of rude ignorant antiquity that could believe such things as that there were Charms or Spells for the
Rain to be procured or put back which saith he is so clearly impossible that we need not go to Philosophers to know their opinion AS for Seneca's meaning whether I be in the right or no I shall not think my self much concerned let every man after diligent perusing of his words judge as he pleaseth Though this more to make my interpretation of his words more probable I have to say that it doth appear by other places how fearful he was to utter any thing in this kind that was not generally believed though himself in all probability made little or no question of the truth See but immediately before how tenderly he doth propose and not without an Apology for himself lest he might be thought seriously to believe it which also made Ovid so fearful though himself an eye-witness to write it that the Northern Seas are wont to freez or to congeal in the Winter-time Let also Pliny's words be considered concerning this very thing not the place but the thing There be Spells against Hail saith he and Diseases and ambusta which he also calls ambustiones that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burnings some of which have been tried or by experience approved true Sed prodendo obstat ingens verecundia that is but to set down particularly a marvellous shame or fear doth hinder me as well knowing the different opinions of men Let every man therefore think of these things as himself pleaseth So Pliny whereby doth appear that he durst not speak what he thought and believed lest he should undergo the reproach those wonderful wise Epicuraeans Pliny himself a great favourer of their Sect being very numerous and in great credit in those times of a writer of tales But as I said before let Seneca's meaning be what it will as to the thing it self though I will not undertake for the truth of it according to every circumstance of Seneca's relation partly because I never saw the Records of that City my self which haply Seneca did and partly because Plutarch who doth mention those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or observers of Hail doth not name any place and instead of the bloud of a Lamb or Chick doth mention another kind of bloud yet that there is no such impossibility in the relation but that it might be very true so far I dare undertake and I hope to make it good Neither will it appear incredible to any man who instead of a natural will but allow us a supernatural cause But first let us see what we can say for the truth or probability of the fact or thing and then let the Reader judge what may probably be the cause It seemeth that very anciently such an opinion hath been among men Romans and Grecians that by some Magick or supernatural art for the Devil was not so well known in those days though Daemons which was an ambiguous word as elsewhere I have shewed were strange things might be wrought as in the air so upon the land to further or hinder the fruits of the Earth Empedocles anciently a notorious Magician became very famous for his skill in that kind ever since he helped the Athenians when by unseasonable winds all their Corn was like to miscarry as Laertius and others bear witness from which time and thing he got the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wind-stiller Among other things it was very generally believed that Witches and Magicians had a power or an art to transfer both the crop and fertility of one field to another Messes hac atque illac transferunt diris tempestabibus omnesque fructus paucorum improbitas capit saith the Author of that Poem or Comedy ancient and elegant commonly called Qâ—erelâ—u quite different from that in Plautus And Tibullus long before to the same purpose Cantus vicinis fruges traducit ab agris One Caius Furius Cresinus a Roman of a mean fortune whose grounds were observed to thrive so beyond measure that he did reap more ex agello or a little field than his rich neighbours did of sundry large ones was accused that he did fruges alienas pellicere veneficiis that is that by witchcraft he did rob other grounds to enrich his own It came to a trial but he came of with great honour Pliny is my Author BUT by the way it will I hope be no digression to take notice of another story of his which will not be impertinent to our present discourse concerning this anciently believed translation of the fruits of the Earth from one ground to another and very pertinent to our main subject of Credulity and Incredulity of which Pliny doth afford more examples than any other Author I know and is very often wronged and censured by men through Incredulity grounded upon ignorance Many fabulous relations he hath I know from all kind of Authors which himself made no other account of for the most part Nay I am sure he doth sometimes reject that for fabulous which upon better consideration will appear true enough We may therefore think our selves beholding to him for the knowledge of many true things which if because accounted by him fabulous he had taken no notice of in his Observations we had never known But however those things may prove or be judged which he had from others it can hardly be shewed that he records any thing of his own time or upon his own knowledge that can be proved a lye it is well known that being a man of great wealth and dignity wilfully and willingly he did adventure his life and lost it we know in that adventure the better to learn the truth and if possible to discover the cause of some strange things So heartily was he addicted to the study of Nature and therefore more unlikely he would wilfully do the truth of Nature so much wrong as to violate and defile it willingly and wittingly with fabulous narrations But now to the story which himself doth call Prodigium super omnia quae unquam credita sunt A prodigie beyond all prodigies that ever were believed and yet delivered by him as a true story In Nero's time he saith it so happened that a whole Olive-field was transferred or carried to the other side of the high way and the ploughed ground that stood before in the adverse side set in the room He doth not ascribe it to any witchcraft though it be so apprehended by some that tell this story after him as Lodovicus Vives by name for one It is much more likely that it happened if true as I think very reasonable to believe by some strange Earthquake or motion of the ground in those parts occasioned by subterraneous winds and vapours Who hath not heard of Trees and Rivers removed from their proper place and placed elsewhere by Earthquakes But if any be so incredulous as not to believe Pliny in this what will they say to Machiavil an Historian without exception that I know of whatever his religion was who tells
magnifie this Art and the power of it Iosephus doth there produce a notable instance which is this How that on a time himself being present one Eleazer before Vespasian and his Sons or Children and the chiefest Officers of the Army did cast out Devils from several that were possest and to satisfie the company there was no jugling in the business commanded the Devils as they went out to do somewhat which might witness the presence of a supernatural power To bring this to pass this dispossession I mean besides words there was some other mystical action that was the applying of a certain ring to the nose of the possessed under the seal of which ring a piece of root was inclosed which was believed so reported at least to be of singular efficacy to drive out Devils The name of the root is not there set down by Iosephus but in another book De bello Iudaico lib. 7. Cap. 23. he doth name it Baaras and withal doth tell strange things of it what danger it is to pull it out of the Earth except such and such ceremonies and cautions which I forbear here be used Now that in all this Iosephus though his report to some may seem both ridiculous and incredible and is I know by some rejected as meerly fabulous which made me pitch upon it the rather yet that in all this he doth deal bona fide truly and sincerely as I believe my self so I hope to give good and convincing reasons why others also who pretend to reason as the trial of truth should believe First that such a thing was really done before Vespasian the Roman Emperor as he relates it they that know that Josephus was a man as nobly born so of great credit at the Court and in great favour with Vespasian himself how can they rationally doubt He must be supposed more than a mad man that durst write such a forged story and attest persons of that quality for the truth had it been a thing of his own devising nay had he lyed in any circumstance of it As for that he writes of that root or herb that it hath such properties such vertues how to be pull'd out of the earth and where to be found c. whether true or no must not be laid upon his account as I conceive because in that trusting the relation of men whom he took to be real honest men in their profession and to work by natural means himself professing no skill or insight in that art it is enough that in all he saith of it there is nothing but what was generally believed or at least reported and famed not among the Jews only but Grecians also and others that were Gentiles The name of the herb he saith was Baaras and what is that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I need not tell them that have any skill in the tongue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek which herb is acknowledged by all or most that write of herbs Josephus saith of it it will with some adjurations expel Devils Pliny saith or Democritus rather in Pliny it is a Magical herb which Negromancers or Magicians use to raise the Gods that is in the phrase of our times Spirits Josephus saith there is great danger in the pulling up of it One way he doth mention is by uncovering the root so far that it may have but little hold in the ground and then tying a dog to it so that the dog may easily draw it out with him when he thinks to follow his Master going away as he followed him thither But if the report be true the dog comes short of his reckoning or rather doth much more than what he thinks he doth For when he thinks to follow him he doth his Master a better service he dieth for him who otherwise if the report be true as before could not have out-lived the boldness of his attempt A strange story but not of Josephus's contriving nor by Josephus only believed The very same as to the substance is recorded by Aelianus also De Histor animal lib. 14. cap. 27. more fully and as his manner is with studied elegancy He doth also give it another name taken from this very ceremony or action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is dog-drawn The Latin interpreter doth somewhat contract the relation for which I do not seeing he hath all the substance much blame him it being almost impossible to express all in another tongue without an unpleasing redundancy except the sweetness next unto sweet musick to curious ears of the collocution a grand mystery of the so much admired Sophisters or Orators of those times their Rhetorick as elsewhere I have declared at large could have been exhibited also But again Josephus saith the herb grew in Judea Democritus in Pliny saith in Arabia but this is easily reconciled and is done very fully by learned men and had Democritus said in Aegypt or Aethiopia there is enough besides to satisfie any man that Baaras was a known herb to those effects by him mentioned among men of that profession whom Josephus a learned pious man but herein too credulous but not the first or only pious and learned that hath been deceived in such accounted holy religious men but in very truth no better as how many at this day than cheaters and impostors to what they pretended by some others of those times who had considered of it better than Josephus rightly called praestigiatores and magi Now Josephus so far acquitted that he had no intention to deceive but was deceived himself by others if any will be so curious as to know what truth there is or then was for the reports concerning that herb that there is such an herb which for some kind of resplendency may be called Aglaophotis is by all Botanicks or Herbarists I have seen acknowledged And if it be a kind of Peony as is averred by divers which against the falling-sickness is known to be of excellent vertue it is less to be wondred that for this very reason it was first supposed to be of some vertue against Devils and Daemons the nature of this disease being somewhat extraordinary and by some formerly supposed to proceed from some extraordinary cause for which reason it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or morbus sacer the sacred disease and not only supposed to proceed but also certainly known sometimes to be accompanied with extraordinary supernatural effects yea plaâ—â—y Diabolical whereof I have given some instances in my Treatise of Enthusiasm So far the mistake then might be tolerable but for the rest the danger of plucking it out of the ground with the root and the means used to prevent it this by the experience of best Herbarists of these days being found false and fictitious we must look upon it as the meer invention of Magicians and Impostors to inhance the credit of their Drugs and to serve the Devil by the increase 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
the masters of it did know what or how much had been taken away A third story is of one Flaccianus well known to St. Augustin it seems who being about to purchase a piece of ground went to this Diviner or Cunning-man to see what he could tell him about it who had no sooner seen Flaccianus but presently told him what he was come about and named the ground or Farm as it was ordinarily called which Flaccianus himself it seems it was somewhat an uncouth hard name did not well know But the fourth story made St. Augustin a young man then under the name and person of the said Licentius even tremble for amazement whilest he did relate it A condisciple of his or one that had been hearing so much of the man and either not believing or for further trial and to know the utmost of his power went to him and boldly and importunately challenged him to tell him what it was he had in his thoughts who put to it as he was told him he did think of Virgil. Being further asked what particular place of Virgil the man though otherwise scarce able to read pronounced aloud boldly and securely the very verse of the Poet he had then in his mind Who makes any question but he that did this no man of God but a very rogue was really possest by the Devil And do we wonder at it or rather wonder that any men or women that take upon them to do such things in a Christian Common-weal should be suffered to live Or that any that make use of such whether men or women should make any question if Christians by profession and education but that in so doing they go to the Devil But some may wonder perchance as St. Augustin or his friend did at the first for afterwards he made nothing of it that the Devil should have such power which the Scripture doth seem to appropriate unto God to know thoughts But it is one thing to have the thoughts of all men in all places at all times open and naked which belongs unto God only by some subtilty or secret of nature to know the thoughts of some men at sometimes which the Devil can it is certain if God do not hinder which men also well acquainted with nature by diligent observation of the eyes and otherwise may in some part attain unto And why not this as possible as for men but women rather in the light or day-time at a good distance to communicate and to impart their thoughts freely and fully without any noise or voice by the observation of the lips only and other parts about the mouth A secret of nature lately discovered of which more in my Treatise of Enthusiasm Chapter 4. of the second Edition page 181 c. I name the second Edition because not so much of it in the first to be found AFTER Divination somewhat because of the affinity may be expected of Prodigies of which as of Divination much hath been written and argued to and fro by divers and very lately by one by some whom I have heard much commended I therefore shall say the less neither indeed doth my subject engage me to say much As all other things in the world not determinable by sense those especially that relate to God and his providence have been liable to superstition and credulity so this of prodigies as much as any The ancient Romans have been noted for their excess in this kind and their best Historian Titus Livius for inserting that into the body of his History which stood upon publick records hath been censured as fabulous for which nevertheless he doth often excuse himself and smartly doth censure the credulity of the people of those days Yet I make no question but by the contrivance of the Devil in those days of ignorance and superstition as of Oracles was said before for the increase of superstition many things in that kind might happen besides what did by Gods order and appointment which have not hapned so frequently since But what excess soever they might justly be charged of yet we must acknowledge that the ground of it Quod omnium secundorum adversorumque causas in Deos had he but said Deum verterent that is in effect Because they bâ—lieved a God and a providence the cause of all good and evil that hapneth unto men as the same Livy doth inform us was commendable which would make us besides other reasons think the better of prodigies in these days wherein Epicurism and Atheism do so mightily prevail And it cannot be denied but they lived then generally according to their belief frugally and vertuously Witness those rare Examples those times afforded scarce to be matched in any other age And as this belief made them vertuous so their vertue conquerors of the best and greatest part of the then known world Whereas when all observation of prodigies ceased which the same Livy saith did proceed ab eadem negligentia quâ nihil Deos portendere vulgo nunc credunt a mild word negligentia for Atheism or Epicurism all manner of vices pride luxury covetousness and the like crept in which occasioned their Civil wars and their Civil war with these vices the ruine of that glorious Empire Were there no other thing in the world to perswade me yet the authority of two such men as Camerarius and Melanchton so pious so learned both would make me not to reject all prodigies whether publick or private Yet it must be confessed that where the opinion lights upon a man who is naturally tender and fearful and such was the nature of them both I have named of Melanchton especially it hardly escapes excess But again were there no other examples or instances of prodigies known to me than what hapned before the death of Julius Caesar the Roman Emperor and what before Henry the Fourth late King of France who for their valour and manner of death may well be paralleled being so well attested as no rational man can make any question I should think and acknowledge my self sufficiently convicted that there be prodigies presaging prodigies I mean And if in their case why not in the case of many Princes and others such especially who have been active men in the world and made a great noise by their valourous or ventrous atchievements and undertakings Always provided that there be like evidence and attestation I think I have read in Julius Scaliger a man of singular as learning so piety some where I find it so in my papers but not the place quoted Melior superstitio so it do not proceed to a breach of any particular command of Gods revealed word so I understand it nimiâ sobrietate quae facile degenerat in Atheismum that is Better is superstition sometimes than too much sobriety or cautelousness which is apt soon to degenerate into Atheism At another time perchance I should not think so well of it But now when Atheism doth so prevail and true Piety
under the name of superstition subject to derision I think the advice is not amiss ANCIENT Heathens had an opinion not unworthy the consideration that no prodigie or bad Omen could hurt them by the event who did profess not to regard them or could elude them by a contrary interpretation Pliny's words to this purpose are Exemplis apparere ostentorum vires in nostra potestate esse ac prout quaequâ— accepta sint ita valere He doth add In Augurum certè disciplina c. that is That by the discipline of the Augures a sort of Diviners or Soothsayers among the Romans it is very certain that neither imprecations or auspicies or presages did belong unto them to hurt them who when they had any work in hand did profess and declare they did take no notice of either Quo munere divinae indulgentiae maius nullum est saith he that is Than which the Divine mercy hath not vouchsafed unto men a greater gift or boon So Pliny lib. 28. cap. 2. And in the next Chapter he doth mention some particular rites and ceremonies which they used to elude or avert mischiefs when threatned by some ill presage or inauspicious accident Of which St. Augustin doth treat and reckon many in his second de Doct. Christiana Chap. 20. I make no great wonder if many of those superstitious rites and ceremonies by both Pliny and St. Augustin mentioned were thought efficacious to elude or avert when the observation of prodigies was so transcendent that every thing almost that did not happen every day was looked upon as a prodigie It was not hard to avert or elude as they interpreted it what probably as founded upon such groundless fears and imaginations would never have hapned though probable too that meer fear and imagination though no better grounded might be the cause sometimes that some things hapned really which otherwise had never been But however because Pliny no very superstitious man who elsewhere hath not faith enough to believe that God cares for the world or takes any notice of mens actions whether good or bad because he doth here we see so magnifie the power of faith and therein the goodness of God that would so provide it and appoint it and that besides Pliny there be others that attest the same or much to the same purpose as afterwards in due place may be shewed we may consider besides Christian faith whether there be not some kind of natural faith such as natural meer natural men are and always have been capable of which with God by his own order and appointment is and always hath been more or less meritorious or efficacious for the averting of some temporal evils and a good pledge or forerunner of that true faith in Christ by which we hope not only to be rescued from that misery which as the wretched posterity of a sinful protoplast we are born unto but also I expect no otherwise but that the wits will laugh at our simplicity purchase Heaven it self and Immortality But of this more elsewhere which I will not here transcribe WITH this of Pliny the elder doth well agree the resolution of Pliny the latter and as well with Christianity and therefore not unworthy our observation A friend of his who was to plead a cause within one or two days after had a dream which much troubled him and threatned as he did interpret it some kind of miscarrying Whereupon he doth address himself to Pliny that he would procure him a further day Pliny first doth propose unto him what in such a case himself had done preferring that excellent rule or maxim of Homer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in effect That a good cause ought to be regarded more than any signs or prodigies whatsoever before terrifying dreams and visions when he was to defend the cause of an innocent friend against potent enemies Wherein notwithstanding his terrifying presages or prodigies he prospered He did so and hoped his friend might also But if that would not satisfie him his next advice is Quod dubâ—t as ne feceris which he calls Consultissimi cujusque praeceptum the precept or advice of all that are wise and prudent Not to do that whereof you doubt which I think doth very well agree with that of the Apostle And he that doubteth is damned if he eat because he eateth not of faith For whatsoever is not of faith is sin But lastly I make great difference of prodigies that concern private men only and those which concern Princes and whole common Weals I do not think these so easie to be avoided as those I HAVE done with prodigies I now proceed to that I have to observe upon the instances or the chiefest of them that have been produced which may be useful as I conceive in all or most other cases of Credulity or Incredulity And here first of all I propose this rule of Credulity or Incredulity in general in St. Augustin's words Multa St. Augustin hath it Nonnulla only but I think it will bear multa very well credibilia sunt falsa sicut incredibilia multa sunt vera Or in Minutius Foelix his words more pithily In incredibili verum in credibili mendacium that is in English That many things which seem incredible are true and many things false which are very credible or likely-true Which is no more if so much than what Aristotle long before in that known Axiom of his taught that falsa quaedam c. that some things that are false have more appearance of truth than some things that are true It is no argument to me that a thing is true because it is possible no nor because probable nay it is certain that many lyes and falshoods are founded upon this very thing probability Though civility may oblige not to contradict where we see no impossibility yet discretion will to doubt and to suspend assent till we see good ground of belief I know the wisest man may mistake sometimes many are credulous and many love to tell what themselves have forged or what they have from others though themselves perchance do not believe it I am no Sceptick or Pyrrhonick and whether ever any such were really is a question which to be in my apprehension is little less than of a rational creature born to turn into a senseless brute And it doth much derogate from Gods goodness to think that he should give us reason the best of gifts for no other use than always to doubt which is worse than to have no reason at all Yet this I must say which I think most true their profession was if ever any such to doubt of all things the best way never to be a Sceptick is not to be too quick of belief and to doubt of many things Take it from St. Augustin that it may have more authority best in his own words but because very worthy to be known unto all that would be wise I will put them