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Jah Cure Universal Cure Mediafire 16



WHAT is here presented unto thee (Christian Reader) being a True and Faithful Relation, &c. (as the Title beareth, and will be further cleared by this Preface) though by the carriage of it, in some respects, and by the Nature of it too, it might be deemed and termed, A Work of Darknesse: Yet it is no other then what with great tendernesse and circumspection, was tendered to men of highest Dignity in Europe, Kings and Princes, and by all (England excepted) listned unto for a while with good respect. By some gladly embraced and entertained for a long time; the Fame whereof being carryed unto Rome, it made the Pope to bestir himself, not knowing what the event of it might be, and how much it might concern him. And indeed, filled all men, Learned and Unlearned in most places with great wonder and astonishment: all which things will be shewed and made good (to the utmost of what we have said) in the Contents of this book, by unquestionable Records and evidences. And therefore I make no question but there will be men enough found in the world whose curiosity will lead them to Read what I think is not to be parallell'd in that Kind by any book that hath been set out in any Age to read: I say, though it be to no other end then to satisfie their curiosity. But whatsoever other men, according to their several inclinations, may propose to themselves in the reading of it, yet I may and must here professe in the first place, in Truth and Sincerity, that the end that I propose to my self (so far as I have contributed to the Publishing of the Work) is not to satisfie curiosity, but to do good, and promote Religion. When we were first acquainted with the Book, and were offered the reading of it, having but lately been conversant in a Subject of much Affinity; to wit, of Mistaken Inspiration and Possession, through ignorance of Natural causes (which labour of ours, as it was our aime at the first in publishing of it, to do good, so we have had good reason since to believe, that we did not altogether misse of what we aimed at) we could not but gladly accept of it. And as we gladly accepted, so we read unto the end with equal eagernesse and Alacrity: Which when we had done, truly it was our Opinion, That the Publishing of it could not but be very Seasonable and Useful, as against Atheists at all times, so in these Times especially, when the Spirit of Error and Illusion, not in profest Anabaptists only, even of the worst kind that former Ages have known and abhorred, doth so much prevail, but in many also, who though they disclaim and detest openly (and heartily too, I hope, most of them) the fruits and effects that such causes have produced in others, yet ground themselves neverthelesse upon the same principles of Supposed Inspiration and immaginary Revelations; and upon that account deem themselves, if not the Only, yet much better Christians then others. And I was much Confirmed in this Judgment when I was told (as indeed I was, at the first, by them that knew very well) that the Most Reverend, Pious and Learned Archbishop of Armagh, lately [Page] deceased, upon reading of the said book, before his death, had declared himself to the same purpose, and wished it Printed. But because it is very possible, that every Reader will not at the first be so well able of himself to make that good use by good and Rational Inferences and Observations of this sad Story as is aimed at, my chiefest aim in this Preface is to help such. And because it is not lesse probable that this Licentious Age will afford very many, who with the [...] of old (that is, Jewish Epicures) believe no Spirit, or Angel, or Resurrection; who therefore being prepossessed with prejudice when they hear of so many Spirits as are here mentioned, and so many strange Apparitions, in several Kinds, will not only fling back themselves, but will be ready to laugh at any other that give any credit to such things. Although I will not take upon me to convert any by Reason that are engaged into such an opinion by a wicked life, that is, Unjust practises, Luxurious lewd courses, open profanenesse, under the name of Wit and Galantry, and the like, because, I think, it is very just with God to leave such to the error and blindnesse of their Judgments; so that without a Miracle there can be little hopes of such. Yet I shall hope that such as are Rational men, sober in their Lives and Conversations, such as I have known my self; yea, men of excellent parts in other things, men that are both willing to hear and able to consider: that such, I say, may receive some satisfaction by what I shall say and propose to their Ingenuous consideration in this matter. Were we to argue the case by Scripture, the businesse would soon be at an end; there being no one Controverted point among men, that I know of, that can receive a more Ample, Full, Clear and speedy determination, then this business of Spirits, and Witches, and Apparitions may, if the Word of God might be Judge. But I will suppose that I have to do with such, who though they do not altogether deny the Word of God, yet will not easily, however, admit of any thing that they think contrary to Reason, or at least not to be maintained by Reason. I shall therefore forbear all Scripture Proofs and Testimonies in this particular, and desire the Christian Reader (who otherwise might justly take offence) to take notice upon what ground it is that I forbear.


I have said as much as I mean to say (though somewhat perchance might be added) to shew the plausiblenesse of the opinion, in opposition to vulgar apprehensions and capacities, whereby (as I conceive, for I have not wittingly omitted any thing that I thought material) it chiefly intitles it self to wisdom, and more then ordinary prudence, which all men generally are ambitious of. Yet I would not have it thought that all men that hold this conclusion, That there be no Spirits, &c. go so rationally to work, or can give this account or any other more rational and plausible for what they hold. God knows there be many in the world, men of no learning, and mean capacities, who can speak as peremptorily as the best, not because they have considered of it, and understand the grounds of either opinion, but because they know, or have heard it is the opinion of some Learned, and they hope they shall be thought learned too if they hold with them. Besides an ordinary (for some have been learned) Epicurean, who makes it his Motto (to himself and in his heart) [...] and seeks his ease in this world ( [...] their own word, which imports Tranquility both of mind and body; a good word but ill applyed) as his summum bonum, or chiefest happinesse: It is a great ease to him when any strange things doth happen by Witches, Wizards and the like; and other some to satisfie their faith, others their reason and curiosity, are put to it to enquire of men by conference, and to search into books ancient and late, Sacred and Profane, and all little enough. A great ease, I say, for him, then, and upon all such occasions, to possesse his Soul in secure ignorance, and to save his credit (yea, and to gain [...] with some) by barely saying, Fabula est, I do not believe it. We shall hear some of them by and by acknowledg, in effect, as much as I have said: I impose nothing upon them. I will not take upon me to judge of a book that I never read; I cannot say that I ever saw it. But because I have heard some men magnifie an English book written of this subject to prove that there be no Witches, I will impart unto the Reader that hath not observed it, the judgment of one of the Learnedst men that ever England saw (I wish he had been more gently dealt with when time was) of that book, whereby it may appear (if his judgment be right, as I am very inclinable to believe, [Page] because of his great Learning, and wonted circumspection in his censures) what great undertakers many men are upon very little ground, and how prone others to extol what doth favour their cause, though to the prejudice of their better judgments, if they would judge impartially. Dr. Rainolds in those elaborate Praelectiones de libris Apocryphis, where he doth censure some opinions of Bodinus as prejudicial to the Christian Faith. Reginaldus Scotus, nostras, (saith he) qui contrariam Bodino insanit insaniam, ait Papistas confiteri, non posse Demonas ne audire quidem nomen Jehovae. Acceperat ille à Bodino, & attribuit Papistis in genere, tanquam omnes Papistae in eo conspirarent. Pergit ipse, & quoniam animadverterat quasdam faeminas maleficas, aliquando istius modi narrationes ementiri, putavit omnia esse ficta; ex imperitia Dialecticae, & aliarum bonarum artium: Ut qui nullo judicio, nullà methodo, [...] optimarum artium scientiâ, eodem modo aggressus sit hanc rem, quomodo Poeta loquitur,




Jah Cure Universal Cure Mediafire 16



But here I say, first of all, It is a Maxim of Aristotle's the great Oracle of Nature, which many have taken notice of, and applyed to their several purposes: [...] That which is generally believed, is most likely to be true. Who also in another place of the same book doth approve the saying of Hesiod, [...] Now if any opinion whereof question is made can justly pretend to a general assent and consent of all people, places, ages of the world, I think, nay, I know, and it will be proved that this of Witches, Spirits, and Apparitions may. I do not know scarce any ancient book extant of Philosopher or Historian (the Writings of professed Epicureans excepted, of Aristotle we shall give an account by and by) but doth afford some pregnant relation, testimony or passage to the confirmation of this truth. I dare say, should a man collect the relations and testimonies out of several Authors and books (that are come to our knowledge) within the compasse of two thousand years, of Authors well accounted of, generally, and vvhose testimonies (Historians especially) vve receive in other things; a man might make a book of the biggest size and form that ordinary books (vvhich vve call Folioes) are. It is true, many Authors may vvrite one thing vvhich may prove false, as the famous history of the Phenix, perchance, or some such; but upon examination it vvill appear that those many take all from one or tvvo at the most, vvho first delivered it. They add nothing in confirmation of their ovvn knovvledg or experience. But here it is quite othervvise; those many Authors that I speak of (Historians especially of several ages) they tell [Page] us different things that hapned in their own times, in divers places of the world: and of many of them we may say they were such as knew little of former books, or stories of other Nations but their own. Within these 200 years the world, we know, by the benefit of Navigation hath been more open and known then before; yea, a great part of the world discovered that was not known before. I have read many books, the best I could meet with, in several Languages, of divers Voyages into all parts of the world: I have conversed with many Travellers, whom I judged sober and discreet. I never read any book of that argument, nor yet met with man, that I have had the opportunity to confer with, but was able of his own knowledg to say somewhat whereby my belief of these things might be confirmed. 2ff7e9595c


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