did relate to the service of their Gods must be neglected and so a record of it was made nunciatum esse that it was reported not verum esse that it was true Yet we find in the same Livy that oftentimes upon just suspition that which was related did pass some kind of examination and if found defective not allowed But what shall we say to Plutarch's relation who not upon his own credit only and yet he acknowledged a grave and serious Author but upon the credit of many then living in his Treatise of the Soul not now extant but so much of it is preserved in Eusebius doth seriously relate of one very well known unto him and his familiar friend as I take it who died he said and his Soul after three hours remanded to his body because it was upon a mistake of the messenger that he was deprived of life by such a sickness when another man was intended and sent for After which restauration to life he lived many years and was then alive Plutarch saith when he wrote this of him This relation I must confess did somewhat trouble me when I first read in Eusebius and the rather because Eusebius doth barely relate it and excepts against nothing which some might interpret as an assent but is not there was no need if what he aimed at be considered But however so barely related did trouble me for a time But afterwards upon better consideration I thought and still think that both Plutarch and his friend might be very honest men and speak no more than what they believed to be very true and yet we not bound at all to believe them For first of all this departing of his soul was in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch saith that is a kind of unnatural deep sleep which by them that are not much acquainted with the proper terms of Physick and differences of every disease might easily be mistaken for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Physicians define Soporem gravem quo qui tenentur c. that is A kâ—nd of sleep which they that labour of sleep profoundly and dream and afterwards when awakâ—ned what they did dream they think to be true and relate it unto others for very truth Or as Sennertus elsewhere They lie as though they were dead and frequently after they are awakened make report what strange things they have heard and seen NO wonder then if the man in such a distemper saw strange visions and it is probable he had read of some such thing that had hapned or commonly reported to have hapned unto some others whereof the learned Annotator in the last Paris Edition will give a further account to them that desire it But this granted it follows in Plutarch that the other who by right should have died for there was a mistake of men or souls as was said before upon the return of Antillus his soul that was his name when he heard what had hapned to Antillus and what report he had made of his visions that is that his soul should be returned indeed but the others first intended would be sent for he fell sick and died in very deed Truly I think according to the belief of the vulgar of those days it were a wonder a great wonder if he had not For he was not only told what this revived as was thought Antillus had reported of him as revealed unto him in that other world but people so goes the story were daily and hourly at his door to see the event which was enough to startle any man that had not a very great courage and knew nothing to the contrary but that what was reported of Antillus his death his miraculous reviving and what Antillus himself had since reported as revealed unto him where he had been was very true enough I say to startle him into an alienation of mind or a sudden death whereof there be many examples of men who surprized with a sudden great fear though without any other hurt or danger have fallen into some sickness which hath ended in death He therefore who upon this or like relation of Plutarch should censure him for a fabulous writer would do him wrong and bewray-either malignity or ignorance Yet many fables we may find in Plutarch which being delivered by him not credited nor to that end they should be credited but according to the Mythologie of those times which was no small part of their learning and is yet to all men for the understanding of ancient books without which no true learning can be purchased for such fables and the like delivered upon certain suppositions it were very ridiculous and injurious also to account him fabulous BUT because this is a profitable point to prevent rash judgment which commonly proceeds from ignorance or want of judgment or ingenuity the worst of the three among them that have lately written of Daemons and Spirits and their instruments men and women Witches and Sorcerers Bodinus and Remigius are most known I think and read Learned men both and who I think had no intention at all to impose upon their Readers but wrote as themselves believed Yet for all this I do not think my self bound to believe every thing that they believed and thought truth neither could I for the reasons before alledged ground upon any of their stories but as the authorities and circumstances of the story well pondered shall induce me Though learned yet men and as men liable to errors and mistakes and in some things perhance more credulous than I should be What either of them might think of the efficacy of washing of the hands of Salâ— and of a Vine-stick of the crowing of the Cock and the like I make no question but they had some plausible grounds the confessions of divers Witches first deluded by the Devil that they might delude others and by degrees draw them to other more superstitious observations for it besides what is objected to Bodinus particularly by the censors of his book if true Many men when they have got some such thing by the end that may accidentally prove false or it may be justly famed as superstitious they think they have enough to discredit a man and to blast his labours though otherwise never so worthy or profitable which as I said before is an argument of great either weakness or malice I know it is the manner of many incredulous men especially when they are pressed with any authority and cannot otherwise evade A very learned man in his books De Origine Idololat or rather De Theologia Gentili c. a far more proper Title except he had followed it otherwise which gave me encouragement to write of the same subject De orig Idololat long ago though never yet printed doth pass a harsh judgment against Bodinus as for some other things so particularly for his severity or rather as he makes it rash and injurious partiality in admitting all kind of witnesses against suspected
IMPRIMATUR THO. TOMKYNS R. R mo in Christo Patri ac Domino D no. GILBERTO Divina Providentia Archiepiscopo Cantuariensi à Sacris Domesticis Ex Aedibus Lambethan Julii 9. 1668. A TREATISE PROVING Spirits Witches AND Supernatural Operations BY PREGNANT INSTANCES AND EVIDENCES Together with other Things worthy of Note By Meric Casaubon D. D. LONDON Printed for Brabazon Aylmer at the Three Pigeons in Cornhill 1672. TO THE READER CHristian Reader what ever thou art otherwise thou art not a true Christian or so good as thou shouldest be if thou doest not account that of a Christian thy best title though it doth concern thee no further perchance than I shall tell thee by and by yet it doth me very much in thankfulness to God and to acquit my self of wilful negligence in some particulars of this ensuing Treatise to acquaint thee with the occasion and in what condition I was when I wrote it I will not go back so far as to tell thee what I have suffered since I have been in the world by sicknesses and some other accidents the relation whereof though very true yet I am sure would be incredible unto many There may be a time for that if God please It shall now suffice to tell thee that about three years ago and somewhat better being in London I was seized upon with a cold and shortness of breath which was so troublesome that I went to an intimate friend and learned Physician for help who made no question but in few days he would cure me and to that end prescribed some things But before many days were over himself ended his life in whose death good learning ancient I mean had a great loss But the comfort is which I can witness he died a Christian After him the cause still continuing I had recourse unto another of the same profession whom though I knew not before yet I found him very friendly and so far as I could judge very rational in his prescriptions But notwithstanding such help the disease increasing rather than abating I at last resolved with Gods help for Canterbury again which I did think many times I should never see more Where for eight or nine moneths I continued much in the same case till at last that disease ended in some nephritical fits which I did not expect to out-live But I did till April 1666. when I was freshly assaulted with new fits which more remisly or sharply continued some moneths till at last divers other evil symptomes concurring I lost sleep and so lost it that for the space of four moneths and upwards I may truly to the best of my knowledge say I had not one hour of natural sleep but such as was by the advice of my Physicians procured by Drugs the strongest that are to that end which sleep so procured left me always in such a hatred and detestation of life that nothing but obligation of conscience could have prevailed with me or any body else I think in my case to preserve life at so dear a rate What I was unto others I know not I was unto my self I am sure a wonder nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigium a monster our old translation that I did hold out so long And yet when I did most despair of life or rather comfort my self that the time of my deliverance was now surely come so it pleased God I began to recover sleep and not long after amended to such a degree of chearfulness 〈◊〉 for many weeks after I did ever and anon 〈◊〉 whether I was not in a dream But 〈◊〉 the continuance of my chearfulness though 〈…〉 other weakness I think any Christian 〈◊〉 if he do not think me worse than an ordiâ—â—â—y Heathen or Infidel will easily believe â—hat I had some thoughts how I might employ a â—â—fe so much of it as was yet to come so strangely prolonged to do Him some service whom I loâ—â—ed upon as the only Author First I resolved my most immediate profession to preach as often as I could And for the first time being an Easter-day a very proper day after such a reviving I thought as to bodily strength I came off well enough But when I attempted it a second time though till the Evening before I thought my self in very good case yet I found my self suddenly so disabled and brought so low again which continued for three days that since that time my opinion hath been I should but tempt God to think of any such thing any more After this my chearfulness and vigour of spirits still continuing I began to think of writing a trade which I began very young and of which I thank God for it I have had comfort at home and abroad as much and more than I did ever promise my self I did pitch upon a subject which I did think most convenient for me as having more immediate relation to devotion and not unseasonable in these ungodly times It was not long before I had all my materials out of several papers and Note-books together and ready But when I thought to put them into a form by coherence of matter and stile I found my self so unable that I did absolutely conclude I had no other business in this world and to no other end God had prolonged my life than by continued earnest repentance a greater work I doubt than many imagine to fit my self for a better How I have acquitted my self I must leave to God But time passing moneth after moneth and I still continuing in as good vigour of mind I thought as when at the best it troubled me not a little that I should live profitable unto my self only At last this subject once before thought upon but since forgotten came into my mind again I will not be so bold without better warrant with God Almighty to say that he put it into my head either before when it first offered it self or now when I remembred it But this I may truly say since I have been a writer I never proceeded in any subject for the time that was bestowed upon it with more expedition and alacrity For it hath been my case ever since I came out of that languishing extremity which affected my Spirits most that my body hath continued very weak ever since so that it is but some part of the day when at best that I can converse with books seldom so well that I can walk or stand upon my legs and when once set in my Study to write or to meditate it is irksome to me to rise upon any occasion and therefore I avoid it without there be some great necessity much more tedious and irksome and not without danger to reach books which I cannot reach a great part of my books without climbing nor always find very readily though ranged and ordered with care when I seek them This is the cause that my quotations are not always so full or so punctual as otherwise they might have been But
their disease nay are proud of it for the most part as knowing they owe the reputation they have among the vulgar of wise men unto it more than they do or have cause to do unto any thing else I speak this of the most If any truly discreet and wise and learned I must add be of the same opinion too we must needs look upon it either as a judgment or some natural distemper of the brain for which I have the warrant of a learned Physician before spoken of and one of their own sect in part who though he did not believe Devils because he did not see them yet what he saw and had often seen or had been often seen by many others whom he believed what we call supernatural operations he pronounceth them mad that did not believe It may be the number of instances and testimonies of several men of several nations in cases or diseases of a several nature may do what any one single or double evidence though never so clear could not ANTONIVS Benevenius what I have seen of him is but very little in bulk but very considerable and I see he is in good credit with all Physicians for he is often cited by them with good respect Nay if I be not mistaken in Sennertus lib. 1. Part. II. cap. 31. where he treats of the Epilepsie he hath been set out with the Scholia's of learned Dodoneus which must be no small honour unto his book I have been beholding to it elsewhere and therefore shall give him here the first place Well in that little book of his De abditis nonnullis ac mirandis c. in the 26. Chapter he hath this story A Souldier had an arrow shot through the left part of his breast so that the iron of it stuck to the very bone of his right shoulder Great endeavours were used to get it out but to no purpose Benevenius doth shew that it was not feasible without present death The man seeing himself forsaken by Physicians and Chyrurgions sends for a noted Ariolus or Conjurer who setting but his two fingers upon the wound with some Charms he used commanded the iron to come out which presently without any pain of the patient came forth and the man was presently healed Vidimus he saith we did see it but I do not approve of his censure at the end that two were damned the Patient and the Conjurer for this Act. It was possible the Patient was not so well instructed how unlawful it was to seek to the Devil for help how much better for a Christian though he suffer never so much whereby he is made so much the more conformable to Christ his Saviour to die Or perchance not sufficiently instructed that such a cure could not be wrought by such means without the Devil There be strange things written of the herb Dictamnus which if he had read or were told he might think the man had the right way to use it which all men perchance have not nay we need no perchance if all that I have read of it both in ancient and late Authors be true Besides God might be so merciful unto him that he might heartily and with many tears repent of what he had done in the extremity of his pain The Conjurer also who can absolutely say that he never repented Not in the ordinary way of the world only with a simple Lord have mercy upon me when he was at the last but time enough to make his repentance real and sincere Though I must needs say I think it is very seldom that God doth grant true repentance unto such who wilfully and deliberately have put themselves into the hands of the Devil and either directly as many do or tacitly which must be supposed have abjured any right or pretention to Gods mercy MY next instance shall be out of Zacutus Lusitanus his Praxis Medicinae admiranda a book of great credit with all I have met with but those who will admit of nothing for truth an effect of their ignorance many times more than incredulity but what their little reading and scanty experience hath commended unto them for truth Which I doubt is the case of not a few in these days who to avoid labour and to cover their ignorance would gladly reduce all medicine to some few whether true or pretended and by most believed true revelations of these later times Galen and Hippocrates I have heard it my self what should they do with them The course of Physick is now altered by late discoveries there is no more need of them Ignorant wretches and unhappy they that fall into such hands But I have done Zacutus his relation is this A young Gentleman of a comely shape and of excellent parts was so passionately in love with a fair maid of a noble parentage about eighteen years old that he had no rest neither night nor day very near unto distraction But when by reason of the inequality of their birth he found nothing at her hands but contempt and scorn enraged he applies himself to Witches for revenge They according to art make a picture or image rather of her in wax which when pricked with some Charms and imprecations at the same time the party was seised with such horrible torments in all parts of her body that she thought her self pierced or run through with some sharp weapon It was not long before divers Physicians the best that could be had we may presume were sent for who at first thought those horrible accidents must proceed from some distemper of the womb But after they had observed that all remedies they had applied made her worse rather than better they absolutely pronounced her disease to be no natural disease and that she was either actually possest by some evil Spirit or infested and infected by some of their creatures In which judgment see God would have it to prevent the contradiction of some confidents which in all places are to be found when she began to cast out of her body lumps of hair tribulorum fasciculum I know what it may signifie besides but I would not make the matter more strange than it must needs others of thistles needles then a black lump in the form of an egge out of which when dissected came flying Ants which did cause such a noisom stink that no body was able to abide the room they were much confirmed But at last reduced to great extremity and at the point of death with much difficulty being in a syncope she vomited a certain creature of the bigness of an ordinary fist of a black colour long tail hairy all the body over like a mouse which being fallen to the ground did with great swiftness run to and fro the room and then died The Parents astonished with this horrible case and seeing their child forsaken by Physicians they have recourse to all the Witches Sorcerers and Magicians the Town or Country yielded Among all these one was found who did
strange or so ridiculous but by the Devil's intervention to whom what rites or ceremonies are used or whether some or none but only to amuse is altogether indifferent is available sometimes and yet none as to mans judgment so plausible and so probable but is fallible and doth often deceive BUT that which in this matter of Divination most poseth my reason which also posed Aristotle so much that he could neither believe nor yet absolutely deny is that there be men and women but women especially in whom resteth a spirit of divination so expressed Acts 16.16 by which they foresee and foretel strange things and seldom miss All Histories afford notable examples so that even some that believe no Spirits whether a God or no I know not yet acknowledg There be such that foretel they say very certainly for the most part They impute it to a proper temperament an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing so neither God nor Devil be in it What great occasion they had to fear him should they grant him an existence I know not But one example every where obvious and well attested for in this also as in all things there is frequent mistaking and imposture I will instance in Innocentius the Eighth Pope of Rome who sent a man into England or Scotland rather named Adrianus famous for his singular wisdom judgment in matters of the world which soon after brought him unto Henry the Seventh King of England his favour and his favour to the Bishopprick of Bath and Wells in Sommersetshire Returned to Rome and in great imployment under Alexander the sixth he was made a Cardinal and after Alexander flourished under more than one but under Pope Leo the Tenth particularly It was his ill luck if not occasioned by any impiety and unthankfulness to God to grow acquainted with a woman in whom such a Spirit was Among many things which she foretold both publick and private which in all points and circumstances fell out accordingly she also foretold that one Adrian by name born of mean parentage preferred meerly by and for his worth should be Pope after Leo. This exactly agreeing with his case and having had he thought sufficient proof of the truth of her predictions he confidently applied it unto himself and made no question but he was the man that should succeed Pope Leo. In this confidence he began such a bewitching thing is Authority notwithstanding the sad examples every Age and Country when too eagerly coveted doth afford to think the time long before the Pope died and to hasten it with some others conspired against his life and though prevented and pardoned lived afterwards and ended his days miserably or if he had so much grace as to think so and to make a right use more happily because obscurely and never heard of more than before But Adrianus is not our business The womans prediction was verified by the event For Adrianus the sixth a man of mean parentage of excellent worth being then absent was chosen of purpose a man would think for no such thing was intended scarce believed when it was done to verifie the prediction But God forbid we should so think seriously but it fell out strangely that cannot be denied Now were it so that this Spirit of Divination were found in men and women such only who by their life and conversation did shew somewhat of either worth or godliness more than ordinary it is Aristotle's objection it would not be so strange or incredible But for the most part if not always true prophets excepted it falls out quite contrary And therefore by the law of God such were to be put to death Lev. 20.27 And happy is that Kingdom for there God hath promised a blessing where no such who take upon them to prophesie whether their predictions prove true or no are suffered to live But Credulity and Incredulity is the thing we have to do with What then shall we say First that Aristotle's objection is very plausible and worthy of Aristotle and the same objection lieth against the Salutators of Spain who for the most part are ignorant people of a leud conversation and yet are believed generally to do strange cures Franciscus à Victoria of whom besides Grotius divers Protestants speak with good respect is so put to it in this case that he doth not know what to pitch upon as himself doth ingenuously acknowledge Of four opinions which he doth propose he doth leave us free to chuse which we will Either that they cheat and impose or that what they do they do it by the Devil or perchance by a special grace for reasons best known unto God or lastly that it may be a secret of a proper natural temperament So still we are left in uncertainty But against manifest experience besides the authority from the word of God there is no arguing as to matter of fact It is not any part of our task to examine the reason But were the nature and divisions or kinds of Spirits better known unto us than they are or should be ambitious to know whilest we live it is likely we might say more to it than now we can I shall conclude that as I account great Incredulity not to believe that there be such predictions so to believe them before the event have confirmed them to enquire after them to regard them is little less than Apostacy from God and from the true faith If true sometimes yet false often but always dangerous if not pernicious to them that hunt after them SAINT Augustin in one of his books contra Academicos under the name of Licentius one of the Collocutors in that Dialogue doth tell us of one Albicerius a notable Diviner in his time well known unto him in his younger years an excusable curiosity in that age and profession long before he was a Christian Three or four notable stories he hath of him but first of all or before that what kind of man he was for his life A very rogue as any was in Carthage and such a whoremonger innumera scorta saith St. Augustin as scarce any age hath known the like The first story is that consulted about some silver Spoons that were missing by a messenger he presently told the owner of the Spoons the thief and the place where they were at present I believe some of our London-Prognosticators have done as much or near if publick fame though they may think it a credit do them no wrong Another time when St. Augustin or some of his familiar acquaintances went to him to be satisfied about somewhat which he doth not relate he not only satisfied them in that to the utmost of their expectation or desire but moreover acquainted them that their boy or servant by the way had stoln some money out of the bag of money which he carried after them even before he had set his eyes upon the said boy or servant and forced him to restore every penny before
those times at least that the bare word Aegyptius as Baronius Anno Ch. 327. Par. 17. doth well observe is sometime taken for Magus And besides why should Celsus regard what was said or affirmed by a Musician in this particular being altogether out of his element and profession that Magick could not hurt them that were Philosophers that is as the word is often taken moral vertuous men but only those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undisciplined men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt in their lives and conversations Out of Origen himself who there doth very peremptorily deliver it as a thing approved by good experience that none that served God according to the prescript of Christ and lived according to his Gospel and diligently applied themselves night and day to those prayers that were prescribed by which I understand the Morning and Evening Service of the Church could receive any harm by Magick or by Devils All this if taken precisely and limited to this present world and life except it be restrained to some particular times and occasions is I think spoken with more confidence than truth YET I will not deny but that probably pious upright men whom the consciousness of their piety and probity hath not as it often doth happen made them secure and presumptuous or proud and arrogant and despisers of others are not so subject to this kind of trouble as wicked lend people Neither will I be afraid to say though ridiculous I know to the wits and wise of these times that it may be true enough which by some Witches hath been acknowledged to Remigius that they had not the same power to execute their malicious designs upon those even little children who daily and duly said their prayers as they had upon others But withal I would have that remembred and thought upon which out of Pliny where we treat of Prodigies was observed before of a natural kind of faith and the efficacy of it which may in part satisfie why some sometimes though not so religious otherwise may be less obnoxious to the attempts of Devils and Witches than some others though more innocent and deserving for want of this kind of faith which in some things may supply the want of a more perfect or Christian faith are NOW for them that are scandalized that the Devil with Gods permission should have such power over men as well the good as the bad first of all let them remember that even St. Paul that chosen vessel so great and gracious with God was not exempted from the common condition of other Godly men and what Gods answer was when St. Paul addressed himself to him for relief and release and leaving to God the secrets of his will and his providence let us consider what is or may be manifest of it unto all men to prove that there is a providence which doth take care of the world and all men in general first in restraining the power of the Devil so that he that as an Angel by nature is able to do so much can do nothing at all without his permission In what case do we think the world this sublunary world though but a very little and inconsiderable point or piece a man would think in comparison of the higher world which he hath nothing to do with this sublunary world I say would be if the government of it were left unto him who nevertheless for the great power he hath in it is stiled in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Governour of the world For what he doth to some who partly seek unto him themselves or for some hidden reason besides their sins by Gods permission become obnoxious unto him he would do unto all who doubts it even to the destruction of all his great ambition were not his power restrained And it is observable that he hath most power where God is least known and ignorance and brutishness most reign as in the most Northern parts of the world as by many is observed But again O the goodness and mercy of God towards men that though the Devil have such power in the Earth that all the treasures of the Earth may in some respect be said to be in his hands and at his disposing yet he hath no power or very little to gratifie them who by covenant tacit or express have entred themselves into his service which if he had for one sworn vassal or servant that he hath such is the madness of most men lest to themselves because they do not seek unto God he would have a hundred if not a thousand But again what miserable ends they make commonly that have served him most faithfully an account whereof is given by more than one and how basely he doth usually forsake them in time of greatest need leaves them comfortless desperate and despairing yea sometimes betrayeth them himself and seems to rejoyce openly which we know though he doth not shew it he doth always secretly and to insult at their calamities How many have been torn in pieces by himself or unmercifully snatched and carried away God knows whether Others with many curses stoned by the people others some other way not natural helpless and hopeless ended their miserable life So have many of Gods servants too as to bodily pains and torments some Atheistical wretch perchance will be ready to reply as those the Apostle in his Epistle to the Hebrews speaketh of who died cruel deaths yea cruel as to the world we grant it but not comfortless even in greatest pains and honourable after their deaths BUT lastly is there not a providence yea a miraculous providence though little understood and therefore less thought of in this that the Devil by the priviledge of his nature being endowed with such power and bearing such hatred to mankind yet cannot do one half yea one quarter of the hurt he doth unto men were it not for the help of men as imployed and set on by men A great and incomprehensible mystery to the wisest that write of it that their power should be so limited but an effect certainly of Gods love and respect towards men FOR these things therefore that are manifest it well becomes all good Christians to praise God and to acknowledge his good Providence towards men and for those things we can find no satisfaction from reason to submit unto him with humility which is so great a proof of true Religion and Christianity that for this very thing we may believe many things are not revealed for a trial of our submission and humility in this kind NOW to return to our Psalm It argued a noble mind in Plato and doth relish of some kind of inspiration I did think so where I treat of it more largely in the Annotations upon the Psalms before mentioned upon the 37. Psalm who would have in his Common-weal all happiness by law so annexed to goodness and righteousness that it should not be lawful for any man young or old
the many revolutions of the world the sad chances and alterations which publick Estates and private persons and families are subject unto producing commonly as in Salomon and Aurelius Antoninus another Salomon for this kind of wisdom a right apprehension of the vanity and contemptibleness of the world and all worldly things without a reference to God and immortality they that make this good use of it though they die young yet may be said to have lived longer than any Epicuraean Sectary though he should live two hundred years who can give no other account of his life but that he hath eaten and drunk and enjoyed bodily pleasure with perfect we will suppose it so contentedness so long which things have nothing at all of a rational soul in them but of a beast of a dog or a swine much more than of a man They therefore that despise History upon that account might as well deprive themselves of the light of the Sun because it is subject to some Eclipses BUT we must add that many of these contradictions which we charge upon Historians proceed not from the Historians but our ignorance our ignorance I say either of the tongue not perfectly known wherein many are deceived as they that think themselves very good Grecians because they have read and can understand two or three Greek Authors or of the times or of the thing it self which is spoken of which may have reference to some of the Sciences or some secret of Nature or for want perchance of that light which a diligent comparing and consulting with good books of ancient or later times would afford That it is so so many once thought apparent contradictions both in the Scriptures and other good Authors besides Historians now by the labour of learned men happily cleared and reconciled are sufficient evidences I think there is not a book of any age or profession extant but ancient especially but may give some light to a judicious Reader towards the clearing of some obscurity either in matter of fact or science or work of nature Two Vniversities in one Kingdom are little enough for such a work if a man go the right way to work But many run where one only carrieth the prize And if but one in a hundred or two hundred that run happen to speed as God be thanked the Universities have always been stored with able men in this kind who have been a great ornament to the whole Nation the cost is not ill bestowed upon one or two hundred that do not so that it be not for want of labour and industry for that ones sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Er. p. 1668. Quà m pauci qui capiunt magnitudinem literarum was a speech very frequent in the mouth of one whom I knew very well and I might have been the better for it but for frequent sicknesses and the loss of twenty years during these late troubles and confusions BUT besides many contradictions proceed also from a humour in some men or a malignity rather to contradict others So Ctesias of old was known to set himself to contradict Herodotus To make him fabulous and himself a considerable man he pretended because he had lived in Assyria and served one of those great Kings to sacred records But it fell out much otherwise than he expected for Herodotus in most things wherein he dissents from him is followed and he generally accounted a fabulous foolish Historian From what humour it proceeded I know not But I knew a Gentleman of great worth who would very stifly argue that Constantine the Great never was a Christian I do not remember I ever heard him alledge any thing for it which I thought of any force But this he might as well as Pomponius Laetus a late Italian compiler of History suspected by some to have had more affection for old Heathenism than he had for Christianity made bold to write that Constantius one of Constantine's Sons died a Heathen OTHERS again though they have no humour to contradict yet they will hardly believe any thing that doth contradict or not well sute with their humour and proper temper So that a man had need if possible to know somewhat of the temper of his Historian before he know what to think of his relations such especially as have somewhat of incredibleness in them We heard a learned Physician of our times in our First Part deny that there are Witches One great argument is because he did not believe that any woman could be so cruel or wicked so that he doth not stick absolutely to profess that should he see with his own eyes any woman commit any of those horrible things that are laid to their charge he would not believe his eyes that it is so truly and really but believe it a delusion Yet this the man that doth tell as horrible stories of men-Sorcerers and Conjurers without any scruple of believing as any I have read in any books of that argument OF all women I have read of ancient or late I know not of any that stands upon the records of History for cruelty and all manner of wickedness more infamous or indeed comparable than two women that lived at one time in France better than a thousand years ago Fredegonde and Brunichild Queens both but the one a Kings daughter also the other ascended to that height by her baseness first and then cruelty Medea of old was nothing to either of these as set out by some of those times If I were to judge I should be much put to it which was the worse of the two For he that reads the acts of either by themselves will find so much that he cannot but think that either of them went to the height of what can be thought possible But however though for their lives never so well matched yet in their deaths great inequality may be observed Providentia apud imperitos laborante saith one that writes of them that is To the no small prejudice or reproach of Gods providence but apud imperitos well added that is with men that must know all the secrets of God and the reasons of all his dispensations or else they will not believe that there is a God if men such blind wretches even the wisest that are in comparison acknowledged by divine Aristotle but not by the wits and wise men of our time could understand the reasons of all he doth It is enough that he hath been pleased to arm us against this kind of temptation by his Revealed Word so that to judge of men by what hapneth unto them in this world is little better than absolute apostacy from the right faith But as the story goes Fredegonde of whose wickedness we have more pregnant testimonies than of the others died in peace and was happy in her Son who made all France happy as even any King did Brunichild died much after the manner of Ravailack's death being tied to the tail of a wild Horse who soon
scattered her brains and put her out of her pains though the rest of her body was scattered afterwards as bad as her brain by the said wild Horse piece after piece in a great compass of ground according as his wildness directed his course over hedges and ditches over hills and dales This in publick too much I think for a Queen and the daughter of a King though some think too little for her wickedness But this is not all For before that she was tortured three days in prison with exquisite torments the worst that could be invented to preserve her to publick judgment And which is worst of all this was the judgment upon her of a King famous for many Princely parts but for none more than for his goodness and clemency which must needs aggravate her guilt very much Yet for all that and the judgment of so many writers since that have passed against her some have been found long ago who whether of meer compassion or some kind of incredulity began to question whether all that had been written of her was true and since that that famous French Antiquary Paschier in his learned Recherches hath taken great pains to make her a perfect Innocent if not a Martyr He is so long upon it that it requires a good time to read him much more should any man attempt it to confute him I will leave it free to them that read him to judge as they please But I have some reasons to incline me rather to Baronius his censure of one that had begun to justifie her before Paschier that he did but laterem lavare that is wash a Blackmoor to make him white Besides Baronius his authority Vignier not inferior I dare say to any in knowledge of Antiquity and a very judicious man makes her guilty Strange indeed that any woman should be so wicked and cruel or live so long to act so much wickedness But again her death and judgment her person a Queen and the daughter of a King considered is so full of horror that some have attempted to make a fable of that too as well as of her wickedness as altogether incredible But I do not find that any body takes any notice of their attempt against such publick evidences whilest they have nothing to say for it but because they think it incredible Her wickedness is another thing One particular of her indictment is that she had been the death of ten Kings So is the indictment but it must be understood of some actual Kings partly and partly of other Princes of the Royal bloud who might have been Kings Of ten such hard to believe even of a man much more of a woman whom some still look upon as the weaker Sex and upon that score will think it an uncharitable credulity to harbour such cruel thoughts of them But in very truth If a vertuous woman that is chast religious discreet especially if of a gracious and beautiful aspect for that also is the gift of God and doth add much may be compared to an Angel to whom can one that hath none of those good qualities and is set upon wickedness more fitly be compared than to a Devil And in that case the more Beautiful the arranter Devil Corruptio optimi pessima Philosophers and Physicians say and our late learned King James of Glorious memory whom I had the happiness more than once when very young to wait upon and can truly say that I never parted from him but in great admiration of his learning and piety by the authority of his judgment which was excellent and by sundry pregnant instances hath taught us that for that very reason women because the weaker Sex therefore the apter they are naturally to be cruel and revengeful THUS truth may be tossed up and down sometimes though all this that hath been mentioned is nothing to the master-piece of our age Epicurus his Saintship and filial fear or worship But tossed up and down I say sometimes I deny it not But they that will take the pains prepared first with humility which to Saint Augustine is all in all in this great business to dig for it may find enough of it to comfort them that they shall not loath to live Nihil est tanti nisi verum was the speech of a Heathen upon what occasion I shall not inquire but a speech in the most obvious sense well worthy the mouth of a Christian What live we for but to learn what is truth Or if you will somewhat more Paraphrastically What is the reward proposed unto a rational Creature of this otherwise miserable life but truth or the knowledge of what is truly and really But should we have perfect truth here upon earth we might say What need of Heaven For where perfect Truth is there God is I WOULD end in Simplicius the Philosopher his Prayer an excellent Prayer to this purpose and well would become a Christian Litany but that it ends in a Verse of Homer's though that an excellent Verse also But I will not do that Infidel for he lived some ages after Christ so much honour There is enough in the Lords Prayer which all true Christians I hope say more than once in a day For it comprehends all that we can or should at least wish I shall willingly end in the commendation or recommendation of that excellent Prayer which in the late confusions was in no small danger the publick use of it to be banished out of the land had not the happy Restoration of our Gracious King Charles the Second whom God bless and preserve and by Him of the Church happily prevented it FINIS ADDITIONS PAge 119. line 30. I should not the wonders of thunder and lightning as set out by Seneca and others well considered make any great wonder of them Page 220. line 14. after these words Then his promiscuous company did from one another Add That Epicurus notwithstanding that specious allegation That true pleasure could not or cannot be purchased without a vertuous life did still keep to his first and fundamental assertion that the happiness of man consisted in bodily pleasure and that as they did explain themselves there 's no such contradiction between these two propositions as many do phansie any man that shall but read them or read Cicero or Seneca to name no others will easily understand Besides their great and chiefest argument used by them to prove that it is so that pleasure is the end because even children assoon as they are born and all other creatures without any teaching seek after pleasure not mental certainly but bodily will easily evince Add to this their definition of pleasure wherein they placed happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant well setled constitution of the flesh or body what can be more plain But because they maintained or pretended at least that such a constant well setled constitution of the flesh or body without temperance and sobriety who knows not that