hath a devil, and is mad"; whereas others, holding him for a prophet, said, "These are not the words of one that hath a devil."4 So in the Old Testament he that came to anoint Jehu was a Prophet; but some of the company asked Jehu, "What came that madman for?"5 So that, in sum, it is manifest that whosoever behaved himself in extraordinary manner was thought by the Jews to be possessed either with a good or evil spirit; except by the Sadducees, who erred so far on the other hand as not to believe there were at all any spirits, which is very near to direct atheism; and thereby perhaps the more provoked others to term such men demoniacs rather than madmen.
But why then does our Saviour proceed in the curing of them, as if they were possessed, and not as it they were mad? To which I can give no other kind of answer but that which is given to those that urge the Scripture in like manner against the opinion of the motion of the earth. The Scripture was written to show unto men the kingdom of God, and to prepare their minds to become His obedient subjects, leaving the world, and the philosophy thereof, to the disputation of men for the exercising of their natural reason. Whether the earth's or sun's motion make the day and night, or whether the exorbitant actions of men proceed from passion or from the Devil, so we worship him not, it is all one, as to our obedience and subjection to God Almighty; which is the thing for which the Scripture was written. As for that our Saviour speaketh to the disease as to a person, it is the usual phrase of all that cure by words only, as Christ did, and enchanters pretend to do, whether they speak to a devil or not. For is not Christ also said to have rebuked the winds?6 Is not he said also to rebuke a fever?7 Yet this does not argue that a fever is a devil. And whereas many of those devils are said to confess Christ, it is not necessary to interpret those places otherwise than that those madmen confessed Him. And whereas our Saviour speaketh of an unclean spirit that, having gone out of a man, wandereth through dry places, seeking rest, and finding none, and returning into the same man with seven other spirits worse than himself;8 it is manifestly a parable, alluding to a man that, after a little endeavour to quit his lusts, is vanquished by the strength of them, and becomes seven times worse than he was. So that I see nothing at all in the Scripture that requireth a belief that demoniacs were any other thing but madmen.
There is yet another fault in the discourses of some men, which may also be numbered amongst the sorts of madness; namely, that abuse of words, whereof I have spoken before in the fifth chapter by the name of absurdity. And that is when men speak such words as, put together, have in them no signification at all, but are fallen upon, by some, through misunderstanding of the words they have received and repeat by rote; by others, from intention to deceive by obscurity. And this is incident to none but those that converse in questions of matters incomprehensible, as the Schoolmen; or in questions of abstruse philosophy. The common sort of men seldom speak insignificantly, and are therefore, by those other egregious persons, counted idiots. But to be assured their words are without anything correspondent to them in the mind, there would need some examples; which if any man require, let him take a Schoolman into his hands and see if he can translate any one chapter concerning any difficult point; as the Trinity, the Deity, the nature of Christ, transubstantiation, free will, etc., into any of the modern tongues, so as to make the same intelligible; or into any tolerable Latin, such as they were acquainted withal that lived when the Latin tongue was vulgar. What is the meaning of these words: "The first cause does not necessarily inflow anything into the second, by force of the essential subordination of the second causes, by which it may help it to work?" They are the translation of the title of the sixth chapter of Suarez's first book, Of the Concourse, Motion, and Help of God. When men write whole volumes of such stuff, are they not mad, or intend to make others so? And particularly, in the question of transubstantiation; where after certain words spoken they that say, the whiteness, roundness, magnitude, quality, corruptibility, all which are incorporeal, etc., go out of the wafer into the body of our blessed Saviour, do they not make those nesses, tudes, and ties to be so many spirits possessing his body? For by spirits they mean always things that, being incorporeal, are nevertheless movable from one place to another. So that this kind of absurdity may rightly be numbered amongst the many sorts of madness; and all the time that, guided by clear thoughts of their worldly lust, they forbear disputing or writing thus, but lucid intervals. And thus much of the virtues and defects intellectual.
1. Numbers, 11. 25
2. Exodus, 28. 3
3. Mark, 3. 21
4. John, 10. 20
5. II Kings, 9. 11
6. Matthew, 8. 26
7. Luke, 4. 39
8. Matthew, 12. 43
Chapter IX.
Of the Several Subject of Knowledge
THERE are of are of knowledge two kinds, whereof one is knowledge of fact; the other, knowledge of the consequence of one affirmation to another. The former is nothing else but sense and memory, and is absolute knowledge; as when we see a fact doing, or remember it done; and this is the knowledge required in a witness. The latter is called science, and is conditional; as when we know that: if the figure shown be a circle, then any straight line through the center shall divide it into two equal parts. And this is the knowledge required in a philosopher; that is to say, of him that pretends to reasoning.
The register of knowledge of fact is called history, whereof there be two sorts: one called natural history; which is the history of such facts, or effects of Nature, as have no dependence on man's will; such as are the histories of metals, plants, animals, regions, and the like. The other is civil history, which is the history of the voluntary actions of men in Commonwealths.
The registers of science are such books as contain the demonstrations of consequences of one affirmation to another; and are commonly called books of philosophy; whereof the sorts are many, according to the diversity of the matter; and may be divided in such manner as I have divided them in the following table.
SCIENCE, that is, knowledge of consequences; which is called also PHILOSOPHY
A. Consequences from accidents of bodies natural; which is called NATURAL PHILOSOPHY1. Consequences from accidents common to all bodies natural; which are quantity, and motion.a. Consequences from quantity, and motion indeterminate; which, being the principles or first foundation of philosophy, is called PHILOSOPHIA PRIMAb. Consequences from motion, and quantity determined1) Consequences from quantity, and motion determineda) By figure, By number1] Mathematics, GEOMETRY, ARITHMETIC2) Consequences from motion, and quantity of bodies in speciala) Consequences from motion, and quantity of the great parts of the world, as the earth and stars,1] Cosmography, ASTRONOMY, GEOGRAPHYb) Consequences from motion of special kinds, and figures of body,1] Mechanics, doctrine of weight Science of ENGINEERS, ARCHITECTURE, NAVIGATION2. PHYSICS, or consequences from qualitiesa. Consequences from
