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On the contrary, we see commonly Epidem. l. 2. sect. 5. 1. that, as Hippocrates observes, those that [Page 167] drawle out their words, and stammer in their speech; [...], are of a good Nature. And agen, those that have little, dry, hollow eyes, with a long, thin wrinkled visage, are lewd, crafty, slaunderous, Aristot. Polem. Porta. envious, covetous, treacherous, sacrilegious rascally fellowes: Especially, if they are wont to looke very stedfastly on any thing, and use to bite their lips when they are thinking of their businesse: But above all, if they have but little beard.
For mine owne part, I shall be ready; as in this, so in all other places of Scripture, to submit my selfe to the determination of Divines. But I shall hardly even assent to that ridiculous conceit of the Rabbins, who are of Opinion, that the Incubi and Succubi are sprung from the seed of Adam, during the space of those 135. years; that he abstained from the knowledge of his wife, after the Murther of the just Abel, committed by his accursed brother Cain. A more incredible thing yet then this is, if I mistake not, is that which is commonly reported by Historians, of women that have been gotten with Child by Divells, and Jncubi: and of such copulations, they say, were begotten, Hercules, Romulus, Servius Tullus, Merlin, and many others. I grant it possible, that the Divell may delude the senses and Fancy of such lewd women, and cause their belly to swell, as if they had had carnall copulation really with a Man: and perhaps in their travaile make them [Page 209] seeme to be delivered of a dead Child. Iacobus Rucssius relates a story of one Magdalen, that lived in the Citty of Constance, who having given way to a Divell or Incubus, that haunted her, by the perswasion of her Confessor, was at the time of her travaile delivered of a thousand Trumperies, as pieces of broken glasses, Nailes, pieces of wood, haire, pitch, tow, stones, bones, and such like stuffe, but with extreame paine. And sometimes also the Divell assumes a dead body, and by this meanes enticeth wicked minded persons to couple with him. Vincentius reports a story to this purpose, of a certaine young man, who one evening going out to a river, to swimme and wash himselfe, as he was in the water, he caught a woman by the haire of the head: whom presently he carried home along with him to his house, without speaking a word; and afterward had a sonne by her. But the woman never speaking one word all this while, made the young man very much wonder at the strangenesse of it: and desirous to try if he could make her breake of this her long silence, which made both [Page 210] himselfe, and all his kindred very much suspect the condition and strange production of this monstrous Child, he made her beleeve one day that he would kill her sonne; at which she spake some few words, but instantly vanisht out of his sight. Iacobus Ruessius tells a story of a Butcher, that was in the like manner seduced by a Succubus: not much unlike that of Machates and Philinion, related by Aelian, Phlegon, Loyer, and Le sieur de l' Ancre. If any desire to see more concerning this particular, he may have recourse to Ruessius, in his discourse of Melancholy: where he plainely proves that of St Chrysostome to be true, that Quoscun (que) Diabolus superat, per Melancholiam superat. Whom so ever the Divell overcomes, he overcomes by Melancholy. And therefore the Physitians for very good reason call Melancholy, the Divell Bath.
[Page 277] Avicen, in his chapter de Amore, saies, that this is the only, and last remedy that we must have recourse unto. Ampliùs cùm non invenitur cura, nisi regimen coniunctionis inter eas, secundùm modum permissionis fidei & legis, fiat. Et nos quidem iam vidimus, cuireddita est salus, & virtus, & rediit ad carnem suam, cùm iam pervenisset ad arefactionem, & pertransissetipsam, & tellerasset Aegritudines pravas, antiquas, & febres longas, propter debilitatem virtutis, factam propter nimietatem Ilisci. And he professes that himselfe hath seen some, that have been recovered by this meanes, when as through the extreamity of this Love-Melancholy, they have been grown leane and dry, and have had scarce any flesh left on their backes, and through weaknesse and faintnesse have beene brought into cruell Inveterate diseases, & Feavers of long continuance. But in case that Marriage cannot be accomplished betwixt the parties, by reason of any Impediments on either part: I dare not bee so impious as to prescribe for the cure of our Patient, as Avicen, and Haly Abbas doe, Emptionem puellarum, & plurimum concubitum [Page 278] ipsarum: & earum renovationem, & delectationem cum ipsis. And yet I doe not marvaile at all, that these Mahometans should embrace this so wicked an opinion: considering that their Alcoran permits them to have as many wives, and Concubines, as they are able to maintaine: as wee are assured by the relation of all those that have written of the customes, and manners of the Turkes, and other Mahometans. Neither yet doe I wonder at Ovid, and Lucretius among the Poets, who made a vertue of Luxury, and Incontinency. But this opinion is most vile, and execrable in the mouth of Christians, that would seeme to maintaine it: such as were Arnaldus de villa Nova, Magnimus, Valescus de Tarenta, Pereda, Marsilius Ficinus, and some others. But I leave this question to be disputed by Divines, whether or no Fornication bee lawfull: and whether wee may doe Ill, that Good may come of it: And shall only for mine owne part believe, as the Morall Philosophers teach us, that Vice is never cured by Vice, but by Vertue, as by it's contrary: [...]: For Contraries [Page 279] are cured by Contraries; as I shall be able to prove unto you out of Aristotle: and shall shew you withall, that those persons that take this lewd course to cure themselves of this Malady; instead of being cured, they rather grow farre worse, and much more inclined to Lust, and all unchast desires. [...]. For by this meanes, saith he, the passages of the body are opened & made more capacious, & the spermaticall vessels are enlarged: and withall, the Remembrance of those sweet pleasures they have formerly enioyed, begets in them a strong desire to act them over againe. This doctrine Aristotle seemes to have derived from Hippocrates, who discourseth of this point, almost in the very same tearms; [...]. For, saith he, if a man doe exercise the Acts of Venery very frequently; his Veines by this meanes grow larger; and so attracting the greater store of seed, he is a great deale the more prone to Ʋenery. [Page 280] Galen also is of the same opinion; and proves it by that excellent and true Maxime of the divine Plato in Theaeteto; where he saies, that Jgnavia quidem exsolvit: proprii autem officii exercitatio, robur anget. Idlenesse, and want of exercise, destroyes the strength: but labour, and often using of a mans strength, increases it. And this hee confirmes also by the instance of Womens breasts, which breed the greater quantity of milke in them, the oftner they are sucked. But on the contrary side, saith he, Cantatoribus, & Athletis, qui iam inde ab initio nullam vitae partem Ʋeneris illecebris contaminaverunt, nullam admittentes Ʋenereorum cogitationem, vel Imaginationem; iis Pudenda exilia, & rugosa, veluti senibus, sieri consueverunt, nulla (que) libidine tentantur. Which place, I hold to be very wel worhty the consideration of all those that have taken upon thē the vow of Chastity. Besides, if the contrary opinion of those Authours above named were true: it must needs then follow, that those persons that are married, should never feele the force of any of these unchast Heats of Lust: notwithstanding experience proves the contrary. [Page 281] And this hath moved even some of the Ancient Fathers to confesse, that it was a harder matter for a man to preserve his Chastity, then his Virginity.
IT is often seen, that Married persons, whether they have been joyned together by their own good liking and choice, and without any constraint on either side; or else perhaps against the consent of the one or the other; doe at length conceave a secret hate against one another, which occasioneth betwixt them such discord, malice, and neglect, that they cannot endure the company of one another: but presently yeeld up themselves to the embraces of some new Loves, whom they entertaine with all fervency and strength of desire, notwithstanding the unlawfullnesse [Page 282] of this their fowle and lewd manner of living. The cause of this, is diverse for it is sometimes either the Dissimil [...] tude of Manners; or else a secret Antipa [...] thy in their dispositions: sometimes also some Imperfection either of body of mind in one of the parties. Sometimes it is caused by some Charme, or Inchantment; or else perhaps a Iealousy, or conceit that they have, that their Love is not requited with mutuall Love againe. And sometimes also it is caused through the want of that Pleasure that Nature hath in great measure bestowed on the Genitall parts in the Act of Copulation, by the means of those Nerves which are placed in them, and the Serous sharpe pricking Humour that is reserved within certaine Kernels in the neck of the bladder. 781b155fdc