clearing of some controversies then afoot in his time then out of any curiositie of seeing the person of our Saviour CAP 25. That the popish religion consists more in eâ—e service then the reformed OVR adversaries indeede place a greate and maine part of their superstitious worship in the eie-service in the magnifike pompous fabrick and furniture of their Churches and attiring their Priests in gazing vpon their dumb ceremonies which with very multitude as leaues cover the fruits in beholding the daily elevatioÌ„ of their Idoll in the masse for the greatest part hear nothing lastly in fixing their eies vpoÌ„ pictures and images giuing them the Titles of remembrances for the learned books for the laity And surely I am perswaded that it may very cleerely bee shewed out of the historie of the Church that images never came to bee of that vse in that request which now they are before the preaching of the Gospell grew so cold that the Idoll Priests not able to suffice their auditorie in hearing were forced to set vp and the people content to receaue those Idols for the satisfying of their minds by seeing But S. Paul was of an other iudgemâ—nt in this case as we may see in the third chapter of his Epistle to the Galathians where hee affirmeth that Christ was described the originall word is painted forth before their eies and among them crucified which was not as some Priests haue sottishly vrged in mine hearing anie corporall crucifix or picture vpoÌ„ a woodden table or glass-window with materiall colours but a liuelie demonstration in the evidence of the spirit as may be gathered by the words themselues besides the drift of the place and besides all this they haue framed to themselues insteed of an invisible head in heaven a visible head here on earth as if the not seeing of a thing tooke away the not being or working of it and those glorious titles which are given either to the invisible triumphant Church aboue or the militant truly consisting of the elect heere below they for the most part attribute to a visible congregation of the Pope and his Cardinals in their consistory or to the assembly of an oecumâ—nicall Councell CAP. 26. That the sight of the creature helpeth vs little in the knowledge of God LAstly for the sight of the creatures frame of the visible world as S. Paul sheweth in the first to the Romans it shal rather serue for the inexcusablenesse condemnation of those that belâ—eue not theÌ„ for the furtherance of the salvation of them that beleeue neither to speake a trueth is the sight of the creature so much availeable to the knowledge of the creator as the vnderstanding of its depending from him and working by him which notwithstaÌ„ding is rather gotten by hearing then by seeing to grant all that may bee reasonably required in this case yet stil on the other side must it necessaryly bee yeelded vnto that in al the articles of Christian religion howbeit some of theÌ„ may be prooved by conclusions drawn from the sight the words of our Savior to Thomas ought to prevaìle with all true harted christians blessed are they that haue not seene haue beleeved it being then most acceptable to God to yeeld our coÌ„sent in beleeving when the experience of sense and the reach of reason most faile vs and vvhen they serue vs best not to assent so much for their sakes of which we haue vse only as men as for our faiths sake alone which properly belongeth to vs as christians There are â—aith S. Augustin in the beginning of his book of the faith of invisible things whâ— think ChristiaÌ„ religioÌ„ rather to be scorxed theÌ„ to be held because in it nothing is demonstrated which may be seene but the faith of thinges which are not seene is coÌ„manded but for vs we know that we ought to beleeue many temporall things which wee see not that hereafter we may be couÌ„ted worthy to be admitted to the sight of eternall things vvhich wee nowe beleeue whence it is that men vtterly void of the sense of seeing bring with them mindes for the most part better prepar'd to religious exercises then the commoÌ„ sort remember more and practise it better CAP. 27. That the eie of the sense failing that of the vnderstanding spirit waxe more cleare SO ordained it is in a manner by God and nature that as vvhen one eie is deprived of sight the other sees better then it did before or as Iohn Baptist decreasing Christ increased and as the house of David waxed stronger stronger the house of Saule waxed weaker weaker so when the eie of the outward sense growes dull dim the intellectuall eie of reason and the spirituall eie of faith grow more fresh and cleare betweene which three I finde the like proportion as between the life of man in his mothers woÌ„b the world and the kingdome of heaven Thus wee see Paules blindnes in the eies of his sense and the opening of the eies of his vnderstanding to haue happened in a manner at the same instant and in the Ecclesiastical story Paphnutius coÌ„forts Maximus his friend with this speech that the mortal light of their bodyly eie beein extinguished they had gaineâ— a fullerâ— fruition of heavenly and immortall brightnes And in the gospell we read not of any on whome our Saviour wrought so many miracles as vpon the blinde in restoring their sight which must needes argue in theÌ„ an extraordinary strength of faith the vertue and effect of his vvorking being ever proportioned to the beleefe of those on whom hee wrought To which we may from thence be the more casilie induced to grant assent for that amonge all those blinde men which the scripture names and commends to our consideratioÌ„ we finde none of them branded with any notorious vice but on the contrarie many of them of excellent vertue renowned in their ages and commended to posterity as Eli and Sampson both types of Christ Abiiah though blind yet counted worthy to be one of Gods seers Isaac and Iacob both chiefe patri arches and pillars of Gods chosen people of whom the one though he knew not his sonnes when hee blessed them yet in the manner of blessing hee deserved to knowe them by his blindnesse beeing occasioned the effecting of Gods purpose in the preferring of Iacob before Esau and the other having laid his hands athwart vpon his two Nephews Manasses Ephraim would not remoue them according to the advise and desire of their Father Ioseph but fixed theÌ„ according to the guidaunce of that light which directed him from within and wheÌ„ he could hardly see vvith the eies of his body his sons which stoode before him yet with the eies of his minde did hee foresee and foretel what should become of each of them and their issue for many generations ensuing To these may be added out of the new Testament the blind Bartimâ—â—us
THE VANITIE OF THE EYE First beganne for the Comfort of a Gentlewoman bereaved of her sight and since vpon occasion enlarged published for the Common good BY GEORGE HAKEWILL Master of Arts and fellow of Exeter Coll. in Oxford The third Edition augmented by the Author Eccles. 31. 15. Nequius oculo quid creatum estâ— AT OXFORD Printed by Ioseph Barnes Printer 〈◊〉 the Vniversitie 1615. The Contents of the severaâ—â— Chapters following 1 THat the eie is the instrument of wantonnesse gluttony and covetousnesse 2 Howe Idolatry hath a kinde of necessary dependance vpon the eye 3 How pride is begotten and nourished by the eye 4 That often seeing is the meanes to drawe both things and persons into contempt 5 How curiositie and prying into other menâ— busines is bred maintained by the eye 6 Of bewitching by the eye 7 How the generall rebellion of the body is occasioned by the eye 8 How the eye was the chiefe occasion of originall sinne and of examples in all those mischiefes which formerly are proved to arise froÌ„ it 9 Of the false report which the eyâ— makes to the inner faculties in the apprehension of naturall things 10 A generall discourse of the delusion of the eye by artificial meanes â—a also by the passions of the minde 11 Of the delusion of the sight in particular by the immedâ—â—â—e working of the divell 12 Of the delusion of the sight by the inchantments of sorcerers 13 Of the delusion of the fight by the exoâ—cismes of â—oniâ—rers 14 Of the delusion of the sight by the knavery and imposâ—ure of Priests Friers 15 Of the delusion of the sight by the distemper of the braine 16 Of the delusion of the sight by the smooth carriage of Hypocrits 17 Of the delusioÌ„ of the sight by stratagems of warre 18 Of the delusioÌ„ of the sight by painting 19 That the eies serue not only as trecherous porters false reporterâ— in naturall artificiall things but also as secret intelligencers for discovering the passions of the mind and diseases of the body 20 Of the insinit diseases casualâ—ies which the eie it self is subiect vnto 21 That the eye is not so vsefull for the gathering of knowledge as is pretended whether we consideâ— it absolutely in it selfe or respectiuely in regard of hearing 22 Containing an answere to an obiection that man alone hath therefore givâ—n him an vpright figure of bodie to the ende hee might behold the heavens 23 Setting downe at large the hindâ—rances of the eie in the service of God 24 That supposing the sighâ— did not hinder yet is it proued that it furthâ—râ— litâ—le in the matter of religioÌ„ together with the particular answers to sundry obiections 25 That the popish religion consists more in eye-service then the reformed 26 That the sight of the creature helpeth â—s little in the true knowledg of God 27 That the eye of the sence failing that of the vnderstanding spirit wâ—x more cleare 28 Treating of the divers priviledges of blind men 29 That blind men need not coÌ„plain of the want of pleasures especially the sense of many gâ—iefes being by blindnes much lesned which is proved by the strong impression of those obiects which to the inner faculties are presented by the eye 30 That blind men need not coÌ„plaine of their disability in serving the coÌ„mon wealth which is proued by some reasons but chiefly by examples in all kindes 31 A conclusion of the whole discoursâ— by way of meditation or soliloquie THE VANITIE OF THE EYE CAP. 1. That the eie is a speciall instrument of want onnesse glâ—ttony and cove tousnesse THough manie and singular bee the commendations of the nature and frame of the eie the vse of it in the ordinary course of life bee no lesse diverse then excellent as wel for profit as delight yet the dangerous abuses which arise from it not rightly guided are so generall and almost inseparable that it may iustly grow to a disputable question whither wee should more regard the benefit of nature in the one or the hazard of grace and vertue in the other For if wee consider the testimony of scripture and current of times we shal meet with more examples of running into mischiefe by the suggestion of this one sâ—nse and more prayers precepts bent against the abuse of it then any of the rest severally or all of them iointly the same being often taken as well in scripture as in commoÌ„ speech for all the other foure as S. Auâ—â—stinâ— hath wittily obserued in 〈◊〉 112 Epistle for wee say noâ— only see how it shines but see how it sounds see how it tasts see how it feels see how it smels and the same godly father hath written an entire chapter of this subiect in his booke of confessions which he entitles the allurement of the eies His words are so sweet so fit for the present purpose that I cannot passe by them without setting downe a part of them howbeit they cannot but loose much of their grace in reÌ„dring Mine eie longs to look vpon beautiful various shapes fresh pleasaÌ„t colors but lâ—t not these possesse my mind let God possesse it who indeede made these things very good but he oâ—â—y is my good not thesâ— whiles I speak therof I am miserably intaÌ„gled but thou ô Lord dost free me mercifully Hence David having praied God to turne his heart to the keeping of his testimonies immâ—diatâ—y 〈◊〉 turne away my eies O Lord from regarding vanity as suâ—posing this latter the readiest meanes best way for the attaining the â—ormeâ— But Iob steppeth yet one degree farther from a prayer to a vow I haue made a covenant with mine eye why then should I looke on a maid And which is â—ore from a vow to an imprecation If mine heart haue walked after mine eie let me sow let another eat yea let my plaÌ„ts be rooted out After these holy men of God came Solomon behind them indeed in time but before theÌ„ in wisdome who being led partly by a speciall illumination from heaven and partly by his owne great experience laieth downe this position as a rule without exception Thine eies shall looke vpon strange womeÌ„ thine hart shal speak lewd things And in another place gaze not on a maid lest thou fal by that that is precious in her Turn away thine ey froÌ„ a beautiful womaÌ„ look not thou vpoÌ„ others beauty for many haue perished by the beauty of women through it loue is kindled as a fire Wherevpon S. Peter marking out vnto vs the badges and cognizances of false teachers forgets not this one among the rest most notorious Hauing eys full of adultery and that cannot cease to sin where we see the very chaire throne of adultery to be seated in the eie howbeit it be in truth but the passage pipe to convey it to the soule The word in the originall is full
of an adulteresse a phrase of speech vsual in holy writ for the full expressing of the suparlatiue degree which some interpret to be meant of the pupil of the eie and the rather for that the latin and greeke giue it the name of a young maid and the Hebrew and Spanish tearme it the daughter of the eie To proceed our Saviour in the Gospel affirmeth that h whosoeuer looketh after a woman to lust after her hath coÌ„mitted adultery with hâ—r already in his hart wher iÌ„ doubt not but lusting eveÌ„ vpoÌ„ here say without looking is no lesse iustifiable yet it pleased our savior to instance in looking as well knowing himselfe and withall intending to make vs knowne that lusting for the most parte follows looking Which the very heathens well vnderstanding in the dedication of the several parts of mans body to their severall Gods Godesses as the eares to Minerua the tongue to Mercury the armes to Neptune they leaue the eie to Cupid their God of lust as being the fittest for his vse the proverb holding alike in inordinate lust as in ordinary loue out of sight out of minde For as the finger ever waits on griefe so doth the eie on loue Whence in the greeke the saÌ„e word only by the chaÌ„ge of a vowell signifieth both to see to loue as they come neer in name so saith Plutarch their cognation and sympathy is in nature so marveilous that they seeme not to vnderstande the strength force of it who wonder at the propertie of a chaulky brimstone mentioned by Plinie which snatcheth fire to it selfe though removed froÌ„ it by a competent distance the eies drawing it to the soule which is not so much where it liveth as where it loveth in a far larger distance by a nimbler kinde of working vpon which consideration Valerius Max. fitly cals the eies the spies which lie in ambush for the vnder mining of other mens mariages AlexaÌ„der vsing a differeÌ„t phrase shot at the same marke wheÌ„ he named the Persian maides the griefes of the eies thervpon in my iudgment hee iustly refused that Darius wife whose beauty the Macedonians so much admired should be once brought in to his presence as fearing least hee that had manfully subdued so many nations should in the end himselfe be shamefully conquered at the sight of a woman which was also the reason as I suppose that Procopius the Emperor weÌ„t alwaies with his eies fixed on the ground This sense being therfore rightly tearmed by Mercurius Tresmegistus the tyraÌ„t or butcher of reason leading it captiue in triumph delivering it over as a prisoner to the lower faculties forcing it of a Queene and mistresse to be come an homager and base vassal being then none otherwise harkened vnto or observed then a magistrate in a state shakeÌ„ torne with civill discords to which purpose the fathers bring those two passages of Iâ—remy pertineÌ„t enough in regard of the matter but whether naturall from the text I doubt Mine eie hath deâ—oured my hart and in another place Death hath climed vp by the windowes for by the eies saith Clemens Alexandrinus loâ—e first entreth the lists to challenge combat with reasoÌ„ that being it which is first tainted before any other part of the body be corrupted therfore the comedians saith he bring in on the stage the wantoÌ„ Sardanapalus sitting in an ivory chaire reaching out his haÌ„d for his purple casting his eie in euery corner his coÌ„clusioÌ„ is that iâ— is a matter of lesâ— coÌ„sequence to fall by the foote then by the eie since the one is only daungerous to the bodie but the other to both body and soule Let vs then for preventing this mischiefe imbrace the graue advise of S. Gregory bridle thy soule saith he for feare that vnadvisedly ruÌ„ning it fal not vpâ—Ì„ the sight of that which may stir it to lust lest afterwards being hood winkt it begin to couet that which it saw so in the persuit of things visible it make shipwrack of invisible graces How many haue we seene heard of who after the sight of womeÌ„ haue grown peevish some stark mad others haue raised armies and razed whole Citties and townes to make away their competitours and at length haue laid violent hands on themselues Nay if we proceed yet one step farther in ripping vp searching out the abuse of the eie we shall easily discover it to be an immediat in strumeÌ„t not only of waÌ„tonnâ—s but of gluttony covetousnesse â—â—eft idolatry iealousie pride coÌ„teÌ„pt curiosity b envy witchcraft in a maÌ„ner of the whole rebellion apostasie as well of the body as the minde Which assertion though it seeme largâ— and by consequence bold yet I finde the way chaulked out vnto it by Gregory Nissene in his exposition vpon the Lords praier in the article of lead vs not into temptation For the first then of these particulars Salomon giues an excellent precept Looke not thou saith he vpon the wine wheÌ„ it is red when it shews his coulour in the cup in the end therof it will bite like a serpent hurt like a cocatrice in an other place stretch not out thine hâ—nd wherso ever thine eie looketh thrust it not with it into the dish as giving therby to vnderstaÌ„d that inteÌ„perat powring down strong drink and inordinate devouring delicious meats ariseth oftner from the greedinesse and vncontent of the eie then from any reall want or desire of the appetite For the second the same SalomoÌ„ in an other place maketh it as cleare as the former There is onâ— alone saith he and there is not a second which hath neither sonne nor brother yet is there no ende of all his travell nor can his eie be satisfied with riches noting the chiefe cause of the restlesse discontent of the mind and needelesse spending of the bodie to arise from the insatiablenesse of the eie The eare being neuer filled with hearing nor the eie satisfied with seeing For a covetous mans eie hath never enough of a portion and his wicked mallice vvithereth his owne soule which the divell well vnderstanding in his last and hottest assault vpon our Savior tempted him by the eie in shewing him all the kingdomes of the world the glory of them Which word no doubt is expresly added to signifie the chiefe bait by which the tempter had well hoped to haue caught our Saviour CAP. 2. How Idolatry hath a kinde of necessary dependance vpon the eie I had thought to haue passed over in silence the rest of those particular vices which flow from the eie without any farther opening of them onely contenting my selfe to haue pointed at theÌ„ with some briefe references in the margin but vpon farther search I founde some of them and those of the higher degree to depend vpon the sight in a more necessary immediate
manner then at the first I conceived among the chiefest of which rancke is Idolatry which as it had his original from the eie so is it still nourished by the same the verie name giving vs to vnderstande that primarily and properly in the nature of the word it is noâ—thing els but the representation of somwhat in a material shape appreheÌ„ded by the eie adored by the minde whence it is in my iudgement that among all these idolatrous nations which worshipped false Gods went a whooring after their owne inventions ascribing the honour due to the creatour to some creâ—ture the greatest part haue ever consented in vvorshipping the hoast of heaven the sun the moone or the stâ—rs which among all creatures the eie most admireth and delighteth in as the Egyptians the AssyriaÌ„s the PhoeniciaÌ„s the Medes the Massagetes the Persians in a word as Macrobius hath learnedly observed all the heathen howebeit they differed much about the names of their Gods yet really and indeede they consented in the worshipp of some of these â—nd mothinkes for this present purpose t is worth the considering that they which helde the sunne for their God adored him not at noone day walking then as a gyant in his ful strength not to be gazed on but either at rising or â—alling because then hee appeares most glorious to the eie the greatest part at rising because his glory after the darknes is most acceptable to the sight it being therfore compared by the Psalmist in rising to a bridegroome comming forth of his chamber who in passing by draws everie maÌ„s eies after him For this cause doeth God by his Prophet call the Idols of Egypt the abomination of the eies twice within the compasse of 2. verse and in the 15. of Numbers you shal not seek after your own hart nor after your own eies after which you go a who ring but that of Exodus is in my iudgement yet much fitter for this preseÌ„t discourse Take therfore good heed vnto your selus for you saw no image in the daie that the Lord spake vnto you in Horeb out of the midst of the fire that yee corrupt not your selues make a graven image or representatioÌ„ of figure and least thou lift vp thine eies to heaven and wheÌ„ thou seest the sunne and the moone and the stars with all the hoast of heaven shoulst be driven to worship them Which wordes in the weakest apprehension at first view cannot but inforce a very powerfull and actiue operation of the eie in drawing the minde from the contemplation of the fayrest visible creatures to the fow lest of all sins if it finde not the grace of God and the sense of true religion planted in it I will conclude this point with that notable speech of Iob where amongst the rest of his imprecations vpoÌ„ himselfe he inserteth if I did behold the sun wheÌ„ it shined or the moone walking in her brightnes this had beene iniquity to be condemned for I had denyed the God aboue which words the common streame of interpreters vnderstand to bee meant of the daunger of falling into this spirituall fornication sinning against the Creator by too much doting vpon admiring the beauty of those glorious creatures CAP. 3. How pride is begotten and â—oâ—râ—shed by the eie THE next particular that offers it selfe vvorthie consideration is pride which in nothing shewes it selfe more then in the pompe and magnificence of maskes pageants triumphes monuments theaters amphitheaters I speake not against their lawfull vse but of their abuse when they tie the eie in such maÌ„ner vnto them as they withdraw the minde from the contemplation of that glorie which neither Praeter nor Consull can exhibite as S. Cyprian speakes but he only from whoÌ„ and by whom we liue moue The like may as iustly be said of giving of almes to be seene of men of all manner of excesse in building in houshold stuffe in apparell as wel for matter as fashion Of which the Prophet Esay hath named some taken vp by the women of his time As the ornament of the slippers the calls the round tires the bracelets the bonnets the tablets the earings the wimples the crisping pinnes the fine linnen the launes of all which surely the greatest part are devised rather for pleasing the eie then for vse either in covering nakednesse or in garding the body against scorching heat or pinchinge cold Some notwithstanding there are who insteed of purchasing the applause and admiration they pursue incurre the censure which the Anemolian Ambassadors found among the Vtopians who as Sr T. Moore sets it downe thinking to dazel the eies of the poore Vtopians with the luster and glistering of their chains precious stones the children playing in the streets tooke them for greate boyes which had not yet laid aside their brouches bables the womeÌ„ for the Ambassadors iesters the meÌ„ for their slaues or servaÌ„ts saluting those which were so indeedâ— insteed of their masters but misliking the chaines bracelets as being to little and to lose which by that meanes might easily either bee broken or cast of But in this point me thinks t is worthy speciall consideration that nature hauing so framed the eie as it can neither behold it selfe nor the face in which it is set yet haue men invented for the supplying of that vse looking-glasses as the artificial eies of pride the eie being as it were a liuing looking-glasse the looking-glas again a dead eie by means wherof many Narcissus like become enamored of themselues by to to much admiring their own beauty or Pigmalion-like fall in loue with their own images or on the other side with Io Acteon in the fable stand amazed at the vglinesse of their own shapes sometimes with the Camel and Bucâ—phalus in stories grow in regard at the sight of their own shadowes In which kind I remember I haue heard of a yong Gentleman of this Vniversity who being newly recovered from the smal pox by chance seeing the change of his face in a looking-glasse for meere griefe fell into a relapse and within short time died And sure I am perswaded that the vse of it in the art of seeing is not of such consequence as it can in any sort countervail the damage arising froÌ„ it in the art of manners nether are there by it so many staines and blemishes discovered in the face as imprinted in the soule CAP. 4. That often seeing is the meanes to draw both things persons into contempt The 5. considerable particular is contempt whence it is that those things which wee most feare and reverence are most remoued from our sight as God the divell heaven hel amoÌ„g the Papists the relicks of their Saints in the Aegyptian teÌ„ples the God which they worship For which cause also as I suppose God himselfe coÌ„sidering the weaknesse of man in this behalfe in the
choice examples in the chiefest First then for the divels subâ—iltie in deceiving the sight t is a matter agreed on on all hands that hee hath the power Vertumâ—us or Proteus like to turne himselfe into any shape or Chameleon like into any colour nay which is more wheras the Chamaeleon cannot chaunge himselfe into white yet can the Divell transforme himselfe into an Angell of light and not only himselfe but other things in such sorte that sometimes hee makes them seeme to bee present when they are not and sometimes not to seeme when they are and at other times againe to appeare in another shape and fashion than they are indeed in their owne nature In al which kinds I finde among the Dutch writers plentiful rare examples but chiefly in Lavater Whitikind who hath writteÌ„ the best in this kind of any I haue met with but in Dutch and vnder the name of Augustin Larcheimer For the practise then of making things appeare to be present which indeed are not the former of them brings this story Henry the second Emperour of that name vchemently suspecting Chunegund his empresse for vsing false play with a Courtier too familiar with her his iealousie was as he thought iustly increased for that the Courtier was often seen to come forth of her chamber early in the morning and alone but the good Empresse beeing put to her purgation by the Ordalian lawe for the clearing of this vniust surmise walked over fire hot culters with naked feet vnhurt which discovered to the world as wel her innoceÌ„cie as the divels policy in counterfaiting such a shape and vsing it in such sort as might most incense the Emperour and drawe the Empresse with others into vndeserved suspition The same authour in the same booke relateth that himselfe had heard of a wise and graue man one of the chiefe governours of the Tigurin Canton that himselfe and his servant travailing in a sommers morning through the medowes hee saw as him seemed one of his neighbours committing bestiality with a Mare but knowing the good honest report of the man and thereby misdoubting his owne eies hee gets him pâ—esently to his house where hee finds him good man in his bed fast a sleepe Wherein we may see as in the one the divels businesse in abusing the weaknes of this sense so in the other Gods providence in clearing the innocent I vrge these examples to this ende that if these men had trusted there owne sight and not made farther search they had surely incurred what the divell by those â—leights hunteth after the offending of God and the endangering there own souls in the shedding of innocent bloud If I might without tediousnesse I would adde one history more of the divels cuÌ„ning in making things appeare which indeede are not which tooke effect according to his designe I confesse I vrge it not so much for the fitnesse as the strangenes of the story It fell out in the yeare 1282. in a towne named Hammel vnder the Duke of Brunswikes dominion an od mate coÌ„ming thither vnder the habit of a Rat-catcher and having done good service to the towne for which hee was but poorely rewarded one day hee walkes through the streete playing on his tabour and pipe by which meaâ—es a number of the children of the towne flocking after him followed him so far till at length comming without the gates he led them al into a little hillocke where they all vanished togither were never seene after to the nuÌ„ber of 130. The relation I knowe cannot but seeme very strange and therfore will hardly paste for credible but Wierus a Germane borne chiefe Physition to the Duke of Cleues and as his workes shew a professed enemy to monkish fables constantly affirmes out of his own experience that the act is at this day to be seene registred in the recordes of the towne and painted forth in the glasse-window of the cathedral church and besides that the streete through which they passed beares his name of the accident and their ancient publicke instruments of law as bands leases beare date as well froÌ„ the yeare of the departure of there children as from the incarnation of Christ which inducemeÌ„ts me thinkes are able to make a man swallow a greater difficultie Nowe for the divels seconde practise in deceiving the sight by making things not appeare which indeede are present I finde a memorable example which hapned not long since at Francfort vpon Odera an vniversitie belonging to the Marquesse of Brandeburg where a certaine maide possessed as they thought woulde often thrust her empty hand into the open aire and drawe it backe full of ven this is nothing else but a delusion of the sight either by fitting the skinns of such beasts to the bodies of men and women who by a deepe strong imagination or naturall disease suppose themselues to be such indeed as they seeme to bee or by applying to them aiery bodies which sometimes to bee so is manifest in that being torne with the teeth of dogs or strikeÌ„ with staues their former shape soone vanisheth but the print of the blowe remaineth To which purpose Whitikind I remeÌ„ber maketh report of an old woman in the Dukes of Meckelburges country who appearing in the shape of a great Mastiue dogge the hounds espying her ran with full mouth vpon her the couÌ„try hinds with pronges and pike staues fel about her til at length she being sore wounded the shape of the Mastiue vanished and nothing was left to the slake out a poore silly old woman begging mercy pardoÌ„ this news being brought to the Vniversitie of Francford where our Author then liued Iodochus Williâ—hius their professor of physick froÌ„ theÌ„ce took occasioÌ„ to discourse of this point now in hand and in the ende approued that conclusioÌ„ which we haue aboue proued The patrons of the contrary opinion as Bodin Sprenger in his book of the hammer of witches vrge the reall transfiguratioÌ„ of Vlysses followers into beasts Diomedes souldiers into birds that vnsavory ridiculous tale of an egg which a witch in the kingdome of Cyprus neer the city Salamin sould to an Englishman and by the same transformed him into an asse and made him her market Mule three yeares and that at last shee remetamorphised him into the shape of a man againe Besides these they bring the transformation of diverse passengers in Italy in the time of S. Augustine being there into cariage horses by certaine alewiues but chiefly they stand vpon Nabucadnesars change in to a beast and Lots wiâ—e into a pillar of salt to which I answere that these changes are either to bee vnderstood to haue happened rather in the affections of the minde then in the figure of the body or if so rather by the immediate finger of God theÌ„ by the working of the divel and for those reall true effects which seeme to bee the inseparable companions of a
kind yet as offensiue to the eie â— to that purpose alleage the authority of the same author Shee that haâ—h happe a husband â—â—d to burie And is therefore in haâ—t not sad buâ— meriâ— Yet if in shew good manners shee will keepe â—nions and mustardseed will make her weepâ— But for my part I tooke especiall notice of watching and teares the one being the readiest meanes to gaine knowledge the other to giue vent to our grieâ—es to which may be added fasting as hurtful to the sight yet more vsefull in a Christian mans life then any yet named CAP. 21. That the eie is not so vseful fon the gathering of knowledge as is pretended whether wee consider it absolutely in it selfe or in respect of the hearing AND surely for the gaining of knowledge I durst confidently aâ—â—irme that were the eie never so indeâ—atigable in watching or inform'd the inner faculties aright in al it appreheÌ„ded yet in most things 〈◊〉 it not possibly without the helpe of hearing hunt out the truth since as well in the works of art as nature that which hath greatest force in actuating quickning the thing wee see as the soule in the body is notwithstaÌ„ding it selfe for the most not seene the statelinesse of houses the goodlines of trees when we behold theÌ„ delighteth the eie but the foundation which beareth vp the one and the roote which to the other ministreth sap and iuice is in the bosome of the earth concealed And generally the sight is not capable but of corporal accidental particular things and in them only of their crust and surface and that only in direct obiects and by helpe of the light wheras the hearing apprehends all manner of sounds from all differenceâ— of places as well from behinde as from before that at all times as well in the darke as in the day and that which chiefly makes for the increase of knowledge vniversalls immaterials and the inward parts of things Therefore Socrates as for other things so for this among the rest was adiudged by the oracle the wisest living that casting his eies vpon a faire but silent face he bid him speak that hee might see him as if hee had said in other tearmes that the sense of hearing makes more to the vnderstanding of the true nature of things then that of seeing and in this case one care witnesse is of more value then ten eie-witnesses Thus doe we iudge by the hearing onely of the temper of mettals the souÌ„dnesse of timber the emptinesse of vessels the deepnesse of waters ordinarily in the course of lifeâ— wee finde the hearing to bee the sense of precept rule safe and certaine alike butâ— the other of example and imitatioÌ„ no lesse dangerous then vncertaine Whence it is that we haue heard of many blinde men who haue become famous for wisdome learning but of deafe men we haue not heard of any for which cause as I suppose in our common law such as are borne deaâ—eâ— though they see perfectly well yet are they ranked among mad men lunaticke persons and children whome as Bracton affirmeth in cases of felony their very waÌ„t of common reason and vnderstanding priviledgeth from the ordinary punishment inflicted by lawe but for such as are borne blindâ— I finde no such priviledge the law supposing theÌ„ to be as capable of reason as others noâ— only capable to conceiue reason but to expresse it as well by speech as writing which in men borne deafe is not only vnvsual but in mine vnderstanding impossible Whervpon in the civill law though they be indeed excluded from intercession or postulation as they call it though vpon a blind reason in my iudgement yet are they not forbiddeÌ„ to supply the places of iudges or magistrates it being not the blindnesse of the body but of the minde which taketh away the faculty of iudging as the iudicious Hottoman hath wel stated the question affirming withall in the same place that he seeth no Canonicall hindrance but that meâ— blind froÌ„ their verie birth may be sufficiently instructed in the civil law and other liberal sciences Vpon which grounds I well remember at the last commencement saue one held at Cambridge t was proved defended that a blind man might lawfully supply the place of a iudge And thus much my selfe daâ—e confidently affirme that want of sight is many times the occasion of cutting of partiall respects then which nothing is more inwardly necessarie to the office and rightfull proceeding of a iudge Now how forward we ar to passe our iudgment according to the outward appearance let that one example of Samuell one of the vprightest iudges that ever Israell bred suâ—fice to proue who being commanded by God to annoint one of the sons of Ishai king of Israell when they were all come before him he looked on Eliab the eldest said surely the Lords annointed is before him but the Lord saide vnto Samuel looke not on his couÌ„tenance nor on the height of his stature because I haue refused him for God seâ—th not as maÌ„ seeth for maÌ„ looketh on the outward appearance but God beholdeth the hart which in effect is the same thing that Saint Iames coÌ„deÌ„nes in his Epistle to the 12. tribes if there come into your company saith he a maÌ„ with a gold ring goodly apparrell there come in also a poore man in vile raiment you haue a respect to him that weareth the gay cloathing are yee not partiall in your selues are become iudges of evil thoughts When the Evangelicall Prophet Esay speaking of the Messias tels vs that the spirit of wisdoÌ„e couÌ„cel shall rest vpon him immediatly ads this as an effect flowing from it or a â—igne to discern it by he shal not iudge according to the sight of the eiâ—s CoÌ„mend notâ— therefore a maÌ„ in his beauty nor despise a maÌ„ in his outward appearance Now besides the cuâ—ting off of these partiall respects in a iudge blindnesse also occasioneth as is alreadie proved at large the taking away of lustful lookes which as often pervert the course of iustice as may appeare in the story of Susanna and by that worthy speech of Pericles to Sophocles who admiring and coÌ„mending the faire face of a boy that passed by Pericles telleth him plainely that not only the Praetors handes ought to bee cleanâ— from bribes but his eâ—es too that much â—ather from lustfull looks But now to returne again from the particular office of a iudge to the general point proposed which was the gathering of knowledge and wisedome we read that Democâ—itus supposing the shâ—rpnesse of his sighte to hinder the quicknesse of his wit was content to plucke out both his eies for the better compassing of that one ende which he attained soâ—wel that as Tully witnesseth of him though hee were not able to puâ— a differeÌ„ce betweene blackes and whites yet was hee able to distinguish between
who lefte his cloake behinde him on the earth and with it his earthly affections to follow our Saviour and out of the Apocrypha Tobias of whom S. Augustin speaks on this wise Othe light which Tâ—bias saw wheÌ„ his caruall eies being shut he set his sonne notwithstaÌ„ding into the right way of life trod out a direct path before him as a guid with the never-erring foot of charity CAP. 28. Treating of the drvers priviledges of blind men OVr Saviour himselfe giues testimony of him that was borne blind that neither his nor his parents sin was the cause of it but that the workes of God might be made manifest which testimony I find not given to any other infirmity of the sense or disease of the body But yet more observable seemeth the last verse of the same chapter where our Saviour not only excuseth blindnesse as not proceeding from sinne but maketh it in a manner the cause of not sinning if you had beene blind saith he you had not sinned both which passages I confesse to be subiect to interpretation and for their ful clearing to need many distinctions yet for my purpose is the letter alone sufficient in which no doubt but vnder the very rinde of it as in the whole scripture beside the speaker being the engraven forme of the godhead and the eternal wisdome of his father inteÌ„ded some special thing besides the general drift scope of the place His meaning in these words may somewhat the better appeare if wee compare them with them in the gospell where speaking by way of parable of the great supper provided in the kingdome of heaven when the bidden guests refused to come he expresly by name commaunded the blinde to bee brought in and placed at the table and in a verse or two immediately going before to make knowne his care and respect even towarde those who are indeed bodily blind he exhorteth his disciples and followers that when they make a feast one of their chiefe cares should bee to invite the blinde as their principall guests besides reason and law exempteth them from personall serving in the wars And in the Levitical law of the Iews we finde an heavy curse to be laid on such as should lay a stuÌ„bling blocke before the feete of the blind or turn him out of his right way and the ancient Romanes imposed on some of their chiefe families the surnames of blind lame to this end saith Plutarch that the people should not skorne at those imperfections and by that meanes condemne or neglect those excellent gifts of the minde vvhich many times reside in such bodies Hence Iob when he would make his innoceÌ„cy cleare to the world knew not how to expres it more effectually or in better tearmes theÌ„ by professing himselfe to haue beene an eie to the blind And Lewes the 8. of that name who was the only Saint or at least one of the two in the whole three races of the frenâ—h kings how beit he wonne many glorious conquests against the infidels erected many goodly buildings for religious persons yet was hee thought worthy that honour for nothing more then for instituting the colledge of the 300. blind men vpon occasion of so many of his souldiers who were taken in his waâ—s against the Moores and sent home with their eies put out the colledge is yet standing in Paris at this day devote to the same vse how beit not replenished indeed as it hath beene CAP. 29. That blind men need not complain of the want of pleasures especially the sense of their grief beiâ—g by blindnes much lessened which is proued by the strong impression of those obiects which are presented by the eie NOW besides this respect which God maÌ„ seeme to beare toward his infirmitie mee thinkes it need not much complaine of the want of delightâ—s even in this world Besids those proper to the night the mantel of defects imperfections and by consequent the mother of vnion and loue the repose and closing vp of the daies labours as the morning is againe a fresh entrance overturne to therenewing of travaile our daiely cares in this case being likened to the marygold or dazy which openeth with the rising of the sun and shuts with the setting And where as the Poet witneseth of the Carthaginian Queene that her care had alwaies recourse towards the evening I suppose it not so much to bee meant of a sober setled as of a distracted and distempered minde such as he supposes hers to haue beene if then the night bring not tediousnesse with it why should a day which is like a night be thought to bring it Though I denie not but to the pleasures of the night may also be added those which we vse as coÌ„monly in the day in hearing of bookes read in playing vpon musical instruments in discoursing with friends in exercising many pastimes which require not the vse of seeing Nay in those very sports which seeme necessarily to require it as bouling shooting coiting shoufgrating the like how many haue we seen beyond expectatioÌ„ excellent in which kind I hard reported by those to whoÌ„ I giue credit that one MouÌ„s Guimins a gentlemaÌ„ of good note in the province of Britanny when any of his acquaintance or other strangers come to visit him hee takes a singular delight in describing to them his mappes pictures as they hang in order in his gallerâ—e in conmmending vnto them such or such a peece or proportion for rare workmanship and surely in my vnderstanding those delights which blinde men conceaue to themselues must needes affect them much as being freed from that loathsomenesse shame teâ—rours griefe antipathies fearfull dâ—eames which by the glassy gate are often convaid in and presented to the minde whose obiects as they are in number more and in action quicker so are they for certainty more vndoubted for impression decper theÌ„ those of any other sense this facultie needing lesse helps in working and apprehending her obiects in a farther distance and presenting them to the coÌ„mon sense and from thence to the imagination with greater life assurance insomuch that the best Poets and Orators lead by art and common people by nature when they would make knowne a deepe passion they haue conceaued are wont to expresse it by these or the like tearms I my selfe was an eye witnesse or I saw it with these eiet which Mark Antony wel vnder standing in his funerall oration vpon the death of Iuliuâ— Casar that he might throughly inceÌ„se and inflame the people against the murderers opned the hearse where the corps lay and shewed them the fresh bleeding wouÌ„ds which Casar had receaued in the Senate as the Lacedemonian women were wont often to present to their sonnes the bloody shirts of their Fatheâ—s slaine in the wars therby to make theÌ„ more sensible of the iniurie and mindefull of revenge Since then the operation of the sight