A treatise proving spirits, witches, and supernatural operations, by pregnant instances and evidences together with other things worthy of note / by Meric Casaubon. Of credulity and incredulity in things natural, civil, and divine Casaubon, Meric, 1599-1671. 1672 Approx. 682 KB of XML-encoded text transcribed from 168 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A35568 Wing C815 ESTC R21714 12121869 ocm 12121869 54452 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35568) Transcribed from: (Early English Books Online ; image set 54452) Images scanned from microfilm: (Early English books, 1641-1700 ; 591:11) A treatise proving spirits, witches, and supernatural operations, by pregnant instances and evidences together with other things worthy of note / by Meric Casaubon. Of credulity and incredulity in things natural, civil, and divine Casaubon, Meric, 1599-1671. [15], 316, [4] p. Printed for Brabazon Aylmer ..., London : 1672. Additions: p. 316- p. [4] at end. Erratas: prelim. p. [14] and p. [4] at end. First published under title: Of credulity and incredulity in things natural, civil and divine. London, 1668. Cf. BM. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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GILBERTO Divina Providentia Archiepiscopo Cantuariensi à Sacris Domesticis . Ex Aedibus Lambethan . Julii 9. 1668. A TREATISE PROVING Spirits , Witches , AND Supernatural Operations , BY PREGNANT INSTANCES AND EVIDENCES : Together with other Things worthy of Note . By Meric Casaubon , D. D. LONDON , Printed for Brabazon Aylmer , at the Three Pigeons in Cornhill . 1672. TO THE READER . CHristian Reader , ( what ever thou art otherwise , thou art not a true Christian , or so good , as thou shouldest be , if thou doest not account that of a Christian , thy best title ) though it doth concern thee , no further , perchance , than I shall tell thee by and by ; yet it doth me very much , in thankfulness to God , and to acquit my self of wilful negligence in some particulars of this ensuing Treatise , to acquaint thee with the occasion , and in what condition I was , when I wrote it . I will not go back so far , as to tell thee , what I have suffered , since I have been in the world , by sicknesses , and some other accidents , the relation whereof though very true , yet I am sure , would be incredible unto many . There may be a time for that , if God please . It shall now suffice to tell thee , that about three years ago and somewhat better , being in London , I was seized upon with a cold , and shortness of breath , which was so troublesome , that I went to an intimate friend , and learned Physician , for help , who made no question , but in few days he would cure me , and to that end , prescribed some things . But before many days were over , himself ended his life ; in whose death , good learning ( ancient , I mean ) had a great loss . But the comfort is , which I can witness , he died a Christian . After him , the cause still continuing , I had recourse unto another , of the same profession , whom though I knew not before , yet I found him very friendly , and so far as I could judge , very rational in his prescriptions . But notwithstanding such help , the disease increasing , rather than abating ; I at last , resolved , with Gods help , for Canterbury again , which I did think many times , I should never see more . Where , for eight or nine moneths , I continued much in the same case ; till at last , that disease ended in some nephritical fits , which I did not expect to out-live . But I did ; till April 1666. when I was freshly assaulted with new fits ; which , more remisly , or sharply , continued some moneths ; till at last , divers other evil symptomes concurring , I lost sleep ; and so lost it , that for the space of four moneths , and upwards , I may truly , to the best of my knowledge , say , I had not one hour of natural sleep , but such as was , by the advice of my Physicians , procured by Drugs , the strongest that are , to that end : which sleep , so procured , left me always in such a hatred , and detestation of life , that nothing but obligation of conscience could have prevailed with me , or any body else , I think , in my case , to preserve life at so dear a rate . What I was unto others , I know not : I was unto my self , I am sure , a wonder ; ( nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prodigium : a monster ; our old translation ) that I did hold out so long . And yet , when I did most despair of life ; or rather , comfort my self , that the time of my deliverance was now surely come ; so it pleased God , I began to recover sleep , and not long after , amended to such a degree of chearfulness , 〈◊〉 for many weeks after , I did ever and anon 〈◊〉 whether I was not in a dream . But 〈◊〉 the continuance of my chearfulness , though 〈…〉 other weakness ▪ I think any Christian 〈◊〉 , if he do not think me worse than an ordi●●●y Heathen , or Infidel ; will easily believe , ●hat I had some thoughts , how I might employ a ●●fe , ( so much of it , as was yet to come ) so strangely prolonged , to do Him some service , whom I lo●●ed upon , as the only Author . First , I resolved ( my most immediate profession ) to preach , as often as I could . And for the first time , ( being an Easter-day , a very proper day , after such a reviving ) I thought ; as to bodily strength , I came off well enough . But when I attempted it a second time , though till the Evening before , I thought my self in very good case ; yet I found my self suddenly so disabled , and brought so low again , ( which continued for three days ) that since that time , my opinion hath been , I should but tempt God , to think of any such thing any more . After this , my chearfulness , and vigour of spirits still continuing , I began to think of writing ; a trade which I began very young , and of which , I thank God for it , I have had comfort at home , and abroad as much , and more than I did ever promise my self . I did pitch upon a subject , which I did think most convenient for me , as having more immediate relation to devotion , and not unseasonable , in these ungodly times . It was not long , before I had all my materials , out of several papers , and Note-books ; together and ready . But when I thought to put them into a form , by coherence of matter and stile ; I found my self so unable , that I did absolutely conclude , I had no other business in this world , and to no other end God had prolonged my life , than by continued earnest repentance ( a greater work , I doubt , than many imagine ) to fit my self for a better . How I have acquitted my self , I must leave to God. But time passing , moneth after moneth , and I still continuing in as good vigour of mind , I thought , as when at the best ; it troubled me not a little , that I should live profitable unto my self only . At last , this subject , once before thought upon , but since forgotten , came into my mind again . I will not be so bold , without better warrant , with God Almighty , to say , that he put it into my head , either before , when it first offered it self ; or now , when I remembred it . But this I may truly say , since I have been a writer , I never proceeded in any subject , ( for the time that was bestowed upon it ) with more expedition and alacrity . For it hath been my case , ever since I came out of that languishing extremity , which affected my Spirits most ; that my body hath continued very weak , ever since ; so that it is but some part of the day , when at best , that I can converse with books ; seldom so well , that I can walk , or stand upon my legs : and when once set in my Study to write , or to meditate ; it is irksome to me , to rise upon any occasion ; and therefore I avoid it , without there be some great necessity : much more tedious and irksome , and not without danger , to reach books , which I cannot reach ( a great part of my books ) without climbing ; nor always find , very readily , though ranged and ordered with care ; when I seek them . This is the cause , that my quotations are not always so full , or so punctual , as otherwise , they might have been . But for the truth of them , which I think is the main business , I durst undertake . For though I have many things out of my private Papers , and Note-books , or Adversaria , which for the reasons before alledged , I could not now revise in the Authors themselves , out of which I had them : yet out of the originals I had them I am sure , and not out of other mens quotations ; which I never trusted so far , as to enter them without examination . If , for want of the Originals , I have taken any thing upon trust , I have acquainted the Reader , and so discharged my self . So far , I can undertake ; but that in perusing the Original Authors , either formerly , or now again , I have mistaken in none ; this I dare not undertake , who confess , that in the reading of one passage , sometimes , once , or twice ; when I made no question of the sense ; yet in a third reading , I have found ( sometimes I say ; not very often , perchance ) that I was in an error . And if I might advise , I would not have any man take upon him the name of a Scholar , that will trust any quotations , if he may go to the Originals ; nor trust any translation , if he can understand the Authors in their own tongue : which if more practised , good books would be in more request . That I had such a subject in my thoughts , many years ago , may appear by somewhat I did write in the Preface to Doctor Dee's book ; and then , indeed , I was big with it , had time , and opportunity served . But after that I was once fixed upon other things , or cares , occasioned by that miraculous revolution of affairs in this Kingdom , which soon after hapned ; I may sincerely protest , that I never thought of it any more , except some chance brought it into my mind ; but never as thinking I should ever meddle with it , further than I had done . Not that I ever promised any thing , which I had not then , when promised , some probable hopes , I should ; and always since , a willingness to perform ; but because I have been always taken up , so far as my health , and other necessary occasions would give me leave , with somewhat , that I thought more seasonable or necessary . And so I thought now of this subject , as I have handled it . For Credulity , and Incredulity , in general , being my Theme , which left me to a liberty of chusing fit instances , where I would , so that upon them I might but ground such rules and directions for either , as might be proper to my undertaking ; I have endeavoured to pitch upon such , as might afford somewhat against the crying evils of these times , contempt of good learning , and Atheism . And whereas I mention sometimes three Parts , as intended ; two only being here exhibited : true it is , that three were intended , in case my health had afforded it . But it did not . And indeed , I wonder it hath done so much , the little time considered , that hath been bestowed upon it . Yet , is not the work imperfect , therefore ; which might have been finished in the First , but that , as the Second hath afforded more instances , ( and of another kind ) than are in the First Part ; so might the Third also , than in either First , or Second , if I live to do that also . It cannot be very soon , I am sure , because what spare time I have from sickness , till this Summer be over , is otherwise destinated . And though I am much weaker already , than I was , when I began ; yet whilest I live , I shall despair of nothing , who have had so much experience , what God can do , beyond all expectation ; or , ( in mans judgement ) credibility . Farewel . CANTERBURY , 1. June , 1668. ERRATA , with some Additions , at the end of the Book , which they that read the Book , are desired to be mindful of . To which , let this be added . PAge 275. line 16. I believe , allow it but a hundred thousand spectators , a very small proportion for Vniversus Populus Rom. which we know hath been censed ( Citizens , inhabitants of Rome ) at one time , four millions , and above : at another time , six millions , and above : could not therefore , I believe , ( yet with submission to better judgments ) inclose , or cover less , than fourscore , or a hundred Acres of ground : a thing , nevertheless , scarce credible , I doubt , to best Ingineers , or Architects , later ages have afforded . However , though we may be mistaken , in the casting of particulars ; yet that Pliny could mistake in his report , or the account he doth give us , of a thing so publick , and yet of fresh memory , when he wrote ; no rational man can believe . A man would think , this could not , &c. OF CREDULITY AND INCREDULITY , In things Natural , and Civil . The First Part. AMONG other errors of our Life , to which that Caligo mentium ; or , darkness of our understanding ; by some Ancient wise Heathens , who knew not the true cause , so much wondred at ; doth expose us ; there 's scarce any thing , wherein men either more frequently erre , or with more danger , than in unadvised bel●ef , or unbelief . IN Civil affairs as rash belief hath been , and daily is , the undoing of many ; so obstinate unbelief , of as many , if not of more . Credere , & non Credere ( to believe , and not to believe ; ) that Elegant fabulator , who lived in Augustus his time , and was a Servant of his , ( well deserving to be better known unto good Schools , than he is commonly ) hath made it the argument of one of his morals , shewing by pregnant instances the danger of each ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( belief , and unbelief ) is the argument of two Orations in Dio Chrysostomus ; whose very sirname , Chrysostome , doth testifie , what account the age he lived in , made of his wit , and language . BUT again ; easie belief hath contaminated , and obscured the History of Nature , with many ridiculous fables and fictions : but unbelief , with no less prejudice to truth , ( which according to Plato , most properly ; nay , only , he saith ; doth belong unto such things ) and withal , to mans nature , hath bereav'd it of its more noble function , the contemplation of things spiritual , and eternal ; not discernable with bodily eyes , but by the light of faith , upon Divine revelation chiefly : but upon sound reason and certain experience also . A little portion of which knowledge , and contemplation , though but little , is even by Aristotle , that incomparable Naturalist , preferr'd before the most perfect knowledge of nature , that man is capable of : De part . anim . lib. 1. cap. 5. FROM ungrounded belief , gross superstition , by which true Religion is not a little infected , and adulterated , hath proceeded : but , from the contrary , right down Atheism ( whether openly professed , or palliated , as the fashion is : ) by which , all sense of piety , all sense of immortality , being taken away , and nothing left to man , but what is common unto bruits , ( since that reason , confined to things sensible and perishable , is little better than sense ; and sense , in bruits , is by many deemed , and called reason : ) man may truly be said , to be metamorphosed into another creature . LASTLY , if we appeal unto the Judgments of men ; on the one side stands the credit and authority of so many ages , which commend that of Epicharmus unto us , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · translated by Cicero ; ) Nervi , atque artus sapientiae , non temere credere ; that is , Not easily to trust , ( or , to believe ) are the very nerves and sinews of wisdom . On the other , Non satis credere , want of faith , or belief ; ( so Seneca , a wise man too , though not so ancient : ) is the original of all misery : and one of no less credit , and antiquity , ( some few years abated ) than Epicharmus , hath told us long ago , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infidelity , or want of faith , ( his very words , recorded by Plutarch ; cited by Clemens Alexandrinus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is the cause , that God and his works are not better known unto men . WHICH contrariety , not of opinions only , but of events also , upon which those opinions were grounded , and which occasioned that contrariety ; makes me think sometimes the better of those ancient Philosophers , who maintained and argued it at large , that nothing could be certain unto men ; and that peremptorily to conclude of anything , as either true , or false , was great rashness , and ignorance ; since that of all those things controverted among men , some boldly affirming , and others as peremptorily denying ; there was not any thing for which , and against which probable reasons and arguments might not be produced ; which might , if not amount to an absolute aequilibrium in the ballance , yet induce a rational man , to suspend his assent . To make this good , how far they proceeded , there be Books both Greek and Latine , yet extant , that will shew : which though written by Heathens , and by many , both Heathens , and Christians opposed ; yet have they not wanted some able Champions , even in our age . BUT since this is not our business here , and that a perfect Sceptick , what ever they may pretend in words , is an impossibility in nature , as by more than one , but St. Augustine for one , is well observed ; we may certainly conclude , that neither to believe , or unbelieve ( in things Natural , or Civil ) is absolutely good , or bad , but as either are guided and regulated , more or less , by reason and discretion : which though they cannot secure any man , the wisest that is , ( such is the condition of mortal man upon earth ) that he shall never be deceived ; yet may secure him , that his error shall not be without comfort , that he was not deceived as a fool , for want of wit and consideration : which is the comfort , that Divine Hippocrates doth propose unto them , that miscarry ( a thing he thought very possible ) in a right course , that they miscarry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ( according to , or , for no want of reason , ) and bids us keep to that still , though again and again crossed , by ill success . NOW because a well grounded belief or unbelief ( in things Natural , or Civil , as before ) are , for the most part , the effects of much observation , and long experience , which many for want of years , ( though supplied in many , by natural pregnancy ) have not yet attained unto : that such as have not , may , if they please , reap the benefit of others observation , is one main end and purpose of this present undertaking . And to prevent all mistakes , which our title might occasion , and the Readers may the better be satisfied , what to expect : First , whereas we say , in things natural , by natural , I do not only understand such things , which apparently have some ground in nature , and whereof a probable reason may be given ; which is the more ordinary notion : But also , as by Trallianus , an ancient Physician , ( not to name others ) by some very eminent in that art , once to me much commended ; the word is usually taken , as when he distributeth , which he doth in every disease almost , his remedies and receipts , into methodical , and natural ; by methodical , understanding , rational : that is such , of which , or for which a reason may be given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks in one place : by natural , those which are supposed to work by some natural efficacy , though the reason , or true cause be , as yet , secret and unknown . Of which nature , he doth make all amulets to be , which therefore he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or naturalia . Of this notion of the word natural , St. Austin takes notice , in his eleventh book De Doctrina Christiana , Chap. the 20. as ordinary in his days . For having spoken of Ligatures , and Characters , he doth add , quae mitieri nomine Physica ( in some Editions , Physicam , falsly ) vocant , non quasi superstitione , sed natura prodesse videantur . If therefore we say somewhat , of such also , we do not extend the notion of the word beyond its bounds . For as Trallianus , so other Physicians of his time , and of our time also , as by name , Sennertus , do also use the word : Specifica , and Naturalia , for the same thing . But again , if under the same title , we speak of some things acted , or effected by spirits , though the authors , or actors themselves , according to the common opinion , ( contradicted by many ancients ) as incorporeal and immaterial essences , do not so properly fall within the cognizance of ordinary nature ; yet their operations upon corporeal essences being effected , and brought to pass , ( for the most part at least , as both ancient and late , that have written of these things , are of opinion ) by means natural , though to us unknown ; may very well be termed natural in the latitude of the notion before explained : though to us unknown , I say , as who know yet of nature , in comparison of what we do not know , but very little , as they that have taken most pains in the study of it , acknowledge and lament . Had we added the word supernatural , in this place , ( natural and supernatural ) it might have been too general , and comprehended miracles also , for which we have a more proper place , under the title of things Divine . And the word , Diabolical , or Demoniacal , since there was no need of it , I was willing to forbear . SECONDLY , I desire the Reader to take notice , that whereas some who have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( of belief and unbelief ) have chiefly , under that title , insisted upon trust , or trusting , between man and man , in point of friendship , and ordinary conversation , in contracts and promises , and the like , I meddle not at all with it in this sense ; by thin●s Civil , understanding only relations , or histories of things done , or pretended to be done by men ; to be seen , or known in the world , not ordinary , and to all men , credible . AGAIN , Credulity , oppos'd to Incredulity , may be understood two ways , either as a vertue ( for so the word is taken sometimes , by Christian writers , especially ; ) or both Credulity ( the most warrantable and ordinary sense of the word ) and Incredulity may be taken as two vicious extreams , of what we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in general , taken for a rational belief , or , belief grounded , either upon ordinary grounds of reason , and probability , which begets , a moral belief ; or upon such pregnant pressing reasons , as produce a firm assent , answerable to certain knowledge , or science , though not science properly , because not grounded upon the knowledge of the causes . In either sense , credulity taken , will fit our purpose well enough : yet of the two , I rather chuse the second , that credulity may be taken for a vice ; that so , as all , or most vertues , according to Aristotle's doctrine , ( though by some , upon very light grounds , as I conceive , much opposed ) we may place this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or belief also in the middle of two vicious extremities . And so is this business of believing very well stated by Plutarch , in more than one place , and upon several occasions . LASTLY , whereas my title promiseth the consideration of both equally , Credulity , and Incredulity ; and most of my examples will be found of Incredulity , or such as tend to the reproof and confutation of it , I may be tho●ght to have dealt partially , as though I favoured , or less blamed Credulity , than the contrary vice . But that doth not follow , neither had I any such respect , in the chusing of my examples . Neither indeed is it absolutely determinable , which of the two , Credulity , or Incredulity , is most dangerous , or blamable ; but as the particular object of either is , so may the one be more or less than the other . But I must confess , the business of incredulity did more run in my head at this time , because of the times so set upon Atheism , which of all kind of incredulity , is the most horrible , and damnable , and most unworthy of a rational man. Now one prime foundation of Atheism , as by many ancient , and late , is observed , being the not believing the existence of spiritual essences , whether good , or bad ; separate , or united ; subordinate to God , as to the supream , and original Cause of all ; and by consequent , the denying of supernatural operations ; I have , I confess , applied my self , by my examples , which in this case do more than any reasoning ; and ( the authority of the holy Scriptures laid aside ) are almost the only convincing proof ; to the confutation of such incredulity : in this first part , especially . However , unadvised credulity and incredulity being considered as two extreams , by the doctrine of contraries , it will follow , that what tends to the illustration , or confutation of the one , doth in some sort equally belong unto the other ; and though the examples , generally , have more reference to the one , than to the other ; the observations , upon the examples , shall equally concern them both , which is enough to justifie my Title . NOW because credulity , and incredulity , doth properly belong unto such things , as are wondred at , either , as besides the ordinary course of nature ; and therefore wondred at , because rare and unusual ; or against it , and therefore thought impossible , or supernatural ; it will not be amiss in the first place , to consider what those things are , considered in their kinds , or generality , which usually cause admiration . As I go along , I may meet with somewhat , that may occasion some consideration : otherwise , I have no intention , but to name them only . MONSTERS are the most ordinary subject of their admiration , who are not qualified to admire any thing else , though it deserve it , much more . However , they that have , or shall read the History of Monsters , written by Bauhinus , not to mention others ; may think the better of many things , which before perchance , they thought incredible . Though he treat of all kind of Monsters , yet Hermaphrodites only , are in his Title , as the most prodigious , or most considerable . Indeed , many laws have been made about them , and many cases proposed , and answered , both in the Civil , and Canonical law . I have read also , of trials , processes , and Judgments against , or concerning them , in several Courts , beyond the Seas ; and Pliny doth record , that in his time , they were in deliciis , not for their beauty , and good parts , I suppose , but ( such is the perversity of some ) for their very monstrosity . And what if after all this , some men will maintain , that there be no such creatures ? One great argument will be ; they never saw any . Another , there have been some counterfeits . Upon these grounds , who seeth not , how much the History of Nature may suffer , through the rashness and ignorance of some , who affect to be thought wise ; for denying what other men believe , the Continuator of Thuanus his History will tell , what passed in Paris , Anno Dom. 1613. about this controversie , if any desire to know . AFTER Monsters , those things I reckon , that happen by natural sympathies , and antipathies ; ( though these also , denied by some , who must adventure upon somewhat , that they may be thought some body ) and again those things that proceed , from what Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( it is written both ways : ) to which sympathies may be referr'd , but it extends much further : and again those things that proceed from the strength of imagination : concerning all which not only example , and instances , in most books of all arguments , are obvious ; but also peculiar books , and tractates , made by learned Physicians and Philosophers , searching into the causes , ( though natural acknowledged , yet hidden , and secret ) so far as the wit of man can reach , are extant : all these , I conceive , to them that search into the works of nature with diligence , offer themselves frequently , as worthy objects of admiration . ANOTHER great object of admiration , is that which they call occultae qualitates ; to which some sympathies and antipathies ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred ; but is much more general , than either . Those occultae qualitates have been stiled by some men , who had the ambition to be accounted more profound , and quick-sighted into the works of nature , than others , asylum asinorum ; or , the refuge , or sanctuary of Asses ; but , in their attempts and endeavours of rendring of reasons , to maintain manifest qualities , they , generally , have acquitted themselves so weakly , so childishly , as by the discourses and refutations of Physicians , and Philosophers , both ancient and late , generally most approved and known , doth appear ; that what they thought to brand others with , hath unhappily , but deservedly stuck to themselves , their reasonings , if not themselves , being become the scorn and ludibrium of all truly wise , and judicious . So hitherto , I am sure , according to the old Philosophy . But what the conceited omnipotency of Atomes , according to the new Philosophy , ( or revived Epicurism ) may do , to satisfie all doubts and scruples , I know not . For my part , I shall not be ashamed to acknowledge my weakness : I have looked into it , with as much candor , and diligence , as in such a case I thought necessary ; so far from prejudice , that I would perswade my self , I could not but speed , and find what I sought for : but I have not I profess it ; yet with submission , to better judgments . TO these occultae qualitates , we may add , influxus coelestes , or influentiae ; to which I find very learned men , Physicians and others , to ascribe strange effects : Yet there be very learned too , that will by no means admit of such : as learned Pererius by name , who doth inveigh against them , as the confusion of all sound Philosophy , and in very deed , the true asylum asinorum . Yet , if a man consider of it soberly , and read impartially , what is by very sober men pleaded for them ; he may find ground enough , ( it is my opinion ) to believe them : especially , when he doth consider , that Aristotle himself was forced , besides his four Principia , or Elementa , to have recourse to a quintam essentiam , ( besides that , which he doth appropriate to the Heavens ) as a more noble cause : yea to God himself , in some things , as the immediate cause , operating above nature , above reason ( humane ) by his meer Omnipotency . Whereby Aristotle doth apparently lay a foundation for miracles , as we may shew in due place : whereas some conceited foolish men , pretended Christians , but real Atheists , as Pomponatius and the like ; because they would not seem to depart from Aristotle's doctrine , refer all miracles to natural causes . Besides it is well known that Hippocrates also , doth acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in diseases ; by which though Gallen , and some others understand ambientem aerem , only ; yet even so then certainly the aer preternaturally , or supernaturally affected , by some divine , or celestial cause ; which is the more probable , because in other places he doth speak of the Gods , ( according to the phrase of those days ) very reverently , and doth much ascribe to their power , in those things that happen unto men . BUT to our Coelestes influxus : though they be granted , yet it is very possible , that many things may be ascribed unto them , which may proceed from other causes . That some men are lucky at Cards , beyond all imagination , or do feats with them , beyond the limits of any supposed activity , or jugling ; such as learned Raguseius doth profess in the presence of some others , men of great worth and fame , whom he doth name ( Hieron . Fabritius , ab Aquapendente : Hercules Saxonia , &c. ) to have seen , and admired ; I should not , though never so much admired , or incredible , ascribe to a Celestial influence , though I find a very good Author , whom I ever look'd upon as a second Aristotle , ( the greatest commendation , I think , that can be given to man , Religion laid aside ) in point of sound and solid reasoning ; even Thomas Aquinas , cited for it , by the same learned Author : whose opinion , in that matter , I much sooner embrace , that such things are done by contract with the Devil . And yet I have ground to believe , that so much may be done in this kind , by art and cunning ; ( which things are commonly referred to the power of u●e and custom , which will be our next consideration , after this of influxes ) so strange and miraculous , in appearance , that a man had need to be very well vers'd in such speculations , before he charge any man. And that is , when the case is so notorious , as no man can rationally doubt ; as in that pretended Jugler , who ( related by divers ) before Charles the Ninth , King of France , made the Rings of a gold Chain , to leap towards him one after another , who was at a distance ; and after that , made the Chain whole again : which , at last , himself confessed to have done by the help of the Devil ; for which he was deservedly cast out of the Court , and punished . Learned Vossius hath it too , and quotes three Authors for it , but those three , have it but from one , which kind of quoting is not so safe , except this very thing add some weight , because it hath been believed by such , and such , and not contradicted by any . But , in a case of this nature , before such company , and yet of fresh memory , when the first relation was made ; the testimony of one credible witness , may be thought sufficient . But for Pererius , why he should be so bitter against Celestial influences , since he also doth grant , and ground upon occult qualities , which often are fetched from Celestial influences , and liable to the same inconveniencies , and therefore by some , as was said before ▪ who would gladly be thought to see further than other men , so termed , ( asylum asinorum ) I see no reason . BUT granting these influences , the great question doth remain , whether they work , as general only , or as particular causes also . It is the opinion of some very learned , that their power , and operation doth extend even to particulars : as for example , to dispose and to incline ( not compel ) a man , to such and such actions : but of more , that they work only , as general causes : as for example , why in some ages , men generally have been more inclinable to superstition , ready to believe , and to swallow more , than the boldest impostor could invent : in others , more to Atheism and incredulity , all upon the senses , and what is visible and palpable , though against all sense and reason . In some , more for strifes , and contention ; in others , more for peace , and calmer studies . And what shall we say to that influence , that produced in men that frantick humor , the beginning whereof is ascribed by Historians , to the year of the Lord 1260. of wandring about , half naked , and whipping themselves unto bloud ? Which though suppressed by authority for a while , sprung up again some forty , or fifty years after , with so much advantage , that most Kingdoms in Europe , were over-run with it ; and notwithstanding the opposition of Popes , by their excommunications , and other means that were used , continued above 100. years after ; as doth appear by a peculiar tractate of Gerson , the learned Chancellor of France , set out Anno Dom. 1460. against it . Thousands in one company , of all kind of people , might have been seen in divers places , thus martyrizing their bodies , by tearing their flesh , and their bloud running ; a pitiful sight , in outward appearance , but whether to the greater pleasure of their distemper'd minds , or pain of body , I know not . I have spoken of it , elsewhere , which I shall not here repeat . I quote no Authors : there are so many Historiographers , besides others , that take notice of it , I think it needless . If I may speak my mind without offence , this prodigious propensity to innovation in all kind , but in matters of learning particularly , which so many upon no ground , that I can see , on appearance of reason are possessed with ; I know not what we should more probably ascribe it unto , than to some sad constellation , or influence . But to conclude this matter of influences , whether of general , only ; or , of particular efficacy also ; it is agreed on all hands , that they are secrets of Nature , or of Heaven , if you will ; which none will , upon pretence of any art , attempt to dive unto , but upon a presumption , that the world ( as of wicked men in general , some Philosophers have maintained ) cannot subsist without cheaters and impostors . ANOTHER great cause of wondring , is the power of use and custom : which they , who either by the report of others , creditable witnesses ; or by their own experience , have not been acquainted with , and well considered of , must needs ascribe to magick , and supernatural causes many things , which are meerly natural . It is a subject of a large extent , but of excellent use , in divers respects : which made some ancient Fathers , ( not to mention other Authors , of all professions ) upon divers occasions so largely to insist upon it , as they do sometimes . St. Chrysostom saith plainly , that there is not any thing of greater power , and which produceth stranger effects , among men : the consideration whereof he doth make excellent use of , in matters of life and religion : which is the reason , that he doth insist upon it so often . Among others , one great use is , to discern some actions , which have been admired , and through ignorance , thought miraculous and supernatural ; from supernatural and miraculous indeed : the discerning of which , of what moment it hath been , in Civil affairs , sometimes ; and sometimes religious ; many pregnant examples might be produced . Another great use the ancient Fathers make of this speculation , is to convince the sluggishness of men , in the pursuit of Heaven , who flatter , or rather fool themselves with a conceit of impossibility of performing what is required , and without which no Heaven can be attained ; when they see or may see , such visible examples of far greater performances for a less reward , God knows , by constant endeavours , and resolution . It is possible , the Reader may light upon a book , tituled , A Treatise of Vse and Custom . It is not in the Title , but might have been added ( as here ) in things Natural , Civil , and Divine . That which gave occasion to it , ( for I must own it as mine , though set out , without my name ) was : I was at that time much troubled , and as I thought injured , by what , in the law of this Realm , goes under the name of Custom ; to me , before , little known : and as the business run often in my mind , ( riding especially , when I had nothing else to busie my thoughts ) it brought in time many things into my mind , which I had read , and observed , concerning custom , in general ; till at last it came to this , that was printed . I needed not have owned it , some may think ; and better so , perchance : yet the thanks I have had for it , from some , to whose judgment I could not but ascribe much , because I knew them very conversant in the study of Nature , whereof also they have given good proof to the publick ; hath made me to adventure upon this acknowledgment . However , were it now to be reprinted , ( such is the largeness of the subject ) it might be sit●ed for publick use much more , than ever it was . Now those things that are archieved by Art and Study , though they may seem not so properly Natural , in that sense we take natural here ; yet as they are referred to the power of use and custom ( a great mystery of Nature , in our sense , and the subject of much admiration , as that Treatise will shew them , who desire further satisfaction about it ) so , they properly belong to this account . I MAY not , in this survey of several helds , which usually cause admiration ( I observe no order , but take them as they offer themselves ) I may not , I say , omit the wonders of Chymistry : by some so much doted upon , ( right Mountebancks , and cheaters in this ) that they would refer all mysteries and miracles , even of Religion unto it ▪ and to that end , fetch the pedegree of it from God himself , in his holy word , ( much profaned and abused by their ridiculous , senseless applications , and interpretations : wherein , I think , one Robert Flud , of this Country , worthily for it chastised by Gassendus , hath exceeded , even to the height of blasphemy ; all that I have read or heard of ) and after him , from Adam , from Solomon , by sundry fabulous forged writings : and whom not ? Trithemius , that learned Abbot , and a great pretender to Mysteries himself , whose inventions have troubled so many heads , to so little purpose hitherto ; his judgment of it is , that parum in se continet , praeter verba , fraudes , vanitatem , dolositatem , and the like ; which he would have the necessary attendants on it . What made him so angry with it , I know not . For my part , I am bound to speak of the art it self , lawfully used , as by most learned Physicians at this day , with all respect and gratitude , as owing my life , under God , to it . For when ( it may do some others good perchance , to know it ) I was a young Student in Christ-Church Colledge , in Oxford , in a grievous sickness ( it was thought , the Small Pox had struck in ) I had two Physicians , whereof , the worthy Professor , Dr. Cleyton was one , the other , a young man , of St. Magdalens· Hall , or Colledge , as I remember ; by the appointment of my then Tutor , Dr. Meetk●rke , since that , Hebrew Professor in Oxford ; and afterwards one of the Prebends of Winchester , of ever dear and honoured memory to me . But my disease so prevailed , it seems , that after a fort-night , or thereabouts , having been prayed for in the Church once or twice : at last both my Physicians came to my Tutor , and told him they had done what could be done by art : there was no hope left , but in Gods great power , if he thought fitting : otherwise I had not many hours to live . Having thus taken their leaves , and left him very sorrowful ; about one hour after ( this is the account I had from him , by word of mouth , and under his hand too ) the younger Physician came to him again , confirms to him what they had said before , when together ; but withal , made a motion , if he thought fit , as in a desperate case , to try some means ▪ which possibly might do more than could be expected , by ordinary ways . At the worst , I could die , but two or three hours before my time . The Doctor was at a stand ; asked whether he might not send to my friends , before , to London ; of which famous Dr. Thory was the chief , whom I was trusted to , and who took care of me . To which being answered , that before the man could come to London , the business would certainly be over ; he gave way : and presently , Pills , or Potion , somewhat was given me , which in less than twenty four hours , ( with Gods blessing ) restored me to sense , and speech ; and from that time , I remember well , by what degrees I recovered . For I was brought so low before , that though prety chearful , ever since ; it was a whole month at least , after , before I could read in a book , or stand well upon my legs ; to say no more . Now , that , what I took , was some Chymical composition , my Tutor told me , but no particulars of it , which I suppose were not told him . For I never was so happy , as to see , or know him , that had been the Author of so much good , under God , unto me ; who I think died soon after himself : neither can I so much as give an account of his name , till I can find the Doctor 's papers , which at present I cannot . I know how averse some are from Chymical receipts : which indeed , from meer Empiricks , must needs be very dangerous : but from a man , that is well grounded in the old way , may do strange things . This example therefore I thought would not be amiss . I HAVE been much pleased with the relation of divers experiments , which I have read in Quercetanus , when I have found them confirmed by other sober writers , that were not , or are not , meer Chymists . For till then , I think a man may do well to suspend his faith . And I know that Quercetanus himself , though very learned otherwise , is suspected sometimes by some , who generally give him good respect , to impose upon the Credulity of his Readers . How much more Crellius , Paracelsus , and the like ? I find learned Sennertus charged with no less then Atheism , by more than one , for giving too much credit unto him : as particularly , concerning that , which they call , the spiritual rose : that is , a rose ( and if a rose , why not any other plant , or flower ) by art , reduced into ashes , wherein the substance of the rose shall be so preserved , that with a convenient heat applied , a spiritual rose shall arise , and appear in the glass , like in all things to what it was before . Yet this is averred for a truth by some , who profess to have made frequent experiment before company . So Gafarell , as I find him cited by others : but Gafarell is a man of very little authority with me ; ( especially in so great a thing ) neither with any man , I think , that loves sobriety . I have ground enough for what I say . Had he , himself no intention to deceive ; yet the Authors , whom he doth trust , such as Galeatus , Thevet , Cardan , ( of whom more afterwards ) and his doting Rabbins , sufficiently shew , what a man of judgment he was . In the beginning of that Chapter , where he treats of the rose , he tells us of another experiment , very well worth the knowing , if true , ( Cardan is his Author ) that a knife , being rubbed upon some kind of Loadstone , or a pointed instrument ; the body may be cut , or run in , without any pain at all . It may be true , but I would have better authority for it , than Cardans ; that mendacissimus , by his own , and his friends acknowledgment : but more likely to be false , because not better known , or more inquired after . But the testimony of a learned Physician of this Country , confirmed by a noble and learned Knight , doth much more move me . Neither are the arguments , brought against the possibility of such a thing , by those afore mentioned censurers , of any great weight with me . Why should it overthrow all Faith , and all Religion , or be prejudicial to the power of God ; as though God , who is the Author of Nature , were not the Author of all wonders , brought to pass by natural means ? Indeed , in point of Philosophy , it must needs be very strange , and in some manner incredible ; because of that known Axiome , A privatione ad hab tum , &c. But to contest against clear evidence , by Philosophical Axiomes ; is as much against Philosophy , and Aristotle particularly , as any thing . Neither ( if true ) doth it abate of the wonder of the resurrection , to me ; who still look upon the same God , by his power the Author of the one , as well as of the other . Neither is my Faith concerning the resurrection of the dead , confirmed unto me by this experiment , ( if it be true , which I desire I may be allowed to say , till I have seen it my self , or see more reason to believe it ) which I thank God , doth rest upon better grounds , than Chymical experiments ; but illustrated , I will acknowledge , and say , not a little . For as here , out of ashes , so there , out of the dust : as here , the same rose in substance , yet a spiritual rose ; so there , the same body in substance ; but a spiritual body : this , by fire ; the other , I will not say by fire , yet not without fire ; when the Elements shall melt with fervent heat ; and a new Earth , and new Heavens are promised . So much for the possibility of this noble experiment I can plead : to which I add , that the same that deride it , as impossible , in point of reason ; and , as impious to believe ; yet grant the birth , and growing of a Plant in distilled water , as possible and true , which to some others , may seem as incredible . But on the other side , when I consider , that what these write of plants and flowers ; others , write of mettals and minerals , that they may be so resolved by art , ut in vitro ins●ar fruticis & arbus●ulae , efflores●ant & surrigantur : it makes me to suspect the other the more . For if such things could be done , me-thinks they should be seen oftner than they are ; or rather , reported to be . It were a sight for Kings and Princes ; not to be done in corners , and by men , who , I am sure , have been found tripping in less matters . I make as much doubt of that which they call , aurum alatum , though by some averred with much confidence . For if true , the invention and use of Gunpowder , would be little regarded , in comparison . THEY that write of the wonders of nature , or natural magick , as they call it ; bring into this account also some things that have been done by exquisite art , apt to cause admiration , in the beholders , and incredible , or almost incredible to them , that have it by relation only . Though art , and nature be commonly opposed ; yet well may such things be reckoned among the wonders of nature also , in more than one respect ; whereof one may be , because the Authors of such wonders must be looked upon as helped , or fitted by nature , more than art , if by art at all . Such a one is mentioned , a rustick by his profession and education , by Wormius , in his Musaeum ▪ whose pieces were admired by all , and by some , he saith , though● to exceed bare art . Such were the works of Archimedes , that admirable man , whose miraculous atchievements , though brought to pass by Art , ( whereof himself hath left sufficient evidences , to posterity ) yet so far surpassing the reach and abilities ( for ought we can find ) of all that have been since him , in so many ages since , that we must needs think there was in him , and his works , much more of nature , than art . What praise a late Architect ( Dominicus Fontana ) got , for removing one of the Roman , or Aegyptian rather Obelisks , from one side of the Vatican Church , where it had stood a long time in Circo Neronis , to the other ; all books that treat of these things ▪ are full of it : as particularly , how long the Pope ( Sixtus the V. ) was , before he could get any body that would undertake it ; and how much the work was admired , ( and still is ) when it was done ; what instruments were used ; what cost was bestowed , and the like . It was , or is , an entire stone , of 956148 pounds weight : 170 foot high , as some write ; but it may be a mistake of the Print : for others , whom I rather believe , say but 107 ; besides the basis , 37 foot high . The manner , how it was done , is acurately set down by Henr. Monantholius , in his Commentaries upon Aristotles Mechanicks . But what is this to what was performed by Archimedes , in his time ? Which things , though of themselves , very incredible ; yet attested at such a time , and by such witnesses , as they are , one may as well doubt , whether ever there was such a place as Syracuse , or such a man as Marcellus : not to speak of his own works , yet extant , which they that are able to understand , or part of them , look upon with as much admiration , as ever those works of his were , by them that saw them . I cannot but laugh at the conceit of some men , who think , that the use of Gunpowder was known to Archimedes , and that , by the help of it , he did what he did , at the siege of Syracuse : such a conceit also hath Sir Walter Rawleigh , as I remember , of Alexanders time ; but upon what grounds , I shall not now enquire . But certainly , Archimedes his inventions are much undervalued by them , who think such things could be done by Gunpowder . Gunpowder indeed in a Ship may blow it up , suddenly : out of a Ship , may sink it , in time , if it be not too far . But to hoise a Ship , from the walls of the town , which were compassed by the Sea , at one end ; and then to plunge it to the bottom : nay , to make it dance in the air , and twirle it about , to the horror , and amazement of all spectators ; and other things , more particularly described by Plutarch , and by Polibius ; is more , I think , than can be ascribed to the power of Gunpowder . However , the wonder of Gunpowder , is , the first invention , which was casual , except the Devil ( which I do not believe , because less hurt is now done in fights , than was , when no Gunpowder was ) had a hand in it : what is now done by it , no man doth wonder at : but what Archimedes did , was begun , and carried on by Art , and an incomparable brain , or wit , the gift of God , or nature only . AMONG other works of Archimedes , one was a glass Sphere ; so Claudian of it , but , which is more likely , Lactantius saith of brass : by both it is elegantly described ; by the one , in Verse ; by the other in Prose . This Sphere represented the motions ( we may be allowed to speak so I hope , notwithstanding the new , or rather , in this , old revived Philosophy : for all men , I see , are not yet perswaded , nor like to be , to embrace Copernicus's opinion ) of the Spheres , and Planets exactly ; of the Sun and Moon , especially , from which the division of days , and months , and years doth wholly depend . Here was matter of admiration , especially if he were the first , that ever attempted it . Of the truth , or possibility of this , no man doth doubt . But if it be true , which is written of another Sphere , found in the precious Cabinet of Cosroes , King of Persia , when he was overcome ( after he had committed many horrible cruelties against the Christians ) by Heraclius , the Roman Emperor , which not only represented the Spheres , and their motions , but also rained , lightned , and thundred : as I must acknowledge , that it surpassed that of Archimedes ; so I shall take the liberty to doubt , whether any such can be made , by meer Art. Yet Sci●kardus , in his series of the Kings of Persia , doth speak of one of a latter date , made by one Stafflerus Tubingensis , not less admirable , which also exhibited a Rain-bow ; if many old men ( for , by a mischance of fire , it was burned before his time , it seems ) by him carefully examined about it ( he saith ) may be credited . I KNOW not by what chance , a Discourse hath faln into my hands , containing an excellent description of some such Machina , called Horologium Astronomicum , which , as I guess by the last words , was to be seen in Germany , in the year of the Lord 1590. The words are ; David W●●lkenstein , Vratislaviensis , Silesius ; Mathematum professor , & Chori Musici praefectus in Argentoratensium Academia ; Honestissimo & integerrimo viro , Domino Gregorio Zolchero , amicitiae & observantiae ergo , describebat Anno Dom. 1590. I will set down ( some perchance will desire it ) the beginning also . DESCRIPTIO Astronomici Horologii , &c. Horologium hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est , id est , per se mobile , ponderibus agitatum . Nomen ei indimus ab usu : nempe quia horas , praecipuas temporis partes , annum , mensem , nychthemeron , diem , noctem , horam , minutum etiam , mobilibus statuis , elegantissimis picturis , jucundissima sonorum harmonia , & cantu , discriminat & judicat . Partes ejus sex sunt . Prima continet globum coelestem , secunda Astrolabium : Calendarium , & orbem horariorum minutorum . Tertia habet tres orbes periodicorum motuum ; menstrui , horarii , & hebdomadarii . In quarta , Regina considet , & , circum eam , aliquot proc●res versantur cum praecone . Extra Regium Palatium , sunt M●rs , & Mil●s , & post hos duos , Angeli . In quinta , sunt duo Angeli , Excubitor , & Gallus . Hae quinque partes , in aperto sunt loco . Sexta pars , in abscondito est , cymbala continens . THUS far the first page , with three lines of the second , written in an excellent hand , distinguished with variety of Incks , ( besides the Title-Page , which hath more variety ) black , and red : upon pure Vellum ; but that it hath received some hurt by Sea-water , as I guess . The whole description doth consist of twenty four Pages . Here indeed , in this whole description , I find nothing of thunder , or lightning : no rain , no rain-bow , as in the former : but so many other things ( Eclipses of Sun , and Moon , among the rest ) that if I be not mistaken in the sense of the words , may deserve almost as much admiration . I did once conceive , that it was a publick Clock at Argentoratum , ( in Germany ) famous for some noble pieces of Architecture ; but no mention of any such thing hath occurred hitherto to me , that I can call to mind . I have read a description out of Politians Epistles , that hath much affinity with this , but that it is not so large , neither doth it mention any Statues , or Images , or Musical instruments . I doubt not , but some may know more of it , than I do , which this , may provoke them to impart . AND now I am upon it , it must be acknowledged in general , that no Science , or Contemplation doth afford more wonders , and more abstract from all materiality , ( Theology always excepted ) than the Mathematicks , or Mathematical conclusions . As for example , ( though it be a common example , yet never sufficiently admired ) that two lines , bending the one towards the other , may be drawn ( still bending , as before ) in insinitum : that is , to eternity , and yet never meet : This , when a young Scholer in the University of Oxford , I was shewed , and sufficiently , by ocular demonstration , as it were , convicted , that it must be so : yet still so strange and incredible did it appear unto me , that I could never be satisfied , but that there is some kind of fallacy in that business . I have heard it thus also proposed , which did increase my suspicion the more . A. B. stand at a distance . B. stirreth not : A. maketh towards him . The first day , he goes half the way . The second , another half , of the space that remained , after the first days work , or march . The third , another half of what remained . So the fourth , the fifth day ; still one half of the way , or space , that remaineth , and no more . I ask , when shall A. be at his journeys end , and overtake B. I answer , upon the same ground , as before , Never . I would not have these things used , as arguments to confirm the truth of Christian faith , or of any Articles of our faith ( I see it is done , by some ) that seem most incredible . For though assent may be extorted , by apparent irrefragable proofs , and propositions ; yet hardly true belief wrought , and obtained . Gassendus saith , he will suspend his saith : adhuc ambigo , is his word : and gives his reason , Because Mathematical ( to which , nevertheless , of all humane Sciences , it is acknowledged , that truth doth most properly belong ) suppositions may be true in one sense , and not in another . Chrys . Magnenus , a great stickler for the atoms saith , Non eadem est ratio linearum Mathematicarum , & Physicarum . I hope , then , it will not be required , that Divinity shall be tried by the Mathematicks , and made subservient to them ; which yet the temper of some men of this age , doth seem to threaten , who scarce will allow any thing else , worthy a mans study ; and then , what need of Universities ? BUT , not the Theorems of the science , but the works of Mathematicians , was that we were upon , as a more proper object ( more visible , I am sure ) of admiration , and by consequent of Credulity and Incredulity . Such were those admirable works of Archimedes we have before spoken of , and may have more occasion perchance , in our Second Part : and therefore shall proceed no further in this subject . So we go on . THERE is not , I think , any thing more liable ( after monsters ) to popular admiration , than those things that grow in different Climats , or Countries . But , as it belongs to fools and children most properly , to gaze , with no little wondring sometimes , at those that wear Cloaths and Apparel different from their own , or that , which they are used unto : ( some there be so simple , that can scarce believe them real men , endowed with the same qualities of nature , if the difference of apparel be very great ) so truly , to wonder much at any natural thing ; as plants , or beasts , or the like , that are said to grow , or live in any other part of the world ; or upon relation , scarce to believe that to be truly existent , though we have good authority for it , which our own Country doth not afford ; must needs argue great simplicity and ignorance . What can be more different ( of things that are of one kind ) than Europian , and Asiatick Wheat , otherwise called Turkish-wheat ? What if all , or most other things did differ as much , the difference of soil and climat considered ; it were no great wonder , in point of Nature . I have both seen the picture and narration of Lobsters , drawing men , notwithstanding their resistance , with arms in their hands ; into the Sea , to eat them . I will not upon a single testimony , though I have no exceptions against the relator , absolutely believe that it is true : though I believe it possible . A flying Mouse , is no wonder in England : why should I wonder at a flying Cat ( I do not mean an Owle ) if I have good authority for it : I have Scaligers , but that is not enough to make me believe it , though he name the place , except he said he had seen it , which he doth not . It is enough for me , that I believe it possible ; and if it be true , when I know it , I shall make no wonder of it . Since we know it that the world is full of variety , ( none of the least of its ornaments , and an argument of the Creators power , and wisdom ) why should we wonder at all , or make any difficulty to believe , what doth only confirm unto us , what we know , that the world is full of variety ? But this kind of admiration , or unbelief , ( besides them I have spoken of before ) doth naturally belong to them , who never were out of their own Country , nor ever had the curiosity to read the travels of others ; upon whom Seneca passeth this judgment ; Imperitum animal , homo , qui circumscribitur natalis soli fine , which I may English , That man is more an animal , than a man , whose knowledge doth not extend beyond the things of his own Country . But then , I say , we must have good grounds for what we believe . For to believe every thing , that is reported or written , because it is possible , or not at all strange , in case it be true ; doth argue as much weakness , as to believe nothing , but what our selves have seen . But there will be a more proper place for this afterwards . These things here spoken of , might be referred also to the power of use and custom before spoken of , but in another sense . OF divers things , which are ordinary objects of admiration , and by consequent of Credulity and Incredulity , hath been spoken hitherto : but the most ordinary , is yet behind ; and that is , things that are supernatural ; of which we may consider two kinds . Some things so called , ( termed also natural by some , as was said before ) because no probable natural reason hath hitherto been found , or given , nor are apparently reducible to any of those former heads , before mentioned : though it is possible , that time , and further experience may discover more , and that be found natural , in the ordinary sense ; which before was judged supernatural . And again , some things , which though called natural also , by some ; yet , not by ordinary men only , who may easily be deceived ; but by others also , men of fame , and approved sobriety and sincerity , whose business it hath been all their life long , ( whether obliged by their profession , or no ) to enquire into the ways , and works of nature , are deemed and esteemed , the actings of Devils , and Spirits immediately ; or of men and women , assisted with their power , as their instruments . But at this very mention of Devils and Spirits , I see me-thinks , not a few , and among them , some , not only in their opinion , but in the opinion of many others , and by publick fame , learned and experienced men ; some , to recoil with indignation ; others , gently to smile , with some kind of compassion . Now if it may be rationally doubted , whether there be any such thing as Devils , or Spirits , and consequently such men , and women , as Magicians , and Sorcerers , and Witches ; then there is as much reason , to doubt of all those particular relations , which presuppose the operation of Spirits , whether by themselves , immediately , or by their agents , and instruments , Witches , and Wizards . And indeed so we find it commonly , that they that believe no Devils , nor Spirits , do also discredit and reject all relations , either ancient , or late , that cannot with any colour of probability , or knack of wit , be reduced to natural causes ; and that they do not believe Witches and Wizards , seldom believe that there be Devils , or Spirits . I might go further , according to the observation of many , both ancient and late : but I will stop there . However , if not all Atheists themselves ( which I have more charity , than to believe ) yet it cannot be denied , but the opinion is very apt to promote Atheism , and therefore earnestly promoted and countenanced by them , that are Atheists . And indeed , that the denying of Witches , to them that content themselves in the search of truth with a superficial view , is a very plausible cause ; it cannot be denied . For if any thing in the world , ( as we know all things in the world are ) be liable to fraud , and imposture , and innocent mistake , through weakness and simplicity ; this subject of Witches and Spirits is . When a man shall read , or hear such a story , as Erasmus in his Colloquium , intituled Spectrum ( the thing was acted in England , as I remember ) doth relate : Who doth not find in himself a disposition , for a while , to absolute Incredulity in such things ? And the world is full of such stories ; some , it may be , devised of purpose , either for sport , or of design , to advance the opinion , in favour of Atheism : but very many so attested , that he must be an infidel , as can make any question of the truth . How ordinary is it to mistake natural melancholy ( not to speak of other diseases ) for a Devil ? And how much , too frequently , is both the disease increased , or made incurable ; and the mistake confirmed , by many ignorant Ministers , who take every wild motion , or phansie , for a suggestion of the Devil ? Whereas , in such a case , it should be the care of wise friends , to apply themselves to the Physician of the body , and not to entertain the other , ( I speak it of natural melancholy ) who probably may do more hurt , than good ; but as the learned Naturalist doth allow , and advise ? Excellent is the advice and counsel in this kind , of the Author of the book de morbo Sacro attributed to Hippocrates , which I could wish all men were bound to read , before they take upon them to visit sick folks , that are troubled with melancholy diseases . But on the other side , it cannot be denied , because I see learned Physicians are of that opinion , and visible effects do evince it ; but that the Devil doth immiscere se , in several diseases : whereof Sir Theodore Mayerne , ( whom I think for strange and even miraculous cures , I may call the Aesculapius of his time , and do no body wrong ) gave me a notable instance , concerning a maid in his house , that had been bitten by a mad Dog , which also died of it : to whom when he came in a morning , with a Looking-glass ( to make trial of what he had read , but not yet experienced himself ) under his gown ; before he was in the room , she began to cry out , and told him what it was he had about him . But I leave a further account of it to his own learned and voluminous Observations , which I hope they that have inherited that vast estate , will not envy to posterity . Yet I know there be Physicians too , that would make us believe , that bare melancholy , will make men , or women prophesie , and speak strange languages , as Latine , Greek , Hebrew ; ( of all which there be sundry unquestionable instances ) but such are looked upon , by others of their profession , the far greater , and every way , much more considerable number , as Hereticks in that point . But because the matter is liable to mistakes , and imposture , hence to infer and conclude , there is no such thing , as either Witches , or Spirits ; there is no truth , but may be denied upon the same ground , since it is certain , there is no truth , no nor vertue , but is attended with a counterfeit , often mistaken for the true ; as by divers Ancients , both Historians , and Philosophers , is observed , and by sundry pregnant instances confirmed ; whereof I have given a further account in my Latine notes upon Antoninus , the Roman Emperor , his incomparable ( I must except those of our late Gracious Sovereign , and Gods glorious Martyr ) moral Meditations . NOW whereas I said but now , they that did not believe there be Witches , or Spirits , did generally discredit , and reject such relations , either ancient or late , as cannot with any colour of probability or knack of wit , be reduced to natural causes : it is true , generally they do . But see the contradictions , and confusions of a false opinion , and affected singularity . For some of them of a more tender mould , being convicted by frequent experience , of the truth of those operations , by others accounted supernatural , or diabolical , and yet , it seems , not willing to recant their error of the non-existence of Witches and Spirits , which perchance had got them ( the thing , certainly , that divers aim at ) the reputation of discerning able men , above the ordinary rate of men ; to maintain their reputation , they devised a way , how not to recede from their former opinion , and yet not deny that , which they thought ( it is their own acknowledgment ) could not be denied , but by mad-men ; that is , supernatural ( generally so called ) operations . How so ? Why , they tell us , that all men , good or bad , learned and unlearned ; by the very constitution of their soul , and the power and efficacy of a natural faith , or confidence , may work all those things , that we call miracles , or supernatural operations . This was the opinion of one Ferrerius , a later , and learned Physician in France , whom I have had occasion , but upon this very subject , elsewhere to speak of . How many more besides him , did espouse the same opinion , ( for he was a man of great credit , as by Thuanus his relation doth appear ) I know not . Now because I never heard , neither is it alledged by any other , that I have read , that this man , or any that were of his opinion , did ever attempt to do miracles , which certainly they would have done , had they had any confidence in their opinion ; May not any man probably conclude from thence , that they maintained , what they knew in their own conscience to be false : or by Gods just judgment , for not submitting their reason to his Revealed Word , and the ordinary maxims of Religion , were suffered to entertain such opinions , as must needs argue some kind of deliration and infatuation ? BUT if the Reader will have the patience of a short digression , I will tell him a story , concerning this Au●erius , or , as Bodin writes him , Ogerius , which may be worth his hearing ; not because it is strange , which is not my business , properly , but because it is not impertinent to what we drive at , truth . There was , it seems , at Tholouse in France , where this man lived and died , a fair house , in a convenient place , which was haunted , and for that reason , to be hired for a very small rent . This house , Augerius ( as once Athenodorus , the Philosopher , did at Athens ) not giving perchance any great credit to the report , did adventure upon . But finding it more troublesome , than he did expect , and hearing of a Portugal Scholar in the town , who in the nail of a young boy , ( it is a kind of Divination , we shall speak of , in due place ) could shew hidden things , agreed with him . A young girle was to look . She told , she saw a woman curiously clad , with precious chains , and gold : which stood at a certain piller in the Cellar , ( the place , it seems , chiefly haunted ) having a Torch in her hand . Hereupon the Portugal's advice to the Physician , was , he should have the ground digged , just in that place ; for that , certainly there was some treasure there . The Physician had so much faith , it seems , as to believe him , and presently takes care for the execution . But when they were even come to the treasure , as they thought , or whatever it was ; a sudden whirle-wind puts out the Candles , and going out of the Chimney , ( spiraculum cellae , the Latine Translation calls it : which may be understood of a Store-house , in any part of the House , or a Cellar , or Vault : I live in a House built upon a Vault , which once had a Chimney ) battered some 14 foot of battlement in the next house , whereof part fell upon the porch of the house ; part upon the said Chimney , and part upon a stone-pitcher , or water-pot , that was carried by a woman , and brake it . From that time , all annoyance of Spirits , ceased in that house . When the Portugal was told , what had happened , he said , The Devil had carried away the treasure , and that he wondred the Physician had no hurt . Bodinus , my Author , saith , The Physician himself told him the story , two days after ; who presently after ( Bodinus , I mean ) went to see the ruines , and found it as he was told . And this , saith he , happened in a very clear calm day , as at the best time of the year , though it was the 15 December , 1558. By the Dedicatory Epistle , in my Edition , Bodinus first set out his book 1579 : Augerius died , 1588. There arose some difference , it seems , between Bodinus , and this Augerius , before he died , as Thuanus doth tell us . But whether friends , or foes , ( though here , Augerius is stiled by him , Medicus Doctissimus ; and a little before , where he speaks of his opinion , vir doctus ) no man , I think , can rationally have the least suspition , that Bodinus , upon the very place , where the thing happened , which could not be long concealed from publick knowledge , durst , or could relate it in any particular , otherwise , than as it was generally known in all the Town , to have happened , and Augerius himself had made relation to him . And this was the man , who not able otherwise to avoid Spirits and supernatural operations , which as to the matter of fact , he doth acknowledge , and thinks it a kind of madness to deny them ; did take upon him to devise and maintain , that all men naturally , learned and unlearned , were in a capacity to do miracles by their faith , I wish the Reader would take the pains to peruse that whole Chapter of his , De Homerica Curatione , as he doth call it , to see , how that learned man doth labour miserably to come off , with any probability , with his mad project ; which yet , he professeth , he did not hastily , or unadvisedly fall upon ; but , cùm toto animo ac studio omni [ in eam cogitationem ] incumberem , as himself speaketh . A good caveat , I think , to others , how they entertain new opinions . Yet , I cannot absolutely say , that he was the first Author of this mad device . The Enthusiastick Arabs long before , ( we have given an account of them , elsewhere ) did broach some such thing ; which by Cornelius Agrippa , is largely explained and maintained in his books , De occulta Philosophia : but neither by the Arabs , nor by Cornelius , is this power given to all men in general , learned , and unlearned ; but to them only , who by constant study and speculation in these mystical arts , ( in very truth , Diabolical , and so acknowledged , in effect , by Cornelius himself , in his solemn recantation in his books , De Vanitate Scientiarum ; though not believed by all men , to have been so sincere , as it should have been ) have refined their Souls to such a degree of perfection , as much exceeds the bounds of ordinary humanity . But , neither were these ever famed for wonders , or miracles done by them , that I remember , whether Arabs , or others . Ancient Magicians , as Porphyrius , Iamblicus , and the rest ; did profess to deal by Spirits : So later Magicians , Agrippa and others ; and Trithemius , in his answers to the questions , proposed unto him , as the man then in Europe , best able to resolve him , by Maximilian , the Emperor , concerning the power of Witches , &c. doth much inveigh against the malice , wickedness , and fraudulency of those Spirits . And those few set aside , as Agrippa , Trithemius , and some others ( of whose great acts nevertheless , I find but little recorded ) it is well known , that such as we call supernatural , not Divine operations , have in all ages , since those ancienter Magicians , been wrought by men and women , who were altogether illiterate , and for their lives , most infamous . AS for them , who allow and acknowledge supernatural operations by Devils and Spirits , as Wierius ; who tells as many strange stories of them , and as incredible , as are to be found in any book ; but stick at the business of Witches only , whom they would not have thought the Authors of those mischiefs , that are usually laid to their charge , but the Devil only ; though this opinion may seem to some , to have more of charity , than Incredulity ; yet the contrary will easily appear to them , that shall look into it more carefully ; as by that little we shall say of it afterwards , any indifferent man may be satisfied . And though it is much , that he doth grant , and no small part of what we drive at , when he doth acknowledge supernatural operations , by Devils and Spririts , as we said before : and that he had not the confidence , though his project of acquitting Witches from all crime , might tempt him to oppose himself to the belief ( grounded upon daily experience ) of all ages , of all men , some few excepted ; nevertheless , I cannot but look upon the opinion he doth maintain , as gross , and notorious incredulity ; and of very pernicious consequence ; and therefore , think my self bound to enquire into it a little further , before I proceed to other matter . MY first argument , or observation shall be , concensus generis humani . For , that some few here and there dissent , if any should object them against the universal consent of men ; he may as well object , that the earth is not round , because there be many hills , and valleys in most part of the world . Now this reason from the generality of mens belief all the world over , must be of great weight to engage ours , except there be manifest reason to the contrary . Aristotle doth acknowledge it , a man otherwise not over-credulous , or addicted to popular opinions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he ; What all men believe , we may say , is truth . And what use hath been made by ancient Heathens and others , of this general consent of mankind , to prove that there is a God , is well known . It is very usual with many , when they have some strange opinion to broach , to tell us of some erroneous perswasion , which hath long prevailed among men ; as , that thread bare example of the Antipodes , which once to believe , was heresie ; to which some others may be added . But in this particular , how impertinent such allegations are , who doth not see ? For it is one thing by some authority of man , or probability of reason , to be misled into an opinion , determinable more by speculation , than experience ; or , if by experience , yet rare , and difficult , and wherein few men are concerned , as to matter of life : In such a case , if the error be never so general , it is no wonder . But in a case of this nature , as Witches ( to which we add , Spirits , in general , and supernatural operations ) which doth mostly depend , especially where learning is not of daily experience , and wherein mens lives and fortunes are so much concerned : to be misled in this , and from age to age , to continue in the error , is a strange thing indeed , if not a meer impossibility . The world is much wider now ( as to Knowledge ) than it hath been formerly : and therefore the consent of it so much the more considerable . I have ( as all men , I think have that are any thing curious ) read several relations of all the known parts of the world , written by men of several Nations , and Professions , learned and unlearned , in divers languages : by men of several ages , ancient and late : I do scarce remember any short , or long , but doth afford somewhat to the confirmation of this truth ; but in most , I remember well to have met with very particular accounts and relations of Witches and Sorcerers ; strange divinations , predictions , operations , whereof the relators , many of them , men of several Nations and professions , Papists and Protestants , who probably never heard of one another , profess themselves to have been eye-witnesses . NOW if we confine our selves to this one part of the world , which we call Europe , to which one part all learning seemeth now to be in a manner confined ; which , within this hundred , or two hundred years , hath produced so many able men of all professions ; Divines , Lawyers , Physicians , and Philosophers ; Papists and Protestants ; those few men excepted , who may soon be named all , known by their writing , to have dissented ; Who is there among them all , who hath not , pro re nata , and as occasion served , born testimony to this truth , or cause ? But how many are there , of most Kingdoms , Germanes , High and Low , French , English , Spanish ; not to seek further ; of all professions that have written of this subject , pleaded it , by reason and experience , and all kind of proofs ; answered all objections , and pretensions : some whereof , learned and grave , have had the examination of persons , men and women accused for those wicked practices in great number . Nicholaus Remigius , a man both pious and learned , ( I wish covetous Printers had not bereaved us of his excellent Poetry , in many Editions ) in his books of Demonolatrie , doth profess , within the space of sixteen years , to have had the examination of near 2000 , whereof 900 were condemned to death . We may say the same , or there-abouts , I think , of Grillandus , not to mention others . That so many , wise and discreet , well versed in that subject , could be so horribly deceived , against their wills ; or so impious , so cruel , as wilfully to have a hand in the condemnation of so many Innocents ; or again , wilfully , in the face of the Sun , and in defiance to God , by so many false relations , to abuse all men , present , and future ; what man can believe . Their chiefest evasion , who are , or would seem to be of a contrary opinion is , what a strange thing a depraved fancy , or imagination is ; how easily it may represent to it self Devils , and Spirits ; Sorceries and inchantments , and , God knows what : which things , commonly talked of , among ordinary people , especially , as many other things are ; though they have no real being , yet may make great impressions in the brain , and offer themselves in sleep , or when the brain is sick , and out of temper , by melancholy especially . Or , if they be of Wierius his opinion , what advantage the Devil may make of a sick brain , to make silly poor women believe , that they have done things , which they never did , nor could . And this , when they have proved by two or three examples ( or say twenty , or more ; for it is no hard business ) they think they have done much . But what reason have they , to think this such a mystery , that none of those , that have had to do with Witches , and Sorcerers , ever heard of any such thing ; and would not well consider it , before they passed any judgment ? But what if more than one , ten , or twenty perchance , ( it hath been so sometimes ) have been actors , or accessories in some one execrable business , and , upon suspition , being severally examined , are found to agree in one tale ; to have been thus and thus incouraged , assisted , by Spirits ; to have acted such and such things ; met in such places , at such times ; which things , accompanied with notable circumstances , are found upon examination to be true , in all points and particulars ? What if others , men and women , be convicted by the deposition of sundry creditable witnesses , upon some sudden quarrel , or old grudge ; To have cursed , and threatned , thus and thus ; men or cattle ; and that it hath happened accordingly : Strange deaths , strange diseases , strange unnatural , unusual accidents , have ensued : can all this be , the effects of a depraved fancy ? Or what , when such a house , such a parish hath been troubled with such unusual accidents ; if all those accidents , immediately cease , upon the arraignment and execution of some , that are suspected , and have confessed , ( though it doth not always so fall out , that they confess , which may be some argument of their repentance , which , I fear , is not very usual ) shall we impute all this to a depraved fancy , or imagination : or say , with Wierius , that all this is done by the Devil only , to bring poor innocent women to destruction . And that God doth suffer these things , to punish ( but more of that by and by ) the credulity of men ? Truly , as I can believe , that some men , innocently , for want of experience and good information , may hold such an opinion , which of the two , they conceive most charitable ; so , that any man of ordinary capacity , that hath taken pains to inform himself , can really , without some great and secret judgment of God , persist in it , is to me almost incredible ; or not less strange than any of these supernatural operations , which ordinarily cause most admiration . THEN , if a man consider , what kind of men , for the most part , they have been , who have taken upon them , to oppose the belief of mankind , or universality of men , concerning Witches , &c. some notorious Atheists , as Pomponatius , Vaninius , &c. others , confident , illiterate wretches , as one of this Country , Reginald Scot , and the like ; he will think certainly , that if the cause be no better , than the Patrons , it cannot be very good , nor see any reason at all to embrace it . But I must not let Reginald Scot pass so , without a further account , for their sakes ( if any ) that have a better opinion of him , though otherwise , a very inconsiderable man. His book , I must confess , I never had , nor ever read ; but as I have found it by chance , where I have been , in friends houses , or Book-sellers shops ; and , as the manner is , cast my eyes , here and there ; by which persunctory kind of taste , I am sure , I had no temptation to read much of him . I do not , therefore , take upon me to judge of him , by what I have read of him my self , which being so little , might deceive me ; but by what I have read of him , in others , whom I know to have been learned , and judicious , and of great moderation and candor , in judging , even of enemies . This , I hope , I may speak without offence , or contradiction , of one , whose surname , notwithstanding the vast difference of their worth , comes somewhat near ( for I know , that observations have been made , even upon names to the others christian-name ; and that is , Doctor R●ynolds , when he lived , as I take it , Regius Professor of Divinity , in the University of Oxford : who it seems upon the report the man had got among the vulgar , had the curiosity ( a right helluo librorum , as any was in his time ) to read him . He doth mention him more than once , or twice , in those learned , and elaborate Praelectiones of his upon the Apocrypha ; and not only name him , but takes notice of many particular passages , and confutes them ; or rather , makes himself and his Auditors ( now Readers ) sport with them , but always admiring the unparallel'd boldness , and impertinence of the man. Of all the books he doth mention , in those large and elaborate Prelections , I do not remember any whom he doth censure with more scorn and indignation . Neither is Dr. Reynolds the only man I have read , that doth censure him : I could name two or three more , if it were tanti , or worth the while . And what might not we expect from a man , who reckons Plutarch , and Pliny ( so I find him quoted ) among the Fathers of the Church : and Leonardum Vairum , a late Spaniard , who hath written three books , De fascino , or Incantatione , ( I have him not , but in French ) and stiles himself Beneventanum , Ordinis Sancti Benedictini , & Priorem Abbatiae ejusdem , in Italia : makes him , I say , either a Protestant , or an ancient Father : But these things we may laugh at , if these were his greatest errors ; concerning which , they that desire to know more , may find enough in that learned piece before mentioned . AS I was upon this , and had even written , or rather , ( for I had ended this first part , and was now writing it out , as fast as my weak condition would give me leave ) written out so far : a worthy learned friend , whose judgment and communication in all kind of literature , wherein he is very expert , I much value , brought me a book entituled , A Philosophical endeavour , in the defence of the being of Witches and Apparitions , against Drollery & Atheism , 1668. Glad was I , to see the book , who am a stranger to all new books , except it be by some chance , these many years ; and I was not long , before I had run it over . I was glad to find , that we agree so well in our account , both in this particular of Reginald Scots , and of Witches in general , though in different ways . He Philosophically , and subtilly : I , more popularly and plainly ; yet I hope , not less usefully . As for his particular opinions , or conjectures , we may take further time to consider of them . His zeal against the Scoffers and Drollers of the time , as he doth call them ; that is , against Atheism , which now passeth commonly , but most falsely , and among them only , who want true wit , and solidity ; for wit and gallantry , I do much applaud . So much of it , ( the book I mean ) if not to satisfie others , yet my friend , who did help me to the sight of it . BUT Wierius was a learned man , a Physician by his profession , who neither wanted wit , nor experience . They that have read his other book , De lamiis , ( which I never saw ) lay to his charge , that he is not constant in his opinion : sure I am , in his book De praestigiis , &c. he doth shew much inconsistency : and sometimes , no small conflict and repugnancy , as a man that is much put to it , and doth not know what to say . For example , where he doth argue , whether men or women , Sorcerers and Witches , may become unsensible to any torments , inflicted by Magistrates ; at first , he doth deliver it affirmatively , that they may ; and wickedly , or unadvisedly , ( as elsewhere frequently , for which he is much condemned , and censured by some , to have written more in favour of Spirits , than women ) doth set down some charms , that ( he saith , or may be so understood ) will do it . But then immediately , he doth propose some things to the end , that what he hath delivered before as true and certain , might be questioned and deemed rather ridiculous and false , than true , or credible . For ( saith he , as though any man , acquainted with the world , or the Scriptures , could not have answered it ) all powers are of God : it is not likely , that God will give so much power to Devils , as to hinder the course of Justice . A great argument indeed , of Gods power , and providence over the world , that though he doth it sometimes , to make us the more sensible , and thankful ; yet he doth it not often . Secondly , because God , as he is just , will not have wicked actions ( a great and invincible argument , that there is a time and place of rewards , besides this present world ) to pass unpunished . Yet for all this , his conclusion at last is : ( Sed tamen hominum impietate sic merente , saepius haec accidisse fateor ) that it is so nevertheless ; there be Charms and Spells , which with the Devils help ( through the wickedness of men ) will make men and women unsensible of any torments , be they never so great . This puts me in mind of what I have heard from Sir The●dore Mayerne , ( though dead many years ago , yet his memory , I hope , is yet fresh and living : I shall need to say no more ) whereof he had been , he said , an eye witness ; and what course was then held in Geneva ( which then abounded with such creatures ) for the prevention , or redress of such Diabolical unsensibleness , in Witches , and Magicians . I could say more from him ; but I will not , now he is dead , give any man occasion to question the truth , either of his , or my relation . But to return to Wierius : So much was the man himself unsatisfied in his own opinion , that it is no easie thing for any man else , that reads him , to know what he would have . For , that horrible things are done really , according to the confession of women , accounted Witches ; that , he doth not deny : That divers things , by the confession of these women , of the time , and place , and manner , and complices , come to be known , which before were not known , and which upon diligent examination are found punctually true , in every circumstance , according to their confession ; he doth not only acknowledge , but doth tell many strange stories himself to confirm it . What then ? The Devil , saith he , makes them believe they have done , what himself hath been the true author of ; nor could indeed be done by any , but himself . But did ever any man believe , that which Witches did , they did it by their own power ? But that they wilfully , and knowingly , to satisfie their own lust , or desire of revenge , or other wicked end , make use of the Devil , to bring such wicked things to pass , which are confessed to be true and real , and wherein they usually are instrumental themselves ; as by clear manifest proofs , and evidences ( if any thing be clear and certain in the world , besides their own confession ) doth often appear ; this is that which is laid to their charge , and for which they deservedly suffer . NAY , he doth not deny , but that such as have been bewitched , have been restored by those , who were suspected ( and convicted , some ) to have bewitched them : and yet for all this , bare Phansie the cause of all . I beseech him , What hath he left to us , that we can call truth , if this be but phancy ? And still the conclusion is , that God doth suffer these things , poor innocent women to perish , for the Credulity of men ; because they believe that there be Witches in the world : So that according to him , not those women , who are suspected and convicted by the Devil , upon their earnest seeking to him , to have done such and such things ; but they that are so credulous , as to believe it , deserve more ( though he doth not say it , it doth follow so ) to bear the punishment . And who doth not see , that by this doctrine , the greatest Malefactor , Traitors , Rebels , and the like , may be accounted innocent ? If this be not enough , to shew that the man was infatuated ; then hear him plead , that Witches cannot be , because it is against the Goodness of God , to suffer , that poor old women , oppressed with misery and age , should fall into the worst of evils , as to become a prey unto the Devil . And again , that if God did give such power to Witches , the world could not subsist : That if Witches have such power , what need any King , or Prince be at such charge , to raise Armies , to defend themselves , or offend others ; when one single Witch may bring the same things to pass , without such trouble , or cost ? Now the strength of these arguments doth lye in this ; if it be true , first , that women are the only object of Gods Providence and Goodness , and not men : And secondly , because God for reasons best known to him , yet not altogether incomprehensible to man , doth sometimes suffer ( as in Jobs case ) some of these things to be , which we may believe , and yet believe that not one hair of our heads can perish , to our prejudice , without Gods permission : that God , I say , because sometimes , is therefore bound to suffer them always , and hath given the Devil absolute power over the Earth : which things , if ridiculous , and impious ; so certainly must the opinion be , that is grounded upon them . But if all this reasoning will do nothing ▪ yet Wierius hath another refuge ; though , we see these things , ( which we think a good argument of truth in most other things ) yet we must not believe them , but rather think that the Devil hath bewitched our eyes to represent unto us things , that are not really , than to believe , that women can be so cruel . So he professeth of himself ; Tam enim id existit inhumanum , tetricum , & crudele , & creditu difficile , ut si vel meis intuerer haec oculis , &c. Yet of men , he will believe any thing , it seems , by those sad stories he tells us of Sorcerers , whom he doth detest to the pit of Hell ; but of women ( S●lomon did not find it so , nor the Author of Ecclesiasticus ) we must not believe any such thing . My opinion , ( to end this discourse ) concerning the man , is His Prince , and Master , whose chief Physician he was , had been wrought into that belief by some , ( as always here and there some have been of that opinion ) before Wierius had any thing to do with him ; that it was so , and so , in the case of Witches , just as Wierius doth endeavour to make good , in his book : who also ( his Prince ) what he believed , took a pleasure ( if not , pride ) to discourse it publickly . All this , I learn from Wierius his dedication , and some passages of the book : my opinion is , that to gratifie him , was the chief ground of Wierius his undertaking , who probably by what we have observed , would not have engaged himself into such trouble of spirit , and mind , to oppose the publick belief , without some great provocation . This is a charitable opinion , the Reader will say , if he consider , what is objected unto him by others , to prove , as was intimated before , that what he intended , was not so much to favour women , as the Devil himself , with whom , it is to be feared , that he was too well acquainted ; as ( besides other pregnant arguments ) Cornelius Agrippa his disciple , and bosom friend , according to his own relation and acknowledgment . But enough of him . TO others , that are of his opinion , or perchance deny Magicians , as well as Witches , I would have them to consider , that if there be really such , as the world doth believe ; who ( whether men , or women ) by entring into covenant with the publick enemy of mankind , and by the mischief they do , not to particular men , women , and children only ( not to mention dumb creatures , which are made for the service of man ) but even ( God permitting ) to whole Towns , and Countries , by Fires and Pestilences , and otherwise , as the most approved Historians , and Physicians of these times , who have taken great pains to search into it , and give such reasons as few , I think , will undertake rationally to refute , do assert and maintain : If such , I say , really , who for those reasons , deserve no less than the Devil , to be accounted the enemies of mankind : what may we think of those , ( though some , I believe , through ignorance , and for want of due information ) that become the Patrons of such ? And if there be laws against calumniators , and false witnesses , and those that go about to take away the good name , even of private men and women ; what punishment do they deserve , that dare publickly traduce all the venerable Judges of so many Christian Kingdoms , as either ignorant wretches , or wilful murderers ? BUT all this while , we have said nothing , from the authority of Gods Holy Word , by which , besides some pregnant examples of Witches , and witchcraft in the Scriptures , all Sorcerers and Magicians ; all Witches and Wizards , with much exactness distinguished and enumerated , are condemned to death ; and their sin set out , as the most hainous of sins , in the eyes of God ; and for which more than any other , the wrath of God comes upon the children of men , to the utter destruction of whole Kingdoms and Countries . This indeed I should have begun with , and might have contented my self with such authority , had I to do with Christians only . But I know what times we live in : we may thank these late confusions , the fruit of Rebellion , and a pretended Reformation , for a great part of it . But they that are true Christians , need no other proof , I am sure . Others , if rational , and not too far ingaged into Atheism , have somewhat also to consider of , if they please . I THINK I have spoken of most of those general heads , under the Mathematicks ( as by the rest , many particulars , which I do not mention ) comprehending the Opticks , and all manner of glasses , by which strange things are performed : most of those general heads , I say , natural , and supernatural , which usually cause admiration among men ; and thereby become objects of credulity and incredulity ; Civil , and Divine only , which we refer to their proper places , excepted . I shall now in the next place give some Instances , first in things meerly natural , as generally understood ; then in things supernatural ; or , in Trallianus , and other ancient Physicians , their sense and notion , which we have followed in the Title ; natural too , but as natural is opposed to rational : which things , intended for instances , shall be such , which I , upon grounds of reason , as I conceive , profess to believe ; though by many , who suspect the relations , not credited , or thought impossible . After which instances , I shall annex some directions , or observations ; with some examples of some things , which but lately generally credited , have proved false , which I think may be useful . MY first Instance shall be concerning those men and women , who have been reported to have lived some years without either meat or drink : except air should be accounted meat , as to Chamelions , and some other creatures it is generally ( though denied by some , I know ) supposed to be . The truth is , that having had occasion sometimes , not otherwise very forward to tell strange things , though never so true , in ordinary discourse , yet upon occasion , supposing this to be no such strange thing , because I had read so much of it , but might be believed ; I did once adventure , in very good company , a learned Physician being then present , to mention such a thing : but I perceived it was entertained , as a thing not credible ; especially , after the Physician , in very deed an able man , whom I did not desire to oppose in a thing more properly belonging to his cognizance ; had passed his verdict upon it , that it could not be . Yet now , I will say , upon the credit of so many good Authors , and the particular relations of so many examples , delivered with so many circumstances , wherein no mistake , or imposture can rationally be suspected ; that I do believe it , that divers men , and women , but more women , than men , have lived divers years , ( some to their lives end , others for some years only , and then returned to eating ) without any bodily food , ordinary or extraordinary , liquid or solid ; yea , I believe it , as I believe that I my self , with ordinary food , and Gods blessing , have so many years above 60. lived hitherto . BUT here , before I proceed , lest any , now that mocking and scoffing at Religion , and the Scriptures , is so much in fashion , should take any advantage , to slight and deride Religious , or miraculous fasts , such as are recorded in the Scripture : I must profess , and declare in the first place , that I never met with any relation , true or false , of any man or woman , that ever did , or could , by any art , or study ; ( though , by the Devil , I think , such a thing might , God permitting without any prejudice to religious and miraculous fasts ) bring their bodies to any such thing . But so many , as I have read of , were such , who either after some great and tedious disease , or some natural operation of a proper temperament , or constitution of body , not voluntarily , but against their wills , came to this strange pass . The want of which right information might make some , whom Joubertus doth mention , and stile , men for their simplicity , and piety ( except he speak it ironically ) venerable ; to discredit , what otherwise , upon such evidences , they would have believed . I remember well , that when I was a young Student in the University of Oxford , I had often a book in Quarto ( as we call them ) in my hands , which also had the picture of the party cut to the life , which did contain a very particular relation of one of these : which because I never did meet with since , ( it was in one of the Booksellers shops , not in any Library ) I make this mention of it here , so far as I can remember . But divers others have written of it : among others , Joubertus , before mentioned , a French Physician ; against whom one Harvy appeared , to shew the impossibility , in point of nature ; who , by more than one , I believe , ( for Raphael Thorius , Doctor of Physick , whom I may not mention , without honour , both for his worth , and for particular obligations ; lent me a little French book in defence of this subject , which he accounted a very solid piece , by which this secret of nature came first to my knowledge ) by more therefore than one , I believe , but by one , who was most taken notice of , Franciscus Citesius , the then French King , and Cardinal Richel●w's Physician ; a very learned man was answered : who also wrote the story of one of these foodless , or if we may so call them , Aerial Spiritual creatures , which he calls , Abstinans Consolontanea : the book Printed in Paris , 1639. But besides him , I have also one , Paulus Lentulus , a learned Professor , he was then , Bernae Helvetiorum , who hath written the History of one himself , and collected several relations , most , by men of note , as Langius , Hildanus , and others , ( not omitting Citesius before spoken of , but contracted ) concerning others , not a few , in other Countries . This book hath the attestation and Encomium's of many learned men prefixed : and hath the picture of one of them also ; yet I cannot believe , that it is the book I saw in Oxford , which , as I remember , gave account of one only , and was , I think , a thicker book . Truly , it would be hard , if not proud and insolent , ( Saint Augustine , in the like case , saith impudent ) to question the faith , or judgment of so many credible men , ( some , of eminent fame ) of divers Nations and professions . But that which makes the case indisputable , is , that some of these , whose story is exhibited , have been long , or long enough to find the truth , kept and observed by Divines , Physicians , Magistrates : one , by Maximilian the Emperor , his great care , and particular appointment , ( whose story is written by more than one ) to see , whether there could be any fraud , or imposture . And besides , the very sight of some of them , might have converted , or silenced at least , the most incredulous obstinate creature in the world ; their stomack , and bellies , whereof nature had no further use , being found so shrunk , that it was impossible to think , that meat and drink could there find a receptacle . I WAS once kindly entertained at a place , ( in England , but where , or by whom , except I had the consent of them , to whom I profess to owe much respect for their kindness , the Reader must excuse me ) where after I had been some days , upon some information concerning a Gentlewoman , that had some relation to the house , though not then in the house , who was said to live without meat ; I made bold to ask my friend , ( a noble Knight ) the Master of the house , what he knew of it . His answer was , that she had been his house-keeper , one month , he said , as I remember , and sat at his table every day , but had never seen her eat . This did set an edge upon my desire , and curiosity , to enquire further . This Gentlewoman had married one of his Sons , who lived and kept house by himself ( there also have I been kindly entertained more than once ) not many miles off . He was a Scholar , and a very ingenuous Gentleman , and one , who himself was as curious to understand as much of nature , as by ordinary study and curiosity can be attained . His answer was , that ever since ( some years , I am sure ) she had been his wife , he never did observe her to eat otherwise , than that sometimes , once in a week perchance , in handling of dishes , she would seize hastily upon some one bit , which her phancy more , than her stomack , was tempted with . I make no question , but if faithful observations were duly made , which was the way in ancient times , of all that hapneth extraordinarily in this one Country of England , we should not need be beholding to strangers so much , or at least , would find less cause , in many things , to reject and contemn their relations , as incredible and fabulous . Sure , I am in most books that I have read , to understand what is not ordinary in the cause of nature ; I find England often named , where I can find or hear of no English-man , to attest . In this very particular I am now upon , I have read of some , I am sure , reported to have lived in England without either meat or drink ; I know not how long , of whom I have read nothing in English Histories . But I shall not trouble my self to find where , having said enough to satisfie them , who have not , by some solemn vow or resolution , made themselves impenetrable to reason . Yet , the story of an English-woman or maid , that lived , I think , twenty years without eating , written by Roger Bacon , the Reader may find , if he please , in the Collection before mentioned , for the truth whereof ; though I doubt not the possibility , except otherwise confirmed , I will not engage . But whereas he doth fetch the cause from Heaven , or Heavenly influences , if he be in the right in that , this example will not so properly concern us , who pretend in this particular to nothing , but natural causes . I know there be also who ascribe it to the Devil ; neither will I deny the possibility of such a thing . However , when natural causes may clear the business , except some unnatural circumstances , as sometimes it doth happen , perswade to the contrary ; much better it is to let the Devil alone , than to fly to him for satisfaction . BUT to return to our relations : I have said it before , and say it again : No man I think that will take the pains to read the books I have mentioned , with all the particulars which they contain , but will , what ever opinion he was of before , acknowledge himself satisfied of the truth , as to matter of fact . As to possibility in point of nature , I will not be so peremptory , though I acknowledge my self very fully satisfied , by those learned Tractates that have been set out about it , that it may be . Now that any ( women most , to whom this hath happened ) should after long sickness fall to this , and so continue , dull , heavy , consumptive in their bodies , and some without motion ; and so , after some years , die ; though strange even so , yet I do not see much to admire , but that it should so happen unto any ; who nevertheless for some years have continued fresh and vigorous , with a good colour , and without any abatement of flesh without , or any other notable alteration ; and have returned in time , to eating and drinking again , as other folks ; as I think it happened to her , that was kept by Maximilian's order ; is that I most wonder at , and wherein we might with more probability suspect a supernatural cause , though herein also , I submit to better judgments , and believe as they do , that it may be , naturally . The matter is fully discussed by Sennertus also , a man of so much authority with me , and with all men , I think , whom new discoveries have not so besotted , as to think nothing right , but what is new ; that he alone might go a great way to perswade me . Marcellus Donatus also , De Med. Hist . mirab . lib. 4. c. 12. is very full upon it : and hath many instances : this among the rest : That a certain Priest did live 40. years in Rome with Air only , as by the keeping of Pope Leo , and divers Princes , and the Narration and Testimony of Hermol . Barbarus , is most certain . HOWEVER , I am not so addicted to any cause , that I would allow of any indirect ways , to maintain it . To prove the possibility , among other arguments and instances , that are used , I shall here take notice of one , and what I have to except against it : not hence to infer against the cause it self , any thing , for which there is no just reason , this being but a remote and inconsiderable proof , in comparison of so many more pregnant and direct evidences : but to take this occasion , by the way , to shew , how testimonies should be examined , before we yield much to their authority . It is alledged by more than one , that there is a people in the North , about Mascovia , who constantly from such a day in November , to such a day in April following , hide in Caves of the Earth , and continue all that time without any food , but sleep . Now that this was averr'd to Henry the III. King of France , when in Polonia , by men of great quality , who lived in , or about those Countries , and might easily know the certainty , with great asseveration ; this indeed , I believe , and is of great weight with me , ( though I would not , upon no greater evidence , press , or perswade any other ) to work somewhat towards a belief . Sennertus , I find , dares not peremptorily affirm it , for a truth ; or much trust to it , for an evidence ; as having much greater , and more wonderful things , which no man , he saith , can question , to prove the possibility of living , without eating , or drinking . Yet it doth appear by his words , though he feared it would ( multis fabulo sum videri ) by many be slighted as a fable , yet that himself did much more incline to believe it , than not . And there be other relations of those Northern people , believed , I see , by sundry grave and learned men ; which , to be compared , might seem every whit as strange and incredible . But because I do not make it my business here , to undertake for the truth of it , as I before professed ; nor have any intention to entertain my Reader with strange relations , more than shall be necessary to my principal end ; I shall willingly forbear them , or reserve them to another place . That which I have to except in the relation of this story is , that two Authors are named , Gnagninus in Muscoviae descriptione ; and Sigismundus Baro , in Hebeirsten , in itineratio : as two several Authors , and two several testimonies ; whereas if we examine those Authors , they will appear in this , but one , not only by the words , which they borrow the one from the other ; almost the same , in both : but also by Gnagninus , who at the end of his Description , doth make honourable mention of Sigismundus ; whereby it doth appear that he had read him , and borrowed of him . But , what is worse , upon further examination , it will appear , that this Sigismundus Baro , saith no such thing at all himself , but hath that passage verbatim , out of an Itinerarie of a nameless Author , written in the Ruthenick-tongue : translated , or part of it , by himself , and inserted in his own Commentaries : and moreover , that he had , with all possible diligence ( as he professeth , Page 89. of the Antwerp Edition , Anno Dom. 1557. ) inquired of those huminibus mutis , and other , morientibus & reviviscentibus ; those sleepers in Caves of the Earth before spoken of ; yet professeth he could never meet with any , that could say he had seen it himself , but only heard it from others : and therefore saith he , ( Vt aliis ampliorem quaerendi occasionem praeberem ) to the end , that others might further enquire , not as believing it himself , or commending it to others for a truth ; he was willing to let them know , what he had found in the Itinerary . It is almost incredible , what a wrong to truth this manner of citing of witnesses and testimonies hath been in all ages , when three or four , sometimes four or five , or more , are cited , as several witnesses , who upon examination , prove but one , and perchance , not so much as one , good , or clear witness . But I have done with my first instance or example : which concerned things natural , as ordinarily taken ; and though store of such offer themselves to me ; yet , because I have reason to make what hast I can , being every day , by much weakness summoned , or put in mind ; I will proceed to instances in things supernatural , which will better fit my design . MY second instance therefore shall be out of Seneca , who in his fourth book of Natural Questions , which doth treat of Snow , Hail and Rain : in his sixth Chapter , relates rather as a tale , than a truth , ( so he doth profess , at the beginning ) what he found recorded , and believed by some others , to wit , that there were men in some places , who by observing of the clouds , were able and skilful to foresee and foretel , when a storm of Hail was approaching . Cleonis was the place , by him named ; which was then the name of more places than one : but by what he saith of it , it should be a Town of the Peloponnesus ( now Morea , under the Turk ) of no very great fame , or name . But it seems , whether by the nature of the Climat , or somewhat else , natural or supernatural ; very subject to storms of Hail , by which the fruits of the ground very commonly destroyed . It did so trouble them , that after many endeavours , it should seem , to prevent their loss , they at last found a strange remedy . First , it must be believed , according to the relation , that by diligent observation of the clouds and other temper of the skies , in such storms , which , to their great grief and damage , were so frequent among them ; some men had attained to that skill , that they could , as was said before , foretel a storm . Of these men , some were chosen and appointed , as publick officers , ( therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , observers of the Hail ) to give warning to the people , who upon that warning did hasten to kill , some a Lamb ; others , according to their abilities , Pullum : some young thing or other : probably , a Chick : the bloud whereof was offered , as a Sacrifice . But if any were so poor , or by chance , so destitute at that time , that he had neither agnum or pullum : why , then his way was to prick one of his fingers with some bodkin , or writing-steel ( as the fashion was then ) that had a good point , and that bloud was accepted for other ; and so the storm certainly diverted . In the relation of this , Seneca doth use some merry words , which have deceived many , ( which hath made me the more willing to take them into consideration ) as though it were far from him , to believe such an absurd and impossible thing . Grant , saith he , there were such men , that could foresee and foretel a storm : what relation have the clouds to bloud ; or , how can such a little quantity of bloud , as a Chicken , or a prickt-finger can afford , so suddenly penetrate so high , as the skies , to work such an effect ? Yet if a man doth well observe his words , it will appear , that Seneca did more incline himself to believe it , and so doth propose it to us , rather as a thing true , than otherwise . For after he had said , that men in the examination of the cause , were divided ; some , as became very wise men ( that is his word ) absolutely denying , that any such thing could be , that men should covenant with the Snow , and with small presents pacifie tempests , ( though , saith he , It is well known , that the Gods themselves are overcome with gifts : for , to what end else , are all their sacrifices ? ) Others thinking , that there was in bloud , naturally , some kind of efficacy to repel , and avert a cloud ; he doth further add , what he knew would be objected by others ; but how can , in so little bloud , be so great force , as to pierce the clouds , and to make them sensible of its power ? After this , knowing , and tacitly grounding , there was no arguing the possibility of a thing by reason , against certain evidence ; for which in this case there was so much to be said : How much more safe , and ready would it be , ( saith he ) barely to say , It is a lye , an arrant lye ; it cannot be . And then go on : But at Cleonis , they were wont to punish them severely , who had charge to prevent the tempest , if through their negligence , either their Vines , or their Corn had suffered . In our XII . Tables also , ( the old Roman-law ) there was a law against them , who should by any kind of inchantment , hurt , or destroy other mens Corn. To what end all this , think we , but to make it appear , that if evidence would carry it , there was enough to perswade us , the report of Cleonis was true enough . Yet after all this , fearing he had gone too far , to expose himself to the ludibrium , or derision of those sapientissimi , or wonderful wise men , who would believe nothing to be true , ( the clear profession of the Epicuraeans of those days ) the cause whereof they could not understand ; to make some amends , he ends his discourse in the reproof , as it were , of rude ignorant antiquity , that could believe such things , as that there were Charms or Spells for the Rain , to be procured , or put back : which , saith he , is so clearly impossible , that we need not go to Philosophers , to know their opinion . AS for Seneca's meaning , whether I be in the right , or no , I shall not think my self much concerned ; let every man after diligent perusing of his words , judge as he pleaseth . Though this more , to make my interpretation of his words , more probable , I have to say , that it doth appear by other places , how fearful he was to utter any thing in this kind , that was not generally believed , though himself , in all probability , made little or no question of the truth . See but immediately before , how tenderly he doth propose , and not without an Apology for himself , lest he might be thought seriously to believe it , ( which also made Ovid so fearful , though himself an eye-witness , to write it ) that the Northern Seas are wont to freez , or to congeal , in the Winter-time . Let also Pliny's words be considered , concerning this very thing ; not the place , but the thing : There be Spells against Hail , saith he , and Diseases , and ( ambusta , which he also calls , ambustiones : that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) burnings : some of which have been tried : ( or , by experience , approved true ) Sed prodendo , obstat ingens verecundia : that is , but to set down particularly , a marvellous shame ( or fear ) doth hinder me , as well knowing the different opinions of men . Let every man therefore think of these things , as himself pleaseth . So Pliny : whereby doth appear , that he durst not speak what he thought , and believed , lest he should undergo the reproach ( those wonderful wise Epicuraeans ; Pliny himself , a great favourer of their Sect ; being very numerous , and in great credit in those times ) of a writer of tales . But , as I said before , let Seneca's meaning be what it will ; as to the thing it self , though I will not undertake for the truth of it , according to every circumstance of Seneca's relation , partly because I never saw the Records of that City my self , which haply Seneca did ; and partly because Plutarch , who doth mention those , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or observers of Hail , doth not name any place , and instead of the bloud of a Lamb or Chick , doth mention another kind of bloud : yet that there is no such impossibility in the relation , but that it might be very true ; so far I dare undertake , and I hope to make it good . Neither will it appear incredible to any man , who instead of a natural , will but allow us a supernatural cause . But first let us see what we can say , for the truth , or probability of the fact , or thing ; and then let the Reader judge , what may probably be the cause . It seemeth that very anciently , such an opinion hath been among men , Romans and Grecians , that by some Magick or supernatural art , ( for the Devil was not so well known , in those days , though Daemons , which was an ambiguous word , as elsewhere I have shewed , were ) strange things might be wrought , as in the air , so upon the land , to further or hinder the fruits of the Earth . Empedocles , anciently , a notorious Magician , became very famous for his skill in that kind , ever since he helped the Athenians , when by unseasonable winds , all their Corn was like to miscarry ; as Laertius , and others , bear witness : from which time and thing , he got the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or wind-stiller . Among other things , it was very generally believed , that Witches and Magicians had a power , or an art , to transfer both the crop and fertility of one field to another . Messes hac atque illac transferunt diris tempestabibus , omnesque fructus , paucorum improbitas capit ; saith the Author of that Poem , or Comedy , ancient and elegant , commonly called Q●erel●u : quite different from that in Plautus . And Tibullus long before , to the same purpose ; Cantus vicinis fruges traducit ab agris . One Caius Furius Cresinus , a Roman of a mean fortune , whose grounds were observed to thrive so beyond measure , that he did reap more ex agello , or a little field , than his rich neighbours did , of sundry large ones ; was accused , that he did fruges alienas pellicere veneficiis ; that is , that by witchcraft he did rob other grounds , to enrich his own . It came to a trial , but he came of with great honour . Pliny is my Author . BUT , by the way , it will , I hope , be no digression , to take notice of another story of his , which will not be impertinent to our present discourse , concerning this anciently believed translation of the fruits of the Earth , from one ground to another ; and very pertinent to our main subject , of Credulity and Incredulity , of which Pliny doth afford more examples , than any other Author I know ; and is very often wronged , and censured by men , through Incredulity , grounded upon ignorance . Many fabulous relations he hath , I know , from all kind of Authors , which himself made no other account of , for the most part . Nay , I am sure , he doth sometimes reject that for fabulous , which upon better consideration , will appear true enough . We may therefore think our selves beholding to him for the knowledge of many true things , which , if because accounted by him fabulous , he had taken no notice of in his Observations ; we had never known . But , however those things may prove , or be judged , which he had from others ; it can hardly be shewed , that he records any thing of his own time , or upon his own knowledge , that can be proved a lye : & it is well known , that being a man of great wealth , and dignity , wilfully and willingly he did adventure his life ( and lost it , we know , in that adventure ) the better to learn the truth , and , if possible , to discover the cause of some strange things : So heartily was he addicted to the study of Nature , and therefore more unlikely , he would wilfully , do the truth of Nature so much wrong , as to violate and defile it ( willingly and wittingly ) with fabulous narrations . But now to the story which himself doth call , ( Prodigium super omnia , quae unquam credita sunt : ) A prodigie beyond all prodigies , that ever were believed ; and yet delivered by him , as a true story . In Nero's time , he saith , it so happened , that a whole Olive-field was transferred , or carried to the other side of the high way , and the ploughed ground , that stood before in the adverse side , set in the room . He doth not ascribe it to any witchcraft : though ; it be so apprehended by some , that tell this story after him : as Lodovicus Vives by name , for one . It is much more likely , that it happened , if true , ( as I think very reasonable to believe ) by some strange Earthquake , or motion of the ground , in those parts , occasioned by subterraneous winds , and vapours . Who hath not heard of Trees , and Rivers , removed from their proper place , and placed elsewhere , by Earthquakes ? But if any be so incredulous , as not to believe Pliny in this : what will they say to Machiavil , an Historian without exception , that I know of , whatever his religion was ; who tells us of a storm in Italy , by which , besides many other wonders , ( I have not the original Italian ) Tecta , quae templis inaedificata erant ; the roofs of Churches , ( he names two ) integrâ compagine , ultra milliare inde consedere : were removed whole and entire , above an Italian mile : l. 6. p. 3478. He doth indeed leave it free to the Reader , whether he will impute this strange accident to a natural or supernatural cause ; and to us , and our purpose , whether natural or supernatural , is indifferent . So much to give some light to that part of Seneca , that mentioneth , according to the phrase of the XII . Tables , the inchanting of grounds , or fruits of the ground . NOW to return where we begun ; Extraordinary storms of Hail ; very prejudicial to the fruits of the Earth , which seemed supernatural ; in these days Seneca speaketh of happening very frequently : ( I am much deceived , if Geneva , which in Calvins time was much infested with Witches , hath not formerly known such accidents ) Country people sought for remedy to such , as did deal in those things ; by whom they were taught Rites and Sacrifices ; as also Spells and Charms , which proved very helpful , and therefore used very frequently . In so much , as they that did write of agriculture , or , De re rustica in those days , did not think they did acquit themselves of what they promised sufficiently , if silent in these things : as particularly may appear by Columella , ( not to mention others ) not inferior unto any that hath written of that subject , either ancient or late ; in his Tenth book , whereof he hath some receipts , not much unlike this in Seneca . Certain it is ▪ that Spells and Charms were in such credit in those days for such uses , that even Constantine the Great , a Christian Emperor , when he made Laws against inchantments ; he doth except those , that were for the preservation of the fruits of the Earth , and those that were made , or used against Hail , particularly : Cod. l. 9. tit . 18. inscribed , De Malesicis , & Mathematicis ; which , according to the stile of those days , was as much as magis . In the fourth Chapter , or Paragraph , De magia ; these words are ; Nullis vero criminationibus implicanda sunt remedia , humanis quaesita corporibus , aut in agrestibus locis , innocenter adhibita suffragia : ( Some might by that word perchance , understand Ecclesiastical prayers ; but here of necessity , Magical Spells and Charms , must be understood , which he doth excuse only , for the good that they do ) ne maturis vindemiis metuerentur imbres , aut venti , grandinisque lapidatione quaterentur : quibus non cujusquam salus aut aestimatio laederetur , sed quorum proficerent actus , ne divina munera , & labores hominum sternerentur . I think I shall not need to English this , because the substance of it is already expressed . Neither did this Law die with Constantine ; for it was renewed by some Emperors after him , though at last , as it well deserved , repealed and abrogated . And God forbid , any such thing should ever be allowed in any place , that pretends to Christianity . For besides that we must not do evil that good may come of it ; where such wicked practices are suffered , though some present benefit may be reaped for a while , yet the curse of God will be found , sooner or later , to light upon the place ; and for some benefit , unjustly purchased , many mischiefs , ( if not utter destruction , through Gods just judgment ) will ensue . However , that the opinion of mischief , done by Witches and Magicians , by storms of Hail particularly , did continue long after Constantine's law was repealed , may appear by laws made against them in after ages : as particularly by Lodovicus , King of France , and Emperor of Germany , his Additions to the Capitula made by him , and his father Charles the Great , Add. II. c. 18. de diversis malorum ( so printed , but Magorum certainly is the right ) flagitiis . I THINK by this that hath been said , it will not seem strange , that any Town , in those Heathenish times , should have such officers , as from their office should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Hail observers ; especially , when Seneca doth in a manner appeal to publick records . But that such a device , the bloud of a Lamb , of a Chick , or a prickt-finger , should have such operation , as to prevent the danger , may be a wonder indeed , yea , an incredible thing to them that do not know , or believe there be such creatures , as Devils and Spirits in the world ; whose delight is , to abuse mankind with such fopperies , that whilest men ascribe the efficacy to some outward things , they may less suspect themselves , or be suspected by others , to work by unlawful means , and get an ill name , if no other punishment for it . LEONARD Vair , in his book of Charms , hath a relation of a strange custom , in some places , very well known to him , it seems ; for he speaks of it with much indignation ; ( in Spain or Italy , we may be sure ) which custom is ; when Country-people will drive Grashoppers , or any such hurtful Vermin ( frequent in that Country , probably ) out of their grounds ; they hire a Conjurer for Judge , and two Advocates ; the one to plead the cause of the Vermin , the other of the people , which solemnly performed , at last , sentence of Excommunication is pronounced against the Vermin . Thus the Devil , by his instruments , Conjurers and Sectaries , doth endeavour to bring the most solemn Ceremonies of the Church , even the Sacraments ( whereof examples in books of this argument are very obvious ) into contempt . Vair doth not tell us , with what success : but by what we shall observe in due place , as occasion doth offer it self ; the Reader will yield it very probable , that it is not , sometimes at least , without success ; and how little reason any man hath to be scandalized at such things , shall be fully argued , before we end this first part . But it would please some , better perchance , to hear of somewhat meerly natural , that should have , or be reported to have the same effect , which we ascribe to the power of Devils and Spirits . I have some Authors for it , but believe it who will , ( though I profess to believe much of the vertues of Plants and Minerals , if Coral may be reckoned among them ) that red Corals have the same property : and that in Germany , many husbandmen , upon approved experience , will after sowing , here and there , but especially in the borders of their grounds , scatter some little broken pieces of red Coral ; and by that means preserve their own from all hurt , when their neighbours grounds , round about , are much annoyed by the violence of either Hail or Thunder . My Author , as I take it , is a German himself : he might easily have known the truth . He makes himself a great peregrinator , to satisfie his Curiosity , or improve his knowledge in natural things . Such a thing as this , me-thinks , had he had any hopes to find it true , might have been worth his labour , though he had rode many miles , and he might have had the thanks and blessings of many for such a discovery , had it been certain . This makes me very much to suspect , if not affirm , that it is but a tale . I have read of women too , somewhere , who upon such occasions , use to cast up salt in the air , which is more probable : but with what success , or upon what ground , I can give no account . BUT if after all this , not yet fully satisfied with such instances , as the old known world hath afforded , we will take the pains , to search the Records of the new world , there we shall meet with Seneca's case very punctually ; the bloud of men offered unto Devils ( their Gods ) to preserve their Corn , and other fruits , from Hail-storms , and Tempests . Witness Petrus Martyr Mediolanensis , De Insulis nuper inventis ; whose testimony , not to seek further , we may rest upon , as a very credible witness . BUT to proceed , and so to end this particular , which Seneca gave us the occasion of ; That Devils can raise storms and tempests ( if God permit ) by their own power and skill , when they please ; they that believe the History of Job , will make no great question : and if Devils ; Witches also by his power ; as all that have written of Witches , who believe there be such , averr , and give many instances . As for rain , mentioned by Seneca , ( though his words sound otherwise to me , than to any by whom I find him quoted : let the Reader judge by what I have said of it before ) as , the dotage of antiquity ; as of Hail , so of Rain , I find none that have written of Witches , and believe them , but determine it affirmatively , that the Devil hath the power of that also , God permitting , when he will. To pass by ordinary instances : Dion Cassius , a very serious Historian , hath a relation of plenty of rain , in time of greatest necessity , by which a Roman Army , was as it were , miraculously preserved ; procured by Magick . Which , with Baronius , I should be very inclinable to believe to have been done by the prayers of Christians , as under Aurelius Antoninus ; acknowledged even by Heathen writers ; it once happened : But that the Chronology will not , I doubt , agree : Christianity was not so ancient in those parts , I believe . We have now gone through all the particulars of Seneca's relation : I shall only add , I do not believe , that Cleonae ( for the word is differently written ) by the scituation of the place , was more subject to Hail , than any other place ; but the Devil by some chance of opportunity , having once got this superstition there established , he would be sure they should not want occasion to continue it ; which must be , by frequent Hail threatned ; and probably he did so order it , of purpose , in the air , that they might easily see , without any Conjuring for it , when a storm was coming . IN the next place , I shall take notice of a relation in Philostratus , ( an Author , though fabulous in those things , that concerned his main design , to make a God , of a Magician ; yet for some strange relations , once supposed false , now approved true , well deserving to be read ) and his conceit , or Comment upon the relation . The Relation is this , how Apollonius being in Prison by Domitian's command , and one of his legs fettered ; Damis that attended him , began to be much out of heart , and doubtful of the issue . Whereupon Apollonius , to revive him , shewed him his leg out of the fetters : and when Damis had sufficiently viewed it , loose , and free ; of his own accord he put it into the fetters , or stocks ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) again . Whereupon Damis doth infer , that surely , because he did it with such ease , without any previous prayer or sacrifice , that he must be more than a man. Now , that this might probably be done by Apollonius , we may believe , since he did much more afterwards , which by Christian Fathers , and Historians is acknowledged , when being brought out of prison , as a criminal , to the Court - hall , or place of Judgment , Domitian being present , he vanished out of sight , and was at the same time seen far from the place , but not in prison any more . The relation then admitted , or supposed : what is Philostratus his descant upon it ? The simpler sort , saith he , ascribe such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Witchcraft or Magick : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , ( not as the Latin interpreter , though not much amiss to the sense , Quas ad plurimas rerum humanarum proficere arbitrantur ) and so they judge of many other things , that happen in the world among men . He goes on : The publick wrestlers and fencers , out of a greediness to be victorious , they have a recourse unto this : ( Witchcraft or Magick ) but the truth is , they are not at all the better for it , when they have done : but if by chance ( or providence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so is the word often taken , as I have shewed elsewhere by some examples , to which many more may be added ) they happen to prevail , wretched men ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) bereaving themselves of the praise , ascribe it to the arts . And in case they be worsted , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes here , I do not understand : till some body tell me , I shall make bold to read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet will they not mistrust the art . Fool , will they say : for had I but offered such a sacrifice , or burnt such incense , I could not have missed of the victory . And so he goes on , that it is so with Merchants and Lovers : and how they suffer themselves to be cheated by these Sophisters , as he calls them . They that will read this Author , may not trust to the Latin Translation ; no , nor to the Greek Text , as now printed . I wish some body had undertaken the printing of it , in my time ; they might have had it more correct and intelligible , in many places , than it is , in any Edition I have seen . But , to the business . He would not have it thought , that Spells and Charms can do any thing : there was a reason for it . He knew , Apollonius did deal in such things , as could not be ascribed to natural causes : so that he could not avoid the suspition of a Magician , if there were any such thing as Magick . Now , if once granted , that all , who pretended to such things , were but impostors , and could do nothing , really ; then it must of necessity follow , that Apollonius , what he did , did by the finger of God , and was a divine man. Though we deny not , but there have always been , and are now ; in England , I believe , not a few ; London especially ; Morlins , and others , who have a way to cheat and abuse silly people ; ( whether rich or poor , I call them so , that are so easily caught ) making them believe , they can do great things , whereas , in very deed , all they do , ( except they deal by the Devil , as Apollonius did ) is but cozenage and delusion : yet this discourse of Philostratus notwithstanding , if we search the Records of Antiquity , we shall find , that in those days , and before , as it was very ordinary for them , who did strive for victories publickly , either in the Circus , by racing , or any way else , by any kind of game or exercise ; to apply themselves to Witches and Magicians , that by their help , they might be sure of the game ; so , not unusual also , for men to prevail , by those arts . Which gave occasion to Constantius's law , De maleficis comprehendendis ; where learned Gothofred his note is ; Agitatores equorum plerique , &c. that is , Most horse-racers of those times , by magical arts , at times , did hinder their adversaries horses , and made their own sw●fter , as St. Jerome in the life of St. Hilarion ; Arnobius , contra Gentes , and Cassiodore in the third of his Varia , bear witness . So he . We shall have a proper place afterwards , to consider of St. Jeromes words here cited , which are very pregnant , and apposite to prove the thing ; but otherwise , might cause further doubt and wonder , and therefore must not be passed over in silence . But besides those quoted by Gothofred , there be others of as great , or greater antiquity , and authority , that bear witness to the same truth . Ammianus Macellinus , in his 26. History , doth record , that one Hilarius , a horse-racer , was put to death by Apronianus , then Governour of Rome , a man , he saith , of equal integrity and severity ; for being convicted , to have sent his son to a Magician , to be taught by him , ( secretiora quaedam legibus interdicta ) certain secret Spells and Charms ( so I take it ) by which without any mans knowledge , he might be assisted , and enabled to compass his desires , in the way of his profession . St. Augustine also writeth of himself , that at a time , when he prepared to make a party in a singing-prize or match , upon the Theater , ( nor then , a Priest , or in Orders , you may be sure ) an aruspex ( or Magician : so taken sometimes ▪ ) offered him for a good reward , to make him victor : which he professeth he did abhor , and detest . But I must not conceal from the Reader , that Galen whose judgment , in such a case , must needs be very considerable , seems to deride such things , and particularly , that by such devices any man should be enabled , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) to confound his enemy , in publ●ck Courts and places of Judicature , and to stop their mouths , that they shall not be able to speak . He doth indeed , but then it was , when in general he denied all Magical or Supernatural operations , and , as a rational Physician , and Naturalist , in which profession he was accounted the wonder of his age , he thought himself bound to deny , whatsoever had not , as he speaks in more than one place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a probable reason to satisfie a rational man. Yet the same man afterwards , upon further experience , and better consideration , fearing also ( probably ) the reproach and derision of men , for his obstinate incredulity , did nobly recant , and acknowledge his error , as we shall shew afterwards . BUT to go on as we began : we read besides , that at the Olympick games , the greatest and most solemn conflux of mankind , that hath been known , either before or since ; and the records whereof , were accounted most authentick ; a certain Milesian of known valour or ability , being to wrestle with an Ephesian , he could do nothing , because the Ephesian had about him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , certain Spells or Charms , so called , The Ephesian letters : which being suspected , and taken from him , he was thrown by his adversary , no less than thirty times . So Eustathius upon the 19. Odissie . Suidas hath the same relation ; but there , the Text both , and the Translation had need to be corrected : a little will do it , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that sense may be made of it . That there be , even now , Spells and Charms , when God is pleased to give way , ( which in all things , wrought by the Devil , must always be understood ) to make men invulnerable , no man , I think , upon the attestation of so many creditable witnesses , can rationally doubt . Learned Sennertus , in his book De vulneribus , begins his 24. Chapter thus ; Cum nihil hodie , &c. that is , Whereas there is nothing more ordinary , now adays , among Souldiers , than by certain Pentacula , and Seals , and Characters , to fence themselves , and to make themselves inviolable against all kind of arms , and musquet-bullets , &c. and so far was he from suspecting , that any body that knew any thing of the world , would make a question of the truth of it , that omitting that disquisition , as needless and ridiculous , he presently falls upon that ▪ whereof only he thought question could be made ; An liceat Christiano , &c. Whether it be lawful for a Christian by certain Amulets , or Seals , fastned to the body , or the like , to make himself inviolable to any kind of arms . Some take upon them to limit , how far the Devils power , in point of reason , may extend in this kind ; as I remember a learned man doth , who hath written the life of Monsieur de la Nove , a French Gentleman of great fame . So doth Sennertus too : he tells of many particular cases , for which no reason can be given , but experience ; wherein , and whereby the power of those Spells is eluded or frustrated . But I think the truest limitation , is , so far as God will permit , or give leave . For I doubt not , but the Devil can do much more , as he is a Spirit , by his own skill and power , than to preserve a single man , even from Canon-shot . It is much more strange , which yet I believe true , that whole Armies of men , ( God then , not without good cause certainly , permitting ) have been defeated by his power , as by several Historians and others , the relation whereof , because obvious enough , I shall here omit , is averred : and some others made victorious as strangely : in all which things , though set on work by men also , I look upon him , but as Gods executioner ; without whose leave and permission , whatever his power be , by his nature , he cannot hurt the meanest man. They that desire to be further satisfied in this particular , may read Delrio , the Jesuite , if they please ; in his Magical Disquisitions . Yet I will not say , that I believe every thing , that he doth propose as true : it may be his faith , doth in some things extend much further than mine : but I would have the quality of his witnesses well considered ; and if they will not ( I think they do ) avail to a certainty in this point ; there be others that may be consulted , whom no man , that I know , hath gone about to contradict , or challenged of falshood , except it be in the way of those incredulous wise men , of whom Seneca speaketh , ( Mendacium est : fabula est ) it is a lye : it is a lye . I will not believe it . But I name him before any other , because every where to be had . I HAVE already gone further than I needed , to make good my censure of Philostratus , or Damis , in Philostratus , his false and deceitful judgment , concerning the power of Magick , to offend , or to defend , in several cases , which hath occasioned us , all this discourse . The Reader I hope will acknowledge himself satisfied , that he was in the wrong , if he did think so , really . NOW as I have hitherto argued against Incredulity , in this particular ; so will I also give some examples of too much Credulity , in the same business , as I conceive , and why I think so . A learned man that hath written , De Idololatria Magica ; Photius , saith he , in Olympiodoro narrat . No , not so , but , Olympiodorus , in Pholio : it is not Photius , that is the Author of the tale ; he saith nothing of it ; but Olympiodorus , barely ; whose words about that , and divers other things , he doth , as out of other Authors , only transcribe . Well , what saith Olympiodorus ? That in Rhegium , over against Sicily , there was a Magick-Statue , or a Statue made by Art - Magick , to avert the burnings of Mount Aetna in Sicily , and to keep the Islands from the invasion of barbarous Nations : which Statue being broken by one Aesculapius , Governor of it under Constantius , the Emperor ; the Island was grievously annoyed by both ; those burnings , and the Barbares . As much is said by the same Author , of three other Statues , to secure the Empire from the eruption of the Barbares . That the said learned man gave some credit to this , as that such Statues were made , and that they were effectual to that end , may be gathered by his words . Postea Diabolus , &c. But I will not much stand upon that : it may be he did not intend it . Before I pass my judgment , concerning the thing , as to the efficacy of such Statues : I must acknowledge , that I easily grant , that such Statues made by Art Magick , and to such ends , have been anciently . For besides what is here related by Olympiodorus ; Gregorius Turonensis , Bishop of the same Town , in his History , lib. 8. Cap. 33. where he describes a general conflagration of the City of Paris , ( but not comparable to that of the City of London , of fresh and horrible memory ) which happened in his time ; at the end of that Chapter , he hath these words , Aiebant hanc urbem consecratam fuisse antiquitus , &c. that is , It was reported , that this Town had formerly been consecrated , that no fire should prevail in it , no serpent , no glis , ( a Dormouse properly ; but I take it here for a Rat ; I have some reason for it ; but I will not stand upon it ) should be seen . But now lately , when a Vault belonging to the Bridge , was cleansed , and the sullage , that filled it was carried away ; a brass Serpent , and a brass Rat were found in it : which being taken away , both Serpents and Rats , without number , have appeared ; neither hath it been free from the violence of fire . So he besides : Leo Affricanus in his Ninth book , of the description of Africa , where he treats of the River Nilus ; out of ancient writers of those parts , doth relate , that in such a year of the Hegira , such and such being Governours ; there was in the rubbish of an Aegyptian Temple , found a Statue of Lead , of the bigness ( and form , I suppose ) of a Crocodile , graven with Hieroglyphick letters , and by certain constellations contrived against Crocodiles , which being broken in pieces by command of the Governour , Crocodiles began to lay wait for men . But again : the Author of the Geography , commonly known by the name of Geographia Nubiensis ; in high credit with all men , that are studious of the Arabick-tongue , in his fifth part of the third Climat , ( for so he doth divide his book ) Of the Country Hems , saith he , the Metropolitan Town is Hems , ( whether Emissa or Hemesa , of the Ancients , I am not now at leisure to consider ) which by witchcraft and inchantment is so fenced , that no Serpents , or Scorpions can have entrance , and in case any be brought to the Gates , they die presently . Then he tells us of a horse-mans Statue , set upon a high arch in the middle of the Town , turning every way according to the wind : and of the picture of a Scorpion , in one of the stones of the arch : to which painted , or carved Scorpion , if any man , bitten by a Scorpion or Serpent , apply dirt or morter , and afterwards , that dirt or morter , to his wound or bitten place ; he is presently cured . But this is beyond my scope , as well as my belief . But of the horse-mans Statue , or picture of Scorpion , in the wall ; being so confirmed by other parallel stories , I think it may be believed . Had we any certainty of the Ancient Palladium of Troy , I should have begun there . But out of all question , we may conclude , that such Magical Statues have been found in more than one place : and not improbable , that the Devil , as he is a great emulator of Gods works , but not his holiness , might have a respect to the brazen-Serpent , set up in the wilderness by Gods appointment . But of the efficacy of those Statues , according to relations , we may very well make a question : neither will History make good , if well examined , all that is written of them . Neither is it probable , that the Devil , who can do nothing to annoy or protect men , without permission , can warrant any such things , as are reported , for the time to come , except he could beforehand by some natural or supernatural observations of his own ( as in many prophesies of his , concerning things to come ) find out the mind , or counsel of God in those particulars ; or that God , or some good Angels subordinate to God , and privy to his will and determination in those things , had revealed it unto him ; neither of which is very likely . And that which makes it more unlikely , is , that even those , who to become invulnerable , have had recourse to the Devil , or his agents , and have enjoyed the benefit of their purchase for some time , even to admiration ; yet have found themselves , on a sudden destitute of it , to their great astonishment , and have miserably perished in their confidence , as is observed by more than one , who have written of that subject . How then should he be able to warrant any Town or City , and make his promise good for many ages ? WHAT I intended , to wit , a full consideration , or refutation rather of Philostratus his assertion , is , I hope , sufficiently performed . OUR next instance shall be from Josephus , the Jewish Historian , highly esteemed , both by Romans and Grecians , and by one that could judge of good books , as well as any man of this , or former ages , stiled , Diligentissimus , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium Scriptorum : The most diligent and greatest lover of truth of all writers ; sacred always excepted , we must understand . This Josephus in his Eight book of Jewish Antiquities , and second Chapter , where he treats of Solomon's wisdom , and exquisite knowledge of Nature ; following the tradition of the Jews of those days , who because they were great exorcists themselves , and dealed much in Spells and Charms of all kinds , ( so that from them the Heathens received divers , extant in their books to this day ) to countenance their unlawful practices , did perswade men , that Solomon was the founder of what they falsly called , Natural Magick : to magnifie this Art , and the power of it , Iosephus doth there produce a notable instance , which is this : How , that on a time , himself being present , one Eleazer , before Vespasian , and his Sons ( or Children ) and the chiefest Officers of the Army , did cast out Devils from several that were possest ; and to satisfie the company , there was no jugling in the business , commanded the Devils , as they went out , to do somewhat , which might witness the presence of a supernatural power . To bring this to pass , this dispossession I mean , besides words , there was some other mystical action : that was , the applying of a certain ring to the nose of the possessed , under the seal of which ring , a piece of root was inclosed , which was believed ( so reported , at least ) to be of singular efficacy to drive out Devils . The name of the root is not there set down by Iosephus ; but in another book , De bello Iudaico , lib. 7. Cap. 23. he doth name it , Baaras , and withal doth tell strange things of it , what danger it is , to pull it out of the Earth , except such and such ceremonies and cautions , which I forbear here , be used . Now that in all this Iosephus , though his report , to some may seem , both ridiculous and incredible , and is , I know , by some rejected as meerly fabulous , which made me pitch upon it the rather ; yet that in all this , he doth deal bona fide , truly and sincerely : as I believe my self , so I hope to give good and convincing reasons , why others also , who pretend to reason , as the trial of truth , should believe . First , that such a thing was really done before Vespasian , the Roman Emperor , as he relates it ; they that know that Josephus was a man as nobly born ; so of great credit at the Court , and in great favour with Vespasian himself ; how can they rationally doubt ? He must be supposed more than a mad man , that durst write such a forged story , and attest persons of that quality for the truth ; had it been a thing of his own devising , nay had he lyed in any circumstance of it . As for that he writes of that root or herb , that it hath such properties , such vertues , how to be pull'd out of the earth , and where to be found , &c. whether true or no , must not be laid upon his account , as I conceive , because in that , trusting the relation of men , whom he took to be real honest men in their profession , and to work by natural means , himself professing no skill or insight in that art ; it is enough that in all he saith of it , there is nothing , but what was generally believed , or at least reported and famed , not among the Jews only , but Grecians also , and others that were Gentiles . The name of the herb , he saith , was Baaras : and what is that , ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I need not tell them , that have any skill in the tongue ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek : which herb is acknowledged by all , or most that write of herbs . Josephus saith of it , it will with some adjurations , expel Devils : Pliny saith , or Democritus rather , in Pliny it is a Magical herb , which Negromancers or Magicians use to raise the Gods : that is , in the phrase of our times , Spirits . Josephus saith , there is great danger in the pulling up of it . One way he doth mention , is , by uncovering the root so far , that it may have but little hold in the ground , and then tying a dog to it , so that the dog may easily draw it out with him , when he thinks to follow his Master going away , as he followed him thither . But if the report be true , the dog comes short of his reckoning , or rather doth much more than what he thinks he doth . For when he thinks to follow him , he doth his Master a better service ; he dieth for him , who otherwise ( if the report be true , as before ) could not have out-lived the boldness of his attempt . A strange story , but not of Josephus's contriving , nor by Josephus only believed . The very same , as to the substance , is recorded by Aelianus also : De Histor . animal . lib. 14. cap. 27. more fully , and , as his manner is , with studied elegancy . He doth also give it another name , taken from this very ceremony , or action , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , dog-drawn . The Latin interpreter doth somewhat contract the relation , for which I do not , seeing he hath all the substance , much blame him , it being almost impossible to express all in another tongue without an unpleasing redundancy , except the sweetness ( next unto sweet musick , to curious ears ) of the collocution ( a grand mystery of the so much admired Sophisters or Orators of those times , their Rhetorick , as elsewhere I have declared at large ) could have been exhibited also . But again , Josephus saith , the herb grew in Judea : Democritus , in Pliny saith , in Arabia : but this is easily reconciled , and is done very fully , by learned men : and had Democritus said in Aegypt or Aethiopia , there is enough besides , to satisfie any man , that Baaras was a known herb , to those effects by him mentioned , among men of that profession , whom Josephus , ( a learned pious man , but herein too credulous , but not the first or only pious and learned , that hath been deceived in such ) accounted holy religious men , but in very truth , no better , ( as how many at this day ) than cheaters , and impostors , to what they pretended ; by some others , of those times , who had considered of it better than Josephus , rightly called , praestigiatores and magi . Now Josephus so far acquitted , that he had no intention to deceive , but was deceived himself by others ; if any will be so curious , as to know what truth there is , or then was , for the reports concerning that herb ; that there is such an herb , which for some kind of resplendency , may be called Aglaophotis , is by all Botanicks , or Herbarists I have seen , acknowledged . And if it be a kind of Peony , as is averred by divers , which against the falling-sickness is known to be of excellent vertue , it is less to be wondred , that for this very reason , it was first supposed to be of some vertue against Devils and Daemons , the nature of this disease being somewhat extraordinary , and by some formerly supposed to proceed from some extraordinary cause ; for which reason it was also called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , morbus sacer , the sacred disease ; and not only supposed to proceed , but also certainly known sometimes to be accompanied with extraordinary supernatural effects ; yea pla●●y , Diabolical : whereof I have given some instances in my Treatise of Enthusiasm . So far the mistake then might be tolerable : but for the rest , the danger of plucking it out of the ground with the root , and the means used to prevent it , this by the experience of best Herbarists of these days , being found false , and fictitious ; we must look upon it , as the meer invention of Magicians and Impostors to inhance the credit of their Drugs , and to serve the Devil by the increase of superstition ; whereof examples are so obvious ( in great Towns , as London especially ) as no man needs to wonder at it . BUT yet let us see , what may be said , even for that , not altogether improbable perchance ; so they that are not so much experienced , will the better know by this example , how to examine the truth of things , and to distinguish between certainty , and probability , or possibility . Do not we to this day find things , which they call Empirica and Specifica , in the writings of very sober Physicians , that may seem as strange ? As for example ▪ The rindes of the root of Elder , pull'd off from the upper part , shall purge by vomit : from the lower , by stools . The brain of a Ram , with some other ingredients , a good medicine against madness ; provided that the Ram be a virgin Ram ( virginity , an ordinary caution , in diabolical exploits , to blind the world , as afterwards shall be observed ) and that his head be cut off at one blow . I find this in Sennertus : the other in Anatomia Sambuci , printed in London : where the Author thinks , but doth not affirm , that this happily may be ascribed to some Idiosyncracy , either of the body of the patient , or of the humor , that causeth the disease ; or perchance , to the strength of imagination . And even Galen , such an hater of all that resented of any superstition , and rigid exacter of reason ; he recanted afterwards , we shall shew ; but even whilest he was so , in his Tenth book , De compositione Pharmacorum , where among others , he doth set down a remedy against the stone in the bladder ; This remedy , saith he , must be prepared with a kind of religious observation : For the ingredients must be beaten , or bruised in a wooden-morter with a woodden-pestle ; and he that beats , must not have any Iron about him , either in his fingers , or shooes . And this he calls a mystery , which he saith he learned from a Rustick . But should I here take notice of those strange things , and wonderful effects of herbs , which no less a man than Matthiolus tells of , in his Dedicatory Epistle to his Herbal for truth ; what hath been written of the herb Baaras , would be acknowledged very credible , in comparison , I dare say . Yet I believe our modern Herbarists , that experience doth teach them the contrary . Well , but doth it follow necessarily , that if it be not found so , now : therefore it was never so ? Yes , if we stick to the true reall nature , or natural effects of the Herb. But who knows , but that the Devil might abuse the Magicians of those days , in that kind , making them believe , that those strange effects ( for of that I make no question ) did proceed from the natural properties of the very herb , thus and thus observed ; which doth not hold at this day ; as I dare say there be many superstitions about Herbs and Plants , now in force among men of that wicked profession , which were not known in former times . There is nothing in all this , but is very possible ; and if I said probable , it might be justified . But considering how many things in this kind , are to be found in the books of old Magicians , as Democritus , and others , which upon trial , even in those days , were found false ; and because we would not multiply wonders , where there is no necessity , that when there is , as we conceive , we may speak with more authority , and be believed ; I shall rather stick to my former judgment , that it was but a fiction of the Magicians of those days , to add credit and reverence to their art . BUT now I turn to the men of these times ; the wits , as they call themselves , and by some others , for want of real wit , and good learning , are so called ; who because they believe nothing but what is palpable and visible , deny therefore Spirits and all supernatural effects ; and consequently the truth of all relations , wherein supernatural causes are ingaged ; what will these men say , to this of Josephus ? That he did invent what he recordeth to have been done , before such witnesses ? What reason can they give , for such a senseless supposition ? Or that the eyes of so many were deceived , who thought they saw , what was not truly and really to be seen ? But then how deceived ; by what means , natural or supernatural ? It poseth me to think what they can pretend , why we should not believe . Yet I will suppose that somewhat they will say ; if nothing else , yet this , that it is an old story , and therefore they are not bound to believe it . A worthy answer for men that pretend to reason . But I will see , if I can fit them with a later , to the same purpose , and as irrefragable , as I account that old . ANDREAS Laurentius , a late and learned Physician , well known to the world by his writings , in his book De Strumis , or Kings Evil , printed in Paris , Anno Dom. 1609 , and dedicated to Henry the Fourth , of late Glorious memory ; in his first book , ninth Chap. where he treateth of the power of the Devil , to cause , or to heal diseases , at large ; he hath there this story : The most Christian King , saith he , ( the very same to whom the book is dedicated ) did see a Rustick ( or Country Clown ) who by the incense , or smoak of a certain herb , in a moment , as it were , would cure all that were sick of the Kings Evil. He made them vomit , so that they did cast much pituitous stuff , and with it certain little creatures , which he said were the ( germina ) buddings ( or seminaries perchance ) of the disease . This I have heard more than once from the Kings own mouth , when he did enquire the reason from me . Besides the King , Monsieur de Lominie , one of the Kings Privy Council : Monsieur de Frontenae : Francis Martell , chief Chyrurgion to the King , and divers others of the Kings bed Chamber , did see the same . I always was of opinion , that it was done by the Devil . Neither was I deceived in it : for this Rustick some few days after vanished , and from that time , though by his friends , and those of his house , sought far and near , was never heard of . So he . Good , and unquestionable witnesses I hope , the King , and so many others of his Court , men of credit , and of all men ( the Chyrurgion , at least ) best able to judge . LET this be compared with Josephus his relation : which shall we s●y is the strangest ? This I think . What then shall we say , is there any such thing in the world , as Truth : or such a thing in the Heavens Firmament , as a Sun ? If so , then let us account , though strange , yet not prod●gious those things , which are known so often to happen : but those men not so strange , as prodigious , who what all men see , would make us believe they do not see , or though they see , yet will not believe . BUT now we are upon it I will run through some other instances : I shall not be long upon them ; but they shall be chosen instances , that nothing may be left for the cure of those men ( a hard cure I must confess ) who love their disease , nay are proud of it , for the most part , as knowing they owe the reputation they have ( among the vulgar ) of wise men , unto it , more than they do , or have cause to do , unto any thing else . I speak this of the most . If any truly discreet and wise , and learned I must add , be of the same opinion too , we must needs look upon it , either as a judgment , or some natural distemper of the brain ; for which I have the warrant of a learned Physician before spoken of , and one of their own sect in part ; who though he did not believe Devils , because he did not see them ; yet what he saw , and had often seen , or had been often seen by many others , whom he believed , ( what we call supernatural operations ) he pronounceth them mad , that did not believe . It may be the number of instances and testimonies of several men , of several nations , in cases or diseases of a several nature , may do what any one single or double evidence , though never so clear , could not . ANTONIVS Benevenius , what I have seen of him is but very little in bulk , but very considerable ; and I see he is in good credit with all Physicians , for he is often cited by them with good respect . Nay , if I be not mistaken in Sennertus , lib. 1. Part. II. cap. 31. where he treats of the Epilepsie , he hath been set out with the Scholia's of learned Dodoneus , which must be no small honour unto his book . I have been beholding to it elsewhere : and therefore shall give him here the first place . Well , in that little book of his , De abditis nonnullis ac mirandis , &c. in the 26. Chapter he hath this story . A Souldier had an arrow shot through the left part of his breast , so that the iron of it stuck to the very bone of his right shoulder . Great endeavours were used to get it out , but to no purpose . Benevenius doth shew , that it was not feasible without present death . The man seeing himself forsaken by Physicians and Chyrurgions , sends for a noted Ariolus , or Conjurer : who setting but his two fingers upon the wound , with some Charms he used , commanded the iron to come out , which presently without any pain of the patient , came forth , and the man was presently healed . Vidimus , he saith : we did see it : but I do not approve of his censure at the end , that two were damned ( the Patient and the Conjurer ) for this Act. It was possible , the Patient was not so well instructed , how unlawful it was to seek to the Devil for help ; how much better for a Christian , though he suffer never so much , whereby he is made so much the more conformable to Christ his Saviour , to die . Or perchance not sufficiently instructed , that such a cure could not be wrought by such means , without the Devil . There be strange things written of the herb Dictamnus , which if he had read , or were told , he might think the man had the right way to use it , which all men perchance have not ; nay , we need no perchance , if all that I have read of it , both in ancient and late Authors , be true . Besides , God might be so merciful unto him , that he might heartily and with many tears repent of what he had done in the extremity of his pain . The Conjurer also , who can absolutely say , that he never repented ? Not in the ordinary way of the world only , with a simple Lord have mercy upon me , when he was at the last ; but time enough to make his repentance real , and sincere ? Though I must needs say , I think it is very seldom , that God doth grant true repentance unto such , who wilfully and deliberately have put themselves into the hands of the Devil , and either directly ( as many do ) or tacitly , which must be supposed , have abjured any right , or pretention to Gods mercy . MY next instance shall be out of Zacutus Lusitanus his Praxis Medicinae admiranda ; a book of great credit with all I have met with , but those who will admit of nothing for truth , ( an effect of their ignorance many times more than incredulity ) but what their little reading , and scanty experience hath commended unto them for truth . Which , I doubt , is the case of not a few in these days ; who to avoid labour , and to cover their ignorance , would gladly reduce all medicine to some few , whether true or pretended , and by most believed true , revelations of these later times . Galen and Hippocrates , ( I have heard it my self ) what should they do with them ? The course of Physick is now altered , by late discoveries : there is no more need of them . Ignorant wretches , and unhappy they , that fall into such hands . But I have done . Zacutus his relation is this : A young Gentleman , of a comely shape , and of excellent parts , was so passionately in love with a fair maid , of a noble parentage , about eighteen years old ; that he had no rest , neither night nor day , very near unto distraction . But when by reason of the inequality of their birth , he found nothing at her hands , but contempt and scorn ; enraged , he applies himself to Witches for revenge . They according to art , make a picture or image rather , of her , in wax , which when pricked , with some Charms , and imprecations ; at the same time the party was seised with such horrible torments in all parts of her body , that she thought her self pierced , or run through with some sharp weapon . It was not long before divers Physicians ( the best that could be had , we may presume ) were sent for , who at first thought those horrible accidents must proceed from some distemper of the womb . But after they had observed , that all remedies they had applied made her worse , rather than better , they absolutely pronounced her disease , to be no natural disease , and that she was either actually possest by some evil Spirit , or infested and infected by some of their creatures . In which judgment , see God would have it to prevent the contradiction of some confidents , which in all places are to be found ; when she began to cast out of her body lumps of hair , ( tribulorum fasciculum , I know what it may signifie besides , but I would not make the matter more strange than it must needs ) others of thistles , needles ; then a black lump in the form of an egge , out of which , when dissected , came flying Ants , which did cause such a noisom stink , that no body was able to abide the room : they were much confirmed . But at last , reduced to great extremity , and at the point of death , with much difficulty , being in a syncope , she vomited a certain creature , of the bigness of an ordinary fist , of a black colour , long tail , hairy all the body over , like a mouse ; which being fallen to the ground , did with great swiftness run to and fro the room , and then died . The Parents astonished with this horrible case , and seeing their child forsaken by Physicians , they have recourse to all the Witches , Sorcerers and Magicians the Town or Country yielded . Among all these , one was found , who did with no small confidence , upon condition of a good reward , undertake to make her well , if they sent for him , when she was in a fit . It was agreed : being in a fierce sit , he is called : who , ( Zacutus then present , he saith of himself ) after he had applied a very white paper to her pole , in which two letters only ( T. M. ) were written , and an Asses hoof half burned , and chanted to her ears some words , ( Zacutus did not hear them it seems ) she was presently free from all evil , and so continued for the time to come . Morbi ergo trans naturam , &c. that is , Diseases therefore besides nature , as after Fernelius , Carrerius upon Galen de locis aff . disp . 37. doth vigorously argue must be cured by remedies that are not natural . So Zacutus concludes , as he did begin , making that , by his title , the very drift and purpose of his narration . I hope he did mean well , but wish , he had spoken more warily . For first , were such cures never so certain and ordinary , yet are they impious , and unlawful ; as not Divines only , the most and best approved , but also learned Physicians well determine and conclude . True it is , there is a story of a Dispensation granted by Pope Nicolaus the V. to a Bishop very dear unto him , which may seem to cross what we say , if Popes might not erre , and do wickedly , as well as other men . For the Bishop having been bewitched unto a grievous disease , of which he could not after many endeavours be cured by any natural means ; a Witch offered her self , and upon condition she might be allowed to bewitch her , that had bewitched the Bishop unto death , ( which she said was in her power to do ) undertook to cure him . Whereupon the Pope being sued unto for a Dispensation , he granted it , and the business was done , the first Witch died , and the Bishop was restored . Sprengerus as I take it , who was an Inquisitor for all such businesses at Rome , was the first that made it publickly known . Scarce any body that writes of this subject of Witches , and their power , but takes notice of it from him . And as yet , I have not found it contradicted by any , that I can remember . Neither do I remember that Delrio , in that bulky book of his Disquisitions , takes notice of it any where ; which we may be sure he would not have omitted , to vindicate the Pope , had he known how to excuse it with a good conscience , or how to censure it without offence . But the truth is , though he take no direct notice , and durst not apparently justifie it , yet that it made him write more favourably of such cases , than otherwise he would have done ; for which he is justly blamed , and as solidly refuted by learned Sennertus . lib. 6. p. 9. cap. 8. I cannot but suspect . Yet as to this particular case , what he thought of it , he doth , without any particular mention , tell us freely enough , when he doth limit his license or dispensation ( which he doth allow ) with this proviso , that if help be required , or admitted from such ; yet of no other than the very Witch or party , that hath done the mischief . For which , though he gives a very good reason , yet he concludes but timorously , Quare raro admodum , &c. It must be therefore but very seldom , if ever , lawful , to require the help of another Sorcerer , [ or Sorcerers ] but only from him [ or her ] who is the actor of the mischief . But seldom , if ever . Now here , in the Bishops case , it was required by the Bishop , and indulged by the Pope , that a Witch , by bewitching her to death , that had done the mischief , might do the cure . Was not this example , think we , in the mind of Delrio , when he so wrote ; and was not he put to it shrewdly , between fear on the one side , and conscience on the other ? But how more they , between such manifest evidences on the one side , and an obstinate and resolved incredulity on the other , who after all this will tell us , dare tell us , there is no such thing , as Witches or Sorcerers in the world ? Well , it was so it seems in this particular : the Witch that had done the hurt must perish , or the Bishop could not be cured : but lest the Reader should mistake , that it is always so , he may learn by another instance . LEONARD Vair in his book of Charms , before mentioned , hath a story of a woman , which though she passionately loved her husband , yet when he came to approach her as her husband , she was affrighted with such horrid phancies and apparitions ; and if much urged , suffered in her body such strange symptoms or accidents , that she became an object of no less horror , than pity , to all that saw and heard her . Her husband was one , that this Leonard ( no mean man , for his worldly estate and credit in the world ) had a great affection for : and was not wanting to him , in the best advice , or assistance he could give him . But all to no purpose . They continued in this forced kind of continence , from the first of their legal matrimony , three whole years : at the end of which , the Witch that had out of meer envy and malice bewitched the woman to this unusual kind of affliction ; whether procured , or of her own accord I know not , because my Author doth not tell me , came to the house , absolved her ; and from that time they lovingly and comfortably enjoyed one another . My Author doth not say he saw it , the woman , I mean , in her fits : neither was it sit he should be admitted to see ; which himself , I dare say , ( a pious honest man , his book speaks him ) would have refused , had he been desired . But how every thing did pass , he did not want good information , we find by the account he doth give us , and the circumstances of fact , as he doth relate them , fitter to be read in him , than related by me , in the judgment of any indifferent Reader , may amount to a Vidimus . It will be found in his third book of the said Treatise , of my French Translation , Page 502 , &c. BUT secondly , curantur , Zacutus saith , as if it were very certainly feasible , at any time , which is most false ; and though his words seem to imply so much , yet I hope and believe it was not his meaning . For though God , for some reasons permit such things some times ; and one reason certainly is , that men generally so inclinable to Atheism , might certainly know , if not wilfully blind , that there is somewhat besides flesh and bloud , and what may be seen with bodily eyes ( that is , ordinary nature ) to be thought on ; yet I am very confident , that not one in a hundred , nor a thousand perchance , that seek to Devils and Witches , doth speed , or obtain what he doth desire ; not because the Devil doth want power , or will , but because God doth not permit . Nay , many certainly , when they have done what they can or could , to be acquainted with Devils , yet have missed of their desires , which might be a just judgment of God , so to harden them the more in their Athiesm , and other wickedness ; or an act of his providence perchance , to prevent the mischief that they would do , had they such an assistant . Whereof we have a notable example in that monster , Nero , who as Pliny relateth , having with care and great longing , applied himself to the best Magicians of his time ; yet God would not permit ( Pliny was not so well perswaded of the gods of his time , as to say so ) but would not , I say , permit , that they could do any thing before him , for the credit of their profession ; whereby Nero grew very confident , and upon that very ground , many were then , and have been since , that there is no such thing as Magick ; and that all that professed it , were but cheaters , and impostors . We might also say somewhat of Julian the Apostate , one of the greatest followers of Magicians , when Magick and N●cromancy was in highest request , that ever was ; as all writers , Christians , and others acknowledge . Yet for all that , how long he reigned , and how he died , we know . But yet more particularly , we have heard of one Bishop , who sped ( as to this world , wretched man ) in the hands , or by the hands of a Witch : But Bodinus will tell us of another Bishop , whom he names , with all his titles and dignities ; and he saith he was present with one Faber , a learned Physician : when one of that profession did take upon him to cure him of a Quartan Ague ; which nevertheless , for all his confidence , he could not do . But this is but one for another , because it offered it self so opportunely : but I believe , as I said before , that many more , without number , miscarry , either seeking to no purpose , or when they have found whom to treat with , finding themselves cheated and frustrated . BUT to return to the relation it self , wherein I would leave nothing disputable ; I observe in it an Image or picture of the party to be tormented , made of wax . I observe it , because I know some , who question not the power of Devils or Witches ; yet in this particular are not satisfied , how such a thing can be . For there is no relation or sympathy in nature , ( saith one , who hath written not many years ago ) between a man and his effigies , that upon the pricking of the one , the other should grow sick . It is upon another occasion that he speaks it ; but his exception reacheth this example equally . A wonder to me , he should so argue , who in many things hath very well confuted the incredulity of others , though in some things too credulous himself . If we must believe nothing but what we can reduce to natural , or , to speak more properly ( for I my self believe the Devil doth very little , but by nature , though to us unknown ) manifest causes , he doth overthrow his own grounds , and leaves us but very little of magical operations to believe . But of all men , Cardan had least reason to except against this kind of Magick , as ridiculous or incredible , who himself is so full of incredible stories in that kind , upon his own credit alone , that they had need to be of very easie belief , that believe him ; especially when they know ( whereof more afterwards ) what manner of man he was . But I dare say , that from Plato's time , who among other appurtenances of Magick doth mention these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , as Ovid doth call them , Simulachra cerea , or as Horace , cereas imagines , ( who also in another place more particularly describes them ) there is not any particular rite , belonging to that art , more fully attested by Histories of all ages , than that is . Besides , who doth not know , that it is the Devils fashion ( we shall meet with it afterwards again ) to amuse his servants and vassals with many rites and ceremonies , which have certainly no ground in nature , no relation or sympathy to the thing , as for other reasons , so to make them believe , they have a great hand in the production of such and such effects ; when , God knows , many times all that they do , though taught and instructed by him , is nothing at all to the purpose , and he in very deed is the only agent , by means , which he doth give them no account of . Bodinus in his Preface to his Daemonology , relateth , that three waxen - Images , whereof one of Queen Elizabeths , of glorious memory , and two other , Reginae proximorum , of two Courtiers , of greatest authority under the Queen , were found in the house of a Priest at Islington , a Magician , or so reputed ; to take away their lives . This he doth repeat again in his second book , Chap. 8. but more particularly that it was in the year of the Lord 1578. and that Legatus Angliae , and many French-men , did divulge it so ; but withal , in both places he doth add , that the business was then under trial , & not yet perfectly known . I do not trust my memory : I know my age , and my infirmities . Cambden , I am sure , I have read and read again : but neither in him , nor in Bishop Carletons thankful remembrancer , do I remember any such thing . Others may perchance . Yet in the year 1576. I read in both , of some pictures , representing some , that would have kill'd that glorious Queen with a Motto , Quorsum haec , alio properantibus ! which pictures were made by some of the conspiracy for their incouragement ; but intercepted , and shewed , they say , to the Queen . Did the time agree , it is possible these pictures might be the ground of those mistaken , if mistaken , waxen Images , which I desire to be taught by others , who can give a better account . MY next and last instance , in this kind , or matter of Cures , shall be out of the Observationes Medicae , of Henricus ab Heer 's , Domestick Physician , not many years ago , to the Elector of Colen : a man of no small credit in those parts among the better sort , especially ; but no friend to Empericks , among whom he reckoned Van Helmont as one of the chief . But I shall not interpose my judgment in that . Of Heer 's , I dare say in general , not to meddle with those things that properly belong unto a Physician to judge of ; that he doth write as a sober , learned , and ( which is the Crown of all ) pious man. The subject of his eighth observation , is a very strange story of a young maid , that was bewitched by one of that wicked crew ; which being found by the consequents of the presence , or absence of the Witch ; she was laid hold of , arraigned and convicted ; and for that , and many other things of the same nature done by her , as she confessed , deservedly put to death . But with the Witch , ( as she her self at her death , had foretold it would be ) the pains of the miserable girle did not expire , but continued at least one year after . So long is expressed , how much longer I know not . Heer 's had the keeping of her a good part of the time . In the mean time , such strange things happened unto her , and such strange things came out of her , that her keeper did verily believe , and did endeavour to perswade divers others , who were admitted daily spectators , ( Scholars and Philosophers , or Naturalists , among the rest ) that not the maid really in her body , did suffer those things that did appear unto them , but that their fascinated eyes ( as it doth happen sometimes ) did falsly represent unto them things which had no real being . But did not long continue in that opinion , being convicted by manifest experience , as he doth relate , to the contrary . The particulars are so many , that I must desire the Reader , if so curious , to take them from the Author himself : who in the relation is so put to it , to protest and to apologize for himself , that I doubt he had not been much acquainted with such cases , by his own experience , or read much in others , that write of them . Quae tunc viderim , audiverim , &c. What I then saw , heard , handled , because I know there be many that will not believe , &c. So God bless me , I shall write nothing , but what I have seen . And again , I do most conscienciously , ( or , by what is most sacred ) and all my domesticks are ready with me most solemnly to take their oaths , &c. But yet of all particulars , the last of all seemeth to me most observable , and that is , a natural receipt , commended and approved by more than one before , men of credit and learning , which he will tell you , it was a long time , though he did use all possible endeavours , before he could procure to remove or cure such kind of witchcraft : but at last he got it , and it wrought the desired effect . For the maid , he saith , with the use of it , perfectly recovered . He doth make us believe , he hath given us the receipt clearly expressed , which to understand he was long puzled . If so , he hath deserved well of posterity , and deserves the thanks of the present age . However , it is very possible that what he found effectual , and some others before him , to such a purpose , may fail sometimes ; which in things of such an abstruse nature , and which depend of many circumstances , it is no great wonder that it should be so , when we see that ordinary Physick doth not always produce the same effects in all bodies ; no , nor in the same sometimes . NOW of these receipts ( this , upon this occasion , to direct the belief of others , not much versed in such things ) that pretend to some hidden , but natural vertue ; therefore , as we had it before by some called , natural , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or eminently : such as keep to things meerly natural , as herbs , roots , stones , and the like ; and are not accompanied with any words , or spells , pronounced or written ; nor contain rites and ceremonies , as many are ; I know not , if we allow , as all sober men must , of occult qualities , I know not , I say , why we should suspect our selves , or make others scrupulous of such : especially when commended unto us by persons , that are not at all suspected , and that they are known to have been effectual , I will not say always , but sometimes . I am not therefore of their opinion , I must confess , who confine us to those things , for which a probable reason may be given , from the nature of the ingredients , or simple materials . But on the other side , where there is any just ground of suspition , it must be considered also , that it may be the craft of the Devil , or his instruments ( Witches and Magicians ) to ascribe cures to things natural , as the means , to draw us on by degrees ; when those natural things signifie nothing at all really ; and all the operation doth proceed from a more mystical and concealed cause . But again , no question , I think , is to be made , but that the Devil and those that work by him , to inhance the credit of their art , or power , where they are allowed , disguise sometimes the operations of things meerly natural , of purpose , with superstitious rites and ceremonies , which of themselves do nothing ; though probably without them , those natural things would not prove efficacious in the hands of them , that had them from such masters ; nor yet in the hands of others perchance , through the ignorance or omission of some small circumstance , which in point of very nature , may much alter the case . However , in process of time , it is likely that such and such things came more generally , ( as many of those naturalia or specifica are ) to be known to be efficacious to such ends , which were at first as great secrets , prescribed by those masters , to them that did apply themselves to them . For otherwise , how they should come to the knowledge of men , ( though some , by some casualty might , I confess ) were hard to guess . Of this nature I suspect something may be found in Trallianus , than whom , I think , no man ( those that profess such things under the Devil their Master excepted ) hath more of these Naturalia or Specifica , for all kind of diseases . A strange thing , that a man in his profession , and the rational way , so learned and useful , as I have heard some eminent Physicians attest , besides what Fererius and others write , should give credit to so many tales , as he that reads must needs suspect , or rather absolutely pronounce of many , or most of them . Yet is he not content to set them down barely , to satisfie the curiosity of some , as he doth sometimes profess ; but many times doth commend them , as approved by certain experience . Other ancient Physicians have , I know , some ; but so many as Trallianus hath , and so confidently proposed , I think not any . Yet that he was a Magician , or did work at all by the Devil , of whose nature , and properties probably he knew little or nothing , I do not believe : but if his naturalia did prove so effectual , as he would make us believe , I must suspect nevertheless that the Devil had a hand in the operation of many of them . And should any man , acquainted with the mysteries of our faith & the Scriptures , go the same way , to advance the credit of such remedies . I should believe him either a Magician , or as bad as a Magician . But even among Christians , ( profest Christians at least ) as elsewhere , so in England , there be I doubt too many , that are not so tender-conscienced , as to stick at those things , or enquire after the lawfulness of the means , ( through ignorance , and want of good information , some , probably ) may they but compass their desire , either of profit , or of ease . A very good friend of mine , a serious man , and a good Preacher , told me this story , as very well known to him . A friend of his , he said , having been long troubled with an Ague , and probably tried many means without success , either went to , or lighted upon an Apothecary ( he named him , and the place of his abode ) who undertook to cure him , and to that end , delivered unto him six very small rouls of paper , rouled up very close , and bid him eat them . But he before he did execute what was injoyned , had so much curiosity or boldness , as to look into one of them first , then into another , and lastly , into a third ; in all which , he found no more , than this written , Do well , or , All is well : so reported unto me , uncertainly ; but one of the two , certainly . Having satisfied his curiosity , and happily thinking there could be no Magick in this , he did what he was bid , that is , eat them . Whereupon he was surprised with great pains , the like whereof he had not felt before , for a while : but afterwards , was altogether free of his disease . Whereof having given an account to his friend , or Physician , what he had suffered first , and how free afterwards ; Then I will warrant you , said he presently , you did open some of the papers ; and so many papers , as you opened , so many fits you had , I believe , of those pains , which his friend told him , was very true . At the same time , one that was present , but not so well known to me , told a story , that had much affinity , and I am much deceived , if I have not read somewhat printed that hath more : but one will serve our turn of this kind . For though I may perchance believe my friend , as he believed his , that it is true ; yet to commend it to the Reader , as an absolute truth , I dare not , but upon a probable supposition of the truth , the opening of the papers , and what ensued excepted , I should not much wonder at the possibility of the thing , in point of nature . For a strong confidence , if the Apothecary did well act his part , or imagination may do much : it is a common observation , and examples every where are obvious . NOW to proceed , I have given , I think , a sufficient account of the power of Magick in point of Cures , which by some , besides them that deny all supernatural operations , is not believed , but more , I believe , for want of diligent enquiring into the thing , then through meer incredulity . I have made choice of such instances , against which what rationally can be excepted , I cannot so much as imagine . But I will yet oppose incredulity , in another kind of supernatural operations , by instances as irrefragable as the former ; and to them that think themselves concerned in the true sense of the Scriptures , more considerable . Psalm 58. verse 4. and 5. it is written : They are like the deaf Adder , that stoppeth her ear : which will not hearken to the voice of the charmers , charming never so wisely . Besides , Ecclesiastes the 10. verse the 11. Surely the Serpent will bite without enchantment , and a babler is no better : and again , Jeremy the 8. and the 17. verse : For behold I will send Serpents , Cockatrices among you , which will not be charmed , and they shall bite you saith the Lord. For the first place , it were no hard matter to interpret the words of the Psalmist , as spoken proverbially , without any consequence of a supposition of the truth , or reality of the thing , in matter of fact . For many things are thus spoken proverbially , which they that speak have no intention to assert as true , or perchance know , or believe at last , to be most false . So Cygnea cantio : Sirenum cantus , and the like ; for which perchance somewhat may be said , but not believed I am sure , by all that use the speech . Or if I compare a woman to a Circe , or a man to Proteus , or to aggravate any burden , say it is heavier than that of Atlas ; no rational man will hence conclude , that I believe that such have been really . But the two other places are more positive , and cannot so well be evaded . Yet Valesius , not to name others , a very learned Spaniard , in his books , De Sacra Philosophia , hath taken great pains to perswade men , that these things were spoken not proverbially , but mystically , and allegorically ; and though he deny not supernatural operations by Devils and Spirits , whom he doth not at all doubt of : yet as to this particular , of inchanting by magical words , he doth altogether deny , as possible , and whatsoever is alledged by any ancient or late writer to that purpose , he doth reject , as meerly fabulous . It seems by Pliny , that learned men of old , have been very much divided in their opinions about this matter ; insomuch , that he dares not take upon him to decide it , but leaves it free to every man to believe as they shall see cause : His words , elsewhere produced by me , in a proper place , very notable and applicable to many occasions , are , Maximae questionis , & semper incertae est , valeantne aliquid verba & incantamenta carminum ; and again more particularly , Varia circa haec opinio , ex ingenio cujusque vel casu , mulceri alloquio foras : quippe ubi etiam Serpentes extrahi , cantu cogique in poenas , verum falsumne sit vita non decreverit . So he . We shall give light to those words , cogique in poenas , afterwards : We have given the substance of the rest before . Now for my part , partly upon what I have seen my self , but much more upon the testimony of others , who profess to have seen it , and give a particular account of every circumstance ; men all generally well accounted of ; I do profess that I know not what to believe in the world , which I cannot say I have seen my self ; if I may not believe this , and commend unto others , for a truth . If any thing , I say , which I cannot say , I have seen my self : which would be a strange kind of Incredulity , and worthy to make a man unworthy of the society of men , of whom , even the best , and most creditable , he can entertain so base an opinion : Neither can it , I think , enter into the heart of any man , to be so mistrustful , but theirs only who are conscious unto themselves of their own baseness , and make no other difference between lying and speaking truth , but as either best fits their present occasion . As for Valesius his opinion , though a learned man , and for ought I know , pious and wise ; yet it is no wonder to me , that any one man , though pious and learned , should fall into an opinion very paradoxical , and contrary to most other mens belief : especially in a thing of this nature , which most depends of experience . Pliny hath sufficiently warned us against this scandal , or exception , when in this very case , he tells us , that men are apt to believe and frame their opinions , according as they have found ; or , by their particular experience : an excellent observation , and , as I said before , applicable to many things of good moment , whereof I have given examples elsewhere . I am very confident , that it was not Valesius his luck , to meet with any man ( much less two or three , or more ) whom he accounted pious and judicious withal , that could say , he had seen the thing done , with his own eyes , and in the presence of many others : but more probable , that he had met with , or heard of some cheaters and impostors in this very case , whereof it were no very hard thing , I believe , to find instances & examples : and when a man hath once framed to himself an opinion , and pleased himself ( as we are too apt ) in his invention ; it is no easie thing , ( such is the infirmity , even of the best of men ) to get him out of it . But Valesius hath been , and his reasons fully answered and confuted by more it may be , but by one I know , very learned and judicious ; and with so much respect and moderation , as that Valesius , I think himself , would have thought himself , had he read him , rather beholding to him , than otherwise , of whom also I should not be afraid , or think it any discredit ( such an opinion I have of his real worth and learning ) to borrow some instances , in such a case , more to be resolved by instances , that is experience , than any thing else . But that my curiosity hath been such in this particular , that I think ( without pride or bragging ( be it spoken ) I could have furnished him . Which I may say also of what he hath written of , and upon Josephus his place , before examined , very accurately and learnedly : let the Reader , upon comparing , judge , as he shall please ▪ But I have not yet , though before I have , upon another occasion , named the man : It is Doctor Reynolds , Royal Professor in Oxford , when he lived : and the book his learned Praelectiones , before named also . A pity it is , as he doth complain himself more than once , that the condition of those Praelectiones was such , that he was forced oftentimes to repeat the same things , which is able to make those , that have not patience , nor know how to value such ware , to be soon weary . His chiefest instances , besides Fernelius and Matthiolus , their opinions in the case , upon certain proof and experience are , the first , Baptista Mantuanus , a known Physician , in his notes , or observations upon Avicen , which he doth call Lectiones : whose words are ; Ego mihi credite , vidi meis oculis , &c. that is : My self with mine eyes , you may believe me , have seen it , a certain man who when he had made a circle ( cumque signaret ) and drawn some characters about it , and uttered some words , he did call together above a hundred Serpents . So he . This indeed Montanus doth not relate to the same end that I do , to prove that there be supernatural operations by the intervention of Devils and Spirits ; but he , to prove the strength of imagination . For he was , it seems , of the opinion of some Enthusiasts Arabs , as Avicenna and some others , embraced by some professing Christianity also ; who did ascribe so much to the strength of imagination , as if Rain , and Thunder , and even Earthquakes might be caused by it . Certainly , they that did believe this , really , had a very strong imagination . How comes it to pass , they never did none of those miracles ? But for a further resolution , or refutation of this , if any desire it , I refer them to learned Fyenus his excellent Treatise , De viribus Imaginationis , well worth the reading , written in the old Aristotelean way ; though he do Aristotle some wrong , unwillingly I believe , when he doth say , that Aristotle he believeth , did write of the strength of the imagination , no were , but Problem . l. 10. c. 12. a great mistake . But to our purpose . Remigius his relation , which is not in Reynolds , is more strange , and not less credible , I think . I have seen a man , saith he , who from all the neighbourhood ( or confines ) would draw Serpents into the fire , which was inclosed within a Magical Circle ; and when one of them , bigger than the rest , would not be brought in , upon repetition of the Charms before used , he was forced , and so into the fire he did yield himself with the rest , and with it was compassed . So Remigius . By this , what Pliny meant , by his cogique in poenas , may be understood . But I must conceal nothing from my Reader . They that should see my Remigius would easily believe that I have read him over , more than once , by my noting and scribling in most pages of it . Yet at this time , I must confess , I could not find this passage , where I thought it most probable it would be found . And that which makes me somewhat suspitious is , that I find much of this relation , set out with more florish , as acted elsewhere : which I confess is very possible , that what the Devil hath done in one place , he may do in another . And this I find in an Author , who professeth to have travelled the greatest part of Europe , to satisfie his curiosity : and to speak truth , for the bigness , I have not read stranger things in all kinds in any book : but this of Serpents , he doth relate from others , of what credit I know not ; he doth not say he did see them himself . And therefore the Reader may suspend his belief , as to this particular relation ; if he please , till he or I have found it in Remigius . Yet withal I must say , that the same Author , but now spoken of , though he doth not attest this relation of Serpents as a thing seen by himself ; yet another he doth , ( Vidimus ) his word , which in point of the creatures charmed , is as different , as Serpents , are from Flies ; in all other things have much affinity : Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the title of the book : one Joh. Exnestus Burggravius , the Author : these two particulars of Serpents and Flies , page 68. and 77. My Author for Remigius , is one that calls himself Philippus Ludwigus Elich , in his Daemonomagia : who is very full of quotations , out of good books , I confess , but otherwise , whether sober or no , when he wrote ; he is so full of extravagancies , I do not know . But again , Remigius and Burggravius , their relations agree very well ; but that they do not agree in the place , which is no argument against the truth ; some may think it a confirmation of their relations , because as I said before , it is very possible the same thing in substance might be acted , as most other things are , in different places : But Delrio , in whom though diligent and copious enough , I find none of these , nor a word of Valesius , he hath an example which he calls celebre exemplum , as known unto all men , that seek after these things , and uncontrollable ; so I understand him ; but of a quite contrary event : for there the Magician was kill'd by the Serpent , who last appeared , who probably might be the Devil himself : but enough of this . MY next instance ( in Reynolds also ) or testimony , is of Andreas Masius , that excellent Commentator , and learned Divine , who being intreated by Wierius , to explain unto him the true notions of the Hebrew words , wherewith all kind of Witchcraft is expressed in the Scriptures , when he comes to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifieth incantare , or to inchant ; he doth add : Et ego vidi , &c. I also have seen them , who with words ( or charms ) could stop wild beasts , and force them to await the stroak of the dart : who also could force that domestick beastly creature , which we call a Rat , as soon as seen , amazed and astonished to stand still , as it were immovable , until not by any deceit or ambushes , but only stretching their hands they had taken them , and strangled them . So learned Masius . Some Reader it may be that is not incredulous , for want of due consideration , will be astonished at these things , that such power should be given unto man , or Devil . But they should rather make this use of it , that if such power even Spirits have , that are Gods creatures , and servants ; which both good and bad are , though against their wills ; what may his power be , who is the Creator of all things ; and how inexcusable they , who in some articles of our faith , stick at some things , as impossible to God ? And if they believe , ( they do , if true Christians ) that one Angel , at Gods command , destroyed in one night , one hundred fourscore and five thousand men , why , a wonder unto any , that a man , by the help of the Devil , who is a rebel-Angel , should have such power ( God not hindring ) upon dumb creatures , whether fierce or tame ? The German Piper , I think , there be but few , but sometime or other have heard of , who having agreed with the Town , or Village , at a certain rate , to destroy all the Rats , which did much annoy the place , and after performance , was denied , and laughed at : drew by his musick all , or most Children of the Parish , or place , after him ; who ( if a true tale ) were never heard of . It is related by many for a truth , and said by some , to be left upon the records of the place or Country . But I will not trouble my self to seek my books or papers for it , at this time . Enough hath been produced of later times , which I think unquestionable , and I have yet more to the same purpose . I remember well , that many years ago , Sir Henry Wootton , being then Provost of Eaton-Colledge , he did tell me , that some body , whether English or Outlandish , did offer unto him to destroy all the Moles of the Country for I know not what compass of ground : but this , not by any charm , or incantation , he said , but by a secret of nature ; because the Moles , at a certain time of the year , it was their nature and custom , to gather together in one place , and then , what to be done , I know not : he told me more , but this is all I remember . But I have a story of a later date , which though for some reasons I am somewhat shye to come to : Yet , because in two several places in my Notes and Observations upon Diogenes Laertius lately set out , and in those Observations upon the Psalms , and Proverbs , the importunity of Printers , when I was not very well furnished , either with books or leisure ; but worst of all , of will , ( when nothing could be expected to be acceptable , and welcome , but what relished of schism and rebellion ) extorted from me : but because in those two several places I have touched upon it , I desire I may have the liberty to relate it here at large . IN the year of our Lord 1648. I then lived in Sussex , some three miles from Chichester , under the protection , not out of any love to me , who was looked upon as a desperate malignant ; but out of a respect to my wife , between whom , and his wife , there was some relation of kindred ; but under his protection , whom I dare not name ; but a man of very great power , at that time ; I wish he had made better use of it , than generally he did : though I never heard that he did much inrich himself by it , which many others did , who had less power , but were more covetous . I must acknowledge , not knowing at that time , where to dispose my self more commodiously , I was much beholding to him : and it did much conduce to my peace and quietness , as being of that profession and party , then sufficiently hated and persecuted ; that he would do me the favour , and honour sometimes , as to come to my house . One time ( I can tell the very day , it was the 11. of February ) he came , and brought with him a Gentleman , his wives own father , and of kin to mine , who had been not long before Sheriff , as I remember , of Sommerset-shire , and suffered much by the times , for his loyalty . They came on horseback , with divers servants , among whom , because the chiefest of the company had lately bought a Barbary-horse , to whom he did not think convenient , as yet , altogether to trust himself ; was one John Young , a known horse-courser of that Country . Whilest we were above , in the best Room I had , and the Servants in the Kitchin by the fire ; my son ( the only I then had , or since have had ; some 12. or 13. years of age ) comes in , with his Mastiff , which he was very fond of , as the Mastiff was of him : John Young , to make himself and the company sport ; What will you say , Sir , saith he , if I make your dog , without touching of him , lie down , that he shall not stir ? Or to that effect . My son , for it was a Mastiff of great strength , and courage , which he was not a little proud of ; defied him . He presently to pipe , and the Mastiff ( at a distance ) to reel : which when the boy saw , astonished and amazed , he began to cry out . But the man , fearing some disturbance in the house , changed his tune , or forbare further piping , ( I know not which ) and the dog suddenly became as well and as vigorous as before . Of this I knew nothing , till the company was gone . Then a maid of the house observing that I much wondred at it , and wished I had seen it : O Master , said she , do you wonder at it ? This man doth it familiarly , and more than that , the fiercest horse , or bull that is , if he speak but a word or two in their ears , they become presently tame , so that they may be led with a string ; and he doth use to ride them , in the sight of all people . This made me the more impatient ; and so it was , that being invited thither to dinner against the next day , I thought long till the time was come , and had not ( the next day ) been long there , but told the Master of the house , before much company , that were then present , what I had heard of the man , and how desirous I was to be further satisfied ; That shall you soon be , replied he : and presently sent one for him . But answer was brought he was gone abroad , but they thought he would not be long away . This very delay , though but for so short a time , troubled me , which whether observed or no ; Well , well , saith the Master of the house , I will give you some satisfaction , in the mean time , by one story I shall tell you . This man , said he , was once in company , and being in the mood ( or to that effect ) began to brag , what he could do to any dog , were he never so great or so fierce . It hapned , that a Tanner , who had a very fierce Mastiff , who all the day was kept in chains , or musled , was in the company , who presently ( not without an oath perchance , it is too usual ; good laws against it , and well executed would well become a Christian Common-wealth ) offered to lay with him ten pounds he could not do it to the said dog : that was , without any force or use of hands to lay him flat upon the ground , take him into his arms , and to lay him upon a table . Young hapned to be so well furnished at that time , that he presently pull'd out of his pocket ( I think I was told ) ten shillings . The Tanner accepts ; the money on both sides laid into the hands of some one of the company , and the time set . At which time , to the no small admiration , certainly , of them that had not seen it before , but to the great astonishment , and greater indignation of him , that had laid the wager ; with a little piping the party did punctually perform what he had undertaken . But instead of the ten pounds he expected , being paid only with oaths and execrations , as a Devil , a Magician : after some expectation , a suit was threatned or commenced . The conclusion was , that the business being on both sides referred to arbitration , and this very Gentleman that told me the story , chosen and agreed upon for one ; of ten pounds , five ( if my memory fail me not in any particular circumstance , as in the main , I am confident it doth not ) were given him , and there was an end . Then they began to tell some other of that company , besides horses , what he had done to fiercest bulls , before great company , and some persons of quality : but withal , what one bull , more refractory than the rest , had done to him ; carried him , against his will , into a deep pond , where he was in some danger , but at last , had his will of him also , as well as of the rest . Whilest they were speaking , in comes John Young. John , saith the Master of the house , here is a Gentleman , at whose house you were yesterday : he is very desirous ( to satisfie his curiosity , and to no other end ) to see some of your feats . I was sitting by the fire , ( it was cold , and I was not very well ) but turned and fixed my eyes upon him , and he his , as earnestly upon me . I told him what I had heard of him , and that it would much satisfie me , to see that done with mine eyes , which , I knew , by some was thought impossible . Whereupon the man , still earnestly looking upon me , began a discourse , how that all creatures were made by God for the use of man , and to be subject unto him ; and that if men did use their power rightly , any man might do what he did . I must confess , I did wonder not a little to hear a man , whom by his profession , and his countenance , you would hardly have thought able to read ( and whether he was , I do not know ) to speak so Philosophically ; especially after . I remembred what I had read in Cornelius Agrippa , that famous , but learned Magician , to the same purpose , De occulta Philosophia lib. 3. cap. 40. Quod unicuique homini impressus est character , &c. where he begins : It is approved by good experience , that man naturally hath an inbred power in him of binding and commanding , &c. and yet , it is far from my thoughts to think , that ever the man heard so much as of the name . But after I had heard him a-while , I did adventure to desire him , that I might hear some of his piping . He , as one that made very slight of it , took a little stick out of the Chimney , most of the company being busie in discourse , one with another , not regarding what passed between him and me ; and did begin to make some kind of noise , wherein I did not think there was much musick . But this I observed , ( the Reader may laugh , and I know it might be a chance ) that whilest he was piping , which was not long , a Cat that was in the Chimney-corner , came towards him , and looked upon him , in that posture of body , that I could not but take notice of it . But , by this , Dinner was brought in , and the room with guests and servants , prety full . The man promised me he would come to my house , and I to him , he should not lose his labour . I trusted to it , and forbare any further mention of him , whilest I was in the house . But when returned to my own , I expected , day after day , and no news of him . I sent , as opportunity offered it self , messages unto him : promises were returned , but no performance followed . At last , after I began to suspect the man avoided me , I made two journeys to Medhurst , some seven miles from mine own house , where I was told , or not far off , he did live ; but for ought I could do , I never had the sight of the man ever since , and I think he died before , or soon after I left the Country . Upon enquiry , all that I could learn is , that he had learned it of his father , who they said , drove the same trade before him . IF the Reader have received any satisfaction from this story , I am glad of it . If not , to make him amends , I will tell him another , I cannot say more true ; but he will perchance , because better attested , and from the place , and occasion more noble ; whereof a Bull is a considerable part . And this , not because I desire to please his ears , ( which is far from me ) but to vindicate a truth of such consequence , which cannot ( except Scripture authority will be thought sufficient , which in this particular seems to some doubtful ) be better vindicated , than by experience . After the death of Pope Leo the Tenth , and before Adrian the sixth , his successor , was chosen , ( being then absent ) and come to Rome , there was , it seems , besides other confusion , by strife and divisions , a grievous Plague at Rome : which did so amaze the people , being otherwise , by other evils , much annoyed and perplexed ; that having tried other usual means to no purpose ; at last , they had recourse to one Demetrius , a Grecian , and noted Magician , who was said , and attested by some , to have done wonders in that kind , in other places . The man , with much confidence , undertook the business , promising to clear the City , not for the present only , but for the time to come also . This to bring to pass , ( for a good reward , we may be sure ) he requires a bull to be brought to him : a black bull it must be ▪ and a very fierce one , they say it was : but he after some charms , made him gentle and patient enough , so that he suffered his horns to be cut off , without any resistance . What I chiefly aimed at , is at an end : but if the Reader desire to know somewhat of the issue , truly I am at a stand in that . Quercetanus , de peste , relates it out of Paulus Jovius , whom I have not ; Pestem Romae grassantem , sedatam fuisse incantationibus cujusdam Demetrii , &c. that is , That the Plague , raging in Rome , was asswaged by the inchantments of one Demetrius , &c. Delrio , the Jesuit , out of Grillandus , saith nothing of the Plague , ( Delrio doth not , whether Grillandus doth , I know not ; I have him not at this time ) but only of the Bull ( which he calls , ferocissimum taurum ) how he was calmed by Magick-art , and led by a string , hundreds of people following , and for this very act , Demetrius , as a notorious inchanter , cast into prison . But Gilbertus cognatus , ( him I have ) who very largely doth tell the story , and by some prayers I have of his in another book , seems to have been a very religious man , and was then at Rome , as I take it : by him , indeed the Plague is mentioned , a very sad Plague , and the confusions of the City at that time fully set out : the Magician also hired , the Bull required and tamed : all this he hath at large : but not that the Plague was thereupon asswaged or removed : though it seems the people of the City , had so good an opinion of the man , after he had done his feats , that when cast in prison , by authority , as a Magician ; he was violently delivered by them , and set at liberty . And Cognatus doth add , that from thence , he went into a certain place , where the Plague was , and that it was said , he had , by his art cleared it ; but , said only : whether truly or falsly , he doth not tell us . Onuphrius , in the life of Adrian the sixth , doth mention the Plague , but nothing else : neither indeed was it for the credit of the place , or people , he should . For Cognatus writing to his friend about it , begins , De Graeca illâ ( the Magician that was imployed was a Grecian , I told you before ) superstitione , quae Romam , Anno 1522. invecta fuit , scribere volens , vereor , &c. that is , Purposing to write of that Greek superstition , which was acted at Rome , in the year 1522. I have reason to fear , that neither I shall acquit my self , as I ought , and that both to you , and other Readers , the thing will seem incredible . For such is the indignity of the thing , &c. WELL , I think we may take it for granted , if certain and approved experience , can make any think indubitable , that by charms and inchantments many supernatural operations , are brought to pass : and if such approved testimonies of fresh memory were wanting , yet to me , as to many others I suppose , the testimony of so many ages , grounded upon common experience , would be a sufficient evidence . After the Scriptures , Homer for his antiquity , of all Authors now extant , is most considerable ; whose testimony is ordinarily produced , as indeed very pertinent and emphatical : So is Plato's , in more than one place : So Pindarus , and divers others , whom I pass by , because every where to be found . Physicians and Philosophers , if not all , yet not a few , did allow of them ; and the laws of Princes sometimes did , and sometimes not ; but those that did not , and were most severe , but not unjust against them , ( as indeed they were , sometimes ) they are as good evidence , in our cause , to prove that such things were practised , and found available , as those laws , that did favour them . Ammianus Marcellinus , whose judgment we need not much stand upon , as long as his testimony , for the matter of fact , is good : in his History of those times , when himself lived , doth record it , as an example of great cruelty , that some were proceeded against in his time , as great malefactors , because they had made use of anile incantamentum , ad leviendum dolorem ; and in another place , that a certain Magistrate , ( anum quandam simplicem , &c. ) that is , Did put to death a simple ( or innocent ) old woman , which was wont with smooth ( or harmless ) inchantments , to cure intermitting Fevers , ( or Agues ) after that the same being sent for , had healed his own daughter . A cruel thing indeed , that he should use her help , or art , to cure his own daughter , and afterwards put her to death , for curing others , and making a practice of it : except we understand it so , that this man in authority , not fully satisfied that such a thing could be ; that is , that charms and inchantments were of that power , and having such an opportunity to know the truth , having a daughter sick in the house , he made use of her ; and finding that she was a Witch , indeed , and dealt in those things , which by the laws of those times were strictly inhibited under pain of death ; so he put her to death , notwithstanding that ( against his expectation perchance ) his daughter had reaped the benefit of her unlawful profession . And yet let us observe by the way , that if he did it of purpose , to make trial , and to know the truth ; besides that he made himself obnoxious to the law , for trespassing against it , under pretence of trial , and finding of transgressors ; which I believe the law did not allow : he might also have missed of his end . For it was possible , that she that had cured many by those unlawful courses , might not cure all , though she used the same means . For still we must presuppose the concurrence of Gods will and permission , without which nothing lawful or unlawful can be done : besides , what may also be alledged from natural hidden causes : and there be store of instances to that purpose , that effectual charms , in , and by the same hands are not always effectual . But again , Wierius would say , that the Devil , to mischief a poor innocent old woman , did so contrive it , that her charms should be effectual at that time , though in very deed , all that she did , did contribute nothing really to the cure , whereof himself was the immediate and only author . So far we may admit , that the charms of themselves were nothing , but as they were made effectual by him . But the woman therefore , that did apply her self to the Devil , and entred into covenant with him to such and such purposes ; or , say she made no direct covenant , yet used an indirect way , by the laws of the land severely interdicted ; she innocent , and no Witch , but in conceit ? Who seeth not , I have said it before , and say it again , how by this device any malefactor may become innocent ? But of Wierius , and his opinion , before sufficiently . WHAT Ammianus doth call , anum simplicem , I understand a white Witch , as in some parts of England they are called ; that is , such as are generally , by the common people , supposed to do no hurt , but much good ; to distinguish them from ordinary mischievous Witches . When I lived in Sommerset-shire , where , as soon as by years capable , by the Collation of Lancelot Andrews , then Bishop of Winchester , ( whose name will be in honour , and his books in request , as long as good learning , and true piety both , which of late hath suffered great detriment , are in credit in England ) I had a Living ; I became acquainted with a very pious and hospitable Gentlewoman , one Mistress Still , the widow of Bishop Still his eldest son , as I take it ; and by her , with another of the Bishops sons , yet living , for ought I know : a Gentleman of excellent parts ; but , I think , better known unto most , by a strange infirmity he had , for which many that had seen him abroad , as I have often seen him , and once at my house , would have sworn he had been bewitched ; yet natural , and contracted , as I have heard , by some hurt in his back-bone , through the unruliness of his horse , when he was upon his back . But this story , now to be told , I had from him . I wish I could relate it in his words , for he was an excellent speaker : There was in his fathers time , whilest a Parson of some Living there , in that Country , such a creature , which for the good she was supposed to do , and good only , had got the name of a white Witch ; and was by many , who were not sensible of the hurt she did , by drawing so many into condemnation , and the snares of the Devil , who did use her help ; magnified and admired . It seems the woman did not want , either tongue or boldness , to justifie her self , and her proceedings , when occasion was ; and had got the reputation , among many , not only of a cunning , but also religious woman . Whereupon Doctor Still was desired by some of better judgment , to admit her to some kind of conference , that the people , if possible , might be undeluded . But he , for good reasons , I make no question , refuted it : yet was willing to repair to the Parish , where she lived , and publickly out of the Pulpit , declare his opinion concerning such practices , which he hoped , would do as well , or better ; which was kindly accepted . The Sunday , or Lords-day ( which some affect to call the Sabboth-day , but not so properly ) being come , which he had set and promised , he went : Any body may suppose well accompanied , with friends and servants . The horse that he did ride , was his own ordinary Gelding , to which he was accustomed . But when near the place , ( town or village ) the horse began to rise , and to cast , in a strange manner , which he never was known to do before : and his carriage was so impetuous , that no body could come near the rider , who was supposed to be in very great danger , as they were all in great amazement . But at last , there being some kind of Cross or Market-place , with a stone-ascent to it , not far of ; the horse carried him up thither , and then stood stock still . The Doctor had no hurt , but could not for a time , but be very sensible of what he had suffered by such violent concussion ( or succussion more properly ) in his body : and by the strangeness and unexpectedness of it in his mind ; so that of necessity he was forced to turn back , and they that expected him , were disappointed . What become of the creature afterwards , either I never knew , or have forgotten . The Doctor , we know , continued in good credit , and became afterwards Bishop of the place . I have done with my story , which for the substance , as related unto me , I dare warrant true : but if mistaken in any circumstance , I desire the Reader to consider , that it is almost half a hundred years since it was told me . I know there be many , so little grounded in the true faith and mysteries of Godliness , that at the hearing of this ( if they believe it ) they will be ready , either to quarrel with God Almighty , for suffering ; or to interpret this permission of his , as a kind of justification of the woman , and her practices . But we shall meet with such objections , in another place , before we end this first Part. I shall say no more here , but this : How can they so much wonder at this , who know , that God in all ages hath suffered , sometimes , as lately amongst us , eminently a wicked cause to prosper : and Godly men , his faithful Ministers and Servants ; yea godly Kings and Princes ( whereof our late most pious Soveraign , a rare example ) to fall into the hands of the wicked ? That the Church of God in general hath been ever subject to the opposition and persecution of the Devil and his instruments ; and more particularly , that St. Paul , though a Saint , so dear unto God , met with an Alexander , who greatly withstood him ; and that , when he would have come , once , twice , to the Thessalonians , who perchance needed him as much , or more , than the Doctor was needed in that place ( Town or Village ) whether he was going ; he was hindred by Satan ? BUT now I am in Sommerset-shire , before I leave it , I beg the liberty of another relation , which though it be not much to my main purpose , yet because I have not hitherto , to my best remembrance , met with it elsewhere , or not so fully as I wished , I would preserve the memory of it to posterity . And first of all , I will here insert it , as it came to my father ( of bl . m. ) from a very good hand , which no man , I dare say , will except against ; then I will perfect it ( if not much mistaken ) with such additionals , as I learned in the Country , when I lived there . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( It was his fashion so to begin almost every thing , that he wrote : I hope there is no superstition in it , the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or terriculamentum of this Atheist●cal age . Ancient Christians , instead of it , used ordinarily the Cross : there was no Popery then : ) Rem miram mihi narrabat hodie , Dom. Episcopus Eliensis , Sanctae pictatis Antistes . Dicebat se accepisse à multis , sed praecipue à Dom. Episcopo Vellensi nuper mortuo , cui successit Dom. Montacutus : evenisse ante annos circiter XV. ( he did write this in the year of the Lord 1610. or 1611. as I guess : for I find no date ) in urbe Wella , sive ea dicenda , Wella , die quadam aestiva , ut dum in Ecclesiâ Cathedrali , populus sacris vacabat , duo , vel tria tonitrua inter plura audirentur , supra modum horrenda , ita ut populus universus in genua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , procumberet ad illum sonum terribilem . Constitit , fulmen simul cecidisse , sine cujusquam damno tamen . Atque haec aulgaria . Illud admirandum , quod postea est observatum à multis , repertas esse Crucis imagines impressas corporibus eorum , qui in aede sacra tum fuerant . Dicebat Episcopus Vellensis , D. Eliensi , uxorem suam ( honestissima ea foemina fuit ) venisse ad se , & ei narrasse pro grandi miraculo , sibi in corpore impressa † signa extare ; quod cum risu exciperet Episcopus , uxor nudato corpore , ei probavit verum esse , quod dixerat . Deinde ipse observavit sibi quoque ejusdem † manifestissimam imaginem impressam esse , in brachio , opinor : aliis , in humero , in pectore , in dorso , aut alia corporis parte . Hoc vir maximus , Dom. Eliensis , ita mihi narrabat , ut vetaret de veritate historiae ambigere . ] Ex. Advers . Is . Casauboni N. 4. fol. antepenult . THE summ is , That at such a time ( some eighty years ago , or thereabouts ) a strange thunder , for the terror of the noise , hapned in the Cathedral of Wells , in Sommerset-shire , as the people were there at Prayers or Sermon : which made them fall all upon their knees . That afterwards , it was observed , that a Cross was imprinted upon the bodies of all , or most there assembled ; of the Bishop , and his vertuous wife particularly . I WILL not take upon me absolutely to determine , how these Crosses might come : I should not make any great wonder of them , no more than I do of those stones , which by the pious and learned compiler of Musaeum Veronense , are called Crucis Lapilli ; and fully described by him : which I do not find adscribed to any other , but a natural cause . Learned Remigius , I remember , hath an observation , that very frequently , those bodies , that are struck with Thunder , are found marked with signs , resembling the impression of nails ; which they that are simple , saith he , suppose to be the Devils claw , whom they believe to have hoofs and nails , not ordinary . But this , as well he might , he doth laugh at , and proceeds to the inquisition of a natural cause , out of Aristotle , and others . But I will not transcribe , where there is such facile excess . I AM a great admirer , I profess it , of a stone , which is not very rare . Many call them Thunder-stones . I have them of divers forms , ( as to the bigness , or whole body ) which in some is perfectly Oval : in some more round ; in others pointed or pyramidical : some for the length , not unlike a helmet ; and some very flat , which have somewhat of the resemblance of a heart , divided in two . And this is observable in some of them , that the lines not going through the body of the stone , ( not visibly at least but ending soon , they represent a perfect Star or Asterick , as usually painted ; curiously set out in several rows of little points . But this ( the occasion of this short digression ) is essential to them all , that are perfect ; not broken , I mean , or wore out : They have five double lines , made of two distinct rows of pricks , or full-points , as it were ; but with great variety . For in some , every row is double , very artificially set out . The points in most , are , as it were , dented in the stone : in some others , extant , or eminent : but still five , curiously drawn from the top , and all ( or most of them ) meeting in one center , which is , as it were , a navel : which navel , as also the vertex , or very top , seemeth in some of them , to be a body by it self , or a different piece , and separable from the rest ; but closely joynted , or joyned . I have sought into them , diligently , that write of stones ; but hitherto , found but little , that satisfies me . They are not of the nature of ordinary stones , I am sure ; but , as I conceive , owe their original to some kind of generation . Learned Wormius , who hath made a great collection of them ; in his Musaeum Wormianum , doth tell us , it is the opinion of some , that they ingender , even whilest stones ; which his own observation , that he hath some , which have other little ones annexed , and as it were proceeding from them , doth make the more probable : to him , at least . Nec certè omninò abnuere p●ssum : he saith of himself . Most , that write of them , tell us , that by Pliny , they are called , Ovum anguinum , or Snakes-egge . It may be so ; but what reason might enduce them , to think so , I must confess , that as yet I am to seek . His description is ; Vidi equidem id ovum mali orbiculati modici magnitudine crusta cartilaginis , velut acetabulis brachiorum polypi crebris , insigne Druidis ; which before I take upon me to translate , I must understand better , than I do . Sure I am , here is no mention of the five lines , or tails , as Gesnerus calls them , the most eminent thing in these kind of stones . Besides , whether a true ovum anguinum , or no , the trial is , saith Pliny , Si contra aquas fluitet , vel auro vinctum : Will these stones do so ? I have so little belief they will , that I never yet could be so idle , as to make trial . But again , he writes of them as stones or eggs rather , ( for he doth not at all , in all his description , make them to be stones , or call them so ) of great worth and rarity ; which , if these kind of stones be not much rarer in Italy , than they are in England , cannot be true of them . Nor even so neither . For England , where they are so common , being then in the power of the Romans , they could not be very rare at Rome , if in any request . He tells of many strange , or rather admirable qualities , which the Druids , and Magicians reported of them ; but not as believing them . However , if that be true , he seems to report in good earnest , that a Roman Knight , whom he names , was put to death by Claudius , for having one of them about him , when he was in suit of law , hoping by the help of it , to become victorious ; it will follow , that this Snakes-egge was accounted a magical thing , which will agree well enough with those things , that are written , and by some believed , of the vertues of these Thunder-stones . But this is not much , to perswade me , that they are the thing intended by Pliny , by ovum anguinum , when so many other things are against it . Let me add , that the figures of these stones , set out by Wormius and Gesnerus , though they agree so well , that a man may suspect , they had them the one from the other ; yet not very like , in either of them , to those stones that I have . For whereas their figures between the lines , are scabrous , or full of little protuberances or eminences , like little warts , as Gesnerus calls them ; mine are smooth in those interstices , one or two excepted , which might contract their raggedness , from the ground , where they did long lie . I have one so smooth , that one half of it is perspicuous or pellucid , and doth represent within , some kind of circles or tunicles , like Onions-coats ; which also hath this singular , that in one side of the circumference , it hath a little round excrescence , as it were a Wen , or a Wart , but smooth . The truth is , the figures in Wormius do not agree with his description . The description tells us , that the lines or tails , ab apice , in basin : from the top , to the navel , as I call it ; or as he , not improperly , ( alluding to the modiolus of a wheel , where the radii meet , and are fastened ) modiolum , do excurrere : the figure fetcheth them from the basis : which is so main a difference , that Gesner by that chiefly doth distinguish them from the true , or supposed , ovum anguinum , or Snakes-egge : by some supposed to be a Toads , and by others , the egge of a Tortoise . And as to the stones , which Wormius under one figure , and under one kind , by the name of Brontia , Thunder-stone ; or ovum anguinum doth describe ; Gesner hath the figure of them in another place , ( page 166. of my Edition ) under no certain name : and Chapter 3. p. 59. &c. under the title of Brontia , Ombria , and Ceraunia : which are the right figures of the stones , which ( but with much more variety ) I have , very well , and fully enough described by Wormius . But it is time I should end this , occasioned meerly by the mention of Thunder , & Thunder-marks ; and some kind of affection I bear unto these stones , which seem to me to promise somewhat more than ordinary , and worthy to be enquired after . As old as I am , I could be content to be carried a good way , ( for go I cannot , I am sure ) to learn somewhat of them , not so much of their vertues , as of their production , which to me seems a great secret of nature . Yet when I consider , that nature doth seem to take some pleasure in those kind of figures , which consist of five divisions , as by the Stella marina , ( not to speak of five fingers , and five toes in man : besides what in divers other creatures is answerable to either : five senses , &c. is another thing , because not apparent externally ) a Sea-fish : stella Solis , &c. described and figured by B●ll●nius , and others ; and by those prety stones , ordinarily known ( and so described by Gesner , de fig. lap . p. 37. &c. ) under the name of asteriae , astroitae , &c. as also by the pentaphyllum , whereof there be many kinds and the like : ( to all , or any of which , whether the Pythagoreans , by their mystical quinary , by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which consisted of three triangles , joyned or interlaced into five points , or angles , described by Lucian , had any reference , I shall not now inquire ) and again , that some Naturalists by many pregnant instances , do maintain , that neither Sea , nor Land doth produce any thing , but is imitated and represented in some kind , by some kind of fossile in the bowels of the Earth : ( whence so many bones of Fishes , yea whole Fishes , imperfect , as to the form , but perfect stone , are found , and digged up out of the Earth , even upon high hills , far from the Sea : some my self have , and look upon , when occasion offers its self , with pleasure , and admiration ) these things considered , I think it is possible , these stones may be nothing else , ( but even so , well deserving some kind of admiration ) but some kind of fossiles ; nature aiming by them at the representation of somewhat that doth live , or grow , either in the Sea , or upon the Land. But I forget my self . BUT now to return to our Wells Thunder ; the additional of the relation , which I have promised , is more strange to me , than any thing in the said relation ; if it be true . For since no mention of it is made in the exhibited relation , I cannot absolutely satisfie my self , that it is true ; much less can I warrant it to others . This premised , that which came to me , whilest I lived in that Country , from some others , who pretended perfect knowledge of the thing , is this : A certain man , they said ▪ had been not long before inducted into a Benefice in that Country , of whom there was a report , ( but no proof ) that he was addicted to the black Art. This man being summoned , as the fashion is , by authority , to Preach in the Cathedral , took his Text : Thou God of Spirits : ( I was told no more , as I remember ) out of Numb . 16.22 . or 17.16 . and whilest he was in his discourse about Spirits ; ( of purpose it may be , to confirm the opinion of some , that he had to do with them , thinking thereby , to be looked upon as an extraordinary man ; though perchance no such thing really ) this storm of Thunder hapned . Concerning which , I have now , besides the relation , delivered bona fide , what my memory afforded unto me : which perchance may receive some illustration from what , not out of my memory , but out of my book , whereof I keep such things , which I have by the relation of others , and would not forget ; I have yet to say . However , if there be any mistake , rather than his name should suffer , from whom I had it , I will take it upon me : He was one of the Clergy , and a frequent Preacher in this Cathedral , to their very good liking , that could distinguish ( which few do or can ) between sense , and sound : solid good matter , I mean , and a plausible voice and delivery , which hath been treated of at large by me , with an accurate examination of the natural causes , in another book . I shall not conceal his name to any that have known him : to others , it is needless . The account of my book is this : 17. lul . Anno Dom. 1638. of Mr. &c. That about some thirty years ago , when he was a young Scholar in Trinity Colledge [ in Cambridge ] as they were in the Hall , at the Greek Lecture , the Reader then reading upon Aristophanes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( he thinks ) and perticularly treating of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , Thunder ) there came a sudden clap of Thunder , that struck them all down , and some a good space from the place , where they stood : astonished all , and deaded one , for the space of six hours , who also continued lame of it , for three months after : and split one of the main rafters of the roof , in two , &c. there being no appearance of any Rain , or Thunder before . THUS verbatim , as I entred it in my book , how long after , I know not ; but probably not long after . However , I cannot promise I have exhibited his own words , and therefore if there be any impropriety , or mistake in the exposition , I desire , that may be imputed unto me . Now supposing this , as I believe it true , I do not propose it , as a matter of great admiration : but well worthy of consideration , and which may give some light to such accidents . For , among so many daily events or accidents , which have nothing in them , but what is ordinary ; what wonder is it , if by meer chance , as in the casting of many stones at random , something happen that is not ordinary ? It is possible , a blind man , if he shoot often , may hit the mark , when an expert shooter may miss , if he shoot but once or twice . Such a Thunder , I am sure , was nothing but usual enough ; especially , if at a seasonable time of the year , as this probably , because nothing observed to the contrary . And that at such a time , when such a Lecture was read , which treated of , or mentioned Thunder ; if there were no more in it than I have heard , that is , that , not the person reading , nor , any then present , were justly suspected ; such a thing should happen , might be a chance . Neither should I make much more of the former relation , if the second part of it , whereof I have no certainty , be not as true . NOW to enchantments again , the validity whereof , because , of old , so controverted , that Pliny , as before observed , thought no age would , or could decide it ; and of late there have not wanted learned sober men , who have maintained the contrary opinion , though I have been long upon it , from men to beasts ; not Serpents only , ( justified by the Scriptures ) but horses , dogs , bulls ; and all this by certain undeniable instances , sufficiently proved ; I will yet before I end this subject , instance in some other kind , not yet spoken of , which , as the humors of men are , may perchance affect some Readers as much , or more , than any of the former instances . THE hunting of an inchanted Hare I have read , by an excellent pen : who doth acknowledge never to have seen it himself , ( his hunting was after books , he saith of himself , not Hares : it was mine too , when I was able ) but doth set it out upon the credit of divers Huntsmen , as a thing not at all to be doubted of . I wish it were not true , but I doubt not , but there be too many in the world , who would make no scruple to go to the Devil , not for their profit only , but also for their sport , and meer divertisement : and that others there be , who to satisfie them , who have more conscience , will devise somewhat to make them believe it is lawful enough , though done by the Devil , being done but for sport : or if that will not do it , that such a thing may be contrived , without the Devil . Let a man but once begin to indulge against his conscience , by degrees he will stick at nothing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is a just judgment of God , whereof this age doth afford many sad examples . My Author doth stile himself , Praedicateur du Roy. [ Essay des merveilles de nature , &c. par Revé Francois , Praedicateur du Roy : à Rouan 1626. ] If so , me thinks it would have become well a man of that profession , to have said somewhat , whereby it might have appeared unto the world , that he did not allow of such practices , as lawful . Truly , one great reason that hath moved me to take notice , is , to shew my detestation , of what my Author doth leave without censure . This that follows , is more harmless I hope , because I have read of strange things , that dumb creatures , even wild beasts are capable of , by the industry of man : I have read a relation , whereof Julius Scaliger is the Author , of a tame wild-Boar ; or if that sound too much of a contradiction , of a wild Boar , by art and industry so tamed , and disciplin'd , that he would hunt with the Dogs , as skilful and obedient as the best of them , and do his Master very good service . This , to some may seem incredible : but to them that have not read , what fiercest beasts , by art and industry ( who therefore have been by many supposed not altogether destitute of reason ) have been brought unto . Yet I would not warrant , but that this fierce Boar , by nature , might return to his nature , some time or other ; or , at least do some acts of a fierce beast . But for Agrippa's black Dog , though denied by some , who would have us to think well of him , ( Agrippa , I mean ) because they do , as Wierius and some others ; yet upon the attestation of so many others of better credit , I cannot but think of it , as a creature of another nature . NOTHING now remains , and that too before promised , but to consider of Galen's opinion , and what may rationally be objected from his authority . For that such a man as Galen , a right ingenuous man , a lover of truth , as I always accounted him , who lived to be a very old man , and consequently not less experienced , than he was learned ; that he should in all those books of his , now extant , as often as occasion offered it self , declare himself as one who gave no credit at all to such things , and made no better account of them , than arrant jugling ; I look upon it I must confess , as a weighty objection . To this we might answer , that though Galen was a man of great authority , yet he was but one , to whom the authority of many famous Physicians in his time , or soon after , not to speak of those before ▪ might be opposed . It is the priviledge , if not affected humor , of some great men of real worth ; who also know themselves to be so , in the opinion of the world , to hold some Paradoxes ; and perchance being unadvisedly fallen upon them in their younger years , they think it ( a great error ) against their credit to acknowledge it , when they are old . Besides , what if Galen thought those things , not altogether false perchance , yet dishonourable to his profession , and of evil consequence to mankind , by reason of the increase of impostors , and impostures , if credit were given to the validity of inchantments ; in point of cures especially ? And that this may not appear a suspition without all ground , doth he not in his books de Compos . Medicum , lib. 3. cap. 2. where he treats of the Cures of the Parotides , reject Archi●enes his advice , of anointing the place infected with the bloud of a mustela , upon this very ground , because such prescriptions , if received , would be prejudicial to the art , as though so defective in those cases , that without such helps it could not work a cure : professing , that for this very reason , he had forborn to make trial , and therefore could not tell , whether it would or not ? The Reader may remember , what was said of Valesius before . But all this will not need , if we stick to Trallianus ( who is conceived to have lived in Theodosius his time , not many ages after Galen ) his answer , which is , that whatever his opinion hath been formerly , yet in his latter years , convinced by manifest and frequent experience , he did recant and acknowledge his error . Galen his words , as he doth exhibit them out of his book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greek are ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is : There be , I know , who think of Charms no better than of old womens tales . And so did I for a long time : but at last , by the evidence of those things that did clearly appear unto me , I am perswaded that they are efficacious . For in their case that are bitten by a Scorpion , I have found them useful . And and in their case who had bones that stuck in their throats , which they did presently cast out by the help of Incantation . And many noble atchievements in every kind of disease are wrought by it , when it doth not misse of its end . Or if you will , with the Latine interpreter ; At multa praeclara singulae habent incantationes , cum institutum consequuntur . Either way , Galen doth acknowledge that they are not always effectual : which to believe , or to maintain , were very absurd , and contrary to providence , and to the course of nature in general . But of that , enough hath been said before . Hereupon Trallianus doth conclude ; If then divine Galen , and most of the ancients with him , &c. But where shall we find this in Galen , or where this book of Galens ? In the Latine Edition indeed of his works , there is a book of that subject to be found , but not worthy Galen's name , most are of opinion : However , though not extant at this time , nor mentioned by Galen in the Catalogue of his books , after which he might write many books , as we know St. Austin did some , which are not mentioned in his Retractations ; yet it is not likely that Trallianus , whose love to the truth , made him not to spare his so much admired Galen , when he saw just cause , as himself in his fifth book ( not to mention other places ) doth abundantly declare ; durst mention such a book , except such a one had been then extant in Galen's name , or could be mistaken in his judgment concerning the Author , whom he had read so diligently , as by his writings doth appear . So that even Valesius , though he doth write against the opinion maintained by Trallianus ; yet he doth , upon his authority , yield it , as unquestionable , that such a book was then extant , written by Galen . As he , so Fererius , who hath written a Chapter of that argument , and entituled it , as Galen had his Treatise . NOW because in those times most incantations , used , not only by the Jews , but by Gentiles also ; as by Trallianus , by Lucian , by Origen , and by others may appear , had the name of Dominus Sabaoth , as a chief ingredient ; it is observable , that some godly Fathers , who knew Christians had more right to that name , than either Gentiles or Jews of those times had ; thought it no superstition , to commend unto them the nomination of the Lord of Sabaoth upon such occasions , not as an inchantment , but a lawful prayer . So doth Cyrillus Alexandrinus , in his book , De Adoratione Spirituali , lib. 6. whose words perchance some might interpret , as though he allowed those words to them that have faith , as a lawful charm . But what he writes in that very place against all kind of inchantments , as unlawful , and forbidden by God ; may sufficiently acquit him from any such intention . But I cannot acquit Origen , neither is it much material , except I could acquit him of so many other pestilent errors , wherewith he stands charged in the Ecclesiastical story , and his books yet extant , though much purged by Ruffinus , the Latine interpreter , proclaim him guilty of . In his 20. Homily , upon Josuah , part of which , in Greek , is preserved in that Philocalia , collected out of his works ; he doth very erroniously ascribe power to the very words and letters of ordinary charms ; for which he doth appeal to common experience ; and consequently would have the very letters , or words of the Scripture in any language , though not understood , if but read and pronounced , to be of great power and efficacy ; which as it is against the very principles of Natural Philosophy , so against the determination of all sober Philosophers , Physicians , and Divines . YET as there is nothing so uncouth or absurd , but shall meet with a Patron : so hath this opinion of the efficacy of bare sounds and letters , met with some , in our age : as Thomas Bartholinus for one . This Thomas Bartholinus , one of the King of Denmarks Physicians , the Author of many curious pieces ; if he be not either too credulous sometimes , or too ambitious , to be the reporter of strange things ; in his Centuriae , Historiarum Anatomicarum rariorum , upon the experience of some , to whom he doth give credit , doth maintain , that the Epilepsie may be cured by charms , and those charms upon a natural account of the causes not unlawful . His reason I will not stand to examine . I think they will not perswade very many , besides those , who think well enough of charms in general , whatever it be that makes them effectual ; but would be glad to find a plausible pretence . THIS mention of Bartholinus , puts me in mind of a strange story . I profess again seriously , as I have done before , this Discourse was never undertaken by me , to tell the Reader strange stories , though true ; which might have made it much more both easie and voluminous . Yet the use that may be made of this , in point of Credulity or Incredulity ; in case any such report , as very probably , may occur of any other place or Country ; besides what inferences or experiments may be made upon it , for the publick good , if this be true , makes me take notice of it ; and the rather , because having enquired of divers Travellers into those parts , whom I have had the opportunity to consult about it : I have not , as yet , met with any , that could give me any account . Now the story is this : In Italy , not above twelve leagues ( they reckon there by miles ordinarily , but he saith , 12. leucis ) near a Town or Village , vulgarly known , he saith , by the name of Il Sasso : ( in Latin , Braccianum ) there is a Cave , commonly called the Cave of Serpents . Serpents at all times , it seems , but at some time of the year , more certainly , and solemnly , frequent it in great number . And then , if any troubled and afflicted with any ordinary disease , proceeding from a cold cause ; as the Palsie , Leprosie , Dropsie , &c , come and lie down , immovable ; which the better to do some take Opium beforehand ; Serpents will come about him , and suck him , or lick him , till he be well . He tells of more , but of one Cardinal among the rest , particularly , who being desperately ill , there recovered . Many other things he tells of it , which , it seems , with other company , he went of purpose to see . This upon the report of the Country people he more delivers of it , which sounds somewhat of a fable , that one of the Serpents , Coronâ insignitus , adorned with a kind of Crown , as the governor of the rest useth to come out of his hole first , and after diligent search , if he finds all things safe , gives notice unto the rest . This , if true , may give light to some other story , which , as I said before , made me the more willing to take notice of it . BY this , I hope , yea and before this , as I have said before ; but that I had some consideration of the good use , that might be made of what did offer it self over & above ; but now again , by this , I hope , it will be granted by all , that do not profess wilful incredulity , and contradiction ; that many things happen supernaturally , which are above the sphere and activity of the believed , and beloved atomes , and can be referred to no other cause , but the operations of Daemons , or evil Spirits : which once secured ; Atheism hath lost its greatest prop , and the mockers and scoffers of the time , the chiefest object of their confidence and boasting ; which though not our immediate subject , yet of purpose , as before said , did we make choice of such instances of Credulity and Incredulity , that we might , una fidelia ( as they say ) duos parietes ; and yet still according to my Title , in this First Part , have I kept within the bounds of things Natural , which by many , according to the genius of the times , are laid for a foundation of Atheism ; or at least for the undermining of Christianity : which they that profess , & yet secretly endeavour to undermine , deserve to be accounted the worst of Atheists . I have now but a word or two concerning Divination and Prodigies , in general , because in all ages a main object of Credulity ▪ and Incredulity , to add ; and then we shall see what observations more we can draw from the premised instances , and so conclude ; which I begin to be weary of , as much as any Reader can be , this first Part. DIVINATION , as it belongs unto God , more properly ; ( nay unto God only , if it be true divination ; that is , such as hath no dependance from any natural cause , according to the course of nature , established by God in Heaven , or in Earth ; but the will of God only ) we have nothing to do with it here . Of other divination , common to men and Angels , ( whether good or bad ) but in a different degree , which is grounded upon the knowledge of natural causes , long observation and experience , and the like : First , Humane , so far as may be accounted for by natural causes , no man doth doubt of ; though many things by men that have a natural sagacity , improved with long study and experience , may be done , or foretold upon grounds of reason , which by them that are not acquainted with such things , may be thought incredible ; of which more afterwards . Secondly , Daemoniacal , whether immediately by themselves , or by their instruments , which they that do not believe the existence of Devils and Spirits , are obliged to deny ; is that which we are to consider of , so much as may concern us , to settle , or direct the belief of others , who may need it , and are content to hear reason . Further than that , we have no intention , or ingagement to meddle with it ; which elsewhere we have done more largely , and concerning which , there be so many books already extant , as that it would be no small work to find any gleanings , worthy the acceptation of judicious men ; as it would be very easie , ( the work of most writers ) out of which others have done , to compile whole volumes , Among us , of late writers , Peucerus is most known , who hath written a large volume De Divinatione . I wish he had left out his Divinity , which fills a great part of the book ; I should think better of it : though even so , the rest doth not give me that satisfaction , which I might have expected from a learned man. For , approved instances , or experiments , ( as I may call them ) he hath few or none ; and what is it , the wit of man can find out in such an abstruse subject , but what is grounded ( besides the authority of Scripture ) upon experience ? Raguseius , a Venetian , Theologus , Medicus & Philosophus , as he is stiled , by himself , or by his friends ; hath written two very learned Books , De Divinatione ; but the greatest part is against Judicial Astrology , which he once professed himself , and got credit by it , he saith himself ; but was so honest and conscientious , that notwithstanding the credit he got by it , he would be a jugler ( his own word ) no more ; and to make amends to God and the World , for what he had been or done , thought himself bound in conscience , to write against it . I think I could reckon half a hundred , or more : but that is not my business . THE several kinds of Divination , that have been used anciently , ( and are yet most of them ) and have got a proper appellation , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , are so many , that even to reckon them , would take some time . At the end of Agrippa , De occulta Philosophia , in that Edition I have , there is a prety full inventory of them . So in Debio , Pucerus , Wierius ; and many others . To these , if we add those , which by the relation of Travellers are proper almost to every Country or Nation , where Christ is not known ; there being scarce any Country , for any other thing so wretched and barbarous , but hath attained to so much knowledge , ( if we may call that knowledge , which doth commonly most abound , where brutish ignorance and savageness hath its reign ) as to be masters of some kind of Divination or other . Of those many kinds that have anciently been used , and of those many that have been since devised , made known unto us by the relation of Travellers ; I shall take notice of one or two particularly , and then proceed , with submission to better judgments , to a general conclusion concerning them all . OF those anciently used , which I shall take notice of , the first ( because , where we have the relation of Augerius the Physician , his haunted house promised ) shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or nail - divination , saith Delrio is , by anointing the nail of an impolluted boy , with some kind of oil , or sout ; and using some conjuration of words ; to see things at a far distance , and the event of things long before . But of an impolluted boy : why so ? Let no man think the better of the Devil for that , or of this kind of Divination . It is Porphyrius his observation , or admiration rather , long ago , recorded by Eusebius in his own words ; and since Eusebius , by St. Augustine , in Latin ; his admiration I say , why such masters of uncleanness , in point of life and actions , should nevertheless , in their mysteries , stand so much for cleanness , and purity . Porphyrius , who might very well know , as one that had served them a long time , doth but propose the question by way of admiration ; he doth not answer it : any Christian may , who is taught , that the Devil is the author of all evil , all uncleanness , and affects nothing more ; yet is an impostor , withall , and would be thought an Angel of light ; and to that end , doth amuse them that serve him , with some shews of holiness , in rites and ceremonies of his own institution , that he may be thought to love , what in truth , and sincerity of life , he doth abhor . And as he , so his servants , that promote his interest in the world by sects and divisions . What more rise in their mouths , and ordinary or external behaviour , than holiness and purity ? I need to say no more ; the rest is too well known . But this by the way only . Now to the nail-Divination ; Delrio saith , he knew a veteran Spaniard , who did practise it , and instances in some particulars of his Divination : moreover observes of the same , that though he could ( he doth attest it , it seems ) by charms and incantations cure the wounds of others ; yet neither would cure his own , nor suffer them to be cured by others , by the same means . Some may mistake him , as though the man he speaks of , made scruple , for some hidden reason , to have inchantments used upon himself , although he did not scruple to use them upon others ; which is not impossible . But I rather believe his meaning is , though the man with bare words , as apprehended by many , but very erroniously could cure other mens bodily diseases ; yet the wounds of his soul , whilest he continued in that base practice and service , longe graviora , ( that is wanting in Delrio , to make his expression full ) much more grievous , and much more to be dreaded ; the proper cure whereof , are words , ( good advice and instruction , according to that of Horace , Sunt verba & voces : that is , charms , and by charms , understanding , sermones Philosophicos ; as that which followeth doth evince ) he refused , miserable wretch , either to admit , when offered , or to procure from others . What Delrio doth here attest of one , Filesacus , De Magia Idolol . doth attest of another , not upon his own knowledge , but upon the report of a man of quality , to him well known : nobili & generoso , are his words . But enough of this . ANOTHER kind of Divination is , that they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of which they reckon divers species . One was , or is , to hang a ring by a thred , and to cast it , or to hold it over a boul of water , so that it touch not the water . But this is nothing without the charm , that belongs unto it . After that , by the knocks of the ring upon one of the sides , which how many they shall be , or how few , to signifie so and so , is before agreed upon ; the event ( God permitting , as always ) is declared . I have known somewhat , which in outward appearance may seem to have some affinity , though to another end : which is , to know the hour of the day . It was my luck once , at an Inne , in very good company , to see some trial of it . The ring did hit just so many times against one side of the glass , as the clocks did strike , or had struck-hours , and then stood still . I saw it , when the ring was in the hands of some , that wondred at it , as much as I , and had never seen it done before . Yet I am sure , no charm was used , which is the main business ; nor any of the company suspected . Yet the motion of the hand , in such a case , not easily discernable , might deceive them , that look , if the actor had any purpose to juggle : which , I am confident , was not the intention of any then present : not theirs especially , who wondred at it , and made trial themselves for better satisfaction ; which was done then by some , who sound it so too . But the surest trial would be , to hang the ring upon a little frame , made gallows-wise , and if then also , truly I should not stick to conclude , that there is somewhat in it more than natural ; and should advise them that profess they had often tried it , both by day and by night , as some did to me since , with great protestation , that it never fail'd ; earnestly advise them never more to meddle in it . IN the life of St. Hilarion , written by St. Jerome mentioned before , we have a notable example of Hydromancy supernatural , but not Diabolical . The rites indeed , and ceremonies , charming excepted , were much alike ; but the efficacy not from the Devil , but God. And probably , God might prompt that holy man to use the same rites ( but without their words ) that Magicians did , to convince them that ascribe much to them , as all Magicians do ; that the efficacy was not from the outward visible rites and ceremonies themselves , which to that effect were but ridiculous ; but from an invisible cause , or agent , whether good or bad ; and withal the better to manifest his power , who could use their own weapons against themselves , that trusted to them ; as we see he did in the case of Balack and Balaam ; when Balaam's inchantments intended for a curse , were , by Gods power , turned into a blessing . Upon such extraordinary examples , we can ground no warrant for our imitation , no more than by casting of rods upon the ground , or smiting of the dust of the earth ; we may lawfully attempt to turn rods into Serpents , or , the dust into Lice , because Moses did both ; for which he had an express command from God , but we none . That Hilarion also had a command , or commission for what he did , if pious indeed , and holy , as represented unto us by St. Jerome , who might know better than we , I think we are bound to believe . OF those kinds of Divination used at this day ( besides the Ancients ) which we have knowledge of , none , I think , either for the certainty , if reports be true , or for the manner , more notable , or considerable , than that which is described by Leo Africanus ( a man of no small credit among them , who are well versed in the History of the world ) highly esteemed , and chiefly practised in Africa , in Fez ( one of the Royal Cities of that part of the world ) especially . The particulars of it are there to be seen in the Latin translation of it , lib. 3. p. 131. as also in the English , in Purchas his Pilgrimage : ( a book of very good worth , with them that know the right use , and more valued abroad , than it is at home by many ) second Tome , page 796 , &c. It is a very perplex and intricate way , and requires great learning : but if as many think , there be nothing of Magick in it , and that it never fails , which some , even Christians , have been bold to affirm , well worth the labour . Leo Africanus from the report of others , speaks of it very moderately ; he doth not affirm either . He professeth , that being offered the learning of it , by some , well able to teach him , he durst not meddle with it , because it hath so much affinity with the black Art. What religion the man was of , when he wrote , I cannot gather certainly by this book of his : but a Mahometan I guess , though there be places , that favour of Christianity ; as in the description of Nilus : if he did not himself alter those places of purpose , in his Italian translation of his original Arabick , after he was become a Christian . Erpennius , whom I have reason to remember with honour , for the honour he did to me , when very young ; but much more , for his noble performances , out of his purse , ( being wealthy ) partly ; and partly by his excellent knowledge and industry , to promote the knowledge so difficult before , of the Arabick tongue : he also is one of them , that did believe this art , or way of Divination infallible ; though , and so we must excuse it , he might speak the more favourably of it , out of his love and respect to that noble tongue . For my part , I shall not scruple to conclude it , if not divine , for which there is no ground at all , than fallible , and more than probably , notwithstanding all pretences to nature , diabolical . Certain enough , were it known infallible , there would be greater resort to it from all parts of the world ; and many more of all Nations would apply themselves to the study of it , and that it doth so often prove true , as generally believed , is argument enough to me , because not Divine , that it is Diabolical . I WILL not trouble my self , nor my Reader , with the relation of more kinds of Divination , used at this day , in several Countries , which all stories of travels , almost , into those parts of the world , where Christianity is not professed , afford examples of , different from those used in other Countries . Concerning all which my opinion is , not that they are infallible any one of them , which I know cannot be : but that , really , by all , or most of them , where the Relator doth faithfully acquit himself , and doth not wilfully counterfeit and impose , or ignorantly mistake , which may easily be avoided , where we have variety of relations , from several Authors , that doe not borrow one from another , to compare ; but this case excepted , my opinion is , that really by all , or most kinds of these divinations , even those that may seem most ridiculous , strange things are foretold . Besides printed relations , so many , in several languages , of men of all Countries , and professions , in this our Europe : I have heard the depositions , or attestation of more than one intelligent man , and in their lives and conversations , and in their discourse too , very sober and serious , who protested to have been present , when such and such things , some in one place , some in another , were foretold , which hapned accordingly . But secondly , to believe that any of those things , that really came to pass , were foreseen and foretold by vertue , or by any natural efficacy of those rites and ceremonies , words , or actions , that were used , in , or by any of those kindes of Divination , whereof some are apparently most horrible and abominable ; others , as sottish and ridiculous , were , I think , not much less ridiculous , or abominable . Neither shall I except Judicial Astrology ; which though apparently , it be more mysterious , and deal in things more specious and sublime : yet , in very deed , is founded upon meer imaginary suppositions , and Poetical fictions , words and names , which have no ground at all in nature ; as by them that have taken great pains in the search of it , and have set out the vanity of it ; and even by them , that have done their utmost , to uphold the credit of it , otherwise ; but could never answer those things that are opposed ; is acknowledged . Yet to say , that nothing , that hath strangely been foretold by profest Astrologers , according to the rules and maximes of their Art , such as they are ; besides what may be supposed to have hapned by meer chance , as in the multitude of predictions , some things must , and do , were to contradict the experience of all ages , of all places ; and to give men some ground , to doubt , whether there be any such thing as truth in the world . AND what shall we say of the Oracles of the ancient times ? That many of those things that went under that name , were meer jugling , and roguery , I grant it : but that they were nothing else , I think a man that hath read ancient Authors , and Histories , Greek and Latin , may as well doubt , whether ever really any such men as Socrates , or Caesar and Pompey ; ever any such place as Delphos , and Dodona , and the like ; as to doubt of the accomplishment of many of those things , so foretold , as read in the Histories of those times . And to me it is a greater argument of Gods power and providence , that upon the Incarnation of his Son , the long promised and expected Oracle of the world , and the propagation of his Gospel , all those Oracles , attended before with so much solemnity ; should in all places , to the great wonder and amazement of wisest Heathens , as by Plutarch's Treatise of that subject doth appear , did cease , or begin to cease in all places : than any matter of wonder , or offence , that God should give so much power to the Devil , ( this always supposed , that his Providence in all answers , that were given , did over-rule , as himself pleased ) in those times of darkness and ignorance . For though Divination doth yet , by Gods permission continue ; yet all in that kind , is nothing in comparison of those ancient Oracles , in several places of the world ; which all Nations almost of the then known world , did resort unto , with so much solemnity . However , even by the account the writers of those times have given us , it doth appear how much Gods power and providence did over-rule , and restrain the power of the Devil , ( as before was said ) as himself pleased : which made so many answers to be so ambiguously given , that which way soever the matter fell out , the Devil or Daemon ( as the Merlins of our days have a providence to save their credit ) might not be found a lyar . But of Oracles particularly , I have said more elsewhere , which I shall not need here to repeat . NOW to return to Divination in general ; it is observable , that many things appear to us under the notion of Divination , which to Devils and Daemons are no such thing : and that partly through the priviledge of their nature , as pure spirits , by their creation ; and partly , by their experience , much improved by time , in all kind of knowledge , of things natural ; and in the affairs of the world , relating unto men ; to whom the most understanding men compared , in point of natural knowledge or wisdom , are but as children ; yea very babes , and simpletons , if we may so speak . For example , if ( in some remote part of the world , we will suppose ) it be asked , whether any English-ship be coming , or , when to be expected ; and the answer according to the way of Divination by such rites and ceremonies , as are usual in the Country be , three days , or three months : if the Ship or Ships be upon the Sea ; they that can , as the most learned that write of these things , are of opinion , in a moment , as it were , convey bodies some hundred of miles ; how easie is it for them to know , though yet five or six days sailing distant , whether any such be upon the Sea ? Or if they say three months , and it prove so , what wonder , when even men , that are concern'd , and well acquainted with the course of those affairs , and see the preparations , though they cannot foresee many things which the Devil can , may probably conjecture , that within three , or six months , they may be at their journeys end , as it doth often happen ? We might instance in a hundred things of the same nature ; but this instance I have chosen , because some that I have conferr'd with , who had known in their travels such a thing done , more than once , did seem to make a great wonder of it . Pausanius , I remember , in his fourth book , doth tell us of one Ophioneus , famous in those days for divination among the Graecians ; and his way ; the more to be admired , because in shew , it had nothing that was extraordinary , and yet was very effectual . As he doth express it , it was this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is : He would enquire what and how things had gone before , and so foretel both privately and publickly what should come to pass afterwards . Cicero was famous for this kind of Divination , in his time , and seldom failed . The manners of it , and the grounds , he doth largely set out in an Epistle of his to Caecinna , well worth the reading . What pity , that some in these days , who take upon them to be such Diviners , have not more of this kind of divination , at least , that they might not always so grosly mistake ? Now this kind , though of all other kinds of divination ( setting true prophesying , by divine inspiration , aside ) most lawful , and commendable , in States-men especially ; yet of all others , may be said , as I conceive , most proper unto the Devil , as he is a spirit of such standing , since his first creation . For being altogether grounded upon a good head-piece , and long experience ; the disproportion between a man , and an Angel or Spirit , both in point of years and natural abilities ; who doth not understand ? Our conclusion then , as before , that there is not any kind of divination publickly practised , or commonly known , so strange or so ridiculous , but by the Devil's intervention , to whom , what rites or ceremonies are used , or whether some or none , but only to amuse , is altogether indifferent , is available sometimes : and yet none , as to mans judgment , so plausible , and so probable , but is fallible , and doth often deceive . BUT that which in this matter of Divination most poseth my reason , which also posed Aristotle so much , that he could neither believe , nor yet absolutely deny , is , that there be men and women , but women especially , in whom resteth a spirit of divination , ( so expressed , Acts 16.16 . ) by which they foresee , and foretel strange things , and seldom miss . All Histories afford notable examples ; so that even some that believe no Spirits , ( whether a God , or no , I know not ) yet acknowledg , There be such , that foretel ( they say ) very certainly , for the most part . They impute it to a proper temperament , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : any thing , so neither God nor Devil be in it . What great occasion they had to fear him , should they grant him an existence , I know not . But one example , every where obvious , and well attested , ( for in this also , as in all things , there is frequent mistaking , and imposture ) I will instance in . Innocentius the Eighth , Pope of Rome , who sent a man into England , or Scotland rather , named Adrianus , famous for his singular wisdom , & judgment in matters of the world : which soon after , brought him unto Henry the Seventh , King of England , his favour ; and his favour to the Bishopprick of Bath and Wells , in Sommersetshire . Returned to Rome , and in great imployment under Alexander the sixth ; he was made a Cardinal ; and after Alexander , flourished under more than one , but under Pope Leo the Tenth particularly . It was his ill luck , if not occasioned by any impiety , and unthankfulness to God , to grow acquainted with a woman , in whom such a Spirit was . Among many things , which she foretold , both publick and private , which in all points , and circumstances fell out accordingly ; she also foretold , that one Adrian by name , born of mean parentage , preferred meerly by , and for his worth , should be Pope after Leo. This exactly agreeing with his case , and having had , he thought , sufficient proof of the truth of her predictions , he confidently applied it unto himself , and made no question , but he was the man , that should succeed Pope Leo. In this confidence , he began ( such a bewitching thing is Authority , notwithstanding the sad examples every Age and Country , when too eagerly coveted , doth afford ) to think the time long , before the Pope died ; and , to hasten it , with some others , conspired against his life ; and , though prevented , and pardoned , lived afterwards and ended his days miserably : or , if he had so much grace , as to think so , and to make a right use , more happily ( because obscurely ) and never heard of more , than before . But Adrianus is not our business . The womans prediction was verified by the event . For Adrianus the sixth , a man of mean parentage , of excellent worth , being then absent , was chosen : ( of purpose , a man would think , for no such thing was intended , & scarce believed , when it was done ) to verifie the prediction . But God forbid , we should so think seriously : but it fell out strangely , that cannot be denied . Now were it so , that this Spirit of Divination were found in men and women , such only , who by their life and conversation , did shew somewhat of either worth or godliness more than ordinary , ( it is Aristotle's objection ) it would not be so strange , or incredible . But for the most part , if not always , ( true prophets excepted ) it falls out quite contrary . And therefore by the law of God , such were to be put to death , Lev. 20.27 . And happy is that Kingdom , ( for there God hath promised a blessing ) where no such , who take upon them to prophesie , ( whether their predictions prove true or no ) are suffered to live . But Credulity and Incredulity is the thing we have to do with . What then shall we say ? First , that Aristotle's objection is very plausible , and worthy of Aristotle ; and the same objection lieth against the Salutators of Spain , who for the most part , are ignorant people , of a leud conversation ; and yet are believed generally , to do strange cures . Franciscus à Victoria , of whom , besides Grotius , divers Protestants speak with good respect , is so put to it in this case , that he doth not know what to pitch upon ; as himself doth ingenuously acknowledge . Of four opinions , which he doth propose , he doth leave us free to chuse which we will : Either that they cheat , and impose : or that , what they do , they do it by the Devil : or perchance , by a special grace , for reasons best known unto God : or lastly , that it may be a secret of a proper natural temperament . So still we are left in uncertainty . But against manifest experience , besides the authority from the word of God , there is no arguing , as to matter of fact . It is not any part of our task , to examine the reason . But , were the nature and divisions , or kinds of Spirits better known unto us , than they are , or should be ambitious to know , whilest we live ; it is likely we might say more to it , than now we can . I shall conclude , that , as I account great Incredulity not to believe that there be such predictions ; so , to believe them , before the event have confirmed them ; to enquire after them ; to regard them , is little less , than Apostacy from God , and from the true faith . If true sometimes , yet false often ; but always dangerous , if not pernicious to them that hunt after them . SAINT Augustin in one of his books contra Academicos , under the name of Licentius , one of the Collocutors , in that Dialogue , doth tell us of one Albicerius , a notable Diviner , in his time , well known unto him in his younger years , ( an excusable curiosity , in that age , and profession ) long before he was a Christian . Three or four notable stories he hath of him ; but first of all , or before that , what kind of man he was , for his life . A very rogue , as any was in Carthage , and such a whoremonger ( innumera scorta , saith St. Augustin ) as scarce any age hath known the like . The first story is , that , consulted about some silver Spoons , that were missing , by a messenger ; he presently told the owner of the Spoons , the thief , and the place , where they were at present . I believe some of our London-Prognosticators , have done as much , or near , if publick fame ( though they may think it a credit ) do them no wrong . Another time , when St. Augustin , or some of his familiar acquaintances , went to him , to be satisfied about somewhat , which he doth not relate ; he , not only satisfied them in that , to the utmost of their expectation , or desire ; but moreover , acquainted them , that their boy , or servant , by the way , had stoln some money out of the bag of money , which he carried after them ; even before he had set his eyes upon the said boy , or servant ; and forced him to restore every penny , before the masters of it did know , what , or how much had been taken away . A third story is , of one Flaccianus , well known to St. Augustin , it seems , who being about to purchase a piece of ground , went to this Diviner , or Cunning-man , to see , what he could tell him about it : who had no sooner seen Flaccianus , but presently told him what he was come about , and named the ground , or Farm , as it was ordinarily called ; which Flaccianus himself ( it seems , it was somewhat an uncouth hard name ) did not well know . But the fourth story , made St. Augustin , ( a young man then ) under the name and person of the said Licentius , even tremble for amazement , whilest he did relate it . A condisciple of his , or one that had been , hearing so much of the man , and either not believing , or , for further trial , and to know the utmost of his power , went to him , and boldly and importunately challenged him , to tell him what it was he had in his thoughts : who , put to it , as he was , told him , he did think of Virgil. Being further asked , what particular place of Virgil , the man , though otherwise , scarce able to read , pronounced aloud , boldly and securely , the very verse of the Poet , he had then in his mind . Who makes any question , but he , that did this , ( no man of God , but a very rogue ) was really possest by the Devil ? And do we wonder at it ; or rather wonder , that any , men or women , that take upon them to do such things , in a Christian Common-weal , should be suffered to live ? Or that any , that make use of such , whether men or women , should make any question , ( if Christians by profession and education ) but that , in so doing , they go to the Devil ? But some may wonder perchance , as St. Augustin , or his friend , did , at the first , ( for afterwards he made nothing of it ) that the Devil should have such power , which the Scripture doth seem to appropriate unto God , to know thoughts . But it is one thing , to have the thoughts of all men , in all places , at all times , open and naked , which belongs unto God only ; & , by some subtilty or secret of nature , to know the thoughts of some men , at sometimes , which the Devil can , it is certain , if God do not hinder : which men also , well acquainted with nature , by diligent observation of the eyes , and otherwise , may , in some part , attain unto . And why not this , as possible , as for men ( but women rather ) in the light , or day-time , at a good distance , to communicate , and to impart their thoughts , freely and fully , without any noise or voice , by the observation of the lips only , and other parts about the mouth ? A secret of nature lately discovered ; of which more in my Treatise of Enthusiasm , Chapter 4. of the second Edition , page 181 , &c. I name the second Edition : because , not so much of it in the first to be found . AFTER Divination , somewhat , because of the affinity , may be expected of Prodigies , of which , as of Divination , much hath been written , and argued to and fro , by divers : and very lately by one , by some whom I have heard much commended . I therefore shall say the less ; neither indeed doth my subject engage me , to say much . As all other things in the world , not determinable by sense , those especially that relate to God , and his providence , have been liable to superstition and credulity ; so this of prodigies , as much as any . The ancient Romans have been noted for their excess , in this kind ; and their best Historian , Titus Livius , for inserting that , into the body of his History , which stood upon publick records , hath been censured as fabulous : for which nevertheless , he doth often excuse himself , and smartly doth censure the credulity of the people of those days . Yet I make no question , but by the contrivance of the Devil , in those days of ignorance and superstition , ( as of Oracles was said before ) for the increase of superstition , many things in that kind might happen , ( besides what did by Gods order and appointment ) which have not hapned so frequently since . But what excess soever they might justly be charged of , yet we must acknowledge , that the ground of it , Quod omnium secundorum adversorumque causas in Deos ( had he but said , Deum ) verterent : that is , in effect , Because they b●lieved a God , and a providence , the cause of all good and evil that hapneth unto men , as the same Livy doth inform us ; was commendable , which would make us ( besides other reasons ) think the better of prodigies in these days , wherein Epicurism and Atheism do so mightily prevail . And it cannot be denied , but they lived then , generally , according to their belief ; frugally and vertuously . Witness those rare Examples , those times afforded , scarce to be matched in any other age . And , as this belief made them vertuous ; so their vertue , conquerors of the best , and greatest part of the then known world . Whereas when all observation of prodigies ceased , which the same Livy saith did proceed , ab eadem negligentia , quâ nihil Deos portendere vulgo nunc credunt : ( a mild word negligentia , for Atheism , or Epicurism ) all manner of vices , pride , luxury , covetousness , and the like , crept in ; which occasioned their Civil wars ; and their Civil war , with these vices , the ruine of that glorious Empire . Were there no other thing in the world , to perswade me ; yet the authority of two such men , as Camerarius and Melanchton ; so pious , so learned both , would make me not to reject all prodigies , whether publick or private . Yet it must be confessed , that where the opinion lights upon a man , who is naturally tender and fearful ; and such was the nature of them both I have named , of Melanchton especially ; it hardly escapes excess . But again , were there no other examples or instances of prodigies ( known to me ) than what hapned before the death of Julius Caesar , the Roman Emperor ; and what before Henry the Fourth , late King of France ; who for their valour , and manner of death , may well be paralleled , being so well attested , as no rational man can make any question ; I should think and acknowledge my self sufficiently convicted , that there be prodigies : presaging prodigies , I mean. And if in their case , why not in the case of many Princes , and others ; such especially , who have been active men in the world , and made a great noise by their valourous or ventrous atchievements , and undertakings ? Always provided , that there be like evidence and attestation . I think I have read in Julius Scaliger , a man of singular as learning , so piety ; some where ; ( I find it so in my papers , but not the place quoted ) Melior superstitio ( so it do not proceed to a breach of any particular command of Gods revealed word : so I understand it ) nimiâ sobrietate , quae facile degenerat in Atheismum : that is , Better is superstition , sometimes , than too much sobriety , ( or cautelousness ) which is apt soon to degenerate into Atheism . At another time , perchance , I should not think so well of it : But now when Atheism doth so prevail , and true Piety , under the name of superstition , subject to derision ; I think the advice is not amiss . ANCIENT Heathens had an opinion , not unworthy the consideration , that no prodigie , or bad Omen , could hurt them by the event , who did profess not to regard them , or could elude them by a contrary interpretation . Pliny's words to this purpose , are ; Exemplis apparere , ostentorum vires & in nostra potestate esse , ac , prout quaequ● accepta sint , ita valere . He doth add , In Augurum certè disciplina , &c. that is , That by the discipline of the Augures , ( a sort of Diviners or Soothsayers among the Romans ) it is very certain , that neither imprecations , or auspicies ( or presages ) did belong unto them , ( to hurt them ) who when they had any work in hand , did profess and declare they did take no notice of either : Quo munere divinae indulgentiae , maius nullum est , saith he ; that is , Than which , the Divine mercy hath not vouchsafed unto men a greater gift , or boon . So Pliny , lib. 28. cap. 2. And in the next Chapter he doth mention some particular rites and ceremonies , which they used , to elude , or avert mischiefs , when threatned by some ill presage , or inauspicious accident . Of which St. Augustin doth treat , and reckon many , in his second de Doct. Christiana , Chap. 20. I make no great wonder , if many of those superstitious rites and ceremonies by both Pliny and St. Augustin mentioned , were thought efficacious to elude , or avert ; when the observation of prodigies was so transcendent , that every thing almost , that did not happen every day , was looked upon as a prodigie . It was not hard to avert , or elude ( as they interpreted it ) what probably , as founded upon such groundless fears , and imaginations , would never have hapned : though probable too , that meer fear and imagination , though no better grounded , might be the cause sometimes , that some things hapned really , which otherwise had never been . But however , because Pliny , no very superstitious man , who elsewhere hath not faith enough to believe , that God cares for the world , or takes any notice of mens actions , whether good or bad : because he doth here , we see , so magnifie the power of faith , and therein the goodness of God , that would so provide it , and appoint it : and that , besides Pliny , there be others , that attest the same , or much to the same purpose ; as afterwards in due place may be shewed : we may consider , besides Christian faith , whether there be not some kind of natural faith , such as natural , meer natural men are , and always have been capable of ; which with God , by his own order , and appointment , is , and always hath been more or less meritorious , or efficacious for the averting of some temporal evils ; and a good pledge , or forerunner of that true faith ( in Christ ) by which we hope , not only to be rescued from that misery , which , as the wretched posterity of a sinful protoplast , we are born unto ; but also ( I expect no otherwise , but that the wits will laugh at our simplicity ) purchase Heaven it self , and Immortality . But of this , more elsewhere , which I will not here transcribe . WITH this of Pliny the elder , doth well agree the resolution of Pliny the latter , and as well with Christianity ; and therefore not unworthy our observation . A friend of his , who was to plead a cause , within one or two days after , had a dream , which much troubled him , and threatned , as he did interpret it , some kind of miscarrying . Whereupon he doth address himself to Pliny , that he would procure him a further day . Pliny first doth propose unto him , what in such a case himself had done , preferring that excellent rule or maxim of Homer's : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · ( That is , in effect ; That a good cause ought to be regarded more than any signs or prodigies whatsoever ) before terrifying dreams and visions , when he was to defend the cause of an innocent friend , against potent enemies : Wherein , notwithstanding his terrifying presages or prodigies , he prospered . He did so , and hoped his friend might also . But if that would not satisfie him , his next advice is , Quod dub●t as ne feceris : which he calls Consultissimi cujusque praeceptum , the precept or advice of all that are wise and prudent ; Not to do that whereof you doubt : which , I think doth very well agree with that of the Apostle ; And he that doubteth is damned if he eat , because he eateth not of faith : For whatsoever is not of faith , is sin . But lastly , I make great difference of prodigies , that concern private men only ; and those which concern Princes , and whole common Weals . I do not think these so easie to be avoided , as those . I HAVE done with prodigies : I now proceed to that I have to observe upon the instances , or the chiefest of them , that have been produced , which may be useful , as I conceive , in all , or most other cases of Credulity or Incredulity . And here , first of all , I propose this rule of Credulity or Incredulity in general , in St. Augustin's words ; Multa ( St. Augustin hath it , Nonnulla only ; but I think it will bear multa very well ) credibilia , sunt falsa ; sicut incredibilia multa , sunt vera . Or in Minutius Foelix his words , more pithily : In incredibili , verum ; & in credibili , mendacium : that is in English , That many things , which seem incredible , are true : and many things false , which are very credible , or likely-true . Which is no more , if so much , than what Aristotle long before in that known Axiom of his taught ; that , falsa quaedam , &c. that some things that are false , have more appearance of truth , than some things that are true . It is no argument to me , that a thing is true , because it is possible ; no , nor because probable : nay , it is certain , that many lyes and falshoods are founded upon this very thing , probability . Though civility may oblige , not to contradict , where we see no impossibility ; yet discretion will , to doubt , and to suspend assent , till we see good ground of belief . I know the wisest man may mistake sometimes ; many are credulous ; and many love to tell what themselves have forged , or what they have from others , though themselves perchance do not believe it . I am no Sceptick or Pyrrhonick ; and whether ever any such were , really , is a question : which to be , in my apprehension , is little less , than of a rational creature born , to turn into a senseless brute . And it doth much derogate from Gods goodness , to think that he should give us reason , the best of gifts , for no other use , than always to doubt ; which is worse , than to have no reason at all . Yet this I must say , which I think most true : their profession was , if ever any such , to doubt of all things : the best way , never to be a Sceptick , is , not to be too quick of belief , and to doubt of many things . Take it from St. Augustin , that it may have more authority , best in his own words , but because very worthy to be known unto all , that would be wise , I will put them into English . They are out of his book De Magistro , which in a Socratical way , that is by way of Dialogues , doth comprehend divers curious speculations concerning the end , or use of speech . St. Augustin , one of the two speakers , taking upon him to be the Magister ; and Adeodatus the other speaker , made to be the disciple . This Adeodatus , after much arguing to and fro , having often been compelled by force of argument , to confess that true , which he thought false ; and on the contrary , that false , which he thought otherwise of before ; being grown , at the last , more cautious , what he denied , or assented unto ; he is commended for it by St. Augustin , in these words : I am well pleased with your doubting , as it is a sign to me of a mind ( or disposition ) not inclinable to rashness , than which [ such a disposition ] nothing doth more conduce to setledness or tranquillity of mind . For how can we avoid trouble of mind , when those things which through too great facility of assent , ( or Credulity ) we had yielded as true , by opposite arguments begin to totter , and at last are extorted from us against our wills ? So that , as it is but reasonable to yield assent unto those things which we have throughly considered , and perfectly understand ▪ so to embrace that we know not , as though we knew it , and understood it , is no less dangerous . For the danger is , that when we have been often beaten off from those things which we conceived once most firm and solid ; we fall at last into such a hatred , or jealous suspition of reason , that we shall not think fit or safe , to yield assent unto any truth , though never so perspicuous and apparent . So St. Augustin there . Though he speak properly of belief and unbelief in matters of opinions , determinable by reason only ; and we of belief and unbelief in matters of fact , only , determinable , not by reason , but by experience : yet his words are very applicable to our purpose ; one great ground of Incredulity , and that which doth most justifie it to the world , is , groundless Credulity . BUT on the other side , to go on where we began , with St. Augustin's rule ; besides what is against the faith , or doth imply manifest contradiction ; to me , I confess , nothing is incredible . I see so many things with mine eyes ; and many more I read of , in them that have collected , and set out Nature's Wonders , in several kinds ; all miraculous to me , because though I see the thing plainly and undeniably , yet I comprehend not the reason ; and those that have attempted to find it , I speak it of many natural things , as the Load-stone , and the like , are either ridiculously come off , as Pomponatius , and the like ; or have still left the matter in great obscurity , and their reasons liable to many objections : and again , I see or believe upon good attestation , so many strange effects of the power ( with God's permission ) of Devils and Spirits ; so many ( to sight , and for any reason that we can give ) miraculous operations ; that I know not what it is , besides what I have before mentioned , without good and mature consideration , that I can think incredible , or impossible . Yet I know that the Devils power , allow him to the utmost of what can rationally be allowed to a created Spirit , is limited , and that he cannot do many things . What those things are that he cannot , is disputed , and argued by many , to whom I willingly subscribe . But he can so imitate and counterfeit , that we shall find it a very hard task , to distinguish between the reality of that which he cannot , and the resemblance , which he doth offer unto our eyes . He cannot create substances : he cannot create men , or women , nor the least creature , I believe , that hath its Beeing by generation : but he may cast before our eyes such shapes of those things , which he cannot create ; or so work upon our phancy , that it shall create them unto us so vigorously , so seemingly , that he may attain his ends by those counterfeits , as effectually , perchance , as if all were in good earnest , what it appears to our deluded eyes . So that the most satisfactory limitation I can find or think of , of his power , is , that he can do no more , than what God doth permit , who hath reserved to himself the Sovereignty of the worlds government , and will not suffer them that trust to him , and depend of him , in the least degree , to suffer by him more , than what may be for his own glory , and their further good , if they patiently submit , and their faith and confidence hold to the last . Where●n I am so confident , and so much confirmed , even by those strange effects of the Devils power , which I have read and believe , that it never yet entred into my heart to fear any thing of him more , than his temptations , against which Christ hath taught me daily to pray . But of this more , by and by . Upon these grounds , Miranda naturae , Nature's wonders first , for which no satisfactory reason can be found ; collected , as many , or most , hitherto known by divers ; but , if diligently sought , daily to be multiplied : and secondly , the power of the Devil , which though not so great now , as it was before Christ , yet great enough still , to cause admiration ; I know not well , I say , what to account incredible . Could one man , trusting to the strength of his wit , and the efficacy of his art , not without some ground ( as some learned professors of the art have taken upon them to maintain , which I meddle not with ) speak so proudly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : find me but a place where I may stand conveniently , ( at a convenient distance from the earth it self , I suppose his meaning was ) and I will move the whole earth : and could the same man do things in the sight of many , which were then generally thought impossible , and now to many more incredible ? and how shall we limit the power of Spirits , in knowledge and experience so far exceeding that of mens , when God doth permit ? Yet for all this , I do not deny , but it is limitted , as I said before , because it is both against faith , and against reason to believe , that God will permit them to do many things , though not so easie , precisely to determine , what those things are ; and much harder to discern what is real , and what is counterfeit , among the works of so skilful juglers . Not easily to believe then , what otherwise is acknowledged very possible ; nor yet absolutely to reject as incredible , what to ordinary sense , and reason may seem impossible , but to consider how attested , and not to dispute against clear evidence ; that 's our first rule , or observation . OUR second shall be ; In the relation of strange things , whether natural or supernatural , to know the temper of the relator , if it can be known : and what interest he had , or might probably be supposed to have had , in the relation , to have it believed . Again , whether he profess to have seen it himself , or take it upon the credit of others : and whether a man by his profession , in a capacity probable , to judge of the truth of those things , to which he doth bear witness . Every one of these particulars would require a particular consideration , but that I would not be too long , or tedious . To make application of this to those witnesses , or the chiefest , I have produced and made use of : I can give no account of their temper by their life , or actions ; they were not , nor could be known unto me , that way . But he was not altogether out , who said , Loquere ut te videam : though subject to many exceptions , I know ; yet ordinarily , a man may give some guess at a mans temper in point of seriousness , or lightness , by his writings . Cardan was a learned man , and one that was well acquainted with the world ; of great experience , I make no question . But he was a man ventosi ingenii , self-conceited beyond measure , and as covetous of popular applause : never spake man more truly , than he that first past that censure on him . Any man of ordinary judgment may quickly perceive it by his writings . A man , that did affect to tell strange things , that cause wonder , that he might be wondred at , and admired by them , that did believe him . And indeed he doth tell more strange things of himself , and his father , and some other relations of his , than a man shall likely meet with any where else . But he was not only ventosus , as censured by others , but also mendacissimus , a notable lyar , as acknowledged , and proved by his great friend Nodaeus ; and by his confession of himself , according to his horoscope , Nugax , religionis contemptor , maledicus , impurus , calumniator , &c. all which the same Nodaeus doth acknowledge most true of him . SOME man may wonder , ( this by the way ) what made Nodaeus , who otherwise doth most ridiculously exalt him , to acknowledge so much truth : but there was a reason . Cardanus and Nodaeus were not of one Religion , in point of Spirits ; of whom , though Cardanus tells many strange stories , which I believe ( from such a convicted lyar ) are false ; yet among so many , it is possible some might be true . But whether false or true , Nodaeus , as all , or most that are of that perswasion , admirers of Epicurus , &c. could not indure to hear of them . In that particular , he doth cast dirt upon him , and makes him the vilest man , that ever was : In others , if you will believe him , Cardanus was an incomparable man. This in another age , might have been thought a contradiction ; and Nodaeus himself censured for a man of no judgment at all , if not worse . But he knew what times he wrote in , and how men stood affected . Neither did his judgment herein deceive him ; which in a more sober age , if God will be so merciful , may cause no small wonder . Well , Cardan , for one , was a learned man , of great experience : but I say , by Nodaeus his leave , this mendacissimus doth spoil all . I think they that trust him , deserve to be deceived ; and I doubt many stand not upon that so much , so they may be thought some body , because they read Cardan . I KNOW not any I have made use of , but , so far as may be guessed by their writings , were sober and serious men : and so accounted by those ( known unto me ) who mention them in their writings . They were all , or most of them , learned Physicians , and therefore best able to judge of those things , which they wrote of , and attested . How it should advantage either the credit of their Art and profession , ( which to preserve , made Galen so unwilling a long time , as before observed , before he would acknowledge the efficacy of charms and incantations ) or their particular profit , in their practice , to acknowledge , and of their own accord publish and proclaim the efficacy of supernatural means for cures , &c. ( such as we have made choice of too for instances ) no man , I think can imagine : how it might impair it , is very apparent . The best reward of their ingenuity from the greater number , or those sapientissimi , in Seneca , they could expect , is , to be accounted either lyars or idiots . Lastly , Remigius excepted , of whom some question may be made ; because he saith , vidi hominem , he saw the man ; he doth not say , he saw the thing : ( which yet may be true enough , for any thing he saith ) all the rest expresly profess , to have seen with their eyes , what they relate . Vair indeed doth not mention his eyes , but he hath those circumstances , which he doth attest , which , as I say there , amount to a vidimus , or , cecular attestation . BUT then , thirdly , Seneca saith , oculis nihil fallacius : and doth give some instances . His instances are true , yet I cannot allow of his inference . We must trust to our eyes , in most things ; to our ears , and other senses , else we shall not know what to trust to . However , it is very true in some cases , our eyes , our ears , and other senses may deceive us ; and that relation may be suspected , which is grounded upon two eyes , or ears only ; though the witness be granted an honest discerning man. I could mention many things that have hapned unto my self in that kind : but one thing , that hath made most impression , I shall make bold to relate . It is not many years ; but it was some time before our happy restoration : My Son ( the only I have or then had ) and I had rid some twenty or thirty miles that day , and came to the house of a worthy Gentlewoman , of some relation , by marriage ; where I had been often kindly entertained . In the night , about midnight I then guessed , my said Son , and I lying together , and both fast asleep ; I was suddenly awakened by the report of a Gun or Pistolet , as I then thought , discharged under the bed . It shook the bed , I am sure . Being somewhat terrified , I awakened my bed-fellow ; asked him , whether he had heard nothing ; told him what I had heard , and felt . He was scarce awake , when a second blow was heard , and the bed , as before : which did put him in such a fright , that I forgat mine own , and wholly applied my self to put him out of it , and to keep him in his right wits . Thus busie , it was not long before a third blow , and still the bed as before . I would have risen , but that he did so closely embrace me , that I durst not leave him , neither was he willing to let me go . It was an hour at least after that third and last blow , before I could get him to sleep ; and before day , I also fell asleep . In the morning , being up before me , I bid him look under the bed , which he did , but not so carefully , as one possest with other apprehensions about the cause , as he might have done . I charged him not to speak to any , until my self had first acquainted the Mistress of the house , whom I knew , an understanding discreet Gentlewoman . It was about dinner-time before she came down to the Parlour , and then as soberly as I could , none being present , but two of her daughters , vertuous Gentlewomen ; I first prepared her , not much to wonder , or to be troubled . So I acquainted her . I perceived by her countenance , it did trouble her , and as we were discoursing , she looking upon me , as expecting somewhat from me , that might prevent further jealousie or suspition ; I hapned to tell her , that I had some thought in the morning , that it might be the cords of the bed : She presently , and with a joyful countenance , said , It is so certainly ; for the bed was lately corded with new cords , which were so stretched , that the man told us , he was afraid they would break , if not then , yet soon after , when the bed should be used . She had no sooner said it , but sends one of her daughters up to look , and it was so indeed : the cords were broken in three several places . What others , to whom the like , or somewhat like had hapned before , or otherwise better experienced in such things , might have thought of it , I know not : I have no thought to make a wonder of it , now I know the cause : But I suppose it might have hapned to some other , as it did to me , till I knew the cause , to be terrified ; and so terrified , that had I gone away before I had been satisfied , I should not have been conscious to my self of a lye , if I had reported , that the house was haunted . I could never have believed , that such cords could have made such a loud noise ; besides the shaking of the bed , which added much to my wondring , until I knew the certainty . I could not have believed , I say ; though I have considered since , that even a small thread , hastily broken , maketh no small noise ; and besides , that a Pistolet could not be discharged , but there would have been a smoak , and smell . But whatever some might have thought , it is enough that it might have hapned unto some others , as to me , to prove that our senses may deceive us sometimes , and that it is not always enough to say , I have seen it , or I have heard it . But when a thing doth happen in the clear light of the Sun , and in clear sight ( for at a distance many eyes may be deceived ; and a panick fear , in the time of war , may make a whole camp upon some very slight mistake or suspition run away : but that is another case ) but clear light , and clear sight , of many sober , and not pre-occupied with any passion , if then many eyes be deceived ; it is very likely , and so I grant , it doth often happen ; it is by the art and intervention of the Devil , that they are so . Now in those relations I have made use of , some things were done very publickly , before many ; not any , but had more witnesses than one or two , and therefore more likely to be true . FOURTHLY , At the mouth of two or three witnesses shall every word or matter be established : we know who saith it ; and , if there be no just exception against the witnesses , is most agreeable to the practice of men , in all places . I have cleared my witnesses from all exceptions ; and they are more than one or two that witnesse the same thing , though not the same thing numerically , yet the same thing in effect ; to wit , the truth of supernatural operations , by Devils and Spirits ; which they , who upon such proofs and attestations will not believe , may justly be charged with obstinate , and if we consider the ill consequence of such unbelief , pernitious incredulity . LASTLY , somewhat hath been said of it before , but it cannot be too often repeated : Let no man that doth aspire to the knowledge of truth , discredit the truth or reality of any business that is controverted , because the thing is liable to abuse and imposture . It is a very popular way indeed , and with vulgar judgments , of great force : but it is the way to deny all truth , and to overthrow all government , and whatsoever is most holy among men . For what is it , if well look'd into , that is not liable to abuse , and imposture ? To insist upon somewhat that is obvious , and what every man may judge of : No wise man doth doubt , but that there is such an art , as Physick or Medicine ; acknowledged in the Scriptures , both of the Old and New Testament : magnified in the Civil Law : besides the testimonies of private men , of all professions , every where obvious . And for my part , though all the world should be of another belief , yet I should think my self , who more than once ( with Gods blessing ) have been saved by it , bound with gratitude to acknowledge the efficacy and excellency of it . Yet if a man were disposed to argue against it , as needless , or pernitious , how easily might he find arguments ? As first , because divers Nations have done without Physicians , as well as with them : the Romans , for a long time ; the Babylonians , whose custom was , as witnessed by Herodotus , to keep records of diseases and cures ; and to expose their sick to the view of all men : not to insist in other Nations , which have been specified by others . And then , the Sects and Factions of Physicians , that have been at all 〈◊〉 : their different judgments , of the causes of 〈◊〉 , and different 〈…〉 curing ; not only ●●●●ferent , but even contrary : as every man knows , that hath but looked into their books . And then , if we consider the number of Empericks , bold illiterate , ungrounded men , that go under that name ; and the credulity , or cove●●●●ness of many , who to save somewhat , will trust themselves into any hands , rather than be at the charge to send for , or go to an allowed , and well-grounded Physician ; it is a great question , ( or perchance , no question , but many more , certainly ) whether more are not kill'd by such usurpers , and counterfeits , than are saved ( under God ) by true learned Physicians , where they most abound . But all this may easily be answered , and Physick vindicated ; but with this acknowledgment , that the best things that are , may be abused : and so those things , that in their nature have the truth and reality of existence as certainly , as those that are seen and discerned by the eye , may be counterfeited and falsified , and are liable to the mistakes of men that are ignorant , and the illusion of juglers and impostors . FOR a further direction to them that may want it , in this matter of witnesses to make faith to strange relations ; I will take notice of some objections that are made , or may be made . As first , what can be more creditable , than what doth stand upon publick records ? may some body say . So did all those prodigies Livy doth relate . Must we then think our selves in reason bound to believe them , all , or one half of them ? No : it is a mistake . That which stood upon record , was , that such and such ( if more , than one : of many prodigies , but one ) did inform that such and such a thing had hapned ; who delivered it upon their honest word , ( not oath , that I can find ; except it were upon some extraordinary occasion ) that it was true . This was the superstition of the Romans , of those victorious times , that they thought nothing , that did relate to the service of their Gods , must be neglected : and so a record of it was made , nunciatum esse , that it was reported , not verum esse , that it was true . Yet we find in the same Livy , that oftentimes , upon just suspition ▪ that which was related , did pass some kind of examination ; and if found defective , not allowed . But what shall we say to Plutarch's relation , who not upon his own credit only , and yet he acknowledged a grave , and serious Author ; but upon the credit of many then living , in his Treatise of the Soul ; not now extant ; but so much of it is preserved in Eusebius ; doth seriously relate , of one very well known unto him , and his familiar friend , as I take it ; who died , he said , and his Soul after three hours , remanded to his body ; because it was upon a mistake of the messenger , that he was deprived of life by such a sickness , when another man was intended and sent for . After which restauration to life , he lived many years , and was then alive , Plutarch saith , when he wrote this of him . This relation , I must confess , did somewhat trouble me , when I first read in Eusebius ; and the rather , because Eusebius doth barely relate it , and excepts against nothing , which some might interpret as an assent , but is not ; there was no need , if what he aimed at , be considered . But however so barely related , did trouble me for a time . But afterwards , upon better consideration , I thought and still think that both Plutarch and his friend , might be very honest men , and speak no more than what they believed to be very true ; and yet we not bound at all to believe them . For first of all , this departing of his soul was in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plutarch saith ; that is a kind of unnatural deep sleep , which by them that are not much acquainted with the proper terms of Physick , and differences of every disease , might easily be mistaken for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which Physicians define , Soporem gravem , quo qui tenentur , &c. that is , A k●nd of sleep , which they that labour of , sleep profoundly , and dream ; and afterwards , when awak●ned , what they did dream , they think to be true , and relate it unto others for very truth . Or , as Sennertus elsewhere ; They lie as though they were dead , and frequently , after they are awakened , make report what strange things they have heard and seen . NO wonder then , if the man in such a distemper , saw strange visions ; and it is probable , he had read of some such thing , that had hapned , or commonly reported to have hapned unto some others ; whereof the learned Annotator , in the last Paris Edition will give a further account to them that desire it . But this granted ; it follows in Plutarch , that the other , who by right should have died , ( for there was a mistake of men , or souls , as was said before ) upon the return of Antillus his soul , ( that was his name ) when he heard what had hapned to Antillus , and what report he had made of his visions ; that is , that his soul should be returned indeed ; but the others , first intended , would be sent for ; he fell sick , and died in very deed . Truly I think according to the belief of the vulgar of those days , it were a wonder , a great wonder , if he had not . For he was not only told , what this revived ( as was thought ) Antillus had reported of him , as revealed unto him in that other world ; but people ( so goes the story ) were daily and hourly at his door , to see the event , which was enough to startle any man , that had not a very great courage , and knew nothing to the contrary , but that what was reported of Antillus his death , his miraculous reviving , and what Antillus himself had since reported , as revealed unto him , where he had been , was very true ; enough I say , to startle him into an alienation of mind , or a sudden death : whereof there be many examples of men , who surprized with a sudden great fear , though without any other hurt , or danger , have fallen into some sickness , which hath ended in death . He therefore , who upon this , or like relation of Plutarch , should censure him for a fabulous writer , would do him wrong , and bewray-either malignity or ignorance . Yet many fables we may find in Plutarch , which being delivered by him , not credited , nor to that end they should be credited , but according to the Mythologie of those times , which was no small part of their learning , and is yet to all men , for the understanding of ancient books , without which no true learning can be purchased ; for such fables , and the like , delivered upon certain suppositions ; it were very ridiculous , and injurious also , to account him fabulous . BUT because this is a profitable point , to prevent rash judgment , which commonly proceeds from ignorance , or want of judgment , or ingenuity , the worst of the three ; among them that have lately written of Daemons and Spirits , and their instruments , men and women , Witches and Sorcerers : Bodinus and Remigius are most known , I think , and read . Learned men both ; and who I think , had no intention at all to impose upon their Readers , but wrote as themselves believed . Yet for all this , I do not think my self bound to believe every thing that they believed , and thought truth : neither could I , for the reasons before alledged , ground upon any of their stories , but as the authorities , and circumstances of the story , well pondered , shall induce me Though learned , yet men ; and as men , liable to errors and mistakes ; and in some things , perhance , more credulous , than I should be . What either of them might think of the efficacy of washing of the hands ; of Sal● ; and of a Vine-stick ; of the crowing of the Cock , and the like ; I make no question , but they had some plausible grounds , & the confessions of divers Witches ( first deluded by the Devil , that they might delude others , and by degrees , draw them to other more superstitious observations ) for it ; besides what is objected to Bodinus particularly , by the censors of his book , if true . Many men when they have got some such thing by the end , that may accidentally prove false , or it may be justly famed as superstitious ▪ they think they have enough to discredit a man , and to blast his labours , though otherwise never so worthy , or profitable ; which , as I said before , is an argument of great either weakness , or malice . I know it is the manner of many , incredulous men especially ; when they are pressed with any authority , and cannot otherwise evade . A very learned man , in his books , De Origine Idololat . ( or rather , De Theologia Gentili , &c. a far more proper Title , except he had followed it otherwise : which gave me encouragement to write of the same subject , De orig . Idololat . long ago , though never yet printed ) doth pass a harsh judgment against Bodinus , as for some other things ; so particularly , for his severity , or rather , as he makes it , rash and injurious partiality , in admitting all kind of witnesses against suspected Witches : and to draw out compassion more forcibly , he stiles them imbecillem sexum . I will not take upon me to excuse Bodin in all things . Yet had he as well considered the atrocity of the crime , than which none can be either more injurious to the Divine Majesty , or more pernicious to the community of men ; he might as well have censured his severity in this case , an excess of zeal for God and men ; as he doth censure it , and aggravate it , want of equity and mercy . And sure I am , that a very learned man too , and of great fame in the world ; out of meer indignation , and zeal to God , seeing Witches and Sorcerers so indulgently dealt in France , ( where Bodinus lived ) did write , as himself professeth , that learned Treatise , De Idololatria Magica , which is extant . BUT in very deed no man can deny , but in this case of Witches , and persons bewitched , great judgment and circumspection , and all little enough , ought to be used . I remember when I lived in Sommersetshire , very young then ; I heard , at my first coming into those parts , of one that was much pitied , ( a Gardiner by his profession , and a very honest man every body said ) as strangely bewitched : who also , as I was told , had appeared before the Judges , at the Assizes , more than once , in some of his fits . It was said , as I remember , that one or two , if not more , had been condemned , and suffered about it . I was also told of divers of the Clergy , who being desired , had been with him , to comfort him . Yet at last , some years after , this very man proved to be the Witch , ( a Witch or Sorcerer himself ) and was at Bridgwater Goal , I being then in the Country : where he carried himself , by common report , as a desperate Atheist , and seemed to slight the proceedings of Justice against him , being confident he should escape . The very night before execution , ( intended ) though kept with great care , and well fettered , I believe ; yet being left alone some part of the night , or his Keeper sleeping , he got away by casting of himself down through a high hole , or window in the wall ; and it was said ( my habitation was not very far from the place ) that a great heap , or pile of Fagots , which lay far enough in the yard from the place , were removed , and placed under the wall , for his escape . But the man being diligently pursued , after a day or two , was found in a Barn ; and for all his confidence ( upon the Devils promise , I suppose ) that he should escape , was speedily executed . Thus the Devil deals with his vassals . He doth keep his word to them , ( worse than the Devil they then , who promise , and take no care to perform ) and yet they are not much the better for it , but in this , the utmost of miseries , that their confidence doth hinder their repentance : It is bad to have to do with him . I have given a true account of the business , if neither my memory , nor my information have deceived me . I wish we had yearly , an account of all memorable things , that happen in this kind , in all parts of England . I doubt not , if performed by such as are creditable , and judicious ; but good use might be made of it . BUT again , when strange things are pretended , and creditable witnesses produced ; yet it is the part of an intelligent reader , or auditor , before he gives full assent , to consider the nature of the thing , and all the circumstances of it . For some things are of that nature , though never so well attested , a man would think , that are yet possible to be mistaken ; either because they cannot be so throughly examined and searched , as some other things : or because , not accompanied with convincing circumstances , that make it clear unto all men , not set upon contradiction , that there is somewhat supernatural , or besides the course of ordinary nature , in the case . I will instance in a notable example . In the year of our Lord , 1593. a rumor was spread , far and near , concerning a Silesian boy , about seven years of age , who had , they said , a golden tooth growing in his mouth . It was two years after , time enough a man would think to find out the truth , before the story was published in Print ; and then too , by no mean man , but by Jacobus Horstius , a learned Physician . Soon after ( I follow the account Sennertus gives of it ) he was seconded by one Martinus Rulandus , a Physician too , of good account . These , it seems , made no question of the truth . But two years after that , one Ingolsterus opposed him ; Rulandus I mean ; and the same year , Rulandus replied in his own defence . The substance of their reasoning to and fro , is to be found in Libavius his Singularia , ( one of the first books that stirred me up to apply my self , when very young , to the study of nature , so far as at spare hours I might compass ) Tome II. with his own conjectures all along , rational , and well worth the reading . It is incredible what strange apprehensions some men had , concerning this prodigious tooth ; extending their prognosticks of it , as far as the Turkish Empire , and his war with the Christians . But in the end , it proved but a cheat . How discovered , is nothing to my purpose . But I would have the Reader to consider , though I cannot excuse the credulity of men in it , which may be a warning to others , not to believe every thing , that is believed , and well attested , till they have well pondered all circumstances ; yet to consider , I say , that it was very possible for men to be mistaken , where they could not have such full inspection ; except the tooth had been out , as is easie in many other , whether pretended , or real wonders . Besides , there was no convincing circumstance , but such rather , as might induce a man , to suspect a fraud . For the Parents were poor , and reaped great profit , by shewing this tooth , in this way of shewing it , such as it was . But if a man of good credit and judgment , should tell me he hath seen a maid in the presence of divers others , sow and write ( exquisitely both ) with her tongue ; which I think a greater wonder , than to do it with the feet , as of more than one I have read : or seen a man , whose arms were so cut off , that nothing but short stumps were left , handle ( pardon the word : if I should say , manage , I know no great difference ) a sword , charge and discharge a musquet , and the like ; though the matter seems to me very strange , and almost incredible ; yet I cannot suspect any fraud or mistake , if my Author be true , and sober ; as I am sure I have good authors for both , which no judicious man can rationally suspect , or question ; Nicolaus Tulpius , of Amsterdam , for the maid ; and Ambrose Pareus , for the man ; who also relates , that the said man made a trade to rob and kill upon the ways , and for it was condemned to death . BUT to return to our miraculous Tooth : Though the cheat was then discovered , and the discovery published by more than one ; yet the noise of the miracle had spread so far before that ; and in the minds of many had made such deep impression , that the credit of it continued long after ; and for ought I know , doth yet , among some , to this day . Sure I am , that a Jesuit , who not many years ago , with no small diligence , and yet much brevity ; hath given us an account of three parts of the world , ( I have seen no more ) doth mention it , as a thing very real . Except he should intend it of another boy ; because it is in the description of Hungary , that he hath it ; whereas ours was in Silesia . But I rather think it is his mistake , or the mistake of some , whom he hath followed . If so , then we must say , that the miracle by time , hath well improved : For he doth not only tell of a boy with a golden tooth , but also of nine tendrels , and natural leaves , of pure gold : which might ( upon good attestation of eye-witnesses ) be thought the more probable , if , as some are of opinion , gold grew in Mines , altogether as a tree ; and gold mines be nothing , but sundry trees of gold . His words are ; Schemnitium — civitas alia , ubi dives fodina aurea , quin etiam ex vitibus claviculi , & folia ex puro auro aliquando enata ; pueroque succrevit dens aureus . I could have named a man of these times , ( an English writer ) also , who doth mention it as a true story . But for his love to ancient learning , and the pains he hath taken to vindicate it against the attempts of some others ; I will reserve his name to some better occasion . BUT in all those stories , either of supernatural cures , or incantation of Serpents , I have told ; things were acted publickly , or in the sight of many ; or accompanied with such circumstances , as make the case indubitable , and out of all possibility of a mistake . Except a man will say , that some of those things , were indeed represented to the eyes , whether of more , or fewer , so that they did verily believe they saw such and such things ; which yet were not so , truly and really , as apprehended . This indeed doth happen sometimes , but never ( in clear light , &c. as before limited ) but by diabolical art , and illusion : so that as to the proving of supernatural operations , it comes to one . Yet this I will say : if in the incantations of Serpents , one or two only , of that kind , had been charmed at once ; I might have suspected , that by art , and industry , they might have been taught that obedience , if not to run into the fire , yet to suffer themselves to be handled , and the like ; because I know of dogs , and Horses , and Elephants , ( besides what I have seen myself ) and even of Serpents , what hath been written by some , both ancient and late . TO instance yet in another particular of ungrounded I cannot say ; for I think the most cautelous , might have been deceived ; but deluded credulity , whereof I think I can give a better account , than yet hath been given , for ought I know , by any in Print , though more than one , I know have taken notice of the cheat ; so I call it , though the authors of it aimed at somewhat better , they will say , or some for them , perchance . In the year of the Lord 1550. Henry the second , King of France , being then Bononiae ; that is , ( for there be three Towns , if not more , one in Italy , another in Germany , and a third in France , of that name ) Bologne , in France ; which having been taken a year or two before , by the English , was then restored ; a Letter was written by one Pinellus , a French Physician , who was then , it seems , at Court with the King , to a friend of his , of the same profession , one Mizaldus . I have not met with the whole Letter any where , which therefore I here exhibit . Joh. Pipinus , Anto. Mizaldo , fuo S. P. D. GAVDEO mihi oblatam esse occasionem , charissime Antoni , qua rem novam , & plane admirabilem , tibi nunciare sit datam . Nuper ex India Orientali Regi nostro allatum hic vidimus lapidem , lumine & fulgore mirabiliter corruscantem , quique totus veluti ardens & incensus incredibili lucis splendore praefulget micatque . Is jactis quoque versus radiis , ambientem circumquaque aerem luce nullis fere oculis tolerabili , latissime complet . Est etiam terrae impatientissimus : si cooperire coneris , sua sponte & vi , facto impetu , confestim evolat in sublime . Contineri vero includive loco ullo angusto , nulla potest hominum arte : sed ampla liberaque loca duntaxat amare videtur . Summa in eo puritas , summus nitor : nulla sorde , aut labe coinquinatur . Figurae species nulla ei certa ; sed inconstans & momento commutabilis : cumque sit aspectu longe pulcherrimus , contractari sese tamen non sinit ; & si diutius adnitaris , vel obstinatius agas , incommodum adfert : sicuti multi suo non levi malo , me praesente , sunt experti : quod siquid ex eo fortassis enixius conando adimitur aut detrahitur , nam durus admodum non est ; fit ( dicta mirum ) nihilo minor . Addit insuper , is hospes , qui illum a●tulit , homo uti apparet , Barbarus ; hujus virtutem ac vim esse ad quam plurime cùm utilem , tum praecipue , Regibus imprimis , necessariam : sed quam revelaturus non sit , nisi pretio ingenti prius accepto . Reliqua ex me praesente audies cùm primùm Rex ad vos redierit . Superest at te , & si quos isthic habes viros eruditos diligentissimè orem , ex Plinio , Alberto , Morbodeo , aliisque , qui de lapidibus aliquid scriptum reliquerunt , solicite disquiratis , quisnam sit hujusmodi lapillus , aut quod illi nomen ( si modo fuerit , antiquis cognitus ) praescribi vere possit . Nam in eo peranxiè , nec minus inf●liciter ab aulicis nostris eruditis , hactenus laboratum , quibus si palmam in ea cognitione praeripere possem , mecum felicissime actum iri existimarem . Incredibilis enim , & Regi imprimis , & toti denique procerum aulicorum turbae ea de re commota est expectatio . Vale. Bononiae , Pridie Ascensionis Christi , M. D. L. I HAVE set down the whole Epistle , as it was written , because , as before said , I have not met with it whole elsewhere ; and pity it were , that what so many years , to so many , hath been the ground of so much trouble and inquiry , should not be fully known . And now for their sakes that understand not the Latin , I will set it down in English too . Joh. Pipinus , to Ant. Mizaldus , his loving friend , health , and greeting . I AM glad , dearest Anthony , that this opportunity hath offered it self of a new , and wonderful relation . We have lately seen a stone , which was brought to our King , out of the East-Indies , shining with admirable light and brightness , as if it were all on fire ; such is the splendor and flashing of it , filling the air round about with rays , which no eye can bear . It is very impatient of earth , and if you go about to cover it , it makes its way by force , and flieth up on high . No art of man can conclude it , or contain it in a narrow room ; naturally affecting wide and free places . It is of perfect purity and cleanness , and cannot be soiled with any spot or foulness . The shape of it is not certain , but inconstant , and in a moment changeable : and though it be of a beautiful aspect , yet cannot endure to be touched ; and if you think to use any force , it is not without some inconvenience , as some , in my presence , have found to their cost . And if with much end●avour , you happen to take any part , or parcel from it , ( for it is not very hard ) it is not ( O wonderful ) the less for it . To all this , the same man that brought it , a meer Barbarian to sight , doth add , that the vertue of it , as it is useful for many things ; so chiefly to Kings , very necessary : but not to be revealed , without a good summe of money first payed . Nothing now remains , but earnestly to entreat you , and other learned men where you are , that you will make diligent search in Pliny , Albertus , Marbodeus , and others , that have written of stones , what this stone is , and in case it were known to the Ancients , what is the true name of it . For in this is the industry of our Courtiers , who pretend to any learning , now occupied ; wherein if I could prevent them , I should think my self very happy . For it is incredible , how much the King himself , and the whole Court , long to be satisfied . Farewel . From Bononia , Ascension Eur. 1550. WHERE Mizaldus was , when the Letter came to him , I know not certainly : but I guess at Paris . Hereupon , the fame of this rare stone was spread far and near ; and all curious men , Philosophers , and Naturalists , invited to spend their judgments . Thuanus , many years after , enters it into his History , as a thing worthy of eternal memory : Dum Rex Bononiae esset , allatus ad eum ex India Orientali , &c. concluding thus : Haec , ut in literis Johan . Pipini , oculati rei testis , &c. making no question at all of the truth , but whether such a stone ever known to the Ancients or no , leaving that to the further enquiry of Philosophers and Naturalists . No such thing is now to be found in Thuanus , after the matter was once come out , and he knew it was a cheat . Yet , so long did the fame of this pretious stone continue , that in the year 1622. when that admirable Treasury of choice rarities , called Musaeum Veconense , ( which I value the more , because of the sobriety , and piety of the setters out of it , as by the disputation at the end , doth appear ) it was yet current in those parts , and great endeavours were used , for the procuring of it , if to be purchased at any rate . So we find it there , and moreover , how men versed in those things , differed in their opinions : some accounting it a natural , other a magical stone , and the like . Whether Fernelius was the first , ( as Dr. Harvy doth inform us ) who placed the Oedipus , and unfolded the riddle , I know not : I rather suspect , because I find it explained in the copy of the Letter I have , which I take to be ancient , that it came from them , or theirs , that were the first contrivers of it . Now truly , had any man but suspected , that it was possible , ( concerning which we shall have a more proper place and full enquiry in our second part ) that any learned ingenuous man would be so disingenuous , and so idle , as meerly for the pleasure of the trouble , and puzle of others , to busie himself to contrive a cheat : I think a less man than Oedipus , might have unfolded the riddle , for any great intricacy of it . I am confident , that nothing but a strong presumption and confidence , that Pinellus was too grave and too serious , to take such a person upon him , made it a riddle so long . It might have been observed , that though the Author set down the time and place , when , and whether this strange stone was brought , and also make bold with the Kings name , either upon a confidence , those whom he did abuse , would not soon have the opportunity to ask him ; or because he had obtained so much favour of the King , upon some plausible pretence , that he was content to be named ; yet it might have been observed , that in some other things , he speaks not so particularly , as might have been expected . He doth intimate indeed , that many they were , besides the King , that had seen it , and wondred at it : but names none particularly , as Josephus doth , ( by their relations and offices , which doth amount to a naming ) and Laurentius , in their stories : this last especially , very particularly ; which takes away all possibility of either fiction or mistake . And if any man think that the very strangeness , or incredibleness of the story , was enough to make a wise man suspitious ; should we take a survey of those strange things , secrets of nature , time hath discovered , in several ages of the world , somewhat might be found perchance , though since , because better known , not so much regarded , that might deserve as much admiration . To pass by , what either Pliny upon the report of others , more ancient , or since him , Albertus Magnus , the wonder of his age , and many ages after , for natural knowledge , have written of some stones ; which though written by such , yet I believe no further , than I see cause ; that is , than is approved true , by good experience , which is repugnant , I am sure , to many of their traditions : I will only instance in the effects of quicksilver , known and tried , vulgarly enough , but accurately collected , and set out by Acosta , in his Natural History of the Indies , lib. 4. cap. 10. and 11. and by Levinus . Lemnius , De occult . Nat. Mir. lib. 2. cap. 35. we shall find some particulars of this imaginary stone , truly verified of quick-silver , and divers others not less admirable , with equal truth attested of it . But let us see : I think with little alteration , as strange a riddle as this , might have been contrived : as thus , A very resplendent stone , ( or if you will , without any sophistication ; A liquor , that wets not ) of no certain form , not tractable , without danger : and if you divide it in never so many parts , or parcels ; of it self , it will come , or affect to come into an entire body again : and which is most admirable , though it be the heaviest thing in the world , yet with fire , it will vanish into smoak , the lightest thing in the world : and though vanish , yet not consume ; for sooner or later , it will come to a body again , without any loss or diminution . All this , to which more may be added , according to the description of the two forenamed Authors : the word stone , which I am sure is more proper of quicksilver , as it is a mineral , than of fire only added . Not to mention Gabriell Fallopius , who , of all I have seen , hath written of it , the vertues and properties , most accurately , in his book , De Metallis & fossilibus , cap. 11. & 36. AND who could tell , had the relation been true , but that this stone might have proved a Magical stone ? Who hath not heard of those Astrological ( according to the vulgar opinion , and their usual graveure ; though the efficacy , by many ascribed to the Stars and Planets ; by more , and the more solid , to the Devil only ) stones and gems , called by the Grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Arabs , Talismata ; the use and superstition whereof though we abhor , yet the operations , attested by so many , how can we rationally deny ? Let Gyges his ring , though not thought so by all that write of it , pass for a fable ; yet learned Camerarius , I am sure , doth write of a ring of his time , for which he had the attestation of some , whom himself did believe very creditable , much more miraculous , than that of Gyges , because this made the wearer only invisible ; when he would , and gave him light in darkness , at pleasure ; but the other represented things future , and a-far off , which of the two I account the greater wonder . THIS , I thought not amiss , to prevent the insulting of those sapientissimi , or wondrous wise m●n , Sen●ca speaks of , who when they hear , how many both learned and wise , were gulled by this cheat ; will be ready to applaud themselves , and say , what fools were they , that they could not see , that it was a lye : an arrant lye : an impossible thing . So that , if learned men , and honest men by common reputation ; meerly for the pleasure of deceiving , and puzling , ( which hath too much of the humor of the Devil , to be believed of real honest men ) will conspire to turn juglers ; I know no fence against it , but absolute Incredulity , in such cases : which is a remedy as bad , or worse than the disease ; the danger of being cheated . But if , as by Fernelius is alledged , the end of the project was , to make men more sensible of their folly , who admire nothing generally , but what is seldom seen ; whereas , in very truth , those things , that are ordinary and daily , if looked upon with a Philosophical eye , deserve as much admiration ; and still ask for new signs from Heaven , when all that is about us , if rightly understood ; what we daily handle and see ; what we eat , drink and wear ; are clear signs and evidences of the infinite power and wisdom of the Creator ; this , indeed , is a useful and pleasant speculation , which many Philosophers and others , have largely insisted upon ; and the fire , I grant , ( as well observed by Avicen , whom Fernelius doth cite ) is a very pregnant example ; yet , some other way might have been found , I believe , as by a convenient parable , some prety fable , or so ; which might have wrought upon the vulgar as well , as this crude lye . I AM at an end of my first part , as to matter of Credulity or Incredulity , in things Natural , taken in that general sense , before spoken of , and this will be our biggest Part. Now as a Corollary to it , not unbeseeming my profession , I will take the Ninty First Psalm of David , or some words of it , into consideration , which will afford us some useful considerations , not improper , or impertinent to the subject we have handled . The subject of the Psalm , is , the security of a godly man , who liveth under the protection of Almighty God , in times of greatest dangers . But whether intended by the Author of it , to set out the security of all godly men , in general ; and to all that are such , equally appliable : or penned upon some particular occasions , and more particularly appliable to some , than to others , may be a question . Some superstitious Jews , from whom it is thought by some , that the custom , or invention of such rings , did first proceed , as the fashion is of such that deal in unlawful arts , to seek protection from the Scripture , by violent applications ; have made bold to interpret this security here promised to the godly , of those magical rings , made under such and such constellations , which have been , a little before spoken of . So I learn from that great Master of all good learning , Josephus Scaliger , in some Epistles of his , set out in his Posthuma . It is a great chance , if a bold Chymick will not say as much of the mysteries of his art . But wishing them sounder brains , or better consciences ; whether the Psalm , according to the first , either occasion of it , or intention of the Pen-man , be generally appliable or no ; we need not be very solicitous , since the substance of it , the security of the Godly , &c. is by other places of Scripture , affirmed and asserted ; though not so emphaticaly , yet plainly enough , to make good all herein contained . Du Muis , late professor of the Hebrew tongue , in Paris ; who hath learnedly vindicated the integrity of the Hebrew Text , against Morinus , is so taken with the elegancy of the stile , in the Original Hebrew , and the sublimity of the conceptions , that he thinks no Latin , or Greek piece , worthy to be compared with it . I shall not contest with him about that ; neither is this a place : but it is observable , that even Heathen Poets have exercised their wits upon this subject , the security of a pious , upright man : which to set out emphatically , they have used some expressions as high , as any in the Psalm . Witness H●race his , Integer vitae scelerisque purus : Non egit Maeuri ●aculis , neque arcu , &c. Yet I never heard , that any body in those days , did quarrel with them for it , though it was then , as it is now , a common observation , that honest upright men , were subject ( besides oppression , to which their integrity under a tyrannical government doth more particularly expose them ) to all publick calamities , or irregularities of Heaven , or Earth , as Plagues , and Famines , or the like ; as other men . If thereof we take the words of the Psalmist , as appliable to all godly men in general , which I think is the truest sense , and first intention ; they will not bear a literal construction ; neither , in that sense , are they reconcileable with Jeremie's , and divers other holy mens complaints ; even Davids , among others , in the 37. and 73. Psalms , concerning the prosperity of wicked men in this world , and afflictions of the Godly . And though , as in all ages of the world , so now , there may be many , who are ready ( in their secret thoughts , at least ) to quarrel with God Almighty for it , and tell him , in the language of these days , That he was bound in his Justice , to have ordered it otherwise ; yet my opinion is , except God to allay the complaints of insolent wretched men , would new mould the world ; and retract or annul the mysteries of our redemption by such a Saviour ; ( which to fancy , were both ridiculous , and damnable ) it was , and is expedient , if not necessary , ( a word not very fit to be used , when we speak of Gods counsels ) it should be as it is . For , what shall we say ? That in times of publick calamities , as Pestilence , Inundations , and the like ; Godly men should be exempted , and they only perish , that have not the fear of God before their eyes ; known unto themselves and others , for such , by their lives and conversations ? They only , but , not all , that are such , for then the world would soon be destitute of inhabitants ; that is apparent . Well , they only : but if not all ; would not this give ground to them , that escape , to think themselves , though nothing less perchance ; righteous , and godly , and in the favour of God ? And so harden them in their wicked courses , as justified by God himself , in their preservation ? Certainly , besides profest or secret Atheism and infidelity ; there is not , among them that profess to believe ; there is not , I say , any greater cause of miscarrying , than presumption ; so prone we are , if we keep not a very strict watch , and make it our daily business , over our actions , to think better of our selves , than we are , or God doth think , and know . What then would it be , if we had this further inducement of presumption of our goodness , and Gods favour , that when others perished , we escaped ? But again , would it not , if none but such perished , give ground to them that are really godly , and upright in their lives and conversations ; even to them , to think better of themselves than they are ; and as men out of danger , to grow proud and secure ; highly conceited of themselves ; despisers of others , ( witness the late Saints , as they did call themselves ) than which no greater misery can befal a godly man. And then , how can it stand with that grand mystery of our faith , that we must be saved by faith ; if this present world apparently were a place of reward to good and evil ? Or a place , where good and evil are discriminated and discerned , by such apparent , as I may call it , partiality ? How can St. Paul's inference be justified and verified , that the prosperity of wicked men in this world , is a sure evidence unto us , of a day of Judgment , because we know , which even ordinary reason doth prompt , if we believe there is a God ; that God is just ? HAD these things been well considered of , and much more , though not able to give an account of , we may think our selves in duty bound to believe , some both ancient and late , might have written more warily , than they have done . Of the Ancients , I could name some that write suspitiously , but none that I remember , more peremptorily , than Lactantius : a profest Rhetoritian , and an elegant writer , but a raw Christian ; who maintaineth , that it is not possible , that either at Sea by tempest , or at Land by war , ( or Pestilence , he intended also certainly , though he doth not express it ) any just man should perish ; but that either God , for his sake , will preserve the rest , or when all the rest perish , that are not what he is , he alone shall be preserved . So he the more excusable , because , as I said before , but a raw Christian . I am much deceived , if among the Protestant Commentators on the Psalms , some one might not be found , who doth maintain the very same opinion . Bodinus , I am sure , whether a Protestant , or a Papist , saith little less , concerning the power of Magicians and Witches ; when he saith , that they cannot delude , or blind the eyes ( an ordinary thing with them ) of them , that fear God ; to represent things unto them as true and real , which are not so , but in appearance only : which if true , we may upon the same ground conclude , they have no power at all upon their bodies , to annoy them : which indeed , without Gods permission , we know they have not ; but that is not to the purpose , for neither have they upon the bodies of others , till God permit , and give them leave ; so that , in that , there is no difference . But to believe that none are possessed , or otherwise annoyed by the Devil , but wicked men , is a very uncharitable , and erroneous opinion ; easily confuted by the Scriptures ; besides what hath been said before , of Godly men , being subject to publick calamities , as well as other men . They that desire further satisfaction in this point , may , if they please , and be able , read St. Chrysostome his large discourse , in three several books , to one of his time , that was possest , and had already been so , when he wrote , for the space of three years ; whom he accounted , and so describeth , as an exemplary man , for his holy life and conversation . THERE was a tradition anciently , so ancient , that Gregory Nazianzen , and Prudentius were , and many more since , have been deceived by it ; that S. Cyprian had been a great Magician , before he was converted to the Christian faith : The occasion of his conversion some say , was , that being passionately in love of a chast Christian Virgin , and out of all hopes to speed any other way ; he had recourse to his Master , the Devil , that by his means he might obtain his desire . I find it in Vair , that the Devil should presently reply unto him , that against them that did truly and sincerely worship Jesus Christ , no power or art he had could prevail : at which Cyprian being surprised with great astonishment , resolved presently to become a Christian . But this part of the story , I do not find either in Prudentius or Nazianzen ; but in Prudentius only this , that whilest he was of that profession , among other things , he made use of Magick , to compass his lustful desires ; and in Nazianzen thus , that the Devil having done what he could to work upon the Virgin , in vain ; at last ( he hath done so , upon like occasions , more than once , as later stories bear witness ) did acknowledge so much to Cyprian , and put him out of all hopes of obtaining his desire : at which Cyprian was so troubled , that he made bold to revile the Devil , ( there be too many that will revile God himself , when they miss of their ends ) who in revenge , entered into him , and grievously tormented him ; which forced him to apply himself to Christ for help , which having found , that so he became a Christian . The best is , if this be not true of our St. Cyprian , whose learned and pious works are extant ; it may be sure , and probably is very true , of another , somewhat later Cyprian , who died a Martyr too ; so that it is probably , but a mistake of the name . BUT if Vair were mistaken in his account , as to the particular we are upon , grounded upon St. Cyprian's authority , to prove that a good Christian is exempted from the stroak and smart of the Devil's persecution , in general , and personal possession , particularly : yet it may be supplied , partly out of Celsus , in Origen ; and partly out of Origen himself . Out of Celsus , in Origen , lib. 6. pag. 312. where Celsus doth declare , that he had learned from an Aegyptian Musician , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so Printed , and so translated , Musicum , by the Latin interpreter : But I propose it to the consideration of them , that are more at leisure , whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be not the more likely word ; there being so much affinity between Macus and Aegyptius , in those times , at least , that the bare word , Aegyptius , as Baronius , Anno Ch. 327. Par. 17. doth well observe , is sometime taken for Magus : And besides , why should Celsus regard what was said , or affirmed by a Musician , in this particular , being altogether out of his element and profession ) that Magick could not hurt them that were Philosophers ; that is , as the word is often taken , moral vertuous men ; but only those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , undisciplined men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt in their lives and conversations . Out of Origen himself , who there doth very peremptorily deliver it , as a thing approved by good experience , that none that served God according to the prescript of Christ , and lived according to his Gospel , and diligently applied themselves night and day , to those prayers that were prescribed ( by which I understand the Morning and Evening Service of the Church ) could receive any harm by Magick , or by Devils . All this if taken precisely , and limited to this present world and life , except it be restrained to some particular times , and occasions , is , I think , spoken with more confidence , than truth . YET I will not deny , but that probably , pious upright men , whom the consciousness of their piety and probity , hath not ( as it often doth happen ) made them secure , and presumptuous , or proud , and arrogant , and despisers of others ; are not so subject to this kind of trouble , as wicked lend people . Neither will I be afraid to say though ridiculous , I know , to the wits , and wise of these times ; that it may be true enough , which by some Witches hath been acknowledged to Remigius , that they had not the same power to execute their malicious designs upon those , even little children , who daily and duly said their prayers , as they had upon others . But withal , I would have that remembred and thought upon , which out of Pliny , where we treat of Prodigies , was observed before , of a natural kind of faith , and the efficacy of it , which may in part satisfie , why some , sometimes , though not so religious otherwise , may be less obnoxious to the attempts of Devils and Witches , than some others , though more innocent and deserving , for want of this kind of faith , ( which , in some things , may supply the want of a more perfect , or Christian faith ) are . NOW for them that are scandalized , that the Devil ( with Gods permission ) should have such power over men , as well the good , as the bad : first of all , let them remember , that even St. Paul , that chosen vessel , so great and gracious with God , was not exempted from the common condition of other Godly men ; and what Gods answer was , when St. Paul addressed himself to him , for relief , and release : and leaving to God , the secrets of his will , and his providence ; let us consider , what is , or may be manifest of it unto all men , to prove that there is a providence , which doth take care of the world , and all men in general ; first , in restraining the power of the Devil , so that he that as an Angel , by nature , is able to do so much , can do nothing at all , without his permission . In what case do we think the world , this sublunary world , ( though but a very little and inconsiderable point or piece , a man would think , in comparison of the higher world , which he hath nothing to do with ) this sublunary world , I say , would be , if the government of it were left unto him ; who nevertheless for the great power he hath in it , is stiled in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Governour of the world : For what he doth to some , who partly seek unto him themselves ; or for some hidden reason , besides their sins , by Gods permission , become obnoxious unto him ; he would do unto all , who doubts it , even to the destruction of all , ( his great ambition ) were not his power restrained . And it is observable , that he hath most power , where God is least known , and ignorance and brutishness most reign ; as in the most Northern parts of the world , as by many is observed . But again : O the goodness , and mercy of God towards men ! that though the Devil have such power in the Earth , that all the treasures of the Earth , may in some respect , be said to be in his hands , and at his disposing ; yet he hath no power , or very little , to gratifie them , who by covenant , tacit or express , have entred themselves into his service ; which if he had , for one sworn vassal , or servant that he hath , ( such is the madness of most men , lest to themselves , because they do not seek unto God ) he would have a hundred , if not a thousand . But again , what miserable ends they make commonly , that have served him most faithfully , ( an account whereof is given by more than one ) and how basely , he doth usually forsake them in time of greatest need ; leaves them comfortless , desperate and despairing ; yea sometimes , betrayeth them himself , and seems to rejoyce openly , ( which we know , though he doth not shew it , he doth always secretly ) and to insult at their calamities . How many have been torn in pieces , by himself : or unmercifully snatched , and carried away , God knows whether ? Others , with many curses , stoned by the people ; others some other way , not natural ; helpless and hopeless ended their miserable life ? So have many of Gods servants too , as to bodily pains and torments ; ( some Atheistical wretch perchance , will be ready to reply ) as those the Apostle , in his Epistle to the Hebrews speaketh of , who died cruel deaths : yea , cruel as to the world , we grant it , but not comfortless , even in greatest pains ; and honourable after their deaths . BUT lastly , is there not a providence , yea a miraculous providence , though little understood , and therefore less thought of , in this , that the Devil by the priviledge of his nature being endowed with such power , and bearing such hatred to mankind ; yet cannot do one half , yea one quarter of the hurt , he doth unto men , were it not for the help of men , as imployed , and set on by men . A great and incomprehensible mystery , to the wisest that write of it , that their power should be so limited ; but an effect , certainly , of Gods love , and respect towards men . FOR these things therefore that are manifest , it well becomes all good Christians to praise God , and to acknowledge his good Providence towards men ; and for those things we can find no satisfaction from reason , to submit unto him with humility ; which is so great a proof of true Religion , and Christianity , that for this very thing we may believe many things are not revealed , for a trial of our submission and humility in this kind . NOW to return to our Psalm ; It argued a noble mind in Plato , and doth relish of some kind of inspiration , ( I did think so , where I treat of it more largely , in the Annotations upon the Psalms , before mentioned ; upon the 37. Psalm ) who would have in his Common-weal , all happiness , by law , so annexed to goodness , and righteousness ; that it should not be lawful for any man , young or old , in any discourse , publick or private , to speak otherwise . And some pregnant arguments he hath , to prove it so , that such only are truly and really the happy men of the world , who are upright honest men . But however , what opinion soever men might have of his arguments ; it should not be lawful for any man to speak otherwise , hoping that in time such language in all places , and companies , would breed in young people , an honourable esteem of vertue and probity ; and so dispose them the better to the pursuit of it . Which , though some men may slight and deride , as they are ready to do every thing , that doth not fit their own fancy ; yet to men of better judgment , and experience , may appear very considerable . And who can doubt , but that , when children , and young people , never hear the dead spoken of , ( such as died in wars , especially , for their Country ) but in the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or happy men , which in those days , was the proper expression for a dead man : it did much conduce to breed in people a contempt of death , without which there can be no true generosity ? Whereas now , the common phrase of , poor Man ! poor Father ! poor Mother ! and the like ; ( which I could never hear without some kind of secret abhorrency , that Christians should come so short of Heathens wisdom ) what can it breed in children , and weaker people , but a fear and detestation of death ? COULD I be perswaded , as many anciently , and some of late have been of opinion , that Plato was acquainted with the Scriptures of the Old Testament ; I should make no doubt , but when he Commented that Law , he had in his thoughts the words of Ecclesiastes , which to me , in times of greatest desolation , when violence and oppression were at their height , always proved a very comfortable cordial ; Though a sinner do evil a hundred times , and his days be prolonged , yet surely I know , that it shall be well with them that fear God ; which fear before him : But it shall not be well with the wicked , neither shall he prolong his days , which are as a shadow , because he feareth not before God , Eccles . 8.12 . What is the effect of all this , Though he prolong ; yet he shall not prolong , &c. but this ; that though wicked men , in , and by length of days , and other worldly prosperity , may seem to ordinary reason and judgment , to be happy ; yet really , they are not so , but in their very happiness ( as supposed ) miserable , and unhappy : a kind of contrariety , but not to faith . And what is it Plato would have , but this very thing ; and that it should not be lawful to speak otherwise ? But as to Solomon's words , let me add by the way : I conceive some wrong is done unto them , by breaking the coherence with the foregoing verse , by a new Paragraph . For having in the eleventh verse , pointed at one main ground of wickedness , and Atheism ; which is , the not speedy execution of Justice , in this world ; and Gods suffering of wicked men , to thrive by their wickedness , ( for , God is known by the Judgement he executeth : saith the Psalmist ) he doth oppose this noble confession , or profession of his faith , to vulgar judgments ; which would be more clear , if , as often , supplied with a But : But I , though a sinner , &c. Theognis , nay Homer , have said the same , in effect : but I will not digress so far . NOW to apply this to our Psalm : It is the opinion of some learned men , that this Psalm was penned of purpose for a formula , or pattern of praying , in time of danger . And indeed , I account it a most excellent , and Divine form of prayer , to that end ; provided that we take St. Paul's exposition along with it , which is , not to think our selves secured by those words , that we shall not suffer any of those things , private or publick , which are naturally incidental unto all men , as men ; but to secure us , that if we put our trust in God , and have a lively apprehension of his Goodness , Power , and Mercy , the end of our sufferings shall be comfortable , and glorious . St. Paul's words are : Who shall separate us , &c. from verse 35. to the end of the Chapter . Certainly , if in all these , more than conquerors ; then in all these happy , ( as Plato would have it ) truly , and really ; though not always , nor all equally , so sensible , of our happiness . Neither I think did the Prophet Habakkuk , by those words , Yet we will rejoyce in the Lord : we will joy in the God of our salvation , Hab. 3.18 . promise himself much joy , in a time of publick famine ; such a time Jeremy speaketh of , when he saith , His eyes did fail with tears , &c. because the children and sucklings swoon in the streets , &c. or altogether presume , when others round about him died for want of bread ; God would miraculously feed and preserve him : but only this , that no calamity can be so great , and grievous , but if we trust in God , and patiently submit , we may find comfort in this confidence ; That ( to use St. Paul's expression ) the sufferings of this present time , are not worthy to compared with the glory that shall be revealed in us , Rom. 8.18 . I HAVE said what I intended upon this Psalm : More perchance might be expected by some , concerning the several kinds , or orders of Spirits , which , by some , are supposed to be alluded unto , by the Psalmist in those words ; Thou shalt not be afraid for the terror by night , nor for the arrow that flieth by day , nor for the pestilence that 〈…〉 darkness , nor for the destruction that wasteth 〈…〉 Ve●se 5. and 6. That there be different kinds 〈…〉 of ●pirits , all evil , and enemies to mankind ●●shy v●e●d , though not so ready perchance , to subscribe to every thing that Psel●us , that learned Platonist ( whether so sound Christian in all things , I cannot tell ) hath written of them . And besides them , there may be , perchance , some other substances or Spirits , ( so called , because not discernable by bodily eyes , in their own nature ; but whether immortal , or no , I do not know ) which have no quarrel at all to mankind , nor any particular interest in the affairs of men , but as they are casually provoked or molested ; and sometimes , invited , and allured perchance , as some are of opinion . But all this , more than God by his Word hath been pleased to teach , and reveal , is to me but perchance , and , it may be , nothing that I know , or believe , with any certainty . And for my part , such speculations and enquiries , if pursued with much ambition and eagerness ; and without some special occasion , incident to any mans office or duty ; I hold to be much more curious , if not dangerous , than profitable , or convenient , as elsewhere I have had occasion more largely to declare my self . As for those words of the Psalmist , there be , Delrio , and others , that will give a further account , if it be desired . My purpose did not engage me , and I am very willing to let it alone . FINIS . OF CREDULITY AND INCREDULITY IN Things CIVIL . The Second Part. HERE I shall desire the Reader , in the first place , to take notice , that though we distinguish between things Natural and Civil ; by Natural , understanding properly such things , as are the work of Nature , immediately , without the concurrence , or intervention of man's will or counsel : and by Civil , those which owe their production to the will or counsel of man : yet , in many things , Nature , and the will of man do cooperate , so that the same thing may in different respects , be reducible to either of the two , Nature , or the will of man. For example , some things that are done by Art , or commonly ascribed unto Art , and of the same kind , apparently , as artificial things : yet , in truth , the effects of Nature , more than Art. So many actions of men , which flow originally from the natural temper , or present constitution of the body ; or from some other natural cause , moving and inciting , but not constraining ; except the present temper , or distemper have so far prevailed , as to force . Besides , the very will of man may , in some respects , be reduced to nature ; and all actions that proceed from it , in some respects , I say , not unfitly , be termed natural . For in very deed , God excepted , ( whom nevertheless the Stoicks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) there is nothing but in some sense , is natural ; even Monsters , the greatest that are , and most wondred at ; as Aristotle hath long ago taught us . If therefore in this Second Part , we insist upon any thing , that might as well have been spoken of in the first , that the Reader might not rashly censure , or condemn , as though we had forgotten our text , or ignorantly confounded matters ; this warning , I thought , would not be amiss . BUT now I must meet with another objection , which may be as considerable , if not more . Of Credulity and Incredulity , in things Civil : what need of this , in this age ; among us , in England , at least ? If ever there were a time , when those verses of the Poet , Omnia jam fient , fieri quae posse negantur ; Et nihil est , de quo , non sit habenda fides : In English , more to our purpose , thus : All wondring , cease : such things our Age , our eyes have seen ; Nothing now incredibl ' which incredibl ' hath been : If ever a time , I say , when appliable , and true , in this our England , at least : surely this is the time . Have we not seen a most godly religious Prince , and King ; not by one single Rogue , as two late Kings of France , one after another ; but by his own Subjects , in multitude , pretending , not to Christianity only , in general ; but to the Protestant Religion ▪ ( or Reformation rather ) upon pretences of Justice and Religion , massacred in cold bloud , upon a Scaffold , erected in triumph before his own House , or ordinary place of abode ; with the applause and Hallelujahs , not of the said multitude only , but of some others also , whom by their birth and education , no man would have thought capable of such savageness and immanity ? Have we seen this , and wonder to hear , that there was , or is yet , any such people , or Nation , who when their Parents , Fathers and Mothers , are grown old and crazy , knock them on the head , or some other way , hasten their death , and feast themselves , their Waves and Children , with their flesh ? Or if we be told ( of which more afterwards perchance ) of a certain People in the North , men and women , who for some time of the year , of creatures that are naturally rational , and made after the Image of God ; turn into very Wolves ; of all wild Beasts , the most cruel and ravening : can we wonder at it , and think it incredible ? But again , we have read with wonder , ( if we believe it ; though , truly , some later stories , well attested , may incline us , not to think it incredible ) of a R●mus and Remulus , two Brothers , preserved by the milk and nursesery of a she-Wolf ; and with no less wondring , but more certainty , of a Prophet , fed by Ravens , in a Cave . Should we well ponder that connexion , and concatenation of providences , which attended our present Gracious Sovereign ; and among others , by which 〈◊〉 he was led , lodged , and fed in a Tree , whilest his ●mies round about did hunt and pursue him ; to preserve him to as miraculous ( because without bloud , and by those hands , in part , that had been active in his Father's ruine ) a Restoration : we need not make such a wonder of either , to think the one ( that of the two Brothers ) incredible ; or the other , of the Prophet , not credible , but as we have Scripture authority for it . BUT thirdly : the burning of Cities ; by enemies , especially , and chances of war , to them that have read stories , cannot be very wonderful . Yet , such is the nature of man ; who would have believed , that he should live , to see the burning of London ? Especially , when not by any publick Enemy ? But that which makes it most wonderful , is , that though , to our great horror and amazement , we see it is done ; yet how , and by whom , we do not yet certainly know : though , if reports be true , it was known and talked of by more than one , some days before it hapned . And , who knows , had not our Gracious Sovereign , and his Royal Brother , both by personal attendance , and by wise contrivances , appeared so zealous , as they did , for the quenching of it ; whether any part of either London or Westminster had been to be seen , at this day ? All these , some as mercies , other as judgments ; ( not to mention the late dreadful Plague , the like whereof , for the continuance , and number of the dead , hath not been known in England ) great wonders , as I suppose ; and such , as to , if not immediate , yet more remote posterity may seem incredible . But the greatest wonder , not to be uttered without deepest sighs and groans , is yet behind . Such mercies , such judgments , were enough to have made dissolute Heathens , if not Christians , ( without some preaching also ) yet moral honest men , religious , in their kind , and sensible of a Deity . And , behold ! they have made of Christians , in outward profession , real Atheists , in their opinions ; and worse than Atheists , for all manner of licentiousness , in their lives . Epicurus , who generally , in former ages , among all accounted sober and wise , Heathens and Christians , learned and unlearned , for his life ; but more for his impious doctrine , and outragious opposition of whatsoever pretended to God , or godliness , was a name of horror and detestation ; is now become the Saint , of many Christians . BUT lest this by some , may be thought to be spoken more Rhetorically , and in opposition to the times , than truly and conscionably : it will not be amiss , nor impertinent to our present theme and task , to pause a-while upon this subject , and to consider , how this man ( which in former ages , among sober wise men , that had any sense of piety , would have been thought so prodigious , and incredible ) came of late years , among other late discoveries of the age , by some accounted none of the least , to be so well thought of amongst us . But I began this , of the wonders of our age , in an objection : let me first answer it , lest I forget it . It is very true , that this age beyond former ages , hath brought forth such things , which they that have seen and believe , may , in a manner , think nothing incredible . But first , all men are not of one temper . And then , what we have seen , posterity must believe , upon relation : and there will be a time , when what we know , to be true , because we have seen it , to many , may seem so strange , that they will , if not deny , yet doubt the truth of it . In a word therefore , whatever our luck may be , it is our desire , that more than one age , or some that are not yet born , may reap the benefit of what we write . Now to Epicurus . FIRST , for his life , of which more afterwards . But we will suppose him , for a time , to have been a sober temperate man : or rather , his life to have been , sober and temperate , externally . For it is a true observation , both of Philosophers and Divines , that not the outward actions barely , is that that can denominate a man truly sober and temperate , or just and righteous , and the like ; but the opinions ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from which those actions do proceed . So nevertheless , that we , who do not see the hearts of others , judge charitably of all men , by their actions , which we see ; except themselves reveal their hearts , and make open profession of their opinions . Epicurus his opinion , did very much engage him to a sober temperate life ; who , as he did acknowledge no humane felicity ( I know what I say , and shall make it good , before I have done ) present , or future , but in bodily pleasure ; so , knew well enough , and to that end , hath many specious profitable memento's and advices to others of his crew ; that the right and sober management of such pleasures , was the way to enjoy them long , and to make them more pleasing , at the very time . Besides , I would ask , if the Devil have a design to infect men , with some impious execrable doctrine ; will he chuse ( if he have choice ) an open riotous lend man , to be his instrument , or a sober man , in shew at least , if he can have him ? Which makes me remember , what I find in the Margents of a Lucretius , which once belonged to a very learned and judicious man. Over against those words , at the beginning of the fourth book , Deus ille fuit , Deus , inclute Memmi , &c. he writes ; Epicurus , Deus judicio Lucretii : meo , Diaboli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequissimus : that is , Epicurus , in Lucretius his judgment , a God : in my judgment , a wicked Proctor , or Minister of the Devil . Let us therefore , in the first place , look into his opinions out of his own writings , whereof no question can be made . First , that the world ( Heaven and Earth ) came to what it is , not by any Providence , but by a casual jumbling of atomes , ( I need not comment upon that : some men I believe would be well pleased , to have them in childrens Catechisms instead of somewhat else , that doth not so well please them ) that Sun and Moon , were not intended , either for light , or for any other use , for the benefit of men ; nor the eyes made to see , or the ear to hear , or the feet for motion ; but all by chance , without any fore-cast of providence . This is horrible : and there is more of it . But by the way , that the Sun and Moon were but just so big , and every Star , as they appeared unto us , and our eyes . There is no impiety in this , perchance , some will say : but I pray , hath not this man well deserved , that his Philosophy should be inquired into , with so much care , and diligence ? But we go on : That , what men call right and wrong , justice and injustice , vertue and vice , were but fancies , and empty sounds ; nothing , truly real , and worthy our pursuit , but what was pleasant and delightful , which also was profitable . Is not this impious ? can any thing be more ? Was he a man , or a monster , a Devil that could harbour such thoughts , and take such pains to seduce others , to the same perswasion ? But I know it will be said : Did not the same man explain himself , that by pleasure , he did understand chiefly , a vertuous life , without which there could be no true pleasure ? And again , Doth not the same , though he acknowledged no Divine Providence , yet acknowledge and profess to believe , that there is a God ; and that he thought it very convenient , that God , ( whether one or more ) for the excellency of his nature , should be reverenced and worshipped by men ? But I beseech you , can any man be so foolish , so sottish himself ; or so far presume upon the ignorance and simplicity of others , as to plead this for Epicurus in good earnest ? What is before objected to him , is written , and maintained by him , very positively , without any exception , or qualification , in divers of his writings : as shall be more fully declared afterwards . But Epicurus knew , what had hapned to other professed Atheists before him : it did concern him no less than his life , not to deny positively , the being of a God , or Gods. But what Gods I pray , did he acknowledge ? How doth he describe them ? Homunculis similes , lineamentis duntaxat extremis , non habitu solido , &c. that is , Like men and no men : having all the members of a mans body , but not the use of any : in the shape and outward appearance , but not substance of a body . So Cicero out of him , who , though he liked not his Philosophy , yet did much favour his person , and never , or seldom speaks of him , but very tenderly ; not so much for his sake , I believe , as for theirs , some of his best friends , that were of that Sect. Neither could he mistake him , or misreport him , than whom no man of those times was better versed in the writings of Greek Philosophers . Seneca also , who did study to the utmost of his power , to acquit Epicurus , and to advance the credit of his sentences ; not without some respect to himself , probably , ( whereof more afterwards ) yet when he speaks of his God , what a creature doth he make of it ? Epicurus , saith he , did disarm his God , as from all manner of weapons , so from all kind of power too : and that no man might have any cause to fear him , he hath thrown him far out of the world : ( Extra mundum : for which some Editions , metum : others , motum : which Lipsius would have , metam : but mundum , the right certainly : confirmed by what followeth ; In medio intervallo hujus & alterius coeli , desertus , sine animali , sine homine , sine re , ruinas mundorum , &c. as also by the same expression , in another place , Alius illos extra mundum suum projicit ) out of the world , both Terrestrial and Celestial , as he doth explain himself afterwards : Nulla illi , nec tribuendi , nec nocendi materia est : Non exaudiens vota , nec nostri curiosus , &c. De benef . 4. cap. 18. Any man that reads that whole passage , may easily see , that Seneca doth but make himself sport with Epicurus his God , and thereby doth give us to understand plainly enough , what Epicurus his true intention was , by making such a God. And yet , strange , though that whole fourth book of Seneca be written against Epicurus his brutish opinion , that no man should be kind , or loving to any other , but for his own sake ; and that , the only end of all friendship among men ; and that he speak very roundly of his , and their sensuality , that were of that Sect , in some places , as in the second , and thirteenth Chapters particularly : yet some of his late Patrons are so shameless , as to produce some words out of this book , as spoken in good earnest by Seneca , to commend him , and his admirable piety ; than which nothing can be more senseless and impudent , and more contrary to the drift of the whole book . And so , when he would seem to explain himself sometimes , that by pleasure , he did chiefly intend such , as did proceed from a vertuous life ; what sober man that hath read his other writings , or such passages out of them , in best Authors , whereof no question can be made , where he doth so punctually , so expresly deliver himself , and argue the case , but must think , except he had formally recanted , and disowned those writings , that he did but basely , and impudently abuse the world , by such palliating glosses and explications ? Might not he fear here also , that they ( we call them Heathens : I wish there were no worse Christians ) who were once ready , as Seneca doth somewhere record , to tear an Actor , upon the Stage , in pieces , for extolling the happiness of wealth or money , so much , as to make it , Summum humani generis bonum : that is , The thing wherein mans happiness doth chiefly consist ; would meet with him , some time or other , in the streets , for setting up pleasure , and voluptuousness , as the only good , the only God , unto men ? And such an enemy to God and Providence was this wicked man , that in his writings now extant , when his atomes could not help him , and he doth acknowledge himself at a stand , and doth beg of others , that they would study and find somewhat , that hath any shew of probability , to help him out ; yet he makes it always his condition , that they would not fly to God and a Providence ; he had no patience to hear of that . And so much for the Doctrine of the new Saint : Now for his Life . WHAT was laid to his charge , whilest he lived , even by some of his own disciples , who professed they left him meerly for the leudness of his conversation ; and by others after his death : Diog. Laertius , who hath written his life , doth , in part , at the very beginning of it , declare . But then he tells you , they were all lyes ; and that such and such Epistles , and other writings , evidences of his wicked life , were but fictitious writings : and this , Gassendus his friend , the great reviver and abettor of Epicurism , in this unhappy age , doth take for a very sufficient refutation . But I pray you , what was Diog. Laertius , that his authority , so many ages after Epicurus his death ; when all the world almost , had consented in their judgments against him ; should be opposed to the authority of so many worthy men , of all professions , Philosophers , Historians , Mathematicians , Poets , of his , and some precedent ages ? Of which numbers some were so far from being Stoicke , that they wrote against them . Was he not , himself , this Diogenes , not to 〈◊〉 of his defects otherwise , which have been observed 〈◊〉 learned men ; a professed Epicuraean ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · not therefore , among indifferent impartial men , in reason , to be admitted as a witness ; or if admitted to speak , yet not so to be trusted , as Gassendus doth him , in every thing , though there be never so many witnesses , of far better worth and credit , to the contrary . And yet we may observe , how Gassendus doth stretch his words sometimes , to make them serve his turn , beyond all reason and equity . For example : Where Laertius , after that he hath related the accusations of many , of several heads , or crimes , against Epicurus ; he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Gassendus ( page 140.163 . ) would have to belong to all , that went before ; whereas it will appear ( to say nothing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be here a pregnant word , opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , those before spoken of ; including a tacit concession ) that it belongs to the last accusation only , ( though that also , most true , by the attestation of more ancient and considerable witnesses , than ten such as Laertius : as Cicero , Plutarch , &c. ) whereby Epicurus is censured as one , that despised all men , but himself ; even those to whom he did owe what he was , and whose writings he had usurped , and substituted for his own . To which Laertius doth oppose many things , to prove his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : his Parents , his Friends , his Disciples , his Country ; and then goes on to the refutation of other crimes . And indeed , how could Laertius say , that all the former accusations were false , when some were taken out of his own books , and writings , acknowledged by Laertius , and whereof no question was ever made , but that that they were his ? As for example , that he should write in his book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( or , of mans felicity ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , For what to call good , if you take away the pleasure of taste , and of the ear , and those pleasures , which arise from beauty , and carnal copulation , I know not . Which words to be Epicurus's , is attested by divers Ancients , ( whose attestation we shall not need , because not denied by Laertius ) but especially by Cicero , very particularly ; first in his II. De finibus , where he translates him thus ; Qui testificatur , ne intelligere quidem se posse quid sit , aut ubi sit ullum bonum , praeter illud quod cibo & potione , & aurium delectatione , & obscaena voluptate capiatur : but more fully in his third Tusculan , where he hath a long Comment upon the words , taken out of that book of Epicurus , De summo bono : of which Cicero saith , that it doth fully comprehend their discipline or doctrine ; and is full , he saith , of such sayings , in commendation of voluptuousness , and carnal pleasures . Durst Cicero oppose these things , to his Epicuraean friends , who were many , and of the best he had , had there been any ground at all , in those days , of suspition for that , which Gassendus would have us to believe , that those were spurious writings , or interpolated , and corrupted by the Stoicks , Epicurus his enemies ? If we take that liberty , we shall not know what to say of any man , what he believed or maintained , by his writings : What Plato ; what Aristotle , what any Fathers or Hereticks ; if it will serve to say , those writings are spurious , or adulterated and corrupted . But observe , I pray , how earnestly , how ingenuously Cicero doth express himself , and appeal to the consciences ( if they had any ) of those men : Num fingo , num mentior ? cupio ref . &c. Do I feign or forge ? Do I lye ? I rather wish I could be confuted . For what do I labour , but that the truth ( O Christians hear this ) in every controversie may prevail , or , be understood , and come to light . Here Gassendus should have fixed , could he have found or devised any thing , to help his friend out of the mire . But such convincing passages , not to be eluded by any art , or sophistication of wit , he wisely passeth over : but with all possible diligence ransacks all kind of Authors , to see what he can find , that may with the help of his sophistry , and false dealing , have a shew of somewhat , to make that beastly swine , to appear in the shape of a rational man. Were it my business now , or could I stand so long upon it , without trespassing too much either against my Readers patience , or my present weakness of body , as to examine all his allegations , I am very confident , there is scarce any thing considerable in his whole book , but would be found , either impertinent , or false : as if it had been the priviledge of that cause , ( as indeed it is the necessity , because not otherwise pleadable ) and for which he hoped no man would blame him . I should say so too , could any necessity oblige an honest man to undertake so wicked a cause . However , that I may give a taste to the Reader , I will take one of the most considerable Chapters in the whole book , the seventh of the third book , where he doth examine Plutarch's authority , or testimony concerning Epicurus : a Chapter , one of the most considerable , I say , because of that high Elogium which he doth give unto Plutarch , Nullum authorem omni memoria extare , quem cum viro illo eximio comparandum existimem ; That no age ( without exception ) hath born any Author , whom he can , for true worth , compare with him . I have a very great opinion of Plutarch too ; and if instead of so many foolish Romances , Stage-plays , and the like ; such a serious Author , who hath variety enough to please every palate , were read ; it is not likely , that the Gentry and Nobility could degenerate so much every where , as they are generally reported . But except he were read in his own tongue ; ( which to do , were he the only Greek Author , now extant , I think three or four years study to learn that tongue , would not be mis-spent ) I wish he were better translated . But I must except the French translation of the Lives , which is excellent . Such an opinion I have of Plutarch ; yet I should hardly go so far , as Gassendus doth . Now let us see how he doth deal with this worthy man , and how with his Reader . That Plutarch doth generally ( always I might say ) speak of Epicurus , as an infamous and senseless man , that is not denied . Such a lover of reason , and vertue , could not but heartily compassionate the phrenzy of so many men , who in all ages have been glad to find a patron of their sensuality . Though divers books he wrote against him , are not now extant ; yet there be enough to satisfie any man , what he thought of Epicurus , and his doctrine . This could not but grievously pinch Gassendus , and deeply wound the cause that he had undertaken . But what if he can shew from Plutarch himself , that he rather followed the common opinion , in what he wrote of Epicurus , than his own judgment , or the truth ? I must needs say , that in my judgment he had done much , and more than any ten or twenty Chapters of his book , if well examined , will amount unto : though very strange , if not incredible , that so grave a man , so serious , would not only occasionally speak of him , as others did , generally , whether right or wrong : but would write books of him , and against him , of purpose , which nothing did oblige him to do ; only to countenance a publick false fame . But let us hear . Plutarch , saith he , in one place after he hath mentioned what those crimes are , which made Epicurus and his followers infamous to the vulgar , to wit , want of friends , ( that is , to admit of no friendship among men , but such as is grounded upon present profit , or gain , and selfishness , if I may so speak ; which to have been Epicurus his opinion , Laertius himself doth not deny ) an idle life , Atheism , voluptuousness , neglect of all things : ( but pleasures , or sensuality ) well , what then ? Then , saith he , Plutarch doth object to himself ; but these things unjustly , perchance ; ( are objected or laid to their charge ) to which he doth answer ; yea , but it is not truth , but opinion that we look after . And so concludes , that Plutarch by his own confession in those things he did write of Epicurus , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a follower , or lover of opinion , and not of truth . And if Plutarch , so grave , so serious ; why not we , as elsewhere he doth argue , believe it of others also ? Is not this enough , think we , to make Epicurus victorious , in despight of all testimonies , and evidences ? For if Plutarch , who was no Stoick , ( the common exception , as if all Stoicks had been Epicurus his sworn enemies , which is most false ) nor friend to Stoicks , he hath written against them it is well known : But if Plutarch also , was carried with the general fame , though he knew the contrary to be true : what may we expect from others , though very numerous , yet , with Gassendus , not of equal credit and authority , as Plutarch ; according to that judgement which he made before of him ? But now look upon Plutarch , and we shall see ( for he was too learned and diligent , that we should think it a mistake ) what conscience this man made , of lying for Epicurus . Among other books that Plutarch did write against Epicurus , one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , That in following Epicurus and his doctrine , ( though pleasure , the only thing that he did seek ) a man cannot live with pleasure . This to prove , he doth use many arguments , and doth alledge divers passages out of Epicurus his own writings . All this while , nothing , as doubting , or following the common opinion , but very positively and peremptorily . At last , two or three parts of the book already spent , still pursuing his purpose , that according to Epicurus , men cannot live with pleasure ; he proceeds to another proof , or argument , which is this : Epicurus did believe , that from a good report , or name , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) some pleasure was to be reaped . Himself , as Plutarch out of his own writings doth prove ; a vain-glorious man , if ever man was , and covetous of praise and reputation . But so it is , saith Plutarch , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that Atheism , voluptuousness , &c. which things all men , ( I desire the Reader to observe ) but they that profess it , ascribe to that Sect , are things generally odious , and infamous , in the highest degree ; whence it must of necessity follow , that from this consideration also , Epicurus doth not go the right way to pleasure . This to make yet stronger , and to prevent all subterfuges or evasions , Plutarch , as from one of them , doth answer : O but these things are laid to our charge wrongfully : ( the basest of the world generally , would be accounted honest , if they knew how ) what is that to the purpose , replieth Plutarch , whether true or no ? The question is not now , whether deservedly , or undeservedly ; whether truly or falsly ; but what reputation , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) you have in the world . For who doth not see , that if a man , ( which was proved before of Epicurus , and his adherents ) place happiness , or part of happiness , in a good name ; and become , whether justly or unjustly , infamous ; he doth thereby undoubtedly lose some part of his happiness . Therefore saith Plutarch , arguing from their own suppositions and opinions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : reputation , and not truth , or true desert , is the thing we here enquire into . And indeed had Plutarch upon this their answer , gone about , by good proofs and evidences ( which elsewhere he doth plentifully ) to make good , that what was laid to their charge , Atheism , &c. was very true , and real , as it was generally believed ; he had , in that , wronged his cause , and made an unseasonable digression ; since , it was nothing at all to the question proposed , what man Epicurus had been really , or what his followers were , or had been ; but what fame ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) they had in the world . And could Gassendus , grounding upon the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and concealing the occasion , and the coherence , ( a notorious kind of jugling , and falsification ) could Gassendus , I say , from these words infer that , as Plutarch's acknowledgment , that what he had written of Epicurus , was all in compliance to opinion , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and not according to truth ? Or did not Gassendus more probably rely so much upon the favour of the times , and those that did set him on work , that he thought any argument that had but any slender appearance of truth or probability ; if but favouring Atheism , and sensuality , would pass currently enough , and get him fame and good will , to boot ? BUT we have not done . Plutarch in the same book , a little before , doth mention that famous Letter ( mentioned by so many ) of Epicurus , when upon his death-bed : by which he makes himself a notable stout man , who in such extremities of bodily pains , ( as he doth express ) could enjoy himself with such peace and tranquillity of mind . In which peace and tranquillity to preserve him , that which , by his own words and acknowledgment , as set out by Plutarch , did most conduce ; was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , the remembrance of those ( according to the propriety of the words , fleshly ) pleasures , he had formerly enjoyed . This Plutarch thinks very strange , and almost incredible : ( wicked varlet ! as though he intended with his last bloud , to seal the truth of his abominable doctrine ) But here Gassendus doth insult : At hic Plutarchus , &c. But Plutarch , to the end that he might more effectually traduce Epicurus , hath depraved and changed the words , &c. who can excuse Plutarch , if guilty of so great a crime : or Gassendus , if it prove an arrant falsehood , and calumny ? The question is , whether Epicurus wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as before exhibited , and translated : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , The remembrance of our former discourses and reasonings : as exhibited by Diog. Laertius , and translated by Cicero , II. De sinibus ; memoria rationum inventorumque nostrorum . And this , Gassendus thinks is enough ( himself , I doubt , did not think so : he had read Cicero better than so ) to prove Plutarch a falsary . I must acknowledge , that Cicero's translation is a great evidence , for that reading , exhibited by Laertius . But had Gassendus looked further into Cicero , or rather ingenuously told us , all that he knew , Vna eademque manus , vulnus opemque : he would have told us , that as the reading exhibited by Laertius , is found in Cicero ; so , that exhibited by Plutarch , in the same Cicero , more than once , I am sure ; as particularly , V. Tuscul . Sed una se dicit recordatione acquiescere praeteritarum voluptatum : and again in the same book , from whence that other reading is produced , more punctually , and emphatically ; sed vobis ( speaking to men of that Sect ) voluptatum perceptarum recordatio beatam vitam facit , & quidem corpore ( according to the proper signification of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) perceptarum . And this enough , I think , to acquit Plutarch from all suspition of any falsification : what can be said for G●ssendus , to acquit him of false and injurious dealing , except this , that it was for so good an end , as to promote Atheism or Epicurism , I profess I know not . Well , it must needs be , that either in Cicero's time both those readings were in the Text of that Letter , ( which may be thought the more probable , because C●cero in the same book , or place , takes notice of both ) or , that there were two different Copies of that one L●tter , and that Cicero made use of either reading , as he saw occasion . This is certain : to which I will add , as to me not improbable , though I will not affirm it , that some of Epicurus his friends , or disciples , when that letter came first abroad , being much ashamed of those words , exhibited by Plutarch , did make that alteration , of the reading exhibited by Laertius : which probably , that reading I mean , never came to Plutarch his knowledge . But see the force of conscience , sometimes , let a man resolve against it never so much . After Gassendus had charged Plutarch with two such foul crimes , the one , of conforming himself to the opinions of the vulgar , to take away an honest and worthy mans good name , against his own conscience : the other , of adulterating writings , of purpose , that he might have some ground to calumniate : ( what could be said more , of the arrantest rogue of the world ) yet at last , a sudden qualm takes him ; ( Ne Plutarchum accusare videar ) lest I may be thought to accuse Plutarch , saith he , and so doth end : whether pricked in his conscience , because he knew he had accused him falsly , as I rather believe : or ashamed of his own inconstancy , that he had commended one so highly , whom afterwards he had charged with the greatest baseness and dishonesty , that can be laid to any mans charge ; for either , or for both , let the Reader judge : but a fit man ( observe we that , by the way ) to make a Saint , of a rogue ; that could make a rogue ( to serve his turn ) of such an incomparable person , according to his own testimony , in the beginning of the Chapters . And as he hath dealt with Plutarch , in this , just so , in effect , by false glosses and interpretations , doth he deal with Galen , in the next Chapter . Galen , no Stoick , but a true lover of vertue and sound reason ; and upon that score , a mortal enemy of Epicurus his phrensies , and leud doctrine : and let me add , one , ( and so Plutarch , and Cicero ) who was better able to judge , what was falsly adscribed to Epicurus , what not ; than a hundred such , as Diogenes Laertius ever was . WELL , but was not Epicurus however , a valiant man , who in such pains , as he was then in , could write so couragiously , as in this , and in some other Epistles of his , written at the same time , he doth ? I answer briefly : It is no wonder at all , that a very wicked man , should die in his wickedness , very resolute and undauntted . There be many examples in all Histories : and some reasons might be given , were it our business here , why it is so . But secondly , we are not bound to believe whatsoever he saith of himself , that he was in such pain , when he wrote those Letters ; whom we know to have been a most vain , self-conceited wretch , as covetous of praise , as ever man was ; so far as may be learned by his own writings . A vanity ( such is the force of it in some men ) for which men have endured great torments , wilfully ; and have undergone strange deaths . I could say more , but this is more than I needed . But I may not omit , that this Letter of Epicurus is mentioned by Seneca also , more than once : as particularly , Epist . 9● . which I think Gassendus would not have omitted , had he been pleased with Seneca's words and judgment about it . For Seneca there , as a Stoick , arguing that bodily pleasure , or ind●lency , was not a thing considerable at all , to true vertue : These things may seem incredible , saith he : but is it not as much incredible , that any man in extremity of bodily pain , should say , I am happy . And yet this v●ry word ( or speech ) hath been heard in the shop or wardrobe ( officina ) of pleasure . I am at my last and happiest day , saith Epicurus , w●en on the one side , great difficulty of making of water , on the other , the uncurable dolour of an ulcerated belly , did t●rment him . How then should these things we have said , seem incredible to them , that apply themselves to the study and practice of vertue ; when even among them , who are lead altogether by pleasure , they are found ? Even those degenerate , low ( or , base ) minded men , cay say , we see , that a wise man in greatest pains , greatest miseries , can be happy . And is not this incredible , yea much more incredible , than any thing we have said of true vertue ? But I cannot conceive , how true vertue being once cast down from its true height , or eminency , ( of being able , of it self , to make men happy , without the accessories of fortune , bodily pleasure , &c. ) can keep it self from sinking to the very bottom : ( of scorn and contempt ) So Seneca of Epicurus , and his doctrine , in that place . What , elsewhere , somewhat shall be said of that too , by and by . I HAVE done with my Chapter , and if any be so much at leisure , to follow this example , in all the rest ; I durst promise them , if judicious , and diligent , no worse success in all the rest . But it may be , though I chose this , as the most considerable Chapter , yet some will think St. Gregory Nazianzen his authority much more considerable , even in this , than Plutarch's ; whose testimony , and his only , of all the Fathers , or Ecclesiastical writers , as I remember ; Gassendus doth produce to prove Epicurus his innocency , and chast life : De vita , &c. lib. 7. cap. 4. Quem merito , saith he , innumerae obloquentium turbae praeferendum censeas . Well , be it so . What saith this godly Father ? The summ is : ( it is in Verse ) that Epicurus did maintain pleasure to be the chiefest good of man ; but lest he should be understood to speak this of base bodily pleasure ( so Gassendus his translation : but the words rather imply ; lest he should be thought to commend pleasure unto others , because of the pleasure himself had taken ; or because himself had indulged unto pleasure : which makes a very different sense ; for it doth not acquit Epicurus , of making bodily pleasure the end or happiness of man ; but this only , that himself for bare such pleasures , of purpose , to acquire the more authority to his doctrine ) himself lived ( it is falsly printed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my book , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) chast●ly and soberly , helping his doctrine by his practice . So Nazianzen . And this may seem somewhat . But had Gassendus dealt ingenuously with his Reader , besides the true sense which he hath concealed ; he would have told him , that Nazianzen in that piece , and place , doth profess to relate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that were ordinarily reported of ancient Philosophers , not engaging himself for the truth . He saith indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , That he would not deny them , or be incredulous ; for that it is possible to find examples of temperance and sobriety , even among Heathens . That he must be understood tenderly , not of perfect belief , doth clearly appear even by the examples which he doth relate . For after Epicurus , the next he doth mention , is , Polemon , of whom , among other things , he doth relate ( from publick fame , as all the rest ) that a publick whore , being sent for by a young gallant ; as she was come to the door , by the sight only of Polemon's picture , was turned back . Nazianzen doth call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wonder , or miracle ; which I think we may read , and suspend our belief , without any breach of that respect , which we owe to that holy Father . But Gassendus might have told us withal , what the same Nazianzen , elsewhere , not in Verse , but in Prose , doth object unto the same Epicurus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Atheism : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Atomes : that is , the denying of a Providence : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the commendation , if not pursuit ( which is more likely ) of a voluptuous life , ( or pleasure ) unworthy the name ( or profession ) of a Philosopher : Naz. Orat. 33. BY this may appear , how Gassendus may be trusted , in this cause . Yet we deny not , but Epicurus , what ever his life was , hath many fine sayings , which might make Seneca to judge , at least , to speak the more favourably of his life ; and the rather , because it was , in part , his own case . I have a better opinion of Seneca , than to compare him with such a lend man. Yet it cannot be denied , that he also gave too much occasion to the world to upbraid him , that he did not live , as he spake , and taught others . Which troubled him not a little , as may appear by that passionate Apology that he makes for himself , and all Philosophers in general , to whom the same was objected , in some of his books . Yet for all that , though some men can distinguish between doing , and saying ; who may be more scandalized , where they observe such contrariety between speeches and actions , than edified ; yet generally it hath always been the propriety of the multitude , to be led more by words , than by deeds ; by appearance , than reality : which made that grave Historian , Polybius , to pronounce the generality of men , much inferior to bruits , in point of forecast and judgment . And to this , we may ascribe factions , and rebellions , and schisms , and almost all the evils , by which the publick peace and tranquillity of either Church or Estates is disturbed , and infested . And so in Epicurus his case : Atque his ( fine sentences of Epicurus , and his Mates ) capiuntur imperiti ; & propter hujusmodi sententias istorum hominum est multitudo : Cicero's true judgment , and observation in a place . NEITHER is it impossible , or improbable , that Epicurus and others of his company , either by fits , through meer mutability of mind , which is observed , of many : or of certain deliberation and purpose , after great debauches and surfeitings of pleasures ; did betake themselves to more than ordinary temperance , and frugality , for a-while : not out of any love to vertue , which he doth absolutely deny in his writings , to have any real being , or existence ; but that they might return to their wallowing , more fresh and vigorous : and ( as before said ) that they might hold out the longer . So that , as his writings ( observed by some Ancients ) were full of contradictions , so might Epicurus his life be ; and thence proceed that variety of judgments concerning it , which Gassendus , but very partially , hath set out . To this purpose Lactantius his words De Div. Inst . lib. 3. c. 17. having first proved the effect of them , by sundry particulars of Epicurus his doctrine , are very pertinent : Hic homo aestutus , ex variis diversisque moribus , circulum colligit , & dum studet placere omnibus , majore discordia secum ipse pugnavit , quam inter se universi : that is , Epicurus , being crafty , out of several and different manners , or dispositions of men , he did gather unto himself ( the Congregational way , as I take it ) a number , or company ; and whilest he doth endeavour to please all men , he did dissent from himself , no less , or more , than his promiscuous company did from one another . THERE is a Letter of one of his whores , yet extant , which doth set out his abominable leachery , and jealousie withal , even in his old age . What saith Gassendus to that ? That certainly , if Laertius had seen it , he would have said of that also , that it was a counterfeit Letter . So , he takes it for granted , that whatsoever Laertius the Epicuraean , hath said , or might have said , as he doth surmise , to defend Epicurus , must be true : and indeed , deny him that , and all his book doth come to nothing . But to do him no wrong ; he saith moreover , that that whore was dead , before Epicurus died . What is this to the purpose ? Might not she write , as she doth of him , and yet die before him ? But she makes Epicurus eighty years old when she wrote ; and he was not so old , ( true , or not , I do not enquire at this time : I need not ) when he died . As though it were not ordinary , in such exprobrations of unnatural lust , to make a man somewhat elder , than naturally , and in exactness of computation , he is ? But the style of the Letter is affected , and studied . The more likely , to be hers . For she was Epicurus , not his whore only , ( one of them ) but also disciple ; and mentioned by others , as a piece of a Philosopher . Let any man read it : it is a prety long Letter . If he find so much affectation in the whole Letter , as may be found in three or four lines of Epicurus , acknowledged to be his ; I must acknowledge , that my judgment in such things , is very small . However , this Letter , though acknowledged for a true Letter , by two learned men , who have written upon Diogenes Laertius ; yet , were it the worst thing that can be objected to Epicurus , I should not speak of him , with so much confidence , as I do ; because I do not remember any thing of it in Cicero , nor any other Ancient ; which to me , is a greater argument to suspect it , than any thing that Gassendus doth object against it . But though I remember nothing of this particular Letter , in any ancient Author ; however , he that shall read what Plutarch ( that incomparable man , as Gassendus doth style him ) out of Epicurus his own books , doth record of ways devised and commended by Epicurus , to prolong and maintain lust and leachery ( that is , happiness , in their sense ) in old age , when nature is spent ; he will either believe , this Letter , probably , a true Letter ; or that they , that made that strumpet of Epicurus as she doth , did Epicurus no great wrong . Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. as before : not very far from the beginning : Edit . Gr. in 8. pag. 2008. BUT that which , in my judgment , is , beyond all exaggeration of words , wicked and impious , is , that not content to clear Epicurus ( so well as he could ) from the imputation of an Atheist ; he doth endeavour to make him a very religious man ; yea so religious , as I doubt few Christians , were it true , as it is most false , can be compared unto him . For , saith he , ordinary men serve God , either for fear , or for a reward , which is a servile worship . But Epicurus did not fear God ; that is , believe that God could , or would do him any hurt ; nor yet expect any reward at his hands : if therefore he did nevertheless honour , and worship God , meerly for the excellency of his nature ; ( as he would have us to believe ) it doth follow , that his service did proceed from meer filial love and affection , which is the truest and noblest worship . But before we speak of the impiety , let us observe a little , the absurdity and incongruity of this assertion . Was not Epicurus the man , who peremptorily maintained , that a wise man loved no body , but himself ; did nothing , but for his own sake , his own profit , and interest ? What more frequent than that , in his writings ? Insomuch , that he would not allow of any love or friendship , between man and man , but such as was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Laertius hath it ; that is , such as is grounded upon meer profit and utility . How probable then , nay possible , that he should love God , for his bare conceited excellency ; who professed to love nothing , and so taught others , but for his profit ? He that loveth not his brother , whom he hath seen , how should he love God , whom he hath not seen ? He that could not believe , that God could be so good , as to take any care of men , because men could not do any thing for God , by way of requital : ( witness Lucretius , that perfect Epicuraean , and such an admirer of his doctrine ; Quid enim immortalibus atque beatis , Gratia nostra queat largirier emolumenti , Vt tantum nostra causa gerere aggrediantur ) could he be so good and ingenuous himself , as to honour , love , and serve God for nothing ? This therefore was a great over-sight , in a learned man ; a great soloecism , as I may call it , or incongruity . And whereas he doth quote some words of Seneca , and is very proud of them , ( and well he might , in so uncouth , hidious , and paradoxical an opinion ) as though Seneca had been of the same opinion ; let the whole passage be read , and if the contrary do not appear , that what Seneca saith of Epicurus his piety or voluntary worship , he speaks it ironically , in derision both of his God , and his pretended worship ; I shall acknowledge my self very much deceived : who not only think so of the place , but am also very confident , that Gassendus thought no otherwise of it himself , whatever he was willing his well-affected Reader to the cause should think of it . But , absurdity , be it so or no , I make nothing of that , in comparison of the impiety . For besides many pregnant testimonies of the Old Testament , where , among other things , we shall find , that , that which doth not profit , is the periphrasis of an Idol ; ( and so Epicurus his God , not a God , but an Idol upon that account ) how shall we excuse St. Paul , who every where , almost , layeth it for a ground of his exhortations to Godliness and Piety ; that , Religion is profitable ? For therefore we both labour and suffer , &c. For as much as you know , that your labour is not in vain ; and , for the hope that is layed up for you in Heaven , &c. and , looking for the blessed hope , &c. and , the end of your faith , the salvation of your souls : and , for he had a respect unto the recompence of the reward . And yet more positively : He that cometh to God , must believe , that he is ; and that he is a rewarder , &c. and how Christ himself ? What doth it profit , &c. for your reward is great in Heaven : and the like . And what is it , that the Deists , as they call themselves ; such Deists as Epicurus was ; who pretend that they believe a God , and that they worship him , not for any fear , or hope of reward , which they exclaim against , as servile worship ; ( witness their wicked Catechism in Verse , set out , and refuted by Mersenius ) but for his goodness , ( in that he suffers men to live as they will , and do what they will , and takes no notice ) and for the excellency of his nature : what is it , I say , that they more uphold themselves with , or intice others more effectually by , than this wicked and abominable ; but , to weak carnal men , very plausible plea and pretence ? THAT Gassendus himself was an Atheist , really , I would be loath to say ; I hope not . He hath written against some of Epicurus his opinions . But in discharge of my duty to God , and religion , I shall say , and my conscience doth oblige me ; that had he had the advice of all the Atheists that ever were : had he advised with Hell it self , he could not have lighted upon a more destructive way , to all religion and piety ; to all goodness and vertue , than this , of Epicurus his filial fear , or love of God. For what inference will carnal men , ( in such an age , as this , especially ) will , or can make of it , but this ? that they may believe , as Epicurus believed ; no God , I will not say , ( though it be true enough ) but , no providence , no conscience , no difference of good or evil , ( in nature ) of what is just , or what is not : I might add , and live as Epicurus lived ; but I will only say , believe as Epicurus believed ; and yet flatter and comfort themselves , that they are religious , nay more religious than many , nay most Christians , accounted religious , are ? Was there ever a more wicked and pernicious device ? The Reader will excuse me , if in all this discourse , I have dealt with Gassendus somewhat roundly , more than I would have done with a man of his learning , and whom I believe to have been a civil man ; besides a particular respect I have to him , for laying open the vanity and falsity of Des Cartes , and his Philosophy , some part of it at least : which I think was a very good work , and may prove very useful , when once that malignant humor of innovating , which doth now so greatly prevail , will wax more cold and remiss . I wish he had not had so much of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in him , as Galen calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I believe was the chief thing , that did put him upon this Vnchristian project , of magnifying Epicurus . Wherein , how much he went against his conscience , we need not appeal to God , who is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : any man may quickly find it by his book , who shall but look into it : any man I say , that hath not , according to the current of the times , more affection for Epicurus , than the truth . But what if any man shall reply for Gassendus , that all this may be , and yet Gassendus not so much in fault ; who doth in the same book openly profess , that whatsoever he had said , or should say for Epicurus , was but , Exercitationis gratia ? Absit alia mente id praestem , quam exercitationis gratia : his own words : that is ▪ God forbid I should do it to any other intention , but by way of exercise , or exercitation only . And why not as f●ee for him , to praise Epicurus , as others have done ●he quartan Ague , the Gou● , an Asse , a Louse , and th●● Monster of men , as described by Homer , 〈◊〉 ? Had he rested there , it had been better and more justi●●able . Upon the same grounds , for ought I know , a man ( ●hough I should not commend it ) might write the pr●is●● of the Devil . For many things might be spoken , o● the excell●ncy of his nature , as he is a Spirit , a good Spirit , by his first creation : then , his improvement , by his experience , since that time : his wonderf●● 〈◊〉 and projects , from time to time , to bring himself into credit among men : and if a man would say , th●●o●● of his love to men , he tempted our first Parents , 〈…〉 m●ght be the occasion of a further good unto them , in 〈◊〉 , and by Christ ; and therefore to be honoured , and worshipped by men : were it but for the conceit , ( and in very deed , somewhat I think to that purpose hath been said by some ancient Hereticks ) and novelty of the opinion , there would be some , I make no question , but would embrace it . But Gassendus goes on , and when he comes to that , as indeed he was bound , or he had had no thanks ; that he did it bona fide , though ready to recant , when better informed ; yet , this bona fide doth spoil all . But whatever himself thought , or knew ; what amends can he make to such , who ( some , good Christians , I make no question , and learned enough , perchance , to have found out his jugling , had they but suspected him ) upon his credit , without any farther disquisition , have espoused his cause , and think it no disparagement to Christianity , ( if Christians indeed ) to speak with honour , and respect of that monster of men , and spiteful enemy of God , and all Godliness . I HAVE been somewhat long upon this subject of Epicurus : somewhat longer perchance , than some would have wished . But I shall not apologize . I have not forgotten that Credulity and Incredulity , in Civil affairs , which doth include the judgments , as well as actions of men , is my subject . And truly , of all things of that nature this age hath produced ; this of Epicurus seems to me , and I believe to many others , the most prodigious , and incredible . Not , that any one man , for some particular end , or meerly to shew his wit , ( which I know hath been done by more than one ) should attempt such a thing : but that so many , professing Christianity , should entertain the attempt with so ready an assent , and applause : an argument to me , with many others , of the inclination of the age . God avert the event . SINCE this written , I bethought my self , that Gassendus happily , in those large Comments and Animadversions upon Epicurus his Philosophy , ( if we may so call it , which deserveth better to be called , dotage and madness ) set out some years after , in three Tomes ; might retract some of those notorious mistakes , if any man can think them so . I have searched , but I find , that instead of retracting , he doth repeat , and endeavour to confirm : and that , especially , by the addition of two testimonies , which I shall take notice of . The first of St. Jeromes , out of his second book against Jovinian , Chap. 8. where he doth say , with this Preface , Quod mirandum sit , a thing to be wondred at , because assertor voluptatis ; an assertor , or patron of pleasure , ( bodily , certainly , else it had been no wonder ) that Epicurus did fill his bocks with the commendations of a spare diet . That Epicurus did it , all the wonder is , that the man should be so inconstant to himself , if in so doing , he doth make any mention of vertue , or seems to have any regard unto it , it being sure enough , that in this , he doth but abuse the credulity of his Readers . But if he commend a sober life in general , and highly extol it , before a riotous and leud : this he might well enough , without any repugnancy to his doctrine , in placing the happiness of man , in bodily pleasures . Though the practice of it , a rare thing , in men of that profession ; yet the commendation of it , might as well become a professed Epicuraean , as any other . Besides , it should be considered , that St. Jerome his purpose , there , being to collect out of all profane Authors , whatsoever he had read in any of them , tending to the commendation of a spare diet ; which he doth very copiously , as a very learned man , and excellently versed in all ancient Authors ; any man may see , that he doth relate many things , as in such a case is ordinary ; which it is not probable , that he believed , or did expect his Readers should , ( I could instance in many particulars ) but only to serve his present subject , upon a supposition nevertheless , that many things , though not so probable , yet might be true ; the truth whereof he doth not stand to examine , which every Reader , as he should find himself concerned , might do , better at leisure . Not therefore to add any credit to Epicurus , but more forcibly to shame them , that lived riotously , or discommend a spare diet , or spake slightly of it ; is that passage of Epicurus produced by St. Jerome . And let me add , that Gassendus doth make that quotation , by adding some of St. Jerome's words to it , as may easily appear , somewhat longer , than in it self it is , or can well be : but I make no great matter of it . HIS other long quotation , is out of Porphyrius his excellent book ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of abstinence , &c. Porphyrius , a Magician , it is well known ; and as great an enemy to Christianity , as ever it had any : yet Porphyrius , of abstinence , &c. an excellent book , as I think ever was written of that argument . I wish we had the old translation of it more common , than it is ; out of which many corrupt places in the Author , might be corrected , at least , understood . Well , Porphyrius in that book , just as St. Jerome upon the same occasion , and to the same purpose : A wonder , saith he , that even they that make pleasure to be the end , the Epicuraeans ; even they , &c. It is a long passage , and it will appear , if well examined , that here also Gassendus doth ascribe somewhat to the Epicuraeans , which doth in Porphyrius his Text , belong unto them . And which is worse , so unlucky shall I say , or so bold , is Gassendus , ( such confidence he had in himself , when he saw how currently every thing did pass , that he had written in that wicked cause ) that he doth deprave as excellent a passage , in the Text of that long quotation , as any is extant in any Heathen writer ; I will not say , because it hath too much Christianity ; nor yet can I say , because it is very obscure ; but truly , ( as he doth in Epicurus his life , many ) through unadvised rashness , and temerity . The Author there doth say , very piously , if sincerely , whoever he was , that we should not first provide for the world , ( and he gives an excellent reason for it , afterwards ) and then make Philosophy . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word used by Christ , upon the same occasion , if the Greek be authentick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an addition , or an accessory : ( according to that of the Poet : O Cives , Cives , quaerenda pecunia primo est ; Virtus post nummos ) but first provide ( by good instruction , I suppose , and Philosophy ) for a generous confidence , ( in God ) and then content our selves with what every day doth afford . This , Gassendus , by correcting ( or corrupting rather ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is in the Gospel also , or the effect of it : well expressed in the English : But seek ye first , &c. ) into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , turns it quite into another sense . I shall not proceed to any further examination . But if any body will make it his business , he will , without much trouble , find matter enough . CIVIL affairs and actions , the proper object of Credulity and Incredulity , which we propose to our selves in this Part , come to be known to us , either by our own experience , or by the relation of others ; private , as Friends and Travellers , or publick , as the Historians of present , or past ages . Our aim is , by some instances and observations , ( it is an ordinary thing for men to forget their Text ; this often repetition , may help to prevent it ) to direct them that may want such help , in point of Credulity and Incredulity . Wherein , our first observation , for a caution to some , how they take upon them to judge , before they be throughly versed in the world , shall be that old saying with little alteration , appliable to many occasions : Homine imperito nunquam quicquam injustius : Qui nisi quod ipse fecit , nihil rectum putat ▪ we say , Qui nisi quod ipse credit ( or vidit , if you will ) nihil verum putat . It is a sad thing , to converse with men , who neither by their own experience , nor by the relation of others , Historians and Travellers , are acquainted with the world . How they will stare , and startle at things , as impossible and incredible , which they that are better acquainted with it , know to be very true , or judge , by what they have known in like cases , to be very possible and credible . It were great wisdom in such , who are so happy as to know their defects , though they suspend their belief , yet to be very wary , how they contradict , or oppose ; and as much wisdom in men , that are better acquainted with the world , when they meet with such , to be very sparing of their stories , which have any thing of strangeness ; nor yet to be very peremptory , or forward to contest , lest that , besides the offence , that unseasonable pertinaciousness may give , they wrong their own reputation , and be accounted lyars , or wonder-mongers , though unjustly . Others there be , who because they have seen somewhat themselves , or are not altogether unacquainted with Histories , or the travels of others ; ground upon that somewhat , so much , that they will not believe , or acknowledge to be true , whatsoever is beyond their knowledge , or hear-say : when God knows , a man had need to be almost as old as the Devil , before he can take upon him to know , or peremptorily to determine , what the world doth afford . Though not born , yet I have lived a long time in England , a very small portion of the world , for extent of ground : sometimes in one place , sometimes ( but necessitated partly by the late troubles ) in another : always studious to observe , or to learn from others , what every place afforded , worthy the knowledge ; besides what might be learned by printed books , without much pains . Yet to this day , I think my self but a stranger in it , daily meeting with many things , that I never heard of before . But I have often admired at the confidence of some Travellers , who if they have been but six moneths abroad , ( it may be , less ) say France , or Italy , they think and talk of it , as though they knew it as perfectly , as the Country , or Parish , where they were born , and bred a great part of their life . Nay , some be so simple and ignorant , that whatsoever they have observed in an Inne , or single house , as they passed by ; they will tell you confidently , that so and so , such is the fashion in France or Italy ; when it may be , that they that have lived in either Country all their lives long , never met or heard of any such thing . Doth not every Country , as England particularly , consist of several Shires and Provinces or Counties ; and hath not every County , their particular rites and customs , not only different , but even contrary ? He therefore that shall ascribe the particular customs of any one County , as Yorkshire , or Devonshire , to England in general ; doth he not expose himself to the just censure and indignation of those , that shall believe him , when they shall come to know their error , and make themselves ridiculous to others , that have better knowledge of the Countrie ? Hence proceed variety of reports and relations , even in printed books , which may be true perchance , of such a place , at such a time , particularly ; but generally , for want of wit and more experience , delivered , are most false , and happily , ridiculous . In a great fight , ordinarily , men think their relations very creditable , that can say , if honest civil men ; they were at it . Whereas it is very possible , ( and I have known such a thing , in my time more than once ) that one man , of the same fight shall report a flight , and the other ( both , present and actors ) a victory , and both truly enough ; but not so wisely , because what they have seen in one part of the Army , they rashly , or ignorantly apply unto the whole : and perchance call that a victory , ( so , for the time , perchance ) which before the day be over , may be the occasion of a total rout . It is the observation of learned Cambden : Ita in pugnarum ratione , qui rebus gerendis adfuerunt , &c. Englished by Bishop Carleton : Thus it is in Bateel , they who are present , and actors , report not always the same thing , each reporting what himself observed . This is very appliable to the relations of Travellers , concerning the same places , or Countries . A man therefore had need to consider well , ( if truth be his end , and aim ) whom he doth believe in such things , or how he speaks himself , upon the credit of others ; honest men , perchance , ●●d such as have no intention to deceive ; but , of what judgment , what experience , yea , and moderation ; that also must be taken into consideration , or we may miss our end . I add moderation , because some men , naturally passionate , are so swayed by their interest , whether of profit or meer affection ; that they think they speak truth sometimes , when they speak that , which to others , of the same judgment , as to the cause , but without passion ; doth appear notoriously false . These things observed , many seeming contradictions in Histories may be reconciled , and we the better prepared , when we read or hear strange things , to judge and discern , what , upon grounds of probability , we may believe , and what not . I rather say so , than what credible or incredible : because ( as in the First Part hath been declared ) I allow not of many things , besides what is against the faith , as absolutely incredible , because what is really impossible , is beyond our skill , absolutely to determine . WHAT may be required of an Historian , in general , to deserve credit , many have treated of it . Of late writers , among others , that offer now themselves to my remembrance ; Bodinus in his Methodus Historiae , ( a book well deserving to be read ) and by Melchior Canus , sufficiently known , in his Common Places , are two . But I have nothing to do with History , or Historians here in general , but only as they relate strange things , which in their own nature may be thought , by some , incredible . Of which nature , every man knows , Herodotus , the Greek Historian , ( so much admired , for the sweetness of his style , and the ancientest Historian now extant ) in the judgment of many , to be . Insomuch , that of all Historians , whereof any account is made , he hath got the name , of a fabulous writer . Indeed , he had not the luck to write of things of his own time , or Country , for the most part , as Thucydides did : except it be , in the last books : and what is worse , not of things , which many others , now extant , have written of : so that most things must be believed , upon his credit , if we see cause ; or may be rejected , as fabulous , or incredible , if we think fit , because not confirmed by any other . But they do him great wrong , that ascribe all that he tells of that nature , generally accounted fabulous , or incredible , as though he were the Author , or inventer of such things ; or did deliver them unto us , for things which himself believed , or did expect that others should . For , for the first , there is no probability , that he , who to satisfie himself of the truth of those things , which he had heard , would take such pains , to travel into Aegypt , yea all Aegypt , in person , with so much diligence , as himself tells us in many places ; and not Aegypt only , but some other more remote places , as Syria , Palestina , and the like , would make so bad use of his travels , ( though some have done it , I must confess , Thovetus , of late , for one ) as to abuse his Readers with stories of his own devising , when his own travels could furnish him with such admirable relations , whereof no question could be then made , or now can , rationally ; whereof more afterwards . And that he did not deliver most of those other strange things , as things that he did himself , or would have others , absolutely to believe ; himself doth profess so often , and sometimes doth openly testifie his own disbelief , that none can lay that to his charge , but they , that have not read him . Now , if St. Jerome was in the right , when he determined , ( more than once , if Melchior Canus , doth him no wrong ) that , Lex verae historiae est , &c. One Law of a true Historian , is , to write those things that are generally believed , though not really true : in this Herodotus hath not offended , as , in those very words almost , or equivalent , he doth express himself : so that St. Jerome ( whether in the wrong or right ) may not improbably be thought , to have taken it out of Herodotus . In matters of Oracles and Predictions , I must confess , he is very copious ; so that they , who do not know what the condition of those times was , may think many of his relations , more like the dreams and fancies of some doting old women , than the reports of a sober Historian . But those were the Enthusiastick times , as Plutarch , and others call them ; when not only publick States , but even private persons , sensible of any religion , in all actions almost , of any consequence , were governed by Oracles and Divinations , more , than by any humane judgment or direction : which though subject to much imposture , whereof Herodotus doth give divers instances ; yet , generally , thought and approved so beneficial , that the most grave and sober , as Plutarch for one , long after that humor of men ( or power of darkness , shall I say ) was well over , did acknowledge , that the State of Greece was much advanced , or advantaged by them : as elsewhere hath been more particularly declared . NOW , before I come to any particular instances of his strange , and generally accounted fabulous relations ; I must not conceal , that a very learned man , by whose labours the common-weal of learning hath been benefited as much , as by any's , that I know , hath written a book , entituled , Apologie , pour Herodote : to prove , that no actions of men , mentioned by Herodotus , are so strange and incredible ; but have been equalled , if not exceeded , by some of later times . But it doth appear too plain , that under this title , his only aim was , to inveigh against some men , who indeed have given too much occasion , it cannot be denied ; but , against them , whether more , or less deserving it ; not , to justifie or vindicate Herodotus , which the accumulation of so many strange tales , whereof a great part grounded upon bare report , he knew , well enough , could not do . Some other title therefore , might have become that book better ; or indeed that book , another man better , than him , that had been the Author of so many noble and serious atchievements , for the benefit of learning . Now before I look upon Herodotus as the most considerable Historian we have , ( both for his antiquity , and for that conformity of sundry relations and customs , with those of the Scriptures of the Old Testament , observed by some , in part , but in part only , that I know of ) I will take some of his strangest stories into consideration ; for the truth whereof , after such a revolution of ages , though I cannot , no rational man will expect , that I should undertake : yet if we obtain so much , that they are not incredible ; it may not only dispose many to think better of that Noble Historian , than they have done ; but also make them more wary , how they pass their judgments hereafter , in the like cases . ONE of the first strange relations in Herodotus , ( himself calls it a miracle ) is the story of Anion , the Musician , his deliverance ; who , when forced by covetous Mariners , to cast himself into the Sea , was saved by a Dolphin , who , delighted with his musick , offered himself , and carried him upon his back , to land . Few Children , I think , but have heard of it , at some time or other ; but not many men , that think of it otherwise , than of a meer fable . Which if granted , yet Herodotus is in no fault , who tells us , without interposing of his own judgment , what was then said , when he lived , and averred for truth , by the people of two several Towns , Corinthus and Lesbos . Had he omitted it , he had been too blame certainly ; and , since Herodotus , no Chronologer , ( I think , or few ) have omitted it . Neither was it then a relation of the old times , as we may say , and out of memory ; such , as without good attestation of some , that lived at the same time , or shortly after , may rationally be suspected , even for the antiquity : but , as yet , of fresh memory , when Herodotus lived : 100. or say 200. years , because Chronologers do not precisely agree in their computation , was the utmost interval of time . But what ever any other may think of it , there is so much to be said , if not for the truth , yet probability of it ; that I must suspect their ignorance , or condemn their incredulity , that peremptorily censure it as fabulous . But , this I mean , of the substance of the story , that such a man , Arion , a Musi●ian , was saved by a Dolphin , who carried him upon his back to land . Besides others , that are not so well attested ; Pliny the elder , in his Natural History , hath two stories ; the one of Au●ustus his time , ( not far from his own , who wrote in Vespasian the Father , his reign ) of a School-boy , who grew so familiar with a Dolphin , and the Dolphin so much at his command , that no Horse can be more to any Master by Land , than he was to this Boy , by Sea ; and this for many years , in the sight of all the Country ; which makes the matter indubitable . At last , it so fell out , that the Boy fell sick , and died . After which the Dolphin also , after he had several times shewed himself abou● the sho●e , as he was wont , and no Boy appeared , ●e also for very grief , as all men thought , died , and was no more seen . Pliny doth name three eminent men , who had written the story at large , in Augustus his time , when the thing hapned . And besides them , Appion , or Apion rather , sirnamed Grammaticus , ( but I know not why , except we take the word in a very general sense : for he dealeth altogether in History , for which he got the name of Polyhistor , also ) who also lived about the same time , or soon after , under Tiberius , did write it : whose testimony , besides some others to the same purpose ; and very words , are to be found in Aulus Gellius ; who also hath the relation of Arion , out of Herodotus , at large . Where perchance some body , not much versed in the Latin tongue ; as once by some ignorant Monks , learned Erasmus was charged , he had turned the Gospel into a fable , for using the word fabula , or confabulari in his translation ; may stumble at the word fabula , which by best Latin Authors , is often used for a true story . I think it will be granted , no man can reasonably doubt of a thing , so very well attested : But if any do , Pliny , his second story , if he be not set upon contradiction , will certainly satisfie him . For I think , next to ocular evidence , nothing can be more certain . It is a story of his own time , ( intra hos annos ) of another Boy , in Africo littore , Hipponis Diarryti : ( for there was two Hippo's , in Africa : Hippo Regius , or R●gia ; which St. Augustin was Bishop of ; and Hippo Palustris , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Pliny himself , elsewhere , doth teach ) who using to swim with others in the Lake , or aestuarium , subject to Tydes , and very convenient for that purpose ; a Dolphin , after some wooing by caresses and gesticulat●ons , such as nature afforded him ; got his good opinion & will ; so that he durst venture himself upon his back , in the Lake ; & out of the Lake , into the main ; & out of it , back again , as far as the shore , yea , and beyond the shore . For , as if they had strived , who should shew more confidence , the Dolphin would follow his beloved , even to the land , and suffer himself to be touched , and caressed , by others also , men and boys , that had the confidence ; so long as he was able , which was not long , to subsist upon dry land . And this lasted not days or moneths only , but years : one year , at least , as I gather , though not expressed , by the tenor of the story . Insomuch , as the noise of this miracle ( as generally apprehended ) being spread far and near ; there was daily a great concourse of all kind of people , from all places . The Governor of the place under the Romans , moved , or struck with a kind of religious horror , at the sight ; and among so many Gods , they worshipped in those days , apprehending , probably , some kind of Deity in that Dolphin , attempted to do him divine honour , according to the religion then in use , by pouring some kind of odoriferous confection , or ointment upon him ; which the poor Dolphin annoyed with the scent , and otherwise too , probably : ( Sopitus , Pliny saith , if he do not mean it metaphorically ) resented as an injury , or affront , and absented himself , per aliquot menses , saith Pliny . But at last , appeared again , and by degrees , became as loving , and familiar , as before . This lasted till the inhabitants round about , to whom the miracle was now no miracle , by reason of its frequency ; overcharged with the frequency of guests , which flocked thither from all parts , to be spectators of this strange sight , to them that had never seen it before ; cruelly , but secretly , conspired against him , and ( what will not men do , to save their money ) killed him . I have this from Pliny , the elder , the Author of the Natural History : but confirmed and enlarged with sundry particulars , by Pliny the Second , ( Epist . lib. 9. ep . 33. ) who makes no mention at all of his Uncle , but had it from others , of whose fidelity , in the relation , he bids us , as he was himself , to be confident . And indeed , what we may believe , besides what we have seen , with our own eyes ; if we believe not this , I do not know , Pausanias , who lived under Marcus Aurelius , the Roman Emperor , and hath written that excellent book , of the Monuments and Antiquities of Greece , remaining in his time ; doth profess , that himself saw a Dolphin , in Perosoline , ( the true name was Pordoseline : but , for modesty sake , made Peroseline ) a little Island by Lesbos ; who for some kindness he had received of a boy , did wait upon him , so far as by nature possible , and would carry him upon his back , whither soever the boy did direct him . Aelianus , who lived a little before , writeth of another , that was bred and brought up ( as a Fish could be ) by a poor woman , with her son ; whom afterwards he loved entirely , and rewarded both him , carrying him upon his back , whither he would , and his Nurse , the mother , plentifully , by his services , when he was bigger . He also names the same Island , but that he names it Pleroseline : whether he intended it of the same Dolphin , I know not . It is very possible the same thing might be acted , by more than one Dolphin , in more than one place ; one Dolphin taking example of another . And I remember , in that accurate relation of Pliny the Second ; it is observed , that with that miraculous Dolphin , the subject of the story ; always another accompanied , who certainly was pleased with the sight ; but accompanied only , and did no more , durst not perchance , fearing the others jealousie . To these that offered themselves unto me , more like stories , of other ages and places , might be added , I make no question : but the two first are very sufficient , in my judgment , to ground a confidence of the truth , without seeking any further . NOW , because it is my business here , to help such as may want help , in such disquisitions ; it will be worth our hearing , what is objected by some , against the truth of this story . Which yet to make more probable , before I come to objections , I must not omit , besides what was before intimated , that all , or most Chronologers , both ancient and late , whom I have seen ; among others , St. Jerome , out of Eusebius , take notice of it , without any opposition to the truth of it : that the memory of it , as of a true story , was preserved by a brass Statue ; by a temple ; and by an inscription noting the time , or Olympiad ; and that in Aelianus , besides the Epigram or Inscription of the Statue , we have a fine Hymn , said to be composed by Arion himself , as a monument of his miraculous deliverance , and thankfulness to God , for it : all this besides instances of the like . BUT what saith learned Natalis Comes , in his Mythology , to this of Arion ? Quae quod fabulosu sint , nemini obscurum est : That all is fabulous , all men , he thinks , must believe . Why so ? Nam quae de Delphinis dixerunt antiqui , &c. that is , For what some Ancients have written of some Dolphins , as if some men had been saved by them , I accounted it meer dreams . For the nature of animals ( or beasts ) is always the same ; and from that time to this , though the number of men , that have perished in the Seas , is infinite ; we do not hear of any , that have been preserved by Dolphins . Here is first a great and gross mistake , ( it would be so in a Philosopher ) in the word nature or natural . It is natural to men to speak , to read , to write , to learn arts , &c. that is , Men are naturally capable of such things , if they be taught : for without some teaching , none of these things will be learned ; not so much as speaking , though it be done unsensibly , as it were ; yet not learned without long study . And though some other creatures , as Parrots , and the like , may seem capable of that , and not men only ; yet their speaking , is not a true speaking , because it doth not proceed from any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or inward reasoning , which doth engender outward speech . Some things men are naturally capable of , as men ; as the Sciences , which yet some men can never attain unto , though they be taught , by reason of some accidental defect . But for more clearness , because it is to our purpose , to instance in somewhat that hath more affinity : There is no man , I think , where Dogs are , but are acquainted , more or less , with their nature , and conditions . Of all creatures , generally , they love and know their masters best : this is common to them all , more or less , to be loving naturally . But what if I should tell a story of one , or more Dogs , that loved their masters so well , that they would needs die with them ? Would it be a good argument , that it must be a fable , because all Dogs do it not ? Lipsius hath one , of a Dog of his own house , that loved his mistress so well , that when she died , and he saw her dead , run into the Garden , digged himself a hole , and there ended , soon after , his life : Haec , tota familia nostra teste , sunt gesta . He doth appeal to all his family , who were present , and saw it , for the truth of it . Scaliger hath another in his Exercitations against Cardan , every whit as strange . What if I should tell of Dogs , that have pursued the murderers of their Masters , so constantly , so vigorously , that notice being taken publickly , it came at last , by order of justice , to a duel , or combat , wherein the murderers being overcome by the Dogs , they confessed the crime ? We have the story of one in Scaliger ; and out of Scaliger , in Lipsius : the History of another , out of St. Ambrose , Giraldus Cambrensis in his Itinerary , doth transcribe . So he professeth . But if faithfully , then the Editions we have of St. Ambrose , ( that which I have not at this time , I am sure ) are defective . For the latter part , ( of the Duel ) is there wanting . And indeed the story seems to me but imperfect , as it ends there : no sense , I think , can be made of the words , to bring the relation to an end ; without which it is not probable that St. Ambrose would have left it . But , if for , persecutus , as printed in my Ambrose , set out by Erasmus at Bazil , Anno Dom. 1567. we read it , as I find it in an old Manuscript I have , perpessus ; some end may be made of it , though not so full , or so clear , as in Giraldus . I wish I were in better case , were it but for St. Ambrose's sake , to look into it . For I shrewdly suspect , because I have known it done in many books , long ago ; that some , who were scandalized at the story , as absurd , or impossible ; ( as many things , through meer ignorance , to the prejudice of truth , are often suspected ) did cut off St. Ambrose his relation , with those words of their own devising , Itaque quod erat difficilius , ultionem persecutus est , ( so printed , but perpessus , certainly , as in my Manuscript , to make any sense of it ) quia defensionem praestare non potuit : which words are not in Giraldus . I hope , ( if not already done , though unknown to me ) some body will take the pains , who is better able than I am , at this time , or ever like to be . HOW many more strange things , from good Authors , or certain experience , even of our times , might be added ; which if a man should deny , because all Dogs do not so , or not one of a thousand , or a million , or scarce one in an age ; how ridiculous were it ? I remember when I lived in Sussex , I heard of one Dog there ; of another , when in Sommerset , but in another kind , from persons of credit : I make no question of the truth : which nevertheless I might live fifty years longer , and not hear the like . Great pity it is , that no memory is kept of such rare accidents , whereof , besides the improvement of the knowledge of nature , good use might be made upon several occasions . Did we understand the nature of Dolphins perfectly , we might give a reason , probably , how some come to do so , and so , sometimes ; and how sutable it is to their nature ; and yet how , through the defect of some one circumstance , or more , in themselves , or the party they would pitch upon ; or some circumstance of time , they come to do it no oftner , though much oftner , I believe , than is generally known ; or , for want of good records , remembred . But upon Boys , all stories do agree , that they commonly pitch upon such ; and that they are ( some of the kind at least ) great lovers of musick . Which doth make well for Arion's case . THIS objection therefore , that it is not natural to Dolphins , because all Dolphins do it not , or that we read of very few , who have done , or reported to have done the like , rejected as invalid and weak ; in Arion's case , I should rather object , how a Boy or Man could sit a Dolphin , I will not say , playing upon an instrument : ( for there is no need of that ) but sit him , or ride him for a considerable time , through so many waves , and not be washed off , or drowned . To me , it doth seem very strange , to another , it may be , not so much . But if we suppose the Sea , as some Seas are known to be , ordinarily ; or at some times of the year , very still and calm ; then there 's no further question , as to this . And indeed Pliny tells us of one of these Dolphin-riders , who being surprised by a tempest , was drowned : which the Dolphin ( but I warrant it no further , to the Reader , than he shall like his authority ) apprehending himself the cause of , did end his life upon the Land , for grief . Another question would be , how a Boy can sit a Dolphin without danger ; and whether a Dolphin be naturally shaped for that use . Pliny indeed doth express , in the relation of his first story , that the Dolphin had the providence , p●nnae aculeos velut vagina condere ; and Apion writing of the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and Aelianus tells the story of another such Boy , who riding a Dolphin , did unadvisedly run his belly against the thorns , or prickles of his back-fin , whereof he died , and the Dolphin after him , for grief . Had I ever seen a Dolphin , I could judge better ; or had I , at this time , either Gesnerus , or Rondeletius ; or could any where , so far from all Libraries , that I can call Libraries , but mine own , ( and that a sorrowful one too , at this time : a remnant of a Library , rather than Library ) come to the sight of either . I have the pictures of Dolphins , in some books : but they do not satisfie me . I FIND in the books of a very learned man , which I have , out of Rondeletius , that a Dolphin hath no prickles in his back ; who thereupon doth infer , that therefore Apion did impose , and might as well , in the whole story , as in that particular . But that is somewhat a hard judgment , by his favour . I believe Rondeletius , that they have none , ordinarily . But as the Camels of some Countries , differ from the Camels of others , by the number of their bunches , as Pliny , and some others tell us ; and so many other creatures , of one Climat , or Country , or of different perchance , but of one kind , by some notable difference ; some have horns , some not , and the like : why may not we believe , as possible , at least , that there may be a kind of Dolphins , more rare , and seldom seen , who have such prickles ? Possible also , that those , ( that kind , I mean ) are the Dolphins , most subject to this kind of love . Not , that I would have any body to ground any truth , upon bare conjectures : but because I think such objections , against certain experience , to be of little validity . Neither is Apion the man , that we trust too : I know what the judgment of many Ancients was of him . Yet , though Apion might make bold in his relations concerning Aegypt , and other remoter places ; it is hard to believe , that Apion , who was well known to Tiberius , Augustus his immediate successor , durst write a story of Augustus his time , for a truth , ( whereof , if a truth indeed , many thousands must have been witnesses ) which was fabulous , and either invented by himself , or lightly believed by him , upon the report of some idle people . Add , that Augustus his time , was not a time of ignorance , such as have been seen before , and since him : but a time , C●m humana ingenia ad summam solertiam perdu●ta essent , as Seneca , I think , doth some where speak , of those times : When humane wit , and ratiocination was come to its height , such a height , both for Po●ts , and Orators , and Artists , I am sure , as hath not been known since . Which is the credit of Christianism , that it prevailed at such a time ; not as Mahometism , in times and places of greatest darkness and ignorance , and is still maintained with the same , and the power of arms . What the ignorance , and want of good learning , that these times do threaten , may bring , God knows . However , though Apion had never written concerning that Dolphin , in Augustus his time , divers others did , men of credit , whose books were extant in Pliny's time : and had that Dolphin never been , yet that other in Pliny's time , so attested by him , and by his Nephew , that other Pliny ; a man of such learning , such authority , and dignity , as he was , ( yea and integrity , abundantly approved to Christians , by that relation he made , of the Christians of his time ) had been enough with me , with the consideration of all circumstances , which he doth relate at large , had been enough with me , I say , to make me believe it as certainly , as if I had seen it with mine eyes . No reason therefore , that any question should be made of the truth of a story so well attested , because of that one circumstance of the prickles , on Dolphins backs , in case it be a mistake . Which yet perhaps , if a mistake , may prove the mistake of Rondeletius , and not of Apion . For Solinus , where he writes of Dolphins , doth attest , that those prickles do not appear , but when they do , through anger , or some other extraordinary occasion , inhorrescere , and that at other times they are hid . BUT after all this , Lipsius his caveat , who was no very superstitious man , it is well known , though being set upon it by others , he did write in defence of some superstitious miracles : ( an argument rather : but I will say no more , for the respect I bear to his memory ) his caveat , I say , will not do amiss ; who having told somewhat , very strange , of a Mountebanks Dog , ( I could say much more of Mountebanks Dogs , and Horses , which I partly know to be true ) he adds , Desino , & vereor ad genium eum , qui profecto potuit hic misceri : that is , But here I stop , ( or end ) as fearing that from Dogs , I shall be forced to go ( or fly , for a reason ; that is ) to the Devil : ( he did not mean an Angel , I suppose ) who in this might have a hand , or , mix himself . It is sure enough , that as there be magical Hares , whereof we have spoken in the First Part : so magical Dogs also , and other creatures , actuated by another Soul or Spirit , than their own , ( irrational , and sensitive only ) whereof none are able to judge rightly , but they that are well versed ( no light study ) in the contemplation , or experience of use and custom : as in our First Part hath been declared . However , this caveat though not unseasonable upon such an occasion ; yet no man , I think , will have , or can have any just ground of suspition , that it doth concern us , in this case of Dolphins , and their love to Boys : which , as I conceive , must be referred to their nature , or natural disposition ; Natalis Comes his reasonings against it notwithstanding . But if we take genius , in a more general sense , for another kind of Spirits , that are neither Devils nor Angels ; I cannot tell what to say to it . The same Pliny , but now commended , hath a strange example , which we have mentioned in another place , our Preface , to Dr. Dees's Revelations , ( or Illusions rather ) as I remember . As for their love to Musick , I think it very probable , by those relations that are extant : but of that , we have no like certainty , as of their love to Boys , and mankind in general . The same ( their love to Musick ) is reported of divers other creatures besides , but I have no certainty . BEFORE we end this point , somewhat might be added , of that famous American Fish , or Monster , called Monati ; one whereof , a young one was bred and brought up by one of their petty Kings , in his Court , and grew to a vast bigness : very kind , and serviceable he was , to all that craved his help , but to Christians , or Europaeans , ( whom , probably , he might distinguish by their voice , and habit , not by their faith ) of whom he had received an affront . This Fish they write , hath carried at once upon his back , no less than ten men ; who in the mean time , sung and made merry , with all possible security . This perchance , in some mens judgment , may add somewhat of probability to Arions case , and to those other relations , that have been mentioned upon it : which , in my judgment , needs no further confirmation . The History of this American Fish ( mention , at least ) is in all that have written of the discoveries of those Countries : Peter Martyr , I am sure , a very sufficient witness , were there no other . I THOUGHT I had done : but I have not ; I shall make some use of their relations concerning this Fish , as not doubting at all of the truth ; to confirm somewhat in the relations of the Ancients concerning Dolphins , which hath occasioned some wonder , but more mistakes . They write that some Dolphins did seem to rejoyce at the name Simon . I believe it , because ordinarily then so called ; and when once used to the name , what wonder , when tame and frolick , if they seemed to know their name , and to rejoyce at it ? And the same thing we find attested of that American Fish , we now speak of , which was brought up in the King's Court. The common name of the Fish , we said before , is , Manati : but they had given to this , a proper name , Matum : that is , in their language , noble or gener●us ▪ and the Fish knew his name so well , that had any ( whose voice he knew , especially ) but called at the River side , Matum , Matum : he would presently hold up his head , and offer himself . But if any write , that Dolphins generally , loved to be called by the name Simon , more than by any other , as Pliny doth intimate ; this is but to say , that there is somewhat in the sound of that word , that doth better please them , than any other ordinary sound : which is not impossible . The truth is , Pliny doth seem to say much more , as if Dolphins loved the name Simon , because so agreeable to their nature : being called , Simones , à simis naribus , that is , from their flat nose : such , both in Latin and Greek , being usually called , Simones . This ridiculous conceit I find Pliny charged with , by a very learned man , who therefore well objecteth ; Sed quis credat , &c. But who can believe that Fishes should understand , either Greek or Latin ? Nay , they must be prety good Grammarians too , to know the Etymology of the name , that therefore called , Simones , à simis naribus , from their flat noses . Can any man believe , that Pliny was so stupid , as to believe any such thing himself ; or so careless of his credit and reputation , as wilfully to expose himself to the scorn and derision of his Readers ? Yet this Salmasius also doth pass over , as though Pliny had really believed it . Ita appellari gaudere quod simi sint , dicit . Pliny's words , as ordinarily printed , are , Dorsum iis repandum , rostrum simum . Quâ de causa , nomen simonis omnes miro modo agnoscunt , maluntque ita appellari . It cannot be denied , that from those words , scarce any other sense can be made . But whether ever Pliny did write so , a thing so horrible and so prodigious , that he that believes , may as well believe all Aesops Fables , to be true stories ; deserved , I think , before we charged him with it , to be taken into some consideration . For besides Pliny , if Pliny , I do not find any Ancient , that doth write any such thing , but only that they delight in the name Simon : and Solinus , who ordinarily doth transcribe Pliny , saith no such thing , but only this ; Certum habent vocabulum ; quo accepto , vocantes sequntur : Nam proprie , Simones nominantur . And Aelian who hath written a whole Chapter , to prove that Dolphins have some understanding , he hath no such thing . What then ? I am very confident , that what Pliny wrote , was , or is ; Dorsum iis repandum , rostrum simum , quâ de causa , nomen Simonis : quod omnes miro modo agnoscunt , maluntque ita appellari . So , Pliny saith no more , than what others say , and may very well , as before shewed , be very true . I never affected to be a Critick : my profession found me work enough , and would yet , had I many more years to live , and had my health . If I affected any thing besides , it is , to understand nature , to which I ever had a great inclination . Yet this I could shew , by hundreds of instances , that both Divinity and Philosophy ▪ and all kind of learning , hath suffered much , for want of true Criticks . But , rara avis : that age must be a happy age , that produceth two or three , that truly deserve that name . The labour is great : but if there be not somewhat more of nature in it , than labour ; the more labour , the more danger . THOUGH Cardan with me , be of no great authority , for reasons before expressed : yet he was a learned man , and I would do an enemy right , if he came in my way , as soon as to a friend . For in that case , he becomes my neighbour , and I bound by the laws of Christianity , to look upon him , as a friend . The same learned man ( whom I did not name before , nor shall now ; but a very learned man , and my good friend , when he lived ) I thought he did Pliny some wrong , because , if he had better considered of it , he might have found , that that sense , and therefore those words , could not be his , which he did ascribe unto him ; but unto Cardan , he doth much more , adscribing that sense unto him , which his words will not bear . Having said of Pliny , that he believed Dolphins understood humane language ; a prodigious opinion : Fidem tamen habuit Cardanus ; he addeth , Yet Cardan did believe it ; and then produceth a passage of his , out of his VII . De varietate , cap. 37. Delphines simonis quodam consueto nomine gaudent , &c. It is a long passage , but not one word in the whole passage to that purpose , for which it is alledged . Cardan doth give , or endeavour to give a reason , why Dolphins , according to the tradition of Ancients , delight in the name Simon , more than any other . The first Dolphins , or former Dolphins , having been used to that name , saith he , and , ( through the force of use and custom ) delighted in it : that delight became hereditary to their posterity . This is the sum of Cardans conjecture , or opinion ; if I understand , either Latin or sense . And there may be more Philosophy in this , than every man will be ready to believe , or understand . For I have thought sometimes , ( I thought I had some reasons for it ) that the very thoughts of Parents , sometimes , are propagated to their posterity ; how much more delights , and passions , or strong affections ? If therefore any Dolphin have been long used to the name Simon , ( any other name , I think , would have done the same ) and taken pleasure in it ; I think it is very possible , that another Dolphin , of his brood , ( and so others , after ) should naturally affect that name , more than any other . However , there 's nothing in Cardan , in the whole passage alledged , of Dolphins understanding humane language , either Greek , or Latin , or any other : or any thing tending to that purpose . So that I must needs say , that great wrong is done him , by that learned man ; who , though a very judicious man ; ( I will say so of him , though he hath in my judgment said more of Cardan elsewhere , to his justification , than I think , if well weighed , can be made good ) yet he was too great a writer , to digest well every thing that he did write . By these instances , let the Reader consider , how much it concerneth men , younger men especially , who really seek after truth , not to take things upon trust , without sound examination ; nor rashly to believe , or unbelieve , till they have good ground for either . I have now done with Herodotus his Arion . IN the next place we shall take notice of three relations , in Herodotus , which he thought himself bound , as he often professeth , by the law of an Historian , to take notice of , though he did not believe them , as he doth expresly profess of some of them . We shall but mention them . The first is concerning some people in the North , which were reported to sleep part of the year , in Caves . This Herodotus doth protest against , as incredible : yet we know it is believed , at this day , by many , neither fools nor children , as very true ; whereof we have given an account in our First Part. The second is of a people called Neurii , who are reported once in the year , to turn into Wolves : not into their shape , I believe , or but in part , at least ; but into their conditions and qualities , absolutely , and very literally . But Herodotus , though affirmed by many with great asseverations , yea execration , or oaths ; he saith , did not believe it . But what shall we say to some of our time , both learned and grave , who write of it , and commend it unto us , for a truth ? So doth Gasper Peucerus , a learned Physician , I am sure , whom we have spoken of in our First Part : who describes the manner and the time : and a very learned man , once Prebend of this Church , ( who , though dead many years , yet lives in his learned Son , one of the Prebends of this Church likewise ) in a book of his , inscribed Vates ; seems to ascribe much faith to Peucerus . Delrio the Jesuit , in his laborious Disquisitiones Magicae , writing of the same thing , doth absolutely determine it , that the Devil cannot , really , change substances or forms ; to whom I willingly subscribe : but that he may so qualifie the bodies , even of men , as that they shall produce the same effects , as if they were Wolves , or Lions , or the like : and transform , or transfigure rather , the bodies into the shapes , or appearances of such brutes . And it is St. Augustin's determination also , De Civitate Dei , lib. 18. cap. 18. Delrio doth quote Herodotus ; and with Herodotus , Cambden : Et hodie ex vulgi opinione , quidam Hiberniti , in altera parte Hiberniae . THE third relation of Herodotus , is , of a certain people , whom he doth call acephali , that is , headless , because their heads and eyes are in their breasts , or upper parts of their breasts . I take no notice of the other reading in Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because not acknowledged by divers ancient Manuscripts ▪ though both Pliny , and Aulus Gellius , and St. Augustin , and some others , mention them also among the strange Nations of the North. Whether any such people or no , as these acephali , Herodotus doth not affirm , nor deny ; but delivers it upon the report of the Country , in the description of Lybia . If I be not mistaken , Munsterus in his Cosmography , some where , ( for I have not the book , at this time ) doth deliver it for a truth . Sir Walter Rawleigh , I am sure , in his reports concerning Guiana , set out in Latin , with Notes , at Norimberg , Anno Dom. 1599. by Levinus Hulsius , with divers Maps and brass-Cuts ; doth deliver it for a truth . St. Augustin also , doth mention such , as from others ; and from some publick pictures , very artificially carved , in Carthage , when he lived there . And that such a child was born in Misnia , in the year of our Lord , 1554. is recorded by Fincelius , De miraculis nostri temporis ; though indeed I do not find in the picture , either nose or mouth , but eyes only . But that might be the over-sight of the Painter , or Carver , rather . IN all these three particulars , till further confirmation , as I do my self , so should I advise others , that know no more than I do , to suspend their belief . Though truly , I must acknowledge , this , no small inducement to yield assent , because such a belief , or tradition , hath been in so many ages ; where there is no ground of suspition , that they have taken it one from another , ( a strong objection against the Phoenix , and some other miracles of antiquity ) as , for example , that they that believed , or carved the acephali , to be seen in Saint Augustine's time , had it from Herodotus , who speaks of it so doubtfully ; nor they that made report to Henry the Third , King of France , before spoken of , concerning the sleepers , ever had it from the said Herodotus , who doth protest against it , as incredible : or lastly , that they that perswaded Peuceres of late , or St. Augustin long before , that there were such transmutations of Men into Wolves , before spoken of , for a certain time , did ground it , at all upon Herodotus his relation , or testimony ; or perchance ever so much as heard of the name : and as little , I believe , upon St. Augustins . However , all this is not of force with me , to engage me to a belief upon grounds of reason , as I conceive . But to censure them that believe it , so they leave others , to the liberty of their own judgment ; I should not do that neither , because there is so much to be said , to make it not improbable . I HAD somewhat of Oracles before , in the relation of which , Herodotus may seem beyond measure curious , if not superstitious . Some reason hath been given before , yet I will not take upon me to acquit him of all superstition : by which I understand , an excess of that worship , which was in use , where , and when he lived . But besides the religion , or superstition of the place ; he was also not little infected with the Aegyptian superstition , as by many places doth appear . But what shall we think of those strange judgments , he doth very particularly record , against those , that attempted to rob the rich Temple at Delphi ; the chiefest seat of Oracles then known ( to Heathens ) in the world ? This indeed Herodotus doth relate with more than ordinary confidence ; and it were strange , if he could be ignorant of the truth of so memorable a story , which was acted , ( if true ) if not when he was a man , yet when born , and of some years . I know not of any , that doth except against it , upon any Historical , or Chronological account : but against the probability of the story , in general , somewhat may be objected . Would God do such miracles , to preserve a Heathenish Temple ; which he hath not done to preserve his own , at Jerusalem ; as in the days of Antiochus , &c. nor so many Christian Churches , that have been spoiled , and robbed from time to time , in several Countries ? And when more ; or , more execrable profanation of holy things ; when very Churches were turned into Stables ; then in these late days , during the reign and rebellion of the Fanaticks ! Another man would add perchance , and Presbyterians : but I would hope better things of them . They have declared against Sacriledge very roundly , many of them : and if the same men , should not oppose profanation of holy things , being things of the same nature , as vigorously ; they would give men just occasion to believe , that what they have spoken , or done , against the other , was but for their own interest , or some other worldly end . But why then doth not God shew himself , at all times , as well as then , in Herodotus his time , and many times since ? For it cannot be denied , but that every age will afford some dreadful examples , of horrible judgements against Sacriledge and profanation of holy things : but that it is so always , or so visible ; especially , upon the actors themselves , we cannot say . But the greatest objection is , not so much , why not , always ; as , why such indignation , such judgments , for the Temples , and holy things of idolaters ; of Devils ; as St. Paul doth call them ? I would not have any man too bold , and I dread it my self ; to call God to an account , of his judgments especially , which to men are most inscrutable . And I think , it is the greatest Sacriledge that can be committed , for any man , who perchance would scorn , that a child , or a Pesant , should aspire to penetrate into the reasons of his own counsels ; to presume , that he can understand , or should understand the reason of all God doth ; and not rather , when it is certain , that God hath done it , adore with humility , what God hath done . That such things hapned about the Temple of Delphis , as Herodotus doth relate , though very strange ; ( so they seemed to Herodotus himself ) besides other reasons , I am the more apt to believe , because as strange things ( miraculous , indeed ) did happen again about the same Temple , and what did belong unto it , not long after ; when the Galli , or Gaules of those times , under the command of Brenuus , did attempt to rob it ; which I know not any man , whom at this time I can call to mind , Heathen or Christian , that ever did question the truth of . Yet I should hardly say , as I find some do , that God himself was the immediate author of those miracles : So I hope I may speak with St. Augustin , and the Schoolmen , though I know , that in some sense , God is the only author of true miracles . S●d quamvis execrandum idolum Delphis coleretur , &c. But though it was an execrable Idol , that was worshipped at Delphi , yet being it was worshipped by the Gaules for a God , no wonder , if , as sacrilegious wretches , they were chastised by the true God , with strange Thunders , and other prodigious events , ( one was , the rending of a hill at the top , which rouled down upon divers of them , and oppressed them . See other particulars , in the late Reverend Archbishop's Chronology , pag. 479. ) which did dash some of them , and drive the rest away , so that few of them ( the Army consisted of divers hundred thousands , whereof not a third part escaped ) did escape the punishment , due to either attempted , or executed Sacriledge . So a learned , and pious Chronologer of our days . But , first I make a question , whether the God , or Idol , worshipped at Delphi , were really acknowledged by them ( the Gaules I mean ) for a God. I rather believe , that they were a desperate kind of Heathens , that scarce acknowledged any Deity . Aristotle writeth of them , ( and upon that account , will not allow them true fortitude , but brutish stupor only ) that they neither feared tempests nor earthquakes : and some body else , as I remember , that they were wont to brag , all they feared in the world , was , lest the Sky should fall , and bruise their bodies . To which , that of the Thraces , recorded by Herodotus , for boldness , and contempt of all Deity , is not unlike ; that when it lightned , or did thunder , they would cast arrows up , as it were , to Heaven , to threaten God ; because , saith he , they would have no other God , but their own , or a God of their own making . Now , that God should permit the Devil , who can do much more , by his own power , given him by God , when God doth permit , than cause thunder and lightning , & strange tempests ; to use his power , to uphold his own Kingdom , his principal aim , we doubt it not ; but withal , to confound ( Gods intention ) the insolency of prophane wretches , and to maintain an opinion among men , ( the interest of a Deity , in the opinion of ordinary men , being most concerned , in the vindication of Sacriledge and profanation ) that there is a God ; this , I think , cannot be matter of much wonder , to any sober , intelligent man. But absolutely to say , that the true God , who in Job's case , life excepted , left the Devil to his own power ; did it , or was the immediate author of those miracles ; I do not hold so safe . IT may further be objected , that even in those days , 2 ( for why God now doth not , commonly , shew such examples , much may be said to it , upon grounds of reason , & probability ) but even , in those days , God did not punish Sacriledge always , though committed with the greatest contempt , and insolency , that impiety , according to the religion of those days , and profanes , could possibly devise . So Dionysius , the tyrant , the first of the two : who notwithstanding all his Sacriledges , and impious scoffs , died wealthy , and potent , and upon his bed ; ( though reported otherwise by some , but I follow the best Authors ) and left a flourishing Kingdom ( if under a tyrant , it may be said of any Kingdom ) to his Son and Heir . This objection is made by Heathens , of those times , but answered by them , that it is not always the way of Providence , or Divine Justice , to punish the offenders in their own persons , or presently : but that the vengeance lighted upon his Son , who of a wealthy potent King , once guarded with a standing Army of a hundred thousand foot Souldiers , and ten thousand Horse , besides too , ( some write , five hundred ) Ships at Sea ; became after many revolutions , a poor wretched School master ; yea , plain begger : the scorn and contempt of all men , even the most miserable , and so died : not to mention , what hapned to his wife , and two daughters , before he died , which no man can read , without horror . A good answer , from such . For , of another world , and of a day of Judgment , the truest answer , no body could expect it from them . This wisdom , it seems , they learned from long and approved experience : except some of them had it immediately from the Scriptures , which we know by many testimonies , were not altogether unknown unto them . And who knows , but those horrible Sacriledges , and profanations lately committed , in London , especially ; where also the rebellion , by tumults , and seditious Sermons , first began ; may not , through Gods just judgment , have contributed much , to this late dreadful , and , in some respects , miraculous Fire ? But , this of Sacriledge , by the way only , to give some light to Herodotus his passage , in point of Credulity and Incredulity , which is our business . For though it might be a seasonable subject , otherwise , yet it is a subject , that hath very lately , so learnedly and so solidly been handled , by a very learned pious man ; that to meddle with it otherwise , than upon such an occasion ; I should think I did , ( as the Proverb goes ) falcem , in alienam messem injicere . HERODOTVS has some strange relations of one or two notable Thieves , which may deserve to be taken into consideration . For Thieves and Robbers are men , and as men they may do actions , which deserve , if not commendation , yet admiration , and so objects of Credulity and Incredulity . Another use may be made , the better to escape them , or discover them , which sometimes , is hard to do , either to find them or master them . Witness that noble Claudius , who did so affront ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , History stiles it , A most incredible thin● ) Severus , the Roman Emperor , ( both for valour and wisdom , inferior unto none , Dio saith ) that even then when greatest care was taken , for his apprehension , durst nevertheless , offer himself to the Emperor , kiss his hands , talk with him , and then give him the slip , and after this , keep out of his hands and reach , in despight of all means , that the Emperor , or those he employed , could use , or devise . And another in the same Severus his reign , named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for he had two names ) of whom some particular acts are related , how he came to Rome himself , delivered some of his followers , when already condemned , ( as the manner was ) to be cast unto wild beasts : how he accosted the Captain , or Centurion , that was sent against him ; took him by craft , judged him , shaved his beard , and sent him back with an errand , which I shall forbear . Generally it was said of him , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which , I think , I may English more plainly , and not lose much of the emphasis ; That , when he was seen , he could not be ●●und ; when he was found , he could not be taken ; when he was taken , he could not be held . But yet he was taken , ●t last , not by force or policy of men , but by the treachery of a Concubine ; the less to be pitied , that being so wise and wary otherwise , he would trust himself to such creatures . Some years before the happy ( which made us all happy ) restoration of our Gracious Sovereign , ( whom God preserve ) in a Book-sellers shop ; I remember I lighted upon a book , in two Volumes , intituled , L' Histoire des Larrons , &c. that is , The History of Thieves , in France , from what time , I know not . I am sorry I did not buy it : it may be , I was not so well furnished : which at that time , when forced to sell a great part of my books , could be no discredit . I look upon it , as a very useful subject , the better to understand the world ; and if the same were done of the Thieves of England , so it were done with judgment and fidelity , which from an ordinary hand can hardly be expected , I think it would be well worth the labour . Here it may be observed , that there always hath been a kind of men in the world , who naturally , as I may say , are fitted with a marvellous kind of audacity , to attempt strange things ; and by a strange constellation , or fatality , are attended with luck , and success ; for a long time , at least , in their boldest attempts , beyond all imagination . The Greeks have many names for such kinds of men , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like ; some of which have an intimation of somewhat above men ; and if we should say , beyond what is supernatural , ordinarily known ; there is a more natural kind of possession , not so known ; it may be there were no great error in it . When I lived ( some years before our Restoration ) with Sir John Cotton , grandchild to famous Sir Robert , ( where , besides that inestimable Library , known far and near ; his noble and learned company , was a daily comfort ) I remember well : I could tell the day and the year , but I forbear : that , as we were together by the fire , not long before dinner ; a well spoken Gentleman , and though not a professed Scholar , yet well acquainted with good learning ; came to him , and made relation of what had passed at Westminster-hall , that day , in the cause of a Lady , between her , and her husband ; how , among the witnesses , that were to depose for the Lady , exception was taken against one ; in the prosecution of which business , such things were there publickly , without any reply , declared against him , that he had done in England , in France , and elsewhere ; as in all my reading I could scarce paralel , either for the quality of the things , or for the success , and confidence of the person , that he , that had done such things , durst shew himself , in a publick Court. BUT to return to Herodotus his relations ; The first of them ( in his second book ) doth consist of many parts . The first and second part , the contriving of a stone in the building , that might be taken away at their pleasure , that knew the secret , whereby they might have an entrance into a Treasury-house : and the craft , and courage of the Son , after his Fathers death , ( the Author of the contrivance ) when he was fallen into the trap , without any hopes of getting out ; to advise his Brother , and fellow-Thief , to cut off his head , lest he might be known by it ; so far , is credible enough . The third part also not altogether incredible ; by such a device , divers Towns , some within our memory , have been taken . But for the fourth , of the prostitution of the Kings daughter , and the manner , how she was eluded ; hath too much of improbability , and somewhat of impossibility , to be believed true , as Herodotus well judged ; which is more than I can say of the fifth , and last ; it being very possible , in those times , and in that place , when , and where , so many brute beasts were worshipped for the benefit they afforded unto men ; very possible , I say , that the King should apprehend somewhat of a Deity in that man , that could effect such strange things : his very curiosity , to find the truth of what he so much admired , might provoke him to do such a thing , more probably , than that the incomprehensibleness of the Euripus , should be the cause of Aristotle his death , or the unsolubleness of the Fisher-mens riddle , should of Homers . ANOTHER relation he hath in the same book , of much affinity , concerning Thieves , who by long and tedious digging under ground , did rob another Kings Treasury , which we may wonder at , that any should be so confident , or so resolute , to attempt such a thing , in so much improbability ( for it was a long way , that they were to dig ) of success ; but have no reason , otherwise , as set out and explained by Herodotus , to think it incredible . This digging under ground , puts me in mind of the Gunpowder-plot , such a Plot , as for the horror and immanity of it , I know not whether any History can paralel . But this hath been sufficiently set out by others , both Papists and Protestants . I have somewhat to say of it , which to me seems as horrible almost , as the Plot it self ; what it may do unto others , I know not . I was once in the time of the rebellion , at the table of one , that was very great then , but must not now be named . There was at the table more than one or two , whether Priests , or Ministers , rightly ordained , I cannot tell : ( for , even of them , some , though not many , did basely temporize ) but by their habit , and some other circumstances , of that sort of people , that were Preachers , in those days . How it came to be talked of , I know not ; but talked of it was , I am sure , and confidently affirmed , that there never was any such thing really , as the Gunpowder Plot , but that it was a Plot of King James his contriving , to endear himself unto the people . I do not remember that my patience was ever more put to it , though I never came into such company , ( which was not often , nor without great necessity ) but well armed with patience . I did not think such Bedlam talk was to be answered with words . But wanting power , indignation made me reply so much ; It was strange we should doubt of it , at home , when Papists , yea Jesuists abroad , had acknowledged it . Yet I deny not , but I have heard more than once , that King James knew of the Plot long before it was publickly discovered ; which if true , doth take away nothing of the horror and wickedness of it ; or of our obligation to God Almighty , for disappointing it , sooner or later . But even so much , is more than I can find ground for , from any printed relation , or more private information , ( to me considerable ) to believe . But such was the antipathy of those men , to Monarchical Government , and their succesful rebellion for many years , had so besotted them with a conceit of being the only favourets of Heaven , that by their good will , no man , no people , must be believed to have , or to have had any share , or portion of Gods mercies , or good providence , ( which did so eminently appear in that deliverance ) but such , as were , or had been of their own crew . How well such men are like to use that liberty , which they sue for , when they have it ; I submit to their judgment , or judgments , to whom it doth more properly belong . OUR last subject , before this short digression , was of Thieves , occasioned by Herodotus his relations ; who hath had the name among Historians , generally , to be the relator of incredible things . The subject , it may be , as either too vulgar or too vile , some may think not so worth the consideration . Though I be of another opinion , my self ; yet that consideration hath made me the shorter upon it . I shall now the more willingly pass to the consideration of somewhat , that may deserve , I am sure , the attention of the most serious , if they be not too much of the humour of the times , that is , profest Atheists ; or , which is worse , such , as would seem to acknowledge a Deity , but as Epicurus did , that they may not want a subject to scoff , and to blaspheam . Herodotus in his second book , where he treats of matters belonging unto Aegypt , of one of the Kings of Aegypt , Sethon by name , he hath this relation : First , that the King was a Priest ; so religious , and so confident in his God , or of his God , whom he served , that he made no reckoning at all of the Souldiers , and Captains , whom his predecessors had set up , and allowed them liberal maintenance ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not at all fearing , that he should ever need them . But , how contrary to his expectation , Senacherib , King of Arabia , and Assyria , comes with a great Army to invade his Kingdom ; and he , forsaken by the military men of his Country , had recourse unto his God ; before whose Statue ( prostrate , you may be sure ) he did weep , and lament , and expostulate with his God , what things ( without his help ) he was like to suffer . That thereupon , his God appeared unto him in a dream ; bid him not fear to encounter his enemy , he would provide him assistants . In confidence whereof , that Sethon , without any Souldiers , accompanied only with Tradesmen , and Artisans , and Court-men , or Lawyers ; did go out to meet the enemy , and came in sight of them the first day , before it was night . Who certainly ( though not expressed by Herodotus ) could not but anticipate in his thoughts with joy , the success , and the fruits of an easie victory . But that very night , saith the Historian , an host of field Mice , did knaw their Bows and Bucklers , ( their strings , I suppose ) and Quivers , ( or Arrows in their Quivers ) so that in the morning finding themselves destitute of arms ; having lost many , the rest run away . So far Herodotus : I think no man that hath read , in the Scriptures , both in the book of Kings , and in the Prophet Esay , the History of Ezekias , that pious King , not of Aegypt , but of the Jews ; who being invaded by the same Senacherib , intended by Herodotus ▪ and Hierusalem the royal City , hardly besieged ; being in great distress , and in no capacity to make resistance ; did both by himself in person , and by the Prophet Esay , with many tears and lamentations , address himself to God , in his house , ( Herodotus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and there spread the threatning letter , before the Lord : upon which God , in a dream , or vision , ( though not expressed ) having appeared to his Prophet , sent him a gracious answer , of many words , but to this effect , that he should not fear ; Senacherib should do him no hurt : And that very night , not Mice , but the Angel of the Lord , smote in the Camp of the Assyrians , an hundred fourscore and five thousand : no man , I say , that hath read all this in the Scripture , but at first hearing , will take notice of the affinity , and somewhat wonder at it . But if he observe more particularly ; first , Senacherib , King of Assyria ; the same in Herodotus , and the Scripture , invading : A King and Priest , in Herodotus ; a King and Prophet , in the Scripture : the King , in Herodotus , so confident in his God , that he thought he should need no Souldiers : Ezekias , in the Scripture , upbraided of his confidence , by the enemy : Let not thy God , in whom thou trustest , &c. and publickly declaring it himself , 2 Chron. 32.7 , 8. Their lamentation , and their application , each to his proper God , almost the same . The true God in the Scripture , and the supposed God in Herodotus , their answers , in effect , the same . The event , for the time , the night , the same , and for the main , a miraculous victory , in effect the same . And I must add , that for the time , in point of Chronology , what the Scripture doth record of Ezekiah , King of Judah ; and Herodotus , of Sethon , King of Aegypt , is supposed by all Chronologers , and Historians whom I have seen , to have hapned about one time : I would ask ; Can any man , that hath any knowledge of the Heathenish ancient story , and hath observed how usual it is with them , ( as in stories that come by obscure tradition , it must needs ) to detort , and adulterate , and misapply Scripture stories ; make any question , but that what Herodotus , by tradition from the Aegyptians , doth relate of Sethon ▪ King of Aegypt , is nothing else , but what the Scripture doth record of Ezekiah , in that particular , of Senacheribs invasion , and the event of it ? Yet I must confess , and at the same time profess my wonder , that neither Josephus of old , who takes notice of Herodotus his relation , where he hath the Bibles , concerning Ezekiah : nor any of our late Chronologers , not Josephus Scaliger , Calvisius , Helvicus , Capellus , Torniellus , &c. nor the late learned Archbishop , in his Chronology ; nor Hugo Grotius , upon the place , take notice of it , as derived from the Bible . Yet Vignier , by many accounted the very best and most accurate of late Chronologers , hath some intimation to that purpose , that it is possible the Aegyptians might have the first ground of their story out of the Scripture-story : and that is all , which to me seemeth not possible only , but certain . But indeed Sir Walter Rawleigh , who I hope stands not in need of mine or any mans testimony , in England ; hath gone much further , and seems absolutely to determine it , as I do . And it is very remarkable , that this story of Ezekiah's miraculous deliverance , is no less than three times related at large , in the Scripture : ( the second of Kings 18.13 . Isaiah 36. 2 Chron. 32. ) so careful was the Author of it , that the memory of it might be propagated to posterity . And why should we not make much of this confirmation of it , from the ancientest of prophane Historians ? Especially when some Christians have made bold , as Torniellus doth tell us , if not to deny it , yet to speak of it very doubtfully ? Now against Herodotus , if it should be objected by any , that he is a fabulous writer ; though somewhat hath already , and much more may be said , to vindicate his credit ; yet in this particular , their needs no answer at all . For it is confirmation enough , that in those days , when the thing hapned , and for a long time after , the miracle was acknowledged , and the fame of it abroad , though mistaken , and misrelated in some particulars . HERODOTVS doth add , that to his days , Sethon his Statue was to be seen in the Temple of Vulcan , holding a Mouse in his hand . Which Mouse might be an ancient Hieroglyphick , such as are to be seen in that famous Tabula Isiaca , or Aegyptiaca , which I once had in an entire piece ; but is now , I hope , to be seen in the publick Library of the University of Oxford : exhibited in parcels by Pignorius , with explications . In that Table , strange figures of men , and monsters , are exhibited , holding all somewhat in their hands ; Birds , Flowers , Cups , and I know not what ; all which , to unriddle certainly , ( for wild conjectures and phansies , may be had ) would require a better Oedipus , than any later ages have afforded . And it is very probable , which by the late Reverend and learned Archbishop of Armagh , is hinted , that those ▪ Aegyptians , who informed Herodotus , as some before had them ; took the opportunity of that Hieroglyphick , the better to countenance their story of that miraculous , if true , deliverance afforded to their King , by Mice ; because of a tradition current in many places , in those days , that Mice had done some such thing , some where : mentioned by Aristotle , in his Rhetoricks , and by divers others , since him . Whence also they write , that Apollo ( the Deliverer ) by sending those Mice , came to be called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in some Country , did signifie a Mouse . Another reason also , besides this , why Mice were sacred in some Countries , is given by Aelian , in his twelfth book , De animalibus . Were there no other considerable story , ( there be many more , and some , that have reference to the Scripture ) in Herodotus , but this ; yet this one would make me to prize the book not a little : which hath made me the more willing to take notice of it . And so , of a fable , an incredible thing ; as , of a King of Aegypt , if not altogether incredible , yet not very probable ; we have brought it to a credible , nay certain , and sacred story . I SHALL now proceed to the consideration of those great works of men , which were to be seen in Herodotus his time , and are very particularly described by him : which subject , the great work of those ancient times , in general ; I have observed to ordinary men , who know little more , than the things of this age ; or have looked into former times , but perfunctorily , is a principal object of incredulity . I remember I had a speech of Seneca in my First Part , Homine imperito , &c. I might English it with little alteration : That man is a silly man , that knows no more , than the things of his own days , or age . However , they that are well acquainted with the state and stories , past or present , of China or America , will not , perchance , have much occasion to wonder much , at any thing in the Roman or Persian story , or any other , of former times : out of which nevertheless , I make no question , but we shall produce such things , which many , when they see the evidences , though they will not know how , or will be ashamed to oppose ; yet will hardly be brought to believe . So much is the world changed , in these parts at least , best known to us , from what it hath been , in former times . I remember , when I was a young Student in Oxford , I know not by whose recommendation , it may be , my own Father's ; for he had a great opinion of it , and publickly professed it : but so it is , that I was very busie upon Apuleius his Apology , for himself : a serious Apology indeed : for it was for his life , being accused of Magick , before the Governor of the place , and answered for himself in person . Happy therein : for I think scarce any , then living , for eloquence , ( wherein he is much unlike himself in all his other writings ) wit , and all manner of learning , could have performed it as he did ; so that he got off , more for his excellent parts , than for his innocency , in that particular . But whilest I was upon that book , both with delight and admiration ; I met with one passage amongst the rest , which I did much stick at . About the end , where he doth endeavour to clear himself of that , which among other particulars was laid to his charge , that he had bewitched a rich woman , to get her love , and by her love and marriage , her means ; among other things that he doth answer for himself , one is , that though her wealth was great , ( for a private woman , of no power , or dignity ) yet the dowry agreed upon , was but small ; very small : and secondly , that wealth was not the thing he looked after , in marrying her , he doth argue , because soon after , he perswaded her to make over a considerable part of her estate , to her sons : among other particulars , part of her family , that is , ( as the word is usually taken in the Civil Law ) part of her slaves and servants . Now the number that she parted with , there expressed , is , four hundred : and I could not but think in reason , that she would keep one half at least , to her self . So that upon that account , this woman , rich indeed , and so accounted ; yet a private woman , & such a one , as Apuleius doth maintain , that had no reason , being somewhat in years , to despise him , a young man , neither for his person , nor estate , nor endowments of mind , despicable : this woman , I say , must be mistress of no less than seven , or eight hundred servants . This , then , to me seemed strange and almost incredible . But afterwards , when better acquainted with the state of the world , at that time , and for many ages before ; I thought nothing of it . The truth is , some thousands of servants and slaves , in the estate of a wealthy Roman , was no very extraordinary thing . But then we must add , the multitude of servants , or slaves , was that , which made many rich , in those days ; which they that do not understand , wonder many times , where there is no cause . But to hear of thousands kept meerly for attendance , and that by private men too , Roman Citizens , and the like , this may seem more strange and incredible ; and yet so well attested , both by writers of several ages , and by so many evincing circumstances , that how rationally to doubt it , I know not . I shall content my self with Athaeneus his testimony , in his sixth book of his Deipnosophists , where with his collocutors , having spoken of the multitude of servants , that were kept by the Ancients , and what use they made of them ; he makes one of them to reply : Good friend , Massurius , you cannot but know very well , that the Romans , most of them , were wont to keep very many servants ; many , to the number of ten thousand , some others of twenty thousand , and more ; and these , not as that rich Nicias , the Grecian , for their labour , and their own profit , but for the most part , for their attendance , in the publick . To this , pregnant passages of Seneca , and Ammianus Marcellinus , and some others might be added , which I shall forbear , because done by others . Besides , Pil●nerius , a learned Italian , hath written a book of this argument , De servis , from whom it is likely the Reader may receive what satisfaction he will desire . It might be well worth the enquiry perchance , of men that are 〈◊〉 men and Politicians ▪ how it comes to pass , that in former times , a very small portion of land , for wealth , power ▪ and all manner of magnificence , yea and martial exploits ; hath been more considerable , than whole Kingdoms are now , or have been these many years . Sicily , for example , but a small Island , in comparison of England . It may be a rich soil , to this day : I believe it is . But to keep it self , and to afford those supplies of Corn to other Countries , to Rome especially , ( wherein those days , the greatness of the City , and populousness considered , more Corn was spent in one day , than is now , in three or four Cities , the biggest of Europe , take them together : I might have said , five or six , I believe , and not exceed ) to be reputed the Granary of such a City ; ( one of Sicilie's titles , in those days ) I believe is far above the present estate , or ability of it . Dionysius the Father , spoken of before , who was King of but one part of it , kept a standing Army of 100000. foot , and 10000. horse , besides a very considerable Navy . Hieron King of Syracuse , the second of that name , who lived when Anniball invaded Italy , maintained a grandeur beyond all imagination . All Towns of Greece , did ring of his bounty and munificence . He did assist the Romans , and supply , if not uphold them , in all their wants , plentifully : assisted others , even the Carthaginians , in their great need , though rather enemies otherwise , than confederates . There were in that little Island , in Pliny's time , above seventy considerable Towns and Cities : But whether more or fewer , for the number , there were two , I am sure , Syracuse , which consisted of four Cities , built at several times ; set out by Tully and some others , eye witnesses , as the mirror of Cities , ( of Greece especially , so well stored at that time ) for all manner of sumptuousness and magnificence : and Agrigentum , when in its flower , not inferior to it ; which is recorded to have had eight hundred thousand inhabitants , at one time ; either of those , I believe , far above the present estate of Sicily . We might observe the same of divers other places . But I shall not take upon me now , to enquire into the reasons . But certain it is , that they that judge of all things , reported of former times , by what they know , or have heard , since the world , though always the same , in effect , yet , in many things , that refer to men , and their actions and fashions , and the Civil government of Countries and Cities ; hath put on a new face , much different from what it had in most places ; they that do , certainly , must needs stick at many things , as fabulous , and incredible ▪ which others think they have reason to believe , as certainly , as what they read in best Historians of this , or the former age ; and which are generally believed , and pass every where , without any contradiction . Not that I think we are bound , in reason , to believe whatsoever is written of ancient times , though by some approved Authors and Historians . There is no question , but they were men , as we are : favour , and hatred , and proper interest , might sway them too : subject to the same vanity , to magnifie their relations ; their habitation , and Country : what the Graecians call properly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( a worse vanity ) so often observed by Tacitus ; that is , a desire , or pleasure to tell strange things , might possess them ; and whatever else men are now subject unto , they might also . But when men of good judgment and capacity write of things , which , if not eye-witnesses of , yet might very well be known unto them : where , not one alone , but two or three , of several Countries , of whom there is no ground of reason to believe , that they blindly followed one another ; not engaged , so far as can be found , or discerned , by favour or otherwise , purposely to disguise the truth ; write and attest the same thing : when those things that are written , examined by other circumstances , and particularities , of that age , or Country , whereof they write , are found to agree well , and to become probable enough ; though , of themselves , or of another Age , or Country , not so probable , or perchance incredible : add unto all this , though , all not to be expected always , yet found sometimes ; if the Authors lived in an age , which afforded many sober and intelligent men ; when good learning , and noblest arts , did flourish , which of many Greek and Roman Historians we know to be true : in such a case , where all or most of these do concur ; I shall assoon believe those things , that are written by such , though one , or more thousand of years have passed since , as those things that are written by the most approved Author or Historian of this , or the former age . WHO would or could believe , that is not very well acquainted with the state of the world , in general ; and of the Romans particularly , that a Citizen of Rome , in some office perchance , and in order to a greater ; but a Citizen of Rome , in publick sports and sights , to last some days perchance , or some weeks , at most ; should spend as much , as some great King of our time , his revenues may come to , in a whole year ? And proportionably , either the same man , or some other , in buildings , in apparel , in feastings , or the like : which things singly related , no wonder , if they be not believed , they do so far exceed modern examples and abilities . Yet somewhat in that kind was seen in the days of Henry the Eighth , ( whose story is full of glory and magnificence , till he had taken the greatest part of the Churches goods into his hands ) when five hundred Carpenters , as I remember , for I have not the History by me , & as many Painters , & I know not how many other workmen , are recorded to have been employed , to build a Tent or Tabernacle , where he was to entertain the King of France , not many days , if more than one . The King of France , his Pavilion , all Velvet , might be as costly perchance , as to the substance ; but that the materials might better be preserved for other uses afterwards ; whereas the vast cost upon gilding and painting upon bare boards , could be of no further use , as I conceive . I desire the Reader not altogether to trust my relation , in this ; for I trust my memory , which in so many years , since I read that History , may deceive me . But what shall we say , to the temporary Theatre of Mar. Scaurus the Roman , who was but Aedilis , none of the greatest offices in Rome , but indeed greatly allyed ; of which Pliny , who was well acquainted with the world ; his judgment is , that it was the costliest , and most magnificent piece of work , that the world ( upon record ) ever saw ? His description is but short , let the Reader judge . Neither is it possible he could mistake , I would not say in the valuation ; but , in the description of a thing , so fresh , so notoriously known , whereof the relicks , though they use to continue but for a while , did long remain . But yet I must confess , the next man Curio , who though upon another occasion , had an ambition to do some great work , for which he might be admired , though not in matter of cost , ( for he was not of that ability ) yet in his main end , to cause admiration , did in my opinion go beyond him . He made two great Scaffolds or Theaters , with convenient seats , which hung in the Air , as it were , having no foundation in the ground , but two single pins , or hinges , upon which , when they had taken their lading , ( which I cannot conceive could be less , than some hundred thousands of people : Vniversus Pop. Romanus ; Pliny saith ; which must be understood very favourably , if but of one , or two hundred thousand men ) as either they closed , or continued apart , they were to turn into several forms , or shapes , either as two distinct Theaters , or , one perfect Amphitheater . As two distinct Theaters , in the forenoon : inter sese aversa : back to back : so , that what was done in one Theater , could be heard or seen by them of the other : different Stage-plays being exhibited in each of them . But in the afternoon , ( so I understand Pliny's , postremo , and , novissimo jam die : except we should understand it of many days ; and that he speaks this , of the last day , which is not so probable ) turning about , ( circumacta , cornibus inter se coeuntibus ) and closing , they made a perfect Amphitheater , wherein , or upon which , fencing-games ( gladiatores ) were exhibited ; in common , now , to those , who before had been distinct , or divided spectators , of different Plays and Actors . This whole wooden frame , or structure , though it touched no ground , which was the wonder of it ; yet could not , I believe , inclose , or cover , less than a hundred , or six-score Acres of ground . A man would think , this could not be done , without some cost : and Pliny saith directly , that Curio was no very rich man ; ( non opibus insignis : his wealth consisted most , in plundered and confiscated goods ) that is , for a Roman Citizen of those times : but however , not without cost , I believe ; but in comparison of Scaurus his charge , before ; or that of Agrippas ( but not all , in such trifles , and gambols ) after mentioned : not great , we may say with Pliny ; who could , and doth give an exact account . And how many thousand Carpenters , do we think , were employed about this work ? But was not he a brave Ingeneer , that undertook such a piece of work , and acquitted himself so well , that no man in all this winding and turning , by the miscarrying of any board , plank , or pin , had any hurt ? Pliny , who is very elegant and witty , upon this subject , doth profess , he did not know whom to admire more , the confidence of the projectors , or undertakers , ( Curio and his prime Carpenter , or Architect ) or the madness of the people , who durst trust their lives to such a loose , groundless , and versatile a device . But , a rare sight , ( saith he ) to see that people , who were the Governors of the whole Earth ; whom so many Nations and Kingdoms served , and obeyed , to hang upon two pins , and to turn about ( like a Weather-cock ; but Pliny doth not say so ; I know not whether there were any , in his time ) upon a pageant . Pliny in the same place hath divers other things to the same purpose , which it may be some may more wonder at , than what I have mentioned : besides what the same Author hath elsewhere of the same argument . But they that desire more full satisfaction in this point of excess , in general , to save themselves the labour , of searching into ancient Authors ; they may , if they please , read Lipsius , De magnitudine Romana : or Meursius , De Luxu Romano : not to name others . I COME now to Herodotus again , to me , as considerable an Author , as any I know of all the Ancients . The first great work I shall take notice of , is the Tower that stood , as he describes it , in the midst of Belus his Temple , the cirumference of which Tower , being square , was just eight stadia , that is , a mile . The height cannot be perfectly known by Herodotus his description , but only this , that it consisted of eight several stages . St. Jerome certainly , was much abused by them , pretended eye-witnesses , who reported it , four miles in height . This Tower stood entire , in Herodotus his time , and he speaks of it with as much confidence , as if he had seen it , or rather indeed , as if he had travelled so far , of purpose to see it . Best Historians follow the description both of the City Babylon , and of the Temple and Tower , which is made by Herodotus . But , which is more , very learned men do take this Tower described by Herodotus , to be the Tower of Babel , mentioned in the Scripture . So Pererius , I am sure , that learned and judicious Jesuit , and so very lately , Samuel Bochartus , sufficiently known ( though , to me once known very familiarly ) without my recommendation . He is very large upon it , and doth very accurately consider the words of Scripture , that might be objected . But I for my part , though I favour Herodotus , and honour the worth of them I have named ; yet I must profess , I see not ground enough to move me , to be of their opinion . Why was their language confounded , but to confound that they were about , the building of a Tower and City ? And the Scripture saith plainly , they left off to build the City : and is it likely , they were suffered to finish the Tower , the more daring and defying work of the two : and not more likely , that in the City , the Tower also , which it is not likely they would begin with , as less useful or necessary , must be understood ? Some may , with Pererius , suppose , that what was extant of it in Herodotus his days , was but part of what was intended , by the first builders . But then a man would think , had they laid a foundation for such a height , and the work left imperfect ; Herodotus , or some after him , had taken some notice of it : whereas the account we have of the height , then extant , and to be seen , is rather incredible , than gives any ground of suspition , of any imperfection . I should rather think , that the foundation being laid , when the work began to rise , and to make some shew , it was interrupted , and in after ages ( not many ages after I believe ) brought to that perfection , in which it was to be seen in Herodotus his days . Yet again , I must confess , that if the platform of the top of this Tower was so large , as to contain a large Temple , or Chappel ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Herodotus his words , which may signifie either ) it may be not unlikely , that some further or higher structure was intended , ( if not this very Temple , or Chappel ) from the beginning , if the builders had not been interrupted . So that in the conclusion , I think there may be as much said for it , as against it , that this Tower of Herodotus , was the very Tower of the Scripture . Should any man object , the long continuance of it , fourteen hundred years , as Pererius doth cast it , from the first erection ; a long time , for so high a structure ; it will be answered , that the Pyramids of Aegypt ( as great , or greater a miracle , in my judgment , all things considered , than this Tower was ) have already stood twice as long , and are yet in case , according to the best account we have of them , to stand some thousand years , if the world last so long . AND by the way , let us take notice that the account Herodotus , full two thousand years ago , hath given of these Pyramids , is yet most followed by them , in our days , that have had the curiosity to view them ; and the skill withal , as able Mathematicians , and Geographers , to examine every circumstance of his description , with accurateness . We may therefore the better believe him , in the account he gives of other great works , extant in his days , which himself , not trusting the relation of others , had the curiosity to view , that he might satisfie himself , and posterity the better . As first , his account of that miraculous Labyrinth , which , he saith himself , though he judged the Pyramids , when he first saw them , far to exceed whatever was most admired in Greece , as the Temples of Ephesus , of Samus , or the like : yet the Labyrinth , he thought , went beyond even the Pyramids . That Labyrinth , where he saw twelve great Halls , with a multitude of Pillars , and stone roofs . A thousand five hundred rooms above ground , he saw ; and as many , he was told , and believed , under ground , answerable to the others : but those he was not admitted to see , as repositories for the body of the Kings , the founders of the Labyrinth ; and some sacred , or consecrated Crocodiles . Out of the rooms , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he passed into ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) chambers , out of chambers into ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) closets , and so into other Halls : so that he was ravished , he professeth , with the sight , above measure . The walls that inclosed the Labyrinth , were engraven with many figures ; and at the end of the Labyrinth a Pyramis , adorned with variety of Animals . Truly , I make no question , but there was enough , really , to be seen , to ravish him , or any man , that had seen it . Yet we must remember , that he was in a Labyrinth , and might easily lose himself in his reckoning : besides , that his very admiration and astonishment , might make him less able to observe so diligently , as otherwise he might have done . And that his leaders and informers , the Aegyptian Priests , who knew the certainty , might of purpose , to make their miracle more miraculous , ( as they did in then years , and some other things ) add somewhat , is very possible . This may be thought , and not improbable : yet we may not conclude from bare probability , that so it is certainly . Now to say , that after this Labyrinth , he saw the Lake , called the Lake of Marios , which he yet admired more , than all he had seen before , as himself doth profess , to some may sound like a fable : it doth not so to me : who am very confident , that the description he makes of it , is very exact , according to the truth of what he saw , with his own eyes . The same , I may say , of all those other strange things , which either of Babylon , or any other place , are recorded by Herodotus , as certain and true ; all , or most , attested by some others , and by later Chronologers , not questioned ; though to many , who by what they now see , or is to be seen , judge only , I doubt incredible . BUT I may forget my self , and whilest I tell of strange things , that were once , pass by the miracles of our time , that are now , to be seen . Such is Coenobium B. Laurencii , or , St. Laurence his Hospital , in Spain , according to Bertius , a learned Geographer , his description , and testimony . Truly , I should think so of it , by his description . And for his testimony , the words are very significant , and express ; Opus istud praestantissimis nobilissimsque operibus , quae vel extant usquam , vel unquam fuerunt , adnumeratur , ab iis , qui cum judicio spectare nova , iisque vetera conferre queunt . This is more than I have heard of it , by any Travellor ; yet not more , than may very well be true . For it is a true observation of Pliny , both of great wits , & of great works : Alia , esse clariora ; alia , majora . If there be any other such great work of our times , which I do not mention , it is not , because I dote upon antiquity , but because I know it not ; not my partiality , but my ignorance . Neither am I of that opinion , that all great , or costly works , deserve truly to be admired , but such only , as are as profitable , ( publickly ) as they are great : or such at least , as for their beauty and magnificence , are so ravishing , that they teach us withal , less to admire ordinary petty sights , and objects , which vulgar souls are so taken with . If Aristotle may be heard , ( I hope he will , when men return to sobriety ) that is truest magnificence , and deserving highest commendation , which is bestowed upon the Gods , as in the erection of magnificent Temples , and the like : not because they need it ; but the better to set out their majesty , unto men : and next unto this , that magnificence , which is beneficial unto the people . So he . Not to mention the Temple , consisting of one stone , the roof excepted , which Herodotus doth tell us of , not without some admiration of it : he tells us of a large and miraculous edifice , hewn out of a rock , consisting of one simple stone ; which to transfer from Elephantina , the native place of it ; to Sai , where Amasis , King of Aegypt , did appoint it to be placed , for a rare sight ; two thousand expert mariners were employed , for the space of three years . Herodotus , I confess doth tell us of it , as much admiring : which I profess , of all great works I have read of , I least admire ; except it were at his prodigious vanity and prodigality , who would bestow so much money , upon so idle a work . As if a man abounding with wealth , would be at the charge of removing ( if it can be done ) some great rock , such a rock as Hooky-rock in Sommersetshire is , consisting of many concamerations ; wherein , when I was there , I observed some things , which I thought , and still think , might deserve consideration , as well as many things , which make much more noise : such a rock , I say , to remove it , from whence it stands , to some place , many miles distant . But I said , if it can be done . Archimedes , I believe , or he that undertook to cut the great mountain Athos , into the form of a man , which should have born in one hand a City of 10000. inhabitants ; and in the other , a river , emptying it self into the Sea , if Alexander would have set him on work ; would have undertaken it , and for ought I know , brought it to pass , if any man would , or could be at the cost . But to what end I pray ? Only to shew unto the world , that he can cast away so much money upon nothing , and yet continue rich : which I shall sooner believe , than either wise , or truly magnificent . IT is time that I should have done with Herodotus . Yet to end in somewhat that may be more pleasing , or more considerable , at least , than this last of the great stone ; he hath one story , that I neither know how to deny , being a story of his own time , or little before , and which I do not find contradicted by any other ; nor yet very well how to believe . It is concerning Pythias , the Lydian ; neither King nor Prince , nor any thing else of either power or authority , that I can find ; but only a very rich private man. What authority he had , was over his slaves and servants , which indeed must be very many ? Is it credible , as is reported of him by Herodotus , that he could be so rich , as to entertain Xerxes , as he passed by , to invade Greece , and all his Army ? In saying , all his Army , therein consists the incredibility of the thing ; the number of which Army , according to the most contracted account that we have of it , is almost incredible . Though Herodotus say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Xerxes seem to acknowledge as much ; yet I would not be so precise , as to press the words rigorously . We will first abate his Sea-forces , many hundred thousands : and of the Land-forces , that marched with him , we may abate many thousands , and still leave him divers hundred thousands : four or five , at the least . These , so many , Pythias did entertain , at his own charge , how many days I know not , because it is not expressed : but I believe , more than one . Besides this , he did offer , the story tells us , to Xerxes , in ready money , as a voluntary contribution towards the charges of his Army , in gold and silver ready told : so much , as comes by learned Brerewood his casting , ( which I shall not take upon me to examine at this time ) to 3375000. English pounds , and this according to the less valuation of talents , as himself doth tell us . But he mistakes , when he saith , Pythii Bithinii opes . So much he did offer unto Xerxes : his wealth , as himself professed , did consist in his lands , which in that summe are not at all valued . It may be , he did offer this to Xerxes , as Seneca did his estate ( not less I dare say , if not much greater ) to Nero , to save his life , which he feared was in danger , by it . And truly , as it fared with the one , so with the other . Every body knows , out of Tacitus , how nobly Nero refused Seneca's offer ; and how much more , as he professed , he thought him worthy of . But at last , and it is a question , whether Seneca had not given some occasion , whilest he did desire to prevent it , he was commanded to die ; but indulged the choice of his death . Xerxes answered Pythias as nobly , and because there wanted some thousands , to make the sum that Pythias had offered him , a round perfect summe , according to the calculation of those days ; Xerxes made up , what it wanted , and bad him keep it all . But then afterwards , when Pythias was an humble sutor to him , that of five sons of his , that followed him , he would be pleased to discharge the eldest , to look unto his Fathers affairs ; Xerxes , as a right tyrant , fell into a rage , and had that Son cut in two , that the Army on both sides , as they passed by , might have a sight of his body , ( or one half , at least ) to be a terror unto others . Yet , to speak truth , I do not find , that he took away any of his money , or goods ; but for the good that he had done , spared , as he professed , his life , and his four sons , that remained , besides his estate . I HAVE been the more willing to make use of Herodotus for instances , because of the respect I bear unto him for his antiquity , and because the times and Histories he doth write of , have more relation , and afford more light to the Scriptures , than any other Author , or History doth . But Herodotus was not my business , but this , that different times and ages of the world make many things to seem incredible , and not only to seem , but in very deed , impossible : which have been formerly very possible ; and of such a time , such an age , if well understood , at any time credible : And whereas great works , great sights , have hitherto been the subject of our instances , and examples , which many other subjects might have afforded ; it hath not been , without some choice , or particular end . It is far from me , to believe , that the world is grown vain , since I am grown old : which is noted by many , as a vice or reproach of old age . Had I never read any thing of the old world , but what we read in the third Chapter of the Prophet Isaiah ; though it cannot be denied , that some ages have exceeded others , in this kind ; yet I find enough there , to make me think , that to wonder at any thing , in point of wordly excess or vanity , as new and never seen before , is great folly . But this is no argument to me , not to commiserate the blindness and wretchedness of mankind , so apt to degenerate from the glory of their first creation , & the end of their making ; because it hath been so always , ever since sin , by the disobedience of our first Parents , entred into the world , and made it subject unto vanity . Though therefore it hath been so , and will be so , generally , as long as the world doth last ; yet since in the worst times , and most corrupted places , some there have been , and will always be , more or fewer , that have been , though not altogether free themselves , yet sensible , and earnestly , both for themselves , and others , striving against it : Why may not I hope , that even now , in the croud of Ladies and Gentlemen , going the broad way , as fast as they can ; who have fixed their admiration hitherto , and their ambition , in their modes ( the invention , commonly , of some lend Taylor , or phantastick Courtier ) and fashions ; the pomp and gaudiness of the world ; that even among them , who for want of better education , in these unhappy times , are as proud of their Patches and Pedlers-ware , as some would be of Crowns and Diadems ; or some noble atchievements for the publick good : when they see , or learn by such instances , how vile and vulgar , those things are , which they so much admire , and doat upon , which often fall to the share of the unworthiest of men : some may begin to think , there is , certainly , somewhat else , wherein true honour , and glory , and felicity doth consist ; and that God and Nature have not made them capable of highest contemplations , to think Gold and Silver , Silks and Sattins , and what depends of them , the best of things ? To this end , though somewhat without the trouble of long seeking , where there is so much variety , hath been brought : yet let me add , that of all I have read in any Greek or Latin Author , I do not remember any thing more effectual , to make a man that hath any thing of a man in him ( a rational , I mean , and ingenuous creature ) more sensible of the vanity of all wordly pomp and glory , ( such especially , as this age doth afford ) than what Polybius , of all Historians , the most faithful and serious , in those Fragments of his , first set out by Fulvius Vrsinus , doth relate of Antiochus his pomp and magnificence , in publick sights and entertainments , at Daphne ; a fit place for such excess and riot . The occasion of which , was , a frolick or vanity , to out-brave Aemil. Paulus , General of the Romans , who had exhibited some games in Macedonia , not long before conquered by them . Had Antiochus done it of purpose , by his example , to teach men contempt of worldly pomp ; for whilest his servants servants , by thousands in a company , road in Chariots , and upon Horses , all deckt with Gold , and Silver , and Purple , and whatsoever is most precious , in the account of men ; himself rode by , meanly attired , upon an ordinary Jade , and did , at the same time , perform many vile offices ; but , had it been , I say , to shew his contempt of worldly pomp , he might have been thought an admirable man. But the truth is , that what he did , he did it as a mad-man ; which , with some other such pranks , got him the name of Antiochus the mad ; and in his affected personal vulgarness , had no other end , but that he might be the more admired , and lookt upon . But missed of his end , when the spectators of all this bravery , for above a month ( for so long it lasted ) notwithstanding that their bellies , with no less cost , than their eyes , had been fed ; glutted and surfeited , both in their eyes and bellies ; ( such are the pleasures this world affordeth ) began , at last , to despise , first his person , then his pomp , and forsook him . I wish my self so good an English-man , ( for there 's no great difficulty in the Greek ) that I were able to translate the whole narration in good and proper English , which without more knowledge of the world in matter of pomp , and gaudiness , than I have , can hardly be : I cannot but think , that it would do good . But , lest this might be looked upon , not so much as an argument of excessive , or incredible wealth , which I must not forget my primary intention ; as of extraordinary madness , which , as before said , got him that sirname of Antiochus the mad : I would have the pomp of Ptolemaeus , sirnamed Philadelphus , who was a Prince of credit , joyned with it : both to be found in one book , Athenaeus his fifth of his Deipnosophists : part out of Polybius , and part out of Callixenes , an Historian of those days . OF excess in fare and feasting , not used by Kings and Emperors , which ( except we should put down the summs of the expences , as cast up by others to our hands ) might seem less incredible ; but of ordinary Romans , I have had no instances , because there is so much of it , in all kind of writers , that though they that are altogether illiterate , may wonder and not believe ; yet they that have looked into them , but superficially , will easily believe any thing , that can be but thought possible . For certainly there is no kind of excess , in that particular , that the whole earth ( then known ) could afford , but hath been tried , and was , in those days , ordinary . BUT I must do Herodotus some right : out of whom Athenaeus doth relate , that one Smindycides , a Sybaritan , ( noted every where , unto a Proverb , for their luxury ) did carry along with him , where he hoped to speed for a wife for his Son ; Cooks for all sorts of meat , a thousand ; which , by Aelian , is increased to three thousand ; whereof a thousand Cooks , a thousand Faulconers , and a thousand Fishermen . Whereas in Herodotus , no such thing is to be found , either of Cooks , or any other company ; but this only , that among others , who appeared suitors to Clisthenes , for his daughter Agarista ; ( who though no great Prince , entertained them all , in a most Princely manner ) this Smindycides was one . Now if Herodotus wrote no more , I think they do him wrong , who impose that upon him , which hath too much of improbability , even of those times , to be believed . Or if he wrote so indeed , ( not probable to me ) yet even so , some right we do him , to perfect his Text : though I am somewhat confident , that if he did write any such thing , it was not without his ordinary proviso , in things so improbable ; that such a thing was reported , but by himself not believed . WE have spoken of many things , which to some , ( I have found it so more than once ) might seem incredible . I thought I had made an end . But I remember my self , that we live in an Island , as other Islands are , compassed with the Sea : the chief glory and security whereof , are , those wooden walls , commended unto the Athenians , by the Oracle , when Xerxes invaded the land ; good Ships , and expert Mariners . And God be thanked , I think there is no Nation of the world , but will yield to the English the precellency of that glory , in point either of Ships , or Men : God continue it . But though , for use of service , which is the principal end of Ships ; we may challenge precellency of any that are , or have been in former ages ; yet in point of credibility , which is our business , they are greatly deceived , who think there never were greater or fairer Ships , than those that have been seen in these later times , since Navigation hath been so much improved by the discovery of that secret of the Loadstone , not known to former ages , of always turning to the North. If they limited it , for service of war , or long journeys , I should not be against it . But for greatness , or sumptuousness , what comparison ? Let the description of two Ships , built by Philopator , King of Aegypt ; made by able Authors , who were eye-witnesses , ( and besides them , how many thousands ) or the description of a later Ship , built by Hieron , King of Syracuse , before spoken of ; concerning which , one Moschion , wrote a particular Volume ; the truth of which descriptions made by skilful men , eye-witnesses ; when so many thousands , who had seen them , were able and ready to attest , or to contradict , as they should see occasion ; no man can rationally doubt of : let them be read , and I think I may be allowed , by those that have read them with any judgment , to say , that the least of those Ships , might be bigger than any ten ( it might be true of twenty , for ought I know ) of those Spanish Ships , which in Eighty Eight , appeared like so many Castles ; put together ; and exceed the cost of them too . I say the least of them : which , as I take it , was King Hieron's Ship : which had this above the two others , that it was made for use of war also . And let me add , that I make a question , whether any Ships now , or lately made , carry any piece of Ordnance so great , as to do that annoyance , that some Engines of that Ship , made by Archimedes , that noble Ingeneer , as they are there described , could do . If I have exceeded in my valuations , or proportions , I desire to be pardoned . I had no intention , I am sure : those that are better versed in such things , may soon find it , and correct my error , for which I shall thank them . And it is to be noted , that this Ship of King Hieron , was built only for a present , to one of the Kings of Aegypt , whereby we may guess at the wealth , and magnificence of that petty King , if the extent of land , over which he reigned , be considered . But many such Kings there were in those days , even of single Towns , or Cities , very rich , and some , very potent . And whereas one of the Ships made by Philopator , is reported , or recorded rather , to have contained forty several ranks , or rows of rowers , on a side , the one above the other ; which since that , Ships of 8. or 10. or 12. rowers , some have thought could hardly be made , to be serviceable , will be thought by many , not possible , and therefore incredible ; all that I can say to it , which I am sure I can , is , that had my Father ( of Bl. M. ) his Commentaries upon Polybius , upon which he bestowed a great part of his life , been finished and Printed , he would have made it clear , how it might be , and answered all objections : And it is sure enough , that the invention of many things practised by the Ancients , through ignorance of former times , now thought impossible , is lost . Though I deny not however , that I also believe , that such a vast Ship could not be much serviceable . And the rather , because Livy doth mention one that had been Philip's , King of Macedonia , which was of sixteen ranks , ( Quam sexdecim versus remorum agebant ) so big , he saith , that it was almost unuseful . The story saith , that vast Ship before spoken of , had to the number of 400. rowers , and souldiers , to the number of 2850. All which is attested by Plutarch also , in his Demetrius . All these , in the out , or open places of the Ship. How many more , in that numerous ample buildings and edifices of the said Ship , which though neither by Athenaeus , nor by Plutarch specified , or particularized ; yet by that description of the two other lesser Ships , we have in Athenaeus , we may probably guess at : how many more those large buildings might contain , I say , God knows . I believe , as many more , as all the rest put together : which will exceed the number of some considerable towns . But Plutarch doth add , that this Ship was built more for shew , than any service ; and that it never moved from the place , where it was built , without much danger , and difficulty . The biggest or longest Mast of one of these Ships , which was looked upon as a great providence , by the discovery of a Shepheard , was found , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , In some mountains of Britany , now England : if that reading could be warranted . But it cannot : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much more probable , if not certain . For which , good reasons are given by learned men . Not therefore for much service , I say , such vast Ships : yet in the account Athenaeus doth give us , of Philadelphus his store , or provision of Ships , he doth mention Ships of 30.20 . and 14. rows , which certainly were intended for use . But I have done with this : And yet now we are upon Ships , somewhat of our times , or not long before , for the incredibility , besides usefulness , if true and real , may deserve to be taken notice of . That a Boat , not to be sunk by any tempest , in all weathers , very nimble and serviceable , may be made , if we may believe Fiorananty , notwithstanding his usual cracking and vapouring , we may believe it true . But of the two , I should give more credit to Trithemius , that learned Abbot , who doth name the man , by whom a book or discourse was published in Print , wherein for a hundred thousand Ducats , he did offer , first the Pope , Innocentius the VIII . then the Venetians , and lastly the Genuenses , ( so I remember was the discovery of the New World , for the price or charge of a very small Navy , offered to divers Princes , who did but laugh at it , but repented it afterwards ) to teach them the invention of a Ship , unoffensable ( if I may so speak ) to all dangers of the Sea ; and by which ( or by some other invention ) Ships ready to sink , might be preserved , and any goods out of the bottom of the Sea , easily recovered . The loss of this invention , or inventions , when to be had and purchased at so easie a rate , Trithemius doth seem very seriously to condole , as though he really believed it : if in it , he had not a respect to himself more , who promised such mighty things , which should have made the world happy , but never came to any thing , but to busie distempered brains , or to distemper theirs , which were sound before . BUT since England as an Island , gave me this occasion of Ships , which though true , may seem strange and incredible : I will take this occasion , to tell somewhat that I have read of England , which may justly seem as strange , as I am sure , it is false , and ridiculous ; but that the occasion of the mistake ( difference of customs ) may be considerable , to prevent the like of another Country . In Ortelius , or Mercator , I know not which , but one of the two , I am very confident , some Greek Author , or Historian , speaking of England , gives a reasonable good account of it , as I remember ; for it is many years since I read it ; but a reasonable good account I say , otherwise ; but this , most falsly ; that they make their wives common to their guests . It is so false , that to go about to refute it , were ridiculous , if not scandalous . Yet they that know the fashions of other Countries , in the East especially ; where to look upon a woman , that passeth by , veiled ; or to look up , if any be at a window , or in a Balcone , is the cause of death unto many : where a man may be acquainted , and in dealings , with another man ; often go to his house , eat and drink with him , and yet not know , not so much as dare , to enquire , whether he have a wife or no : he may acquit the Author of that false report , from any intention of either lying or slandering ; if he were a stranger and bred in one of those Countries ; only , blame his simplicity , or want of judgment , that he would judge of other Countries , which he did not know , by those that he knew , and was acquainted with : who might himself have known , if a Scholar , or a piece of a Scholar , that somewhat much more strange , than such ordinary salutation , used in England , and some other Countries , had been once in use , even among Christians , when I believe chastity , and continency was not less in request , than it is now in any place ; but indeed so unhandsom , and uncivil otherwise , in my judgment , ( worthily condemned both by the laws of sundry Heathen Princes , and by the Canons of the Church ) that I will not so much as name it . BUT if this man have done England wrong against his will , upon a false supposition , I know not how to excuse them , English-men born , I believe ; who have endeavoured to perswade the world , that English men were born with tails , such as brutes have naturally : or , indeed , how to excuse him , who though he would not seem to give credit to it , yet speaks somewhat doubtfully of it , Novit Deus , &c. when he could not but know , that it was a base , ridiculous untruth , the device of some Popish Fanaticks , ( much like the calumnies of our Protestant Fanaticks , and , of late , wicked Atheists , against the Church , and the Clergy ) which no sober man would give the hearing to . True it is , that Polydore Virgil , who long lived in England , in his History of England , ( as Delrio doth observe ) did write something of the people of one Parish in Kent , which he would have , to have hapned unto them , as a miraculous judgment , for some affront offered by them to Thomas of Becket his Horse , as he passed by : and it is possible , that the publick reproach of Kentish-long-tails , raised upon another occasion , mentioned in the Histories of England , might be some occasion of that foolish report ; or , to speak more properly , tale . But Polydore doth add , that they had been all gone long , and extinct , to whom this hapned . Delrio makes a doubt , whether he speaks this of a truth , or in favour to the Nation . God knows , saith he : and adds , The reproach is passed upon the whole Nation , and doth yet continue among bold people , who will adventure to say any thing , whether true or false ; But , if true , ( Delrio goes on ) will. Tooker might have done well , to ascribe to his Queen that vertue also , &c. a base scurrilous jeer , for which the Jesuit deserved to lose his ears , to teach him , and others , to make so bold with persons so sacred , as Kings and Queens are . But the quarrel is : This Will : Tooker , wrote a book , it seems , ( I have it not ) De Strumis : whereby he doth ascribe to Kings and Queens of England , a power derived unto them by lawful succession , of Healing , &c. If he deny it to the Kings of France , as Laurentius doth lay it to his charge ; or derive their power , from England ; I think he was too blame . And Laurentius , and some others , ( Sennertus among others ) too blame also , who writing of that subject , would appropriate it to the Kings of France . I remember well , that when I was in the Isle of Weight , being earnestly invited thither by some of the chiefest of the Island , ( though then , under a cloud , for their Loyalty ) I was told of some extraordinary cures done by Charles the First , ( since a Martyr ) whilest he was a Prisoner there ; not only upon some that had the Kings Evil , ( as we call it ) but upon some others also , who laboured of other diseases . Which , if true , and certain , ( as , because told me by persons of quality , I am apt to believe ) it is pity , it should not be more known ; if not more known ; ( if , I say , because of late , since I left off going to London , by reason of sickness , such a stranger to new books , and so little conversant with those , that I have ) than I know it is . But I say , if true and certain . We need no counterfeit miracles ; his death , and his book are sufficient miracles to canonize him : and they that could not , cannot yet be converted from their rebellion and schism , ( I may now add , Atheism ) by either ; I think I may say of them , that though one rose from the dead , or an Angel did appear unto them from Heaven , they would not be converted , or believe . HITHERTO , since the examination of Epicurus his late Saintship , or Canonization , tending to the undermining of all piety and godliness ; our chief business hath been by sundry instances , rationally discussed , to rectifie the incredulity of many ; all tending to the vindication of truth , wherein the happiness of man , and the honour of God , is so much concerned . Now though the clearing of one of the two contraries , must needs ( as before said ) imply the illustration of the other also ; yet the better to acquit our selves , let us consider of rash belief also , and so what means , or cautions some instances of that also , will afford us , to prevent it . Not , that we may never be deceived , for which I know no remedy , whilest we continue men , but to believe nothing ; a remedy much worse , and more pernicious than the disease : but to prevent , as I said before , rash belief , which is all , that humane prudence doth pretend unto . What I observed in the First Part , upon those words of St. Augustine , that , Multa credibilia , falsa , &c. must here be remembred also . That all men are lyars , is the speech of one , who could not lye , or be deceived , in what he delivered absolutely , in the authority of a Prophet , or a man inspired by God. It may be answered , that it was in his haste , ( his own confession ) that he said it ; in the same haste , or impatiency , that made him to utter those words , I am cut off from before thine eyes , though he lived and reigned many years after that . This might be said , had not St. Paul the Apostle , made a general application of the words , to all men . But granted that all men in some sense , or other , are lyars ; yet that some men , accounted otherwise sober , & serious , should , with much labour , devise and study lyes , not for any profit they hope to reap by it , but only for the pleasure of deceiving others , and to triumph , as it were , in their error and ignorance , or rather in the common calamity of mankind ; this would hardly be believed , by them especially , who are more ingenuous themselves , had not all ages afforded some pregnant examples . But though some might do it so , meerly , as we have said ; yet other considerations might move others to do the same thing , besides what we have said , or what is most common and ordinary , gain or profit . If a man be passionate for a cause , his religion , his friend , his Country , his trade , or calling ; all these , or any of these , may induce him , to devise lyes , or frauds ; which in that case , for a publick end , some men account no lyes , or frauds , but a meritorious act . Which yet might have more colour , when it is done for a publick good , which seldom doth happen : whereas for a little vain-glory , an imaginary title , to advance the honour , and reputation of a tongue , of a town , of a family , or the like , it hath been done by some , without any regard at all of their own shame or conscience , or forecast of the issue , which probably may prove contrary to what is intended , or expected ; shame and ignominy , instead of honour and glory , when such base means are used to procure it . What a world of lyes and counterfeit books , monuments and evidences , the conceit of piae fraudes , in former times did produce ; and how many have been gulled and deceived by them , who doth not know , or hath not heard ? Which kind of counterfeit books , monuments and evidences , as they are able to confound right and wrong ; to overthrow whole States and Governments , Civil and Ecclesiastical , as by many instances might be proved : so is there no work , either of it self more noble , or more advantagious to mankind , than to be able to defery and discover them , and by good and satisfactory proofs , to assert what is genuine and sincere . But a work of great difficulty , which doth require perfect knowledge of the learned tongues , of times , ( which , without being well acquainted with the Authors , not profest Historians only , but others also , of every age , learned and unlearned , is not attainable ) of fashions and customs , and all antiquity : besides a good judgment , without which nothing can be done , in this , or any other useful work . They therefore that would reduce all learning , to natural experiments ; or at least , would have all learning ( not to speak of them , who account all other , altogether useless ; who I doubt are not few ) regulated by them , and those that profess the trade , whether meer Empiricks , or others ; how well they provide for Religion , the peace and tranquillity of publick Estates , the maintenance of truth , whether in matters Civil or Ecclesiastical ; and what will be the end of such attempts , ( without any disparagement of any thing that is done , in England , or out of England , for the further discovery of Nature , which I honour , as much as any can do , be it spoken ) but as some men project it , and give it out , what will be the end ; though such men cannot , or will not ; yet all wise men may easily foresee , and is no difficult speculation . But to go on . There is not any body I think , who deals in learning , who hath not heard of Annius Viterbiensis his bold and wicked attempt , by counterfeit Historians of greatest antiquity , to confound all true Chronology , to the great prejudice of all History , and the truth of the holy Scriptures themselves . And had not this impostor lighted upon a time , which did not long precede the restoration of good learning , and that happy age , which afforded so many able men in all kind of literature ; it is very possible , that those abominable forgeries and fopperies , had passed every where for Oracles , and undoubted truth . For to this day , or very lately , notwithstanding so many learned Censures , of Papists , and Protestants , of all professions , that are extant against him , and have laid the imposture as clear and visible , as the light of the Sun , when he is in his strength ; there be yet , or were very lately , men of no small fame and credit in the world , who could not digest , or be perswaded , that so many fine Titles , should be cast out , as meer baubles , or forgeries . Who knows , had the times continued in that ignorance , and this impostor sped , as he did for a while ; but another might have been encouraged , by some suppositious writings , and bold fictions , to advance the credit of the Alcoran , above the Bible ? Much about the same time , or not long after , a learned Court - Spaniard , had the boldness to obtrude to the world the inventions of his own brain , for the writings of the most learned of all Emperors , ( known unto us ) that ever were ; Solomon only , for the testimony the Scripture doth give him , excepted . And though the genuine writings of that incomparable Prince , ( but indeed so adulterated by false Copies , that little of them was to be understood ) were published not long after ; yet did that forged and adulterous stuff , translated into most languages of Europe , Printed and re-printed , with large Comments in Folio ; in Quarto : pass currently , with great applause , for a long time after ; and had I never done any thing more in my life time , than that I was the first , that undertook that great task ; to restore that worthy Prince to himself , by making him intelligible ; I should not repent that I was bred a Scholar , or that I lived where , or when , good learning was in request . IT is not yet full forty years , when in a Book-sellers Shop , in St. Paul's Church-yard , I lighted upon a Book intituled , Etruscarum Antiquitatum Fragmenta : Printed some where in Italy . A fair large book it is , of the largest size of books , full of Inscriptions , many cut in Brass , and many others . I confess that the first sight of the book did so ravish me , that I scarce knew where I was , or what I did . Yet , that day , with good company , I was to go to Gravesend , in a Barge or close Boat , which we had hired of purpose . It was not possible for me to settle to any reading , ( except here and there , as I went along , by snatches ) until I was got into the Boat : and then excusing my self to the company , and alledging for my excuse , that I had got such a treasure , as if I had gone a hundred miles for it , I should not think it dear bought , or sought ; or to that effect , I fell to reading . But my pride and boasting , was soon over . I had not read a quarter of an hour , I dare say , but I began to suspect , somewhat . But in less than an hour , or thereabouts , my judgment was so altered ; or rather my joy , and my hopes so confuted , and confounded ; that what book a little before I did not think dear at forty shillings , ( that was the price set , as I remember ) I now valued , as so much waste paper , and no more . The truth is , when the heat or violence of my expectation ( which did almost transport me ) was once over ; I began to wonder at my self with some indignation , that I had had the patience to read so much . For I was then verily satisfied , that there was scarce a line in the whole book , from which either by the Latin , or by the matter of it , a man not altogether a stranger to such things , might not have discovered the fraud . Yet a fraud otherwise contrived with great art & speciousness , to take them that are apt to be taken by the outward appearance . Having then a book at Press , which was almost ended , before I knew what any man else did ; I could not but let the world know , what I thought of it . Since which time I have seen divers pieces , some for it , of men I believe , who themselves were engaged in the fraud ; but more against it ; by which I was glad to understand , that the fraud was , not only detected , but also , as it well deserved , detested in all parts of Italy , Rome especially . Among them that have contributed that way , Leo Allatius is one , who though he may be thought over sedulous in a thing so notoriously discernable ; yet his book well deserveth the reading , because it will furnish them , who are not much versed in such things , with many arguments , ( whereof some may be useful in divers things , as there proved by some instances , that have no reference to learning ) how such frauds may be discovered . Yet for all this I know that since I had published my judgment , and for ought I know , since some of these censures , or confutations were published ; divers in England did shew much zeal for this precious book : and I was told by the late most Reverend and truly learned Primate of Ireland , that some in Ireland did go to Italy of purpose that they might bless their eyes with the sight of those precious Monuments , or Relicks . So prone are many men , not only , inconsiderately to entertain an imposture ; but also loth to forge the opinion they have had of the worth and truth of it , when once they have entertained it . What wonder then , if Christianism was so soon turned into Mahometism , in a great part of the world ; when so much force was used to bring in the one , and so little learning found ( such was the sad condition of those times and places ) to uphold the other , and to discover the impostures of pretended Enthusiasts ? But now I have commended Leo Allatius to the Reader , I must give him a caution , how he doth give credit unto those words of his , Page 152. Aegyptiorum quoque cadavera bituminis beneficio post viginti aut plurium annorum myriades perpetuitatem adepta quodammodo fuisse , viderunt alii , & nos ipsi , &c. by which he doth seem to make the world elder by many thousands of years , than it is ; or ever , I think , any man , those that make it eternal excepted ; made it before : which , I am very confident , was not his meaning ; though , how to rectifie it , as a fault of the Printers , I know not . Had these Antiquities been received generally , as a true piece ; besides that they contradict the Scriptures , in some places ; I think half the world would have been Conjurers , and Enthusiasts by this time ; for that is it , which they chiefly advance . Here again I may say : God preserve the Universities : without other learning , great and various learning , besides natural experiments , all things must necessarily come to confusion , in a short time . IN those kind of things which pretend to antiquity , as I would not have a man peremptorily to reject any thing , upon light suspitions ; for so , he may bereave himself of many rare things ; and most true it is , that things almost incredible , ( the discovery of the new world , I reserve for another place ) are discovered sometimes : So on the other side , not very suddenly to believe , nor to ascribe much to his own judgment , ( which all men are apt to overvalue naturally ) till he have made trial of it many times ; and till he perfectly understand ( so far as may be , by labour and diligent inquiry ) both the nature of the thing , and all circumstances of the story , which he is to judge of . There is nothing so slight almost , but doth require some experience : and there is nothing so hard , almost , wherein long experience , where there is a natural pregnancy , may not breed perfection . I have heard of some men , ( but heard it only ) who by the bare handling and smelling , would judge better of old Coins , ( which is a great trade beyond the Seas , and concerning which many books are written ) than others , not altogether strangers unto them , could by the sight : The more precious every thing is , the more subject it is to imposture ; though to me , there is nothing so mean , but the truth of it , is precious . The worst is , ( which should teach men humility ) let a man be never so careful and wary , or so judicious and well experienced ; yet either through the obscurity of nature , in some things , or the cunning of men , whose study is to cheat , and to impose ; he may be to seek sometimes , even in those things , wherein he thinks himself most perfect , and , either caught , by some cheat , or at a stand , and nonplust . I read in a good Author , of a stone sold to Jewish Jewellers , who make a trade to deceive others , in such things ; for a good Diamond , for the price of 9000. Crowns , which proved but a Crystal , of little worth : and of another , sold for a Ruby , for 300. Crowns , which proved ( let no man wonder ; for the same Author doth teach , there be red Diamonds , as well as white : Abr. Ecchel . in Hadarrhamaum , de proprietat . &c. Paris . 1647. ) a good Diamond , and was sold for 7000. Crowns . One of the best ( some will say , the best ) Anatomist late ages have produced , began to dissect a Spanish Lady , of great rank , for dead , when she was alive : but she died , and he too , for shame and grief . And a skilful Chirurgeon being to open a vain in the arm ( that invincible arm ) of Henry the Fourth , King of France ; cut a Nerve , or Artery , which had almost cost him his life . No man therefore so skilful and wary , but may erre sometimes : and in matter of impostures , which are generally the contrivance of men ; it may be a question , whether somewhat , besides man , doth not concur sometimes , of purpose to illude , and to frustrate men in their most sedulous inquiries . WHEN I read the relation of those bones found in Daulphine , in France , in a Grave made of Brick , 30. foot long , 12. broad , 8. deep . 18. foot in the ground , with some Inscriptions , and old Coins about it ; the Bones , or Sceleton , that was found in the Grave , being 25. foot and half in length ; I do not know what to think of it . Riolanus indeed , who professed both Physick and Chirurgery in Paris , at that time , wrote somewhat , to perswade the world , that it was a cheat . But I know Riolanus out of a humour , or somewhat else , would sometimes oppose , where there was no great ground : the same , I suppose , who would perswade the world , that there is no such thing in the world , as Hermaphrodites , of which more in our First Part. The relation of those Bones , first set out , doth import , that the Sepulcher once opened , most part of the Sceleton , having been in the Air from eight in the morning , to six in the night , fell into dust ; some of the thicker bones , and some that were well nigh petrified , by reason of a little spring , that did run over and wash them , excepted . Those that were left , were , by the Kings order , brought to Paris , and by him bought , to be kept in his Cabinet of rarities , as the very bones of a Gyant . This Riolanus doth not deny . Peireskius , that great and famous Antiquary , upon accurate examination of all circumstances , did at first pass his verdict , that probably , they might be true bones of some great Gyant , of the old time : but afterwards , did rather incline , to think them the bones of an Elephant . Riolanus , after some conjectures , doth pitch upon that at the last , to make them fossilia ; bred , and begot in the earth ; because , saith he , it is the property of some grounds , to produce some bony stones , or stony bones , which have all the properties of true bones . Or , that they might be made by art , which may be done , he saith , and in time thus metamorphosed by the water . He hath more conjectures , but in this particular case , ( for as to the nature of the Fossilia , in general , and the marvellous works of nature , in this kind , I believe much ) but in this particular case , in my judgment , so improbable , that it doth , to me , clearly appear , that he had more will to oppose others , than ability , to give better satisfaction himself . His exceptions , from the dimensions , or properties of the bones , as first related ; I shall not take upon me to examine , or to control , it is not my trade . Only I can say , there might be some mistake in the relation ; or somewhat besides the ordinary course of nature , which doth happen , we know , sometimes . I my self , when I was young , did see a grave in Spittle-fields , two or three days after it was opened . The skull was broken in pieces , by him that digged the ground , and the pieces scattered , and some carried away . But by some pieces that were found , and put together , the whole skull , by the Kings appointment , ( as I was told ) being drawn out according to art , did equal a bushel , in the compass of it . So I was told , and I think , by one of the Court , and a Scholar : but I am not certain . I my self was then sick of a disease , which , I think , caused more wonder , than the Gyants bones . It was but a pin , but a very costly pin , it proved , in the compass of seven years : for so long it was , not before it came out of my body ; but , before my body was well of it ; so that I was seldom out of the Chirurgeons hands . But Physicians , I thank God , cost me little : Sir Theod. Mayerne , and Dr. Raphael Thoris , I had in London , where most of my sickness was , who were my very good friends , as they had been my Fathers . But to return : I had some of the Coins that were found in this Spittle-field's Grave . But , that other Grave , is my business : That that Grave , should be the Grave of Teutobochus , that Gyant , or Gyant-like man , mentioned by divers Ancients , ( who according to Peireskius his casting , must have been some 10. or 12. foot high ) according to an old inscription , pretended to be found in the said grave ; besides other reasons that have been given , I less believe it , for that very inscription ; which I am sure , cannot be of that antiquity : except we should say , that such a grave being digged up , many hundred years ago ; which by a constant tradition , or by some much worn inscription , did appear to be Teutobochus his grave ; to increase the miracle of his height and bigness , it was of purpose so re-built , and the inscription also , according the wit and genius of that age , so renewed . This is possible , a man may say : and somewhat of that nature , I am sure hath been done in more than one age . Witness the old Statues , which with changing of their heads , became the Statues of divers men ; or perchance , of Gods and Men , successively ; and many other things done in that kind : which I will not stop to call to mind , because there is no need , except I had more confidence , that it is so , indeed . I shall conclude nothing , but as I begun : when I have well considered of all particulars in the relation of these bones ; what I account , certain in it , what doubtful , and perchance fabulous ; and read what others have thought and written of it : and not of this only , but of many such relations of graves and bones , well attested : I am at a stand , and suspend my belief . But therefore to conclude , that all such relations are false , because we cannot absolutely resolve , or answer all doubts , and Queres : I hold that a very preposterous way , and very unworthy the profession of a Philosopher , or one that seeks after truth : ( time may reveal many secrets , which are now hid ; and diligent searching may find some ) but well agreeing with the dull and sottish Epicuraean humour , which to prevent the trouble of inquiry , and withal , fearing that we may be forced sometimes , to go to a higher cause , than the sanctuary of Atomes , hath found a compendious way , to reject all as fabulous ; any evidence of truth to the contrary , notwithstanding , which it cannot give a reason of . We have their own words , out of Lucian , a great friend , if not professor of the Sect , in our Preface to Dr. D●e's . Plato therefore said well : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , To wonder and to admire , was a quality , that well became a Philosopher ; and was indeed , the beginning and foundation of all Philosophy . And so Aristotle too ; more than once , very rightly . For to wonder and admire , doth cause inquiry and diligence : it also sharpens the wit and brain . But to believe nothing true , that is strange and admirable ; doth well become such infidels , who make their ease and their pleasure , their God. If any except , that rather to wonder little , ( Nil admirari , the Poet saith ) may become a Philosopher better , as he whose work is , to dive into the causes of things , which cause wonder to the ignorant , that may be true too , rightly understood : since that , not to wonder , or to wonder but little , is the fruit , of having wondred much : and that too from Aristotle , ( that true master of reason , indeed ; a title lately usurped by some , who have as little right to it , as any men of the world , I think ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But what if the deceitfulness of men , more than the obscurity of nature , or any other cause , be the cause of our admiration ? That also must , upon such occasions , among other things , be remembred ; and those Etruscae Antiquitates , before spoken of , may serve for a pregnant example , what pains some men , though they get nothing by it , will take to contrive a cheat ; and what admiration they cannot , by true , to raise it by false miracles . What if some men , though they cannot contrive any thing , that will be ripe to work whilest they live ; yet can be so base and unworthy , as to solace themselves whilest they live , with the presumption of deluded posterity , by their means ? So indeed it might happen , that four or five hundred years before that grave was opened in Daulphine , some such conceited man , ( if man to be called , and not Devil rather ) having lighted upon some Whales , or other fishes bones , which they write are , or have been , very frequent in that Country ; might out of them contrive somewhat , towards the resemblance of a Sceleton of a mighty Gyant ; bury them in a formal Coffin , or Grave , which might endure many ages ; cast in Coins , and other convenient ware , not doubting but revolution of times , and accidents , sooner , or later , would bring them to light . What remedy , in such a case , but patience , and good circumspection , before we yield full assent , or be too confident , where such a thing may be suspected , though not easily discovered ? I REMEMBER I have read of a monument found in China , the rarest thing , if true , that ever came out of the earth , in that kind . Abrahamus Kirkerus , in his Prodromus , gives a large account of it . I know what account some make of it , that it is a counterfeit thing , forged by the Jesuits of those parts . It is easily said . But upon due consideration of circumstances , ( so far as hath yet appeared unto me ) not so easie to be believed . For what was their end in it ? To promote the Christian Religion , in China : or to abuse us here in Europe , with a false report ? Truly , it is very hard to believe , that so much pains should be taken , to so little purpose , when there was so little likelihood , that the imposture could so long hold undiscovered . It is a very long inscription , and the stone that contained it , must be very large ; and many hands , if not horses , used to convey it too and fro . But if , which is more probable , to promote Religion in China ; then certainly such an inscription , such a stone was there found , digged out of the earth before many witnesses , and afterwards so disposed of , as the story doth tell us . How could the Jesuits prepare and convey such a stone thither ▪ in a Country so full of people , so near one of the chief Cities ? And if once discovered in their jugling , was it not more likely , to do them more hurt and their cause ; than they could expect advantage , in case it had passed for a true story ? Besides , what Kirkerus writeth of it , I suppose is written and attested by more than one ; though I can name but one , Alvarus Semedo , the Portugal , ( who I think was no Jesuit ) in whom I remember to have read it . I profess by what I have read of it , I cannot find ground of reason , to make me believe it an imposture : neither hath it been my luck hitherto , to meet with any body ( that I can remember ) that hath gone about , upon grounds of reason , to refute what is written of it , but only in the way of Seneca's Sapientissimi , by which any thing may be false or counterfeit , which we do not like , or understand ; fabula est , mendacium est . In Emanuel Dias his Epistle , which Kirkerus doth exhibit , I find Trigaulsius mentioned , as being then in the Country , when , and where that hapned ; who in his relations of China , first set out , could say nothing of it , because they end many years before , and the book Printed , Augustae Vindelicorum , 1615. But it seems , he made a second Voyage , and happily a Relation of that too , which I have not seen . They that have read more , may give a better account perchance ; but this doth serve our purpose , to ground such observations upon , as have reference to credibility , or incred●bility . But now I have mentioned Kirkerus : I have not any of his books , at present , and therefore shall say less : but by what I have read , or seen of him , I should not advise any man ▪ that loves truth , to take all for good and merchantable ware , which he doth offer . I shall not insist in any particulars , but only this in general ; as I know him a man of great parts , so a great undertaker , and a very confident man ; two suspitious qualities , and I am sure , he hath deceived , or hath been deceived more than once . I HAVE done with particular instances , not because the stock of my matter , which I proposed to my self , is spent ; but because the time , which I have , or can allow my self for this imployment , is out . I shall now have other things to think of , if my health will give me leave to think of any thing else , but death . But before I end what I am now about , I think it requisite , that I add one word or two , concerning History , in general . Some taking the advantage of some notable discordance , yea manifest contradictions among Historians , of best credit ; have made that use of it themselves , and commended it unto others , to discredit all History ; ancient especially , even where they agree . And truly , if upon that account , we do not think our selves bound in reason , to believe them in things more ordinary ; it is not likely we shall , in things that may be thought very strange , and ( but for their authority ) incredible . This , to them that are not acquainted with the world , may seem somewhat : to them that are , nothing at all . For so are all things in the world , liable to some defects , and irregularities : which notwithstanding , few , or none are laid aside , upon that account . That it is so , we may be sorry : but History must not bear the blame only , since it is the general case of all things , or most , that we deal in . I must confess , it hath troubled me not a little , when I have met with such contradictions , in best Historians . For example : What Herodotus , and after him , Diodor. Siculus , and divers other Historians write of Cyrus , that great Monarch , ( stiled Gods servant , in the Scripture ; of whose salvation , through faith in the promised Messiah , Melancton made no question ) his violent death by the hands of a woman , far from his own Country , or Dominions , who hath not heard ? Yet X●nophon , a grave , and famous both Philosopher and Historian , who lived not long after , and served another Cyrus in his unfortunate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Expedition against his brother , Artaxerxes , ( the History , whereof , he hath written ) doth give a quite different account of his death : to wit , that he died in his bed , in his own Kingdom , ( which comprehended many Kingdoms ) in much peace , with many other particulars , tending to the same purpose . Wherein nevertheless we have more reason to wonder at the thing it self , subject to so much obscurity , than at the different account of Historians . For it doth appear by Herodotus , and we are beholding to him , for giving us so much light , that even in his time , there were several reports , concerning this great Cyrus his death : so that , what he doth deliver of it , he delivers as the most probable ( in his judgment ) tradition ; not as certain , and indubitable . I could instance in divers such particulars . But what is this to the body of the History of the World , for some two thousand years , ( besides the Scripture History ) to be gathered out of the generality of Historians , of all Ages and Nations : which reading , ( where men are not too far engaged into sensuality and profaneness ) by the knowledge and consideration of the many revolutions of the world , the sad chances and alterations , which publick Estates , and private persons and families are subject unto , producing commonly , ( as in Salomon , and Aurelius Antoninus , another Salomon , for this kind of wisdom ) a right apprehension of the vanity and contemptibleness of the world and all worldly things , without a reference to God , and immortality : they that make this good use of it ▪ though they die young , yet may be said to have lived longer than any Epicuraean Sectary , though he should live two hundred years , who can give no other account of his life , but that , he hath eaten and drunk , and enjoyed bodily pleasure , with perfect ( we will suppose it so ) contentedness , so long : which things have nothing at all of a rational soul in them , but of a beast , ( of a dog , or a swine ) much more , than of a man. They therefore that despise History upon that account , might as well deprive themselves of the light of the Sun , because it is subject to some Eclipses . BUT we must add , that many of these contradictions , which we charge upon Historians , proceed not from the Historians , but our ignorance : our ignorance , I say , either of the tongue , not perfectly known , ( wherein many are deceived , as they that think themselves very good Grecians , because they have read , and can understand two or three Greek Authors ) or of the times , or of the thing it self , which is spoken of ; which may have reference to some of the Sciences , or some secret of Nature ; or for want perchance of that light , which a diligent comparing , and consulting with good books of ancient , or later times , would afford . That it is so ; so many , once thought apparent contradictions , both in the Scriptures , and other good Authors , besides Historians ; now by the labour of learned men , happily cleared and reconciled , are sufficient evidences . I think there is not a book , of any age , or profession , extant ; but ancient , especially ; but may give some light to a judicious Reader , towards the clearing of some obscurity , either in matter of fact , or science , or work of nature . Two Vniversities , in one Kingdom , are little enough for such a work , if a man go the right way to work . But many run , where one only carrieth the prize . And if but one in a hundred , or two hundred that run , happen to speed , ( as God be thanked , the Universities have always been stored with able men , in this kind , who have been a great ornament to the whole Nation ) the cost is not ill bestowed upon one or two hundred , that do not , ( so that it be not for want of labour , and industry ) for that ones sake . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Er. p. 1668. Quàm pauci , qui capiunt magnitudinem literarum ; was a speech very frequent in the mouth of one , whom I knew very well ; and I might have been the better for it , but for frequent sicknesses , and the loss of twenty years , during these late troubles and confusions . BUT besides , many contradictions proceed also from a humour , in some men , or a malignity rather , to contradict others . So Ctesias , of old , was known to set himself to contradict Herodotus . To make him fabulous , and himself a considerable man , he pretended , because he had lived in Assyria , and served one of those great Kings ; to sacred records . But it fell out much otherwise , than he expected ; for Herodotus , in most things , wherein he dissents from him , is followed ; and he , generally , accounted a fabulous foolish Historian . From what humour it proceeded , I know not . But I knew a Gentleman of great worth , who would very stifly argue , that Constantine the Great , never was a Christian . I do not remember , I ever heard him alledge any thing for it , which I thought of any force . But this he might , as well as Pomponius Laetus , a late Italian compiler of History , ( suspected by some , to have had more affection for old Heathenism , than he had for Christianity ) made bold to write , that Constantius , one of Constantine's Sons , died a Heathen . OTHERS again , though they have no humour to contradict ; yet they will hardly believe any thing , that doth contradict , or not well sute with their humour , and proper temper . So that a man had need , if possible , to know somewhat of the temper of his Historian , before he know what to think of his relations ; such especially , as have somewhat of incredibleness in them . We heard a learned Physician , of our times , ( in our First Part ) deny , that there are Witches . One great argument is , because he did not believe , that any woman could be so cruel , or wicked ; so that he doth not stick absolutely to profess , that should he see with his own eyes , any woman commit any of those horrible things , that are laid to their charge ; he would not believe his eyes , that it is so , truly , and really ; but believe it a delusion . Yet this the man , that doth tell as horrible stories of men-Sorcerers and Conjurers , without any scruple of believing , as any I have read in any books of that argument . OF all women I have read of , ancient or late ; I know not of any that stands upon the records of History , for cruelty , and all manner of wickedness , more infamous , ( or indeed comparable ) than two women , that lived at one time in France , better than a thousand years ago : Fredegonde , and Brunichild . Queens both , but the one a Kings daughter also ; the other , ascended to that height , by her baseness , first ; and then , cruelty . Medea , of old , was nothing to either of these , as set out by some of those times . If I were to judge , I should be much put to it , which was the worse of the two . For he that reads the acts of either by themselves , will find so much , that he cannot but think , that either of them went to the height , of what can be thought possible . But however , though for their lives , never so well matched ; yet in their deaths , great inequality may be observed : Providentia , apud imperitos , laborante : saith one , that writes of them : that is , To the no small prejudice , or reproach of Gods providence ; but , apud imperitos , well added : that is , with men that must know all the secrets of God , and the reasons of all his dispensations , or else they will not believe , that there is a God , if men ( such blind wretches , even the wisest that are , in comparison ; acknowledged by divine Aristotle , but not by the wits and wise men of our time ) could understand the reasons of all he doth . It is enough , that he hath been pleased to arm us against this kind of temptation , by his Revealed Word ; so that to judge of men , by what hapneth unto them in this world , is little better , than absolute apostacy , from the right faith . But , as the story goes ; Fredegonde , of whose wickedness we have more pregnant testimonies , than of the others ; died in peace , and was happy in her Son , who made all France happy , as even any King did . Brunichild died much after the manner of Ravailack's death , being tied to the tail of a wild Horse , who soon scattered her brains , and put her out of her pains ; though the rest of her body was scattered afterwards , as bad as her brain , by the said wild Horse , piece after piece , in a great compass of ground , according as his wildness directed his course , over hedges , and ditches ; over hills and dales ? This in publick : too much , I think , for a Queen , and the daughter of a King ; though some think , too little , for her wickedness . But this is not all . For before that , she was tortured three days in prison , with exquisite torments , the worst that could be invented , to preserve her to publick judgment . And which is worst of all , this was the judgment upon her of a King , famous for many Princely parts ; but , for none more , than for his goodness , and clemency , which must needs aggravate her guilt very much . Yet for all that , and the judgment of so many writers since , that have passed against her ; some have been found , long ago , who whether of meer compassion , or some kind of incredulity , began to question , whether all that had been written of her was true ; and since that , that famous French Antiquary , Paschier , in his learned Recherches , hath taken great pains to make her a perfect Innocent , if not a Martyr . He is so long upon it , that it requires a good time , to read him ; much more , should any man attempt it , to confute him . I will leave it free to them that read him , to judge as they please . But I have some reasons , to incline me rather , to Baronius his censure of one , that had begun to justifie her , before Paschier ; that he did but laterem lavare ; that is , wash a Blackmoor , to make him white . Besides Baronius his authority ; Vignier , not inferior , I dare say , to any in knowledge of Antiquity , and a very judicious man , makes her guilty . Strange indeed , that any woman should be so wicked , and cruel ; or live so long , to act so much wickedness . But again , her death , and judgment , ( her person , a Queen , and the daughter of a King considered ) is so full of horror , that some have attempted to make a fable of that too , as well as of her wickedness , as altogether incredible . But I do not find that any body takes any notice of their attempt , against such publick evidences , whilest they have nothing to say for it , but because they think it incredible . Her wickedness , is another thing . One particular of her indictment is , that she had been the death of ten Kings . So is the indictment : but it must be understood , of some actual Kings , partly ; and partly , of other Princes of the Royal bloud , who might have been Kings . Of ten , such ; hard to believe , even of a man : much more , of a woman : whom some still look upon , as the weaker Sex , and upon that score will think it an uncharitable credulity , to harbour such cruel thoughts of them . But in very truth ; If a vertuous woman , that is chast , religious , discreet ; especially , if of a gracious and beautiful aspect , ( for that also , is the gift of God , and doth add much ) may be compared to an Angel : to whom can one , that hath none of those good qualities , and is set upon wickedness ; more fitly be compared , than to a Devil ? And in that case , the more Beautiful , the arranter Devil . Corruptio optimi , pessima ; Philosophers and Physicians say : and our late learned King James , of Glorious memory , ( whom I had the happiness , more than once , when very young , to wait upon , and can truly say , that I never parted from him , but in great admiration of his learning and piety ) by the authority of his judgment , which was excellent ; and by sundry pregnant instances , hath taught us , that for that very reason , women , because the weaker Sex , therefore the apter they are , naturally , to be cruel and revengeful . THUS , truth may be tossed up , and down , sometimes ; though all this , that hath been mentioned , is nothing to the master-piece of our age : Epicurus , his Saintship , and filial fear , or worship . But tossed up and down ( I say ) sometimes , I deny it not . But they that will take the pains , prepared first with humility , ( which to Saint Augustine , is all in all , in this great business ) to dig for it , may find enough of it , to comfort them , that they shall not loath to live . Nihil est tanti , nisi verum , was the speech of a Heathen , upon what occasion , I shall not inquire : but a speech , in the most obvious sense , well worthy the mouth of a Christian : What live we for , but to learn what is truth ? Or if you will , somewhat more Paraphrastically : What is the reward , proposed unto a rational Creature , of this , otherwise , miserable life ; but truth ; or , the knowledge of what is , truly , and really ? But should we have perfect truth here upon earth , we might say , What need of Heaven ? For , where perfect Truth is , there God is . I WOULD end in Simplicius , the Philosopher , his Prayer ; an excellent Prayer to this purpose ; and well would become a Christian Litany , but that it ends in a Verse of Homer's ; though that , an excellent Verse also . But I will not do that Infidel , ( for he lived some ages after Christ ) so much honour . There is enough in the Lords Prayer ; which all true Christians , I hope , say more than once , in a day . For it comprehends all that we can , or should , at least , wish . I shall willingly end in the commendation , or recommendation of that excellent Prayer ; which , in the late confusions , was in no small danger , ( the publick use of it ) to be banished out of the land , had not the happy Restoration of our Gracious King , Charles , the Second ; ( whom God bless , and preserve ) and by Him of the Church ; happily prevented it . FINIS . ADDITIONS . PAge 119. line 30. I should not , the wonders of thunder and lightning , as set out by Seneca , and others , well considered , make any great wonder of them , Page 220. line 14. after these words , Then his promiscuous company did from one another . Add , That Epicurus notwithstanding that specious allegation , That true pleasure could not , or cannot be purchased , without a vertuous life ; did still keep to his first , and fundamental assertion , that the happiness of man consisted in bodily pleasure ; and that as they did explain themselves , there 's no such contradiction between these two propositions , as many do phansie ; any man , that shall but read them ; or read Cicero , or Seneca , to name no others , will easily understand . Besides , their great and chiefest argument used by them to prove , that it is so , that pleasure is the end , because even children , assoon as they are born , and all other creatures , without any teaching , seek after pleasure , ( not mental certainly , but bodily ) will easily evince . Add to this , their definition of pleasure , wherein they placed happiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a constant well setled constitution of the flesh , or body ; what can be more plain . But because they maintained , or pretended at least , that such a constant well setled constitution of the flesh , or body , without temperance and sobriety , ( who knows not , that from intemperance , riotousness , &c. all , or most bodily diseases do generally proceed ) could not be attained , or maintained ; nay , they would say , not without innocency , and a good conscience , so far , ( so they did explain themselves ) as may preserve a man from fear of the laws , and publick animadversions , and infamy , likewise : which things , in ordinary language , are commonly adscribed unto vertue ; therefore they also , to speak as others did ; sometimes commended vertue , and a good conscience ; with many specious words , it cannot be denied , and plausible reasons , but still upon that account , and no otherwise . For they still plainly maintained , that there was no difference between what was called vertue , and vice , but in conceit ; and that a wise man would refrain no manner of pleasure , or voluptuousness , but for the evil consequence to his bodily health : nor no manner of injustice , or wickedness , which his phansie did lead him unto , but for fear of the laws , and that he could never be secure , that it should not be known . This is acknowledged by Ding . Laertius , and by Gassendus also . By these fine devices and pretences , many were caught : so that , they that had a mind to it , or natural inclination , might live soberly , ( and some did , certainly ) and innocently , and yet profess themselves of their Sect. But others , ( the far greater number , God knows ) gladly entertaining what they were taught , and was inculcated unto them as a main principle , that , might but a man secure himself , that he should not be known , or shake off all fear of the laws , there was no difference between vertue and vice , in nature , but in opinion only ; if they did rob , and kill ; prostitute themselves to man or beast , to satisfie their lust , and the like ; ( promising themselves secrecy , as many are apt to do ) what reason had they , by this doctrine , to think the worse of themselves for it ? There is a Letter of one of Epicurus his Whores , &c. Page 224. line . 4. &c. Where I say ; That Gassendus himself was an Atheist , really , &c. I desire it may be read : That Gassendus himself , though we have too much occasion to fear , that he hath made many , was an Atheist , I will not say ; God forbid ; neither of him , nor any other particular man , who doth not openly profess it . I will say more ; I believe not . He hath commended Piety in others , as in that incomparable Patron of learning , noble Peireskius , whose life he hath learnedly set out . Learnedly , I am sure ; but whether so faithfully , always , or every where : that is , whether he do not sometimes impose his thoughts and sentiments , or happily , mistakes , upon that worthy man ; by what was objected to him whilest he lived , by a very learned man , in Paris , Jean Tristan , Commentaires Historiques , Tome primier , page 108. &c. we may very well doubt . He hath taken good pains , when many much nearer , and more concerned , ( as now , God help , in these times , too many ) were silent , to set out , and lay open , the horrible impieties , and blasphemies , of Robert Flud , a Welch , or English ( I know not which ) Chymist : with a shew ( if he did not afterwards fall from it ) of much zeal , for the Catholick Faith. Lastly , he hath written ( though still shewing too great desire , and vainly endeavouring , to extenuate grossest enormities ) against some of Epicurus his opinions , very well . I said therefore , I believe , not . But in discharge of my duty to God , &c. Page 229. line 7. and then content our selves with what every day doth afford . Add , It is in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which may also be translated , So , to take care ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of every days necessaries : or , what may be fit and requisite from day to day . Which will well agree with those words of our daily Prayers , ( which have troubled many ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I do rather incline to this sense , because of the words that follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , For these also ( daily necessaries ) must be taken care of , provided that the care of better things ( or Philosophy ) go along , ( or , be not intermitted ) and those no longer , or further cared for , than may stand with the vigorous pursuit of the former . Gassendus is much mistaken in the sense of these words . And so he is , in the sense of those , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which need not any correction . And yet worse , in those , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But besides these , there be other words in the same passage , produced by Gassendus , as the words of some Epicuraean , ( which , I am sure , cannot be true of all he produceth ) wherein I find my self as much grounded , as it seems he was . They that have the old translation of the book , may do well to have recourse unto it . But to return to those first words , which have given us this occasion ; Gassendus by correcting , &c. ERRATA : whether of the Press , or Copy . PAge 2. line 21. read , grounded upon D. 9.5 . The Cont. 18. examples 13.31 . or app . 18.26 . Galeotus 19.3 . But to return to our spiritual rose : the test . 22.20 , 21. nature , only 23.10 . Series ▪ 32.1 . Augerius Ferr. 37.30 . writings 39.16 . to have c. 40.4 . those sup . 50.22 . Abstinens Con●ol . 52.13 , 14. Sure I am , in m. 53.20 . so much adm . 21. any , whon . 56.33 . were comm . 57.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 58.13 . goes on 59.19 . particulars 60.25 . tempestatib . 28. Querolus 62.33 . in those d. 68.27 . to the art . 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69.18 . Merl. 71.22 . Odyss . 74.3 . irrupt . 29. So he . Bes . 84.1 . in the firmament 87.13 . So G. 16. of hair : others , ( trib . 18. it must needs ) of th . 89.29 . how much m. 90.2 . mistake , that it is not alw . 96.12 . nor certain r. 99.6 . But upon a pr. 100.3 . at least 31. ●eras 102.10 . otherwise : of w. 14. thing else ; but 103.21 . no where 104.2 . hath m. ass . 110.18 . after I rem . 112.7 . Cogn . 114.2 . ( but not unjust ) ag . 12. leni●nd . 116.29 . refused 119.1 . Vella 7. vulgaria 120.23 . worn out 122.19 . rugged . 125.3 . where I.K. 129.4 . Medicam . 5. Archig . 134.33 . of what 0.136.33 . in ext . 142 , 39. doth app . cease 144.23 . The manner 145.26 . of Rome , sent 146.21 . ly , and n.h. of more ) 150. last l. was commendable : w. 151.15 . Civ . wars 153.6 . no hard thing to a. 157.30 . generation only : 160.10 , 16 , &c. Naudaeus 161.32 . ocular 165.32 . Empiricks 167.15 . read it 169.20 . would I 170.26 . dealt with 174.17 . vine tend . 175.30 . Pipinus 176.4 . datum 6. corus● . 18. contrect . 22. dict●● mir . 25. ma cum ut . 28. ut te 178.16 . Eue. 35. Veron . 179.9 . played 180.23 . Levinus Lemn . 184.5 . eget 185.3 . that are such : f. 186.18 , 19. So he , the m. 188.7 . it may be true 8. true , as some learned men are of opinion , of an . 192.29 . nev . heard 206.32 . number 215.28 . chapter . 217.2 . can say 2●1 . 23 . to speak of Ep. 224.15 . this , that they m. 24. The R. therefore w. 28 , 29. futility of D. 225. last l. that w. 228.2 . discommended 22. doth not in P. 233.28 . Th● 234.22 . or discret . 235.30 . Arion 238.18 . sent 241.34 , 35. I have at this t. 250.7 . no great account , or auth . 25. quond . 254.6 . Peucerus 256.11 . Brennus 258.10 . besides 400.260.24 . besides w. 265.22 . and a Pro. 266 : last l. storians , now extant 268.16 . works of th . 271.5 . where in th . 275.3 . could not be h. 279.21 . Maer●is 285.19 . teach others cont . 30. Mad 286.16 . of better or . 34. Smyndir . 289.9 . which , since th . 10. rowes 26 , 27. had four thousand rowers , besides mariners 400. and s . 31. the num . 290.25 . ●iorouanti 293.11 . Will. T. 294.23 . and see w. 298. 6. and when 291.31 . forgo 300.17 . or Euth . 304.18 . to the wit a.