Lastly, To lead us farther into darkness, and quite to lose us in this maze of Error, he would make men believe there is no such creature as himself: and that he is not onely subject unto inferiour creatures, but in the rank of nothing. Insinuating into mens minds there is no Devil at all, and contriveth accordingly, many ways to conceal or indubitate his existency. Wherein beside that he annihilates the blessed Angels and Spirits in the rank of his Creation; he begets a security of himself, and a careless eye unto the last remunerations. And therefore hereto he inveigleth, not only _Sadduces_ and such as retain unto the Church of G.o.d: but is also content that _Epicurus_, _Democritus_, or any Heathen should hold the same. And to this effect he maketh men believe that apparitions, and such as confirm his existence are either deceptions of sight, or melancholly depravements of phansie. Thus when he had not onely appeared but spake unto _Brutus_; _Ca.s.sius_ the Epicurian was ready at hand to perswade him, it was but a mistake in his weary imagination, and that indeed there were no such realities in nature.
Thus he endeavours to propagate the unbelief of Witches, whose concession infers his co-existency; by this means also he advanceth the opinion of total death, and staggereth the immortality of the soul; for, such as deny there are spirits subsistent without bodies, will with more difficulty affirm the separated existence of their own.
Now to induce and bring about these falsities, he hath laboured to destroy the evidence of Truth, that is the revealed verity and written Word of G.o.d. To which intent he hath obtained with some to repudiate the Books of _Moses_, others those of the Prophets, and some both: to deny the Gospel and authentick Histories of Christ; to reject that of _John_, and to receive that of _Judas_; to disallow all, and erect another of _Thomas_. And when neither their corruption by _Valentinus_ and _Arrius_, their mutilation by _Marcion_, _Manes_, and _Ebion_ could satisfie his design, he attempted the ruine and total destruction thereof; as he sedulously endeavoured, by the power and subtilty of _Julian_, _Maximinus_, and _Dioclesian_.
But the longevity of that piece, which hath so long escaped the common fate, and the providence of that Spirit which ever waketh over it, may at last discourage such attempts; and if not make doubtful its Mortality, at least indubitably declare; this is a stone too big for _Saturns_ mouth, and a bit indeed Oblivion cannot swallow.
And thus how strangely he possesseth us with Errors may clearly be observed, deluding us into contradictory and inconsistent falsities; whilest he would make us believe, That there is no G.o.d. That there are many. That he himself is G.o.d. That he is less then Angels or Men. That he is nothing at all.
Nor hath he onely by these wiles depraved the conception of the Creator, but with such Riddles hath also entangled the Nature of our Redeemer.
Some denying his Humanity, and that he was one of the Angels, as _Ebion_; that the Father and Son were but one person, as _Sabellius_.
That his body was phantastical, as _Manes_, _Basilides_, _Priscillian_, _Jovinia.n.u.s_; that he only pa.s.sed through _Mary_, as _Utyches_ and _Valentinus_. Some denying his Divinity; that he was begotten of humane principles, and the seminal Son of _Joseph_; as _Carpocras_, _Symmachus_, _Photinus_: that he was _Seth_ the Son of _Adam_, as the _Sethians_: that he was less then Angels, as _Cherinthus_: that he was inferiour unto _Melchisedec_, as _Theodotus_: that he was not G.o.d, but G.o.d dwelt in him, as _Nicholaus_: and some embroyled them both. So did they which converted the Trinity into a Quaternity, and affirmed two persons in Christ, as _Paulus Samosatenus_: that held he was Man without a Soul, and that the Word performed that office in him, as _Apollinaris_: that he was both Son and Father, as _Monta.n.u.s_: that _Jesus_ suffered, but Christ remained impatible, as _Cherinthus_. Thus he endeavours to entangle Truths: And when he cannot possibly destroy its substance, he cunningly confounds its apprehensions; that from the inconsistent and contrary determinations thereof, consectary impieties, and hopeful conclusions may arise, there"s no such thing at all.
CHAPTER XI
A further Ill.u.s.tration.
Now although these ways of delusions most Christians have escaped, yet are there many other whereunto we are daily betrayed, and these we meet with in obvious occurrents of the world, wherein he induceth us, to ascribe effects unto causes of no cognation; and distorting the order and theory of causes perpendicular to their effects, he draws them aside unto things whereto they run parallel, and in their proper motions would never meet together.
Thus doth he sometime delude us in the conceits of Stars and Meteors, beside their allowable actions ascribing effects thereunto of independent causations. Thus hath he also made the ignorant sort believe that natural effects immediately and commonly proceed from supernatural powers: and these he usually drives from Heaven, his own princ.i.p.ality the Air, and Meteors therein; which being of themselves the effects of natural and created causes, and such as upon a due conjunction of actives and pa.s.sives, without a miracle must arise unto what they appear; are always looked on by ignorant spectators as supernatural spectacles, and made the causes or signs of most succeeding contingencies. To behold a Rainbow in the night, is no prodigy unto a Philosopher. Then Eclipses of Sun or Moon, nothing is more natural. Yet with what superst.i.tion they have been beheld since the Tragedy of _Nicias_ and his Army, many examples declare.
True it is, and we will not deny, that although these being natural productions from second and setled causes, we need not alway look upon them as the immediate hand of G.o.d, or of his ministring Spirits; yet do they sometimes admit a respect therein; and even in their naturals, the indifferency of their existencies contemporised unto our actions, admits a further consideration.
That two or three Suns or Moons appear in any mans life or reign, it is not worth the wonder. But that the same should fall out at a remarkable time, or point of some decisive action; that the contingency of the appearance should be confirmed unto that time; that those two should make but one line in the Book of Fate, and stand together in the great Ephemerides of G.o.d; beside the Philosophical a.s.signment of the cause, it may admit a Christian apprehension in the signality.
But above all he deceiveth us, when we ascribe the effects of things unto evident and seeming causalities, which arise from the secret and undiscerned action of himself. Thus hath he deluded many Nations in his Augurial and Extispicious inventions, from casual and uncontrived contingencies divining events succeeding. Which _Tuscan_ superst.i.tion seizing upon _Rome_, hath since possessed all _Europe_. When _Augustus_ found two galls in his sacrifice, the credulity of the City concluded a hope of peace with _Anthony_; and the conjunction of persons in choler with each other. Because _Brutus_ and _Ca.s.sius_ met a Blackmore, and _Pompey_ had on a dark or sad coloured garment at _Pharsalia_; these were presages of their overthrow. Which notwithstanding are scarce Rhetorical sequels; concluding Metaphors from realities, and from conceptions metaphorical inferring realities again.
Now these divinations concerning events, being in his power to force, contrive, prevent, or further, they must generally fall out conformably unto his predictions. When _Graccus_ was slain, the same day the Chickens refused to come out of the Coop: and _Claudius Pulcher_ underwent the like success, when he contemned the Tripudiary Augurations: They died not because the Pullets would not feed: but because the Devil foresaw their death, he contrived that abstinence in them. So was there no natural dependence of the event. An unexpected way of delusion, and whereby he more easily led away the incirc.u.mspection of their belief. Which fallacy he might excellently have acted before the death of _Saul_; for that being within his power to foretell, was not beyond his ability to foreshew: and might have contrived signs thereof through all the creatures, which visibly confirmed by the event, had proved authentick unto those times, and advanced the Art ever after.
[Sidenote: _The danger and delusion that is in cures by Charms, Amulets, Ligatures, Characters, etc._]
He deludeth us also by Philters, Ligatures, Charms, ungrounded Amulets, Characters, and many superst.i.tious ways in the cure of common diseases: seconding herein the expectation of men with events of his own contriving. Which while some unwilling to fall directly upon Magick, impute unto the power of imagination, or the efficacy of hidden causes, he obtains a b.l.o.o.d.y advantage: for thereby he begets not only a false opinion, but such as leadeth the open way of destruction. In maladies admitting natural reliefs, making men rely on remedies, neither of real operation in themselves, nor more then seeming efficacy in his concurrence. Which whensoever he pleaseth to withdraw, they stand naked unto the mischief of their diseases: and revenge the contempt of the medicines of the Earth which G.o.d hath created for them. And therefore when neither miracle is expected, nor connection of cause unto effect from natural grounds concluded; however it be sometime successful, it cannot be safe to rely on such practises, and desert the known and authentick provisions of G.o.d. In which rank of remedies, if nothing in our knowledge or their proper power be able to relieve us, we must with patience submit unto that restraint, and expect the will of the Restrainer.
Now in these effects although he seems oft-times to imitate, yet doth he concur unto their productions in a different way from that spirit which sometime in natural means produceth effects above Nature. For whether he worketh by causes which have relation or none unto the effect, he maketh it out by secret and undiscerned ways of Nature. So when _Caius_ the blind, in the reign of _Antoninus_, was commanded to pa.s.s from the right side of the Altar unto the left, to lay five fingers of one hand thereon, and five of the other upon his eys; although the cure succeeded and all the people wondered, there was not any thing in the action which did produce it, nor any thing in his power that could enable it thereunto. So for the same infirmity, when _Aper_ was counselled by him to make a Collyrium or ocular medicine with the blood of a white c.o.c.k and Honey, and apply it to his eyes for three days: When _Julian_ for his spitting of blood, was cured by Honey and Pine nuts taken from his Altar: When _Lucius_ for the pain in his side, applied thereto the ashes from his Altar with wine; although the remedies were somewhat rational, and not without a natural vertue unto such intentions, yet need we not believe that by their proper faculties they produced these effects.
But the effects of powers Divine flow from another operation; who either proceeding by visible means or not, unto visible effects, is able to conjoin them by his co-operation. And therefore those sensible ways which seem of indifferent natures, are not idle ceremonies, but may be causes by his command, and arise unto productions beyond their regular activities. If _Nahaman_ the Syrian had washed in _Jordan_ without the command of the Prophet, I believe he had been cleansed by them no more then by the waters of _Damascus_. I doubt if any beside _Elisha_ had cast in Salt, the waters of _Jericho_ had not been made wholsome. I know that a decoction of wild gourd or Colocynthis (though somewhat qualified) will not from every hand be dulcified unto aliment by an addition of flower or meal. There was some natural vertue in the Plaister of figs applied unto _Ezechias_; we find that gall is very mundificative, and was a proper medicine to clear the eyes of _Tobit_: which carrying in themselves some action of their own, they were additionally promoted by that power, which can extend their natures unto the production of effects beyond their created efficiencies. And thus may he operate also from causes of no power unto their visible effects; for he that hath determined their actions unto certain effects, hath not so emptied his own, but that he can make them effectual unto any other.
Again, Although his delusions run highest in points of practice, whose errors draw on offensive or penal enormities, yet doth he also deal in points of speculation, and things whose knowledge terminates in themselves. Whose cognition although it seems indifferent, and therefore its aberration directly to condemn no man; yet doth he hereby preparatively dispose us unto errors, and deductively deject us into destructive conclusions.
That the Sun, Moon, and Stars are living creatures, endued with soul and life, seems an innocent Error, and an harmless digression from truth; yet hereby he confirmed their Idolatry, and made it more plausibly embraced. For wisely mistrusting that reasonable spirits would never firmly be lost in the adorement of things inanimate, and in the lowest form of Nature; he begat an opinion that they were living creatures, and could not decay for ever.
That spirits are corporeal, seems at first view a conceit derogative unto himself, and such as he should rather labour to overthrow; yet hereby he establisheth the Doctrine of l.u.s.trations, Amulets and Charms, as we have declared before.
That there are two principles of all things, one good, and another evil; from the one proceeding vertue, love, light, and unity; from the other, division, discord, darkness, and deformity, was the speculation of _Pythagoras_, _Empedocles_, and many ancient Philosophers, and was no more then _Oromasdes_ and _Arimanius_ of _Zoroaster_. Yet hereby he obtained the advantage of Adoration, and as the terrible principle became more dreadful then his Maker; and therefore not willing to let it fall, he furthered the conceit in succeeding Ages, and raised the faction of _Manes_ to maintain it.
That the feminine s.e.x have no generative emission, affording no seminal Principles of conception; was _Aristotles_ Opinion of old, maintained still by some, and will be countenanced by him forever. For hereby he disparageth the fruit of the Virgin, frustrateth the fundamental Prophesie, nor can the seed of the Woman then break the head of the Serpent.
Nor doth he only sport in speculative Errors, which are of consequent impieties; but the unquietness of his malice hunts after simple lapses, and such whose falsities do only condemn our understandings. Thus if _Xenophanes_ will say there is another world in the Moon; If _Herac.l.i.tus_ with his adherents will hold the Sun is no bigger then it appeareth; If _Anaxagoras_ affirm that Snow is black; If any other opinion there are no _Antipodes_, or that Stars do fall, he shall not want herein the applause or advocacy of Satan. For maligning the tranquility of truth, he delighteth to trouble its streams; and being a professed enemy unto G.o.d (who is truth it self) he promoteth any Error as derogatory to his nature; and revengeth himself in every deformity from truth. If therefore at any time he speak or practise truth, it is upon design, and a subtile inversion of the precept of G.o.d, to do good that evil may come of it. And therefore sometime we meet with wholsome doctrines from h.e.l.l; _Nosce teipsum_, the Motto of _Delphos_, was a good precept in morality: That a just man is beloved of the G.o.ds, an uncontrolable verity. "Twas a good deed, though not well done, which he wrought by _Vespasian_, when by the touch of his foot he restored a lame man, and by the stroak of his hand another that was blind, but the intention hereof drived at his own advantage; for hereby he not only confirmed the opinion of his power with the people, but his integrity with Princes; in whose power he knew it lay to overthrow his Oracles, and silence the practice of his delusions.
[Sidenote: _How spirits understand one another._]
But of such a diffused nature, and so large is the Empire of Truth, that it hath place within the walls of h.e.l.l, and the Devils themselves are daily forced to practise it; not onely as being true themselves in a Metaphysical verity, that is, as having their essence conformable unto the Intellect of their Maker, but making use of Moral and Logical verities; that is, whether in the conformity of words unto things, or things unto their own conceptions, they practise truth in common among themselves. For although without speech they intuitively conceive each other, yet do their apprehensions proceed through realities; and they conceive each other by species, which carry the true and proper notions of things conceived. And so also in Moral verities, although they deceive us, they lie unto each other; as well understanding that all community is continued by Truth, and that of h.e.l.l cannot consist without it.
To come yet nearer the point, and draw into a sharper angle; They do not only speak and practise truth, but may be said well-wishers hereunto, and in some sense do really desire its enlargement. For many things which in themselves are false, they do desire were true; He cannot but wish he were as he professeth, that he had the knowledge of future events; were it in his power, the Jews should be in the right, and the _Messias_ yet to come. Could his desires effect it, the opinion of _Aristotle_ should be true, the world should have no end, but be as immortal as himself. For thereby he might evade the accomplishment of those afflictions, he now but gradually endureth; for comparatively unto those flames, he is but yet in _Balneo_, then begins his _Ignis Rotae_, and terrible fire, which will determine his disputed subtilty, and even hazard his immortality.
[Sidenote: _How the Devils fell._]
But to speak strictly, he is in these wishes no promoter of verity, but if considered some ways injurious unto truth; for (besides that if things were true, which now are false, it were but an exchange of their natures, and things must then be false, which now are true) the setled and determined order of the world would be perverted, and that course of things disturbed, which seemed best unto the immutable contriver. For whilest they murmur against the present disposure of things, regulating determined realities unto their private optations, they rest not in their established natures; but unwishing their unalterable verities, do tacitely desire in them a deformity from the primitive Rule, and the Idea of that mind that formed all things best. And thus he offended truth even in his first attempt; For not content with his created nature, and thinking it too low, to be the highest creature of G.o.d, he offended the Ordainer, not only in the attempt, but in the wish and simple volition thereof.
THE SECOND BOOK
Of sundry popular Tenets concerning Mineral, and vegetable bodies, generally held for truth; which examined, prove either false, or dubious.
CHAPTER I
Of Crystal.
Hereof the common Opinion hath been, and still remaineth amongst us, that Crystal is nothing else but Ice or Snow concreted, and by duration of time, congealed beyond liquation. Of which a.s.sertion, if prescription of time, and numerosity of a.s.sertors, were a sufficient demonstration, we might sit down herein, as an unquestionable truth; nor should there need _ulterior_ disquisition. For few Opinions there are which have found so many friends, or been so popularly received, through all Professions and Ages. _Pliny_ is positive in this Opinion: _Crystallus sit gelu vehementius concreto_: the same is followed by _Seneca_, elegantly described by _Claudian_, not denied by _Scaliger_, some way affirmed by _Albertus_, _Brasavolus_, and directly by many others. The venerable Fathers of the Church have also a.s.sented hereto; As _Basil_ in his _Hexameron_, _Isidore_ in his Etymologies, and not only _Austin_ a Latine Father, but _Gregory_ the Great, and _Jerome_ upon occasion of that term expressed in the first of _Ezekiel_.
[Sidenote: _That Crystal is not Ice or Snow congealed._]
All which notwithstanding, upon a strict enquiry, we find the matter controvertible, and with much more reason denied then is as yet affirmed. For though many have pa.s.sed it over with easie affirmatives, yet are there also many Authors that deny it, and the exactest Mineralogists have rejected it. _Diodorus_ in his eleventh Book denieth it, (if Crystal be there taken in its proper acception, as _Rhodiginus_ hath used it, and not for a Diamond, as _Salmatius_ hath expounded it) for in that place he affirmeth; _Crystallum esse lapidem ex aqua pura concretum, non tamen frigore sed divini caloris vi_. _Solinus_ who transcribed _Pliny_, and therefore in almost all subscribed unto him, hath in this point dissented from him. _Putant quidam glaciem coire, et in Crystallum corporari, sed frustra._ _Mathiolus_ in his Comment upon _Dioscorides_, hath with confidence rejected it. The same hath been performed by _Agricola de natura fossilium_; by _Cardan_, _Btius de Boot_, _Caesius Bernardus_, _Sennertus_, and many more.
Now besides Authority against it, there may be many reasons deduced from their several differences which seem to overthrow it. And first, a difference is probable in their concretion. For if Crystal be a stone (as in the number thereof it is confessedly received,) it is not immediately concreted by the efficacy of cold, but rather by a Mineral spirit, and lapidifical principles of its own, and therefore while it lay _in solutis principiis_, and remained in a fluid Body, it was a subject very unapt for proper conglaciation; for Mineral spirits do generally resist and scarce submit thereto. So we observe that many waters and springs will never freeze, and many parts in Rivers and Lakes, where there are Mineral eruptions, will still persist without congelations, as we also observe in _Aqua fortis_, or any Mineral solution, either of Vitriol, Alum, Salt-petre, Ammoniac, or Tartar, which although to some degree exhaled, and placed in cold Conservatories, will Crystallize and shoot into white and glacious bodies; yet is not this a congelation primarily effected by cold, but an intrinsecal induration from themselves; and a retreat into their proper solidities, which were absorbed by the liquor, and lost in a full imbibition thereof before. And so also when wood and many other bodies do putrifie, either by the Sea, other waters, or earths abounding in such spirits; we do not usually ascribe their induration to cold, but rather unto salinous spirits, concretive juices, and causes circ.u.mjacent, which do a.s.similate all bodies not indisposed for their impressions.
But Ice is water congealed by the frigidity of the air, whereby it acquireth no new form, but rather a consistence or determination of its diffluency, and amitteth not its essence, but condition of fluidity.
Neither doth there any thing properly conglaciate but water, or watery humidity; for the determination of quick-silver is properly fixation, that of milk coagulation, and that of oyl and unctious bodies, only incra.s.sation; And therefore _Aristotle_ makes a trial of the fertility of humane seed, from the experiment of congelation; for that (saith he) which is not watery and improlifical will not conglaciate; which perhaps must not be taken strictly, but in the germ and spirited particles: For Eggs I observe will freeze, in the albuginous part thereof. And upon this ground _Paracelsus_ in his Archidoxis, extracteth the magistery of wine; after four moneths digestion in horse-dung, exposing it unto the extremity of cold; whereby the aqueous parts will freeze, but the Spirit retire and be found congealed in the Center.
[Sidenote: _How to make Ice at any time of the year._]
But whether this congelation be simply made by cold, or also by co-operation of any nitrous coagulum, or spirit of Salt the principle of concretion; whereby we observe that ice may be made with Salt and Snow by the fire side; as is also observable from Ice made by Saltpetre and water, duly mixed and strongly agitated at any time of the year, were a very considerable enquiry. For thereby we might clear the generation of Snow, Hail, and h.o.a.ry Frosts, the piercing qualities of some winds, the coldness of Caverns, and some Cells. We might more sensibly conceive how Salt-petre fixeth the flying spirits of Minerals in Chymical Preparations, and how by this congealing quality it becomes an useful medicine in Fevers.
Again, The difference of their concretion is collectible from their dissolution; which being many ways performable in Ice, is few ways effected in Crystal. Now the causes of liquation are contrary to those of concretion; and as the Atoms and indivisible parcels are united, so are they in an opposite way disjoyned. That which is concreted by exsiccation or expression of humidity, will be resolved by humectation, as Earth, Dirt, and Clay; that which is coagulated by a fiery siccity, will suffer colliquation from an aqueous humidity, as Salt and Sugar, which are easily dissoluble in water, but not without difficulty in oyl, and well rectified spirits of Wine. That which is concreted by cold, will dissolve by a moist heat, if it consist of watery parts, as Gums, Arabick, Tragacanth, Ammoniac and others; in an airy heat or oyl, as all resinous bodies, Turpentine, Pitch, and Frankincense; in both, as gummy resinous bodies, Mastick, Camphire and Storax; in neither, as neutrals and bodies anomalous hereto, as Bdellium, Myrrhe, and others. Some by a violent dry heat, as Metals; which although corrodible by waters, yet will they not suffer a liquation from the powerfullest heat, communicable unto that element. Some will dissolve by this heat although their ingredients be earthy, as Gla.s.s, whose materials are fine Sand, and the ashes of Chali or Fearn; [SN: _The original ingredients of Gla.s.s._] and so will Salt run with fire, although it be concreted by heat. And this way may be effected a liquation in Crystal, but not without some difficulty; that is, calcination or reducing it by Art into a subtle powder; by which way and a vitreous commixture, Gla.s.ses are sometime made hereof, and it becomes the chiefest ground for artificial and fact.i.tious gemms. But the same way of solution is common also unto many Stones; and not onely Beryls and Cornelians, but Flints and Pebbles, are subject unto fusion, and will run like Gla.s.s in fire.
But Ice will dissolve in any way of heat, for it will dissolve with fire, it will colliquate in water, or warm oyl; nor doth it only submit unto an actual heat, but not endure the potential calidity of many waters. For it will presently dissolve in cold _Aqua fortis_, sp. of Vitriol, Salt, or Tartar, nor will it long continue its fixation in spirits of Wine, as may be observed in Ice injected therein.
Again, The concretion of Ice will not endure a dry attrition without liquation; for if it be rubbed long with a cloth, it melteth. But Crystal will calefie unto electricity, that is, a power to attract straws or light bodies, and convert the needle freely placed. Which is a declarement of very different parts, wherein we shall not inlarge, as having discoursed concerning such bodies in the Chap. of Electricks.
They are differenced by supernatation or floating upon water; for Crystal will sink in water, as carrying in its own bulk a greater ponderosity then the s.p.a.ce in any water it doth occupy; and will therefore only swim in molten Metal and Quicksilver. But Ice will swim in water of what thinness soever; and though it sink in oyl, will float in spirits of Wine or _Aqua vitae_. And therefore it may swim in water, not only as being water it self, and in its proper place, but perhaps as weighing somewhat less then the water it possesseth. And therefore as it will not sink unto the bottom, so will it neither float above like lighter bodies, but being near in weight, lie superficially or almost horizontally unto it. And therefore also an Ice or congelation of Salt or Sugar, although it descend not unto the bottom, yet will it abate, and decline below the surface in thin water, but very sensibly in spirits of Wine. For Ice although it seemeth as transparent and compact as Crystal, yet is it short in either; for its atoms are not concreted into continuity, which doth diminish its translucency; it is also full of spumes and bubbles, which may abate its gravity. And therefore waters frozen in Pans, and open Gla.s.ses, after their dissolution do commonly leave a froth and spume upon them, which are caused by the airy parts diffused in the congealable mixture which uniting themselves and finding no pa.s.sage at the surface, do elevate the ma.s.s, and make the liquor take up a greater place then before: as may be observed in Gla.s.ses filled with water, which being frozen, will seem to swell above the brim. So that if in this condensation any one affirmeth there is also some rarefaction, experience may a.s.sert it.