TO beginne with the power of Cu∣stome in things naturall, I will first speake of some parts and faculties, which have beene formerly, and may yet through use and custome be attained unto, though not contrary to nature, yet so rare and extraordinary, as in the judgement of common sense, and for want of expe∣rience, they might seeme altogether un∣possible. By Custome, wee understand practice and exercise, as usually others doe upon this occasion. So (to instance in one), Plutarch, where hee disputes of Page  23 the power of custome in point of educati∣on, 〈 in non-Latin alphabet 〉, saith hee, 〈 in non-Latin alphabet 〉, by custome I meane use and exercise; and af∣terwards hee cals it 〈 in non-Latin alphabet 〉; all which words are by him there used as synonima's, or words of the same signification. Now to speake of the power of custome in this kind, and to set out the marveilous efficacie of it, I know not whom wee should more properly be∣ginne with, then with those, whom the Grecians properly called, 〈 in non-Latin alphabet 〉, or wonder-workers; men, whose profes∣sion it was to amaze the people with strange sights and wonders, (so called ordi∣narily by Greeke Authors, properly and absolutely, 〈 in non-Latin alphabet 〉, wonders:) proceeding for the most part from extraordinary either strength, or agilitie, or both. I shall mention them the rather, because it is a speculation that divers Philosphers and Fathers, (but especially Saint Chry∣sostome:) in their morall exhortations often fall upon, and make very good use of it. Hero an ancient Greeke Author Page  24 hath written a whole booke of that sub∣ject, but I have not yet seene it. And be∣cause the word 〈 in non-Latin alphabet 〉, is somewhat generall, and may comprehend them that bring strange things to passe, by the helpe either of naturall, or superstitious Ma∣gicke, as well as others; I will therefore here set downe the definition of such as wee understand here properly by the word; as I find it in Nicephorus Grego∣ras; by which they may bee discerned from all others, that have any plea to that common name, He therefore in his eight Booke of his Roman History, treating at large 〈 in non-Latin alphabet 〉, of some wonder-workers that came to Constantinople, gives the de∣finition of them, and of their art: 〈 in non-Latin alphabet 〉. Those things (saith he:) that were done by them, were prodigious indeed, and full of won∣der; yet farre from Diabolicall inchant∣ments, Page  25 but meere exercises of a dextruous nature, long practised and accustomed unto those things.

First then to begin with agilitie, Saint Chrysostome in his nineteenth Homilie ad populum Antiochenum, hath these parti∣cular instances, 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉, to run upon the ground, all parts of the body turning circularly, like a wheele: to draw ones selfe up and downe by the motion and agitation of the armes onely, as if it were with wings: 〈 in non-Latin alphabet 〉: to cast up divers swords one after another into the aire, and to receive every one by the handle: 〈 in non-Latin alphabet 〉: expressed by him againe in ano∣ther place, 〈 in non-Latin alphabet 〉: which, in plaine English, is no more, as I conceive; then what we com∣monly say, to dance upon the rope; or, ire 〈2 pages missing〉 Page  28 the said 〈 in non-Latin alphabet 〉, or ordinary wonderworkers of his time. Hee doth in∣sist upon this particular at large, calling their heads, 〈 in non-Latin alphabet 〉, nayled heads, or heads stickt all over with nayles. And least any should either mistrust the truth of the relation, (though to pre∣vent this I have purposely made choice of such a one as Saint Chrysostome for my warrant:) or at least suspect (as I see di∣vers doe without cause in other matters like unto these; because not acquainted with the power of custome in things of this nature:) some imposture in the actors, I will confirme this last instance of nayled heads, with two pregnant testimo∣nies of approoved and unquestionable experience of latter times: the one taken from Augerius Busbequius, and the other from Iohannes Leunclavius; men of good worth, both; and as good credit, among the learned Cùm jam esset in conspectu Buda (saith Busbequius in his fourth E∣pistle:) veniunt nobis obviam jussu Bassae ex ejus familiâ aliquot, cum pleris{que}▪ Chi∣aussis; Page  29 sed in primis visenda juvenum in e∣quis multitudo propter novitatem ornatus, qui erat hujusmodi. In aperto capite, quod eis plerum{que} rasum est, cutem longâ lineâ inciderant, cui vulneri plures pinnas cu∣jus{que} generis inseruerant: ipsi stillantes cru∣entis guttis, dissimulato dolore veluti sensus expertes, laeti & hilares ferebantur. Ante me proximè pedites aliquot ambulabant; ho∣rum unus veluti ansatus subnixis brachiis in∣grediebatur, quorum utrum{que} supra cubitum cultello (quod genus nos Pragenses vocamus:) transfixum habebat. Alius à superiore par∣te umbiculo tenus, nudus incedebat, sic scissa duobus locis infra supra{que} lumborum cute, ut illac trajectam clavam, tanquam è cingulo pendentem haberet. Alius in vertice capitis, equisoleam pluribus clavis fixerat. Sed id vetus erat, clavis ita cum carne coalitis, ut nihil moverentur.

The passage out of Leunclavius is this: Hos sequebantur tres lymphatici robusti ho∣mines, caligis tantum induti, caetera nudi; nisi quod capitis vertex parvo pileolo rubro, & humeri nudi superinjecta, de{que} collo pen∣dente Page  29 pelle tigridis, exornabantur. Hi ad concentum Zinganorum tripudiabant, te∣nentes singuli vexillum Turcicum rubri colo∣ris, cujus hastile intra cutem & abdomen ventris, emanante multo sanguine, defixum erat. Hos duo pueri sequebantur, qui cuti frontis perforatae pennas gruis insertas fere∣bant. Secundùm pueros incedebant quatuor virorum paria, pervulneratis lateribus. Primi duo clavas ferreas, quas pusdiganos dicunt: proximi duo nudos acinaces, per cu∣tem transfixos, gestabant. Rursus alii duo sequebantur, quorum unus securim milita∣rem Vngaricam (schacanam vocant) alter oblongum Genizari sclopetum apertis late∣ribus in transfixo corpore portabat. Vltimo loco viri duo robusti spectaculum hoc claude∣bant, qui tempora rectis, latis, & oblongis ensibus, quos Vngari palastos vocant, trans∣fixerant. Horum capulos manibus tenebant: In ensium cuspide pomum erat adfixum, & pomo, penna gruis inserta.

I shall forbeare more particular instan∣ces concerning the many wonders recor∣ded by the ancients, of those wonder wor∣kers: Page  30 And the rather indeed, because di∣vers examples in this kind may be excep∣ted against, as examples rather of strange natures, or naturall properties; then in∣stances of the power of custome. For though the art, generally, bee adscribed by the ancients to 〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉 (which gave occasion to Arrian the Stoick Phi∣losopher to mention some of them by the way in his chapter 〈 in non-Latin alphabet 〉:) that is, to use and practice; yet in some of them (for ought wee know:) it might bee nature; or at least, nature concur∣ring. So of prodigious eaters, for exam∣ple; Suetonius tels us of one, much admi∣red by Nero the Roman Emperour, who by custome had brought himselfe, crudam carnem, & quicquid daretur manducare; to eate any kind of thing: And doubt∣lesse it stands with reason that custome may doe much in this kind, as generally in point of eating and drinking: whereof learned Physicians treat at large. Yet that a man should (uno die aprum inte∣grum, centum panes, vervecem & porcel∣lum: Page  32 in one day (if not at one meale:) eate a whole boare, a hundred loaves, one wea∣ther, and a hogge, as wee read of one in Aurelians time: I dare not adscribe this unto custome onely: no more then, to de∣voure nettles, thistles, the pith of artichockes, raw and living birds and fishes with their scales and feathers, burning coales and can∣dles, &c. and all these in very great quan∣titie, as Karew in his Survey of Cornwall, recordeth of one Iohn Size of Cornwall. That which makes mee to doubt the more, is, because I read in Columbus, a fa∣mous Anatomist, of one Lazarus in Ve∣nice, surnamed Vitrivorax, or the glasse eater, who made a trade of it, mercede pro∣positâ, vitrum, saxa, lapides, ligna, viva animalia, carbones, pisces è vivario ex∣tractos adhuc salientes, lutum, lineos la∣neos{que} pannos, &c, vorare. Now this man falling at last, after his death, to the hands of Columbus to bee dissected by him, hee did his best (as hee professeth:) by obser∣ving all things in him with more then ordinarie curiositie, to find out a reason in nature of this so strange and unnaturall Page  33 qualitie. And his conceit is, that hee did find it; wherein I will not interpose my judgement, but leave the further exami∣nation thereof, to profest Anatomists and Physicians. But generally, of such parti∣cular examples, so extraordinary and be∣yond all example prodigious, I hold it (as I have already said) most safe, to take in nature and custome, as concurring. As expresly, for example, wee reade in Suidas of one Marcellus, who being by na∣ture very watchfull, by long use and cu∣stome had brought himselfe to that passe, as to live without sleepe; or at least, with so little, as could hardly bee observed by any others. For the better satisfaction therefore of the Reader, that hee may cer∣tainely know what custome alone in this kind, can doe, in point of either agilitie or strength; a sure way will bee to consi∣der some particular performances in ei∣ther kind, that have beene more com∣mon and generall, as either to whole Na∣tions, or to certaine professions, together and at one time; and not proper to some few persons, at some times, only.

Page  33In point of agilitie, Caesar in his Com∣mentaries testifieth of the old Britans, that usu quotidiano & exercitatione, they had attained to that perfection of horse∣manship, ut in declivi ac praecipiti loco inci∣tatos equos sustinere, & brevi moderari ac flectere; & per temonem percurrere, & in jugo insistere, & inde se in currus citissimè recipere consueverint. This is much, and more perchance then some will easily be∣leeve, that have seene no such examples of activitie in these dayes. Yet more then that in the same kind of exercise, is aver∣red to bee true of some people to this day, by Authors of good credit and authority. So elegant Maffaeus of certaine people Oc∣cidentalis Aethiopiae, which hee cals Ia∣laphos: Hist. Indicae, lib. 1. Exhibitique (saith hee:) per eos dies publicè ludi, con∣vivia, venationes, & spectacula equestria; In quibus Ialophi desultoriâ arte & peri∣tiâ ita se admirabiles praebuere, ut Numidis ipsis (quorum in celeritate motu{que} corporis praecipua laus est:) agilitatis palmam omni∣um judicio consensu{que} eripuerint. Si quidem Page  34 tanta erant membrorum vel dexteritate vel robore, ut equi incitatissimi ephippiis nullâ omnino cursus intermissione tum recti insiste∣rent, corpus{que} circumagerent: tum repentè insiderent, dispositos{que} humi lapillos ad unum inde colligerent; tum etiam momentò desili∣rent, resilirent{que}.

But if any shall desire to understand the utmost that long use and exercise can attaine unto in this kind of Agilitie, let them read what Martinus a Boumgarten, (no obscure man and of good credit eve∣ry way;) relates at large in his perigrina∣tions, of the sundry acts and exercises of Chivalrie, performed by the Mamaluques before their Soldan. Certainely had they had wings, I doe not know what they could have done more in that kind, ei∣ther upon, or about horses. But because the booke is not very common to bee had, nor perchance very commonly knowne, I shall not doe amisse I think, to insert here some part of that his relation, His words are:

Page  36Alii in pleno cursu equi, ter desilientes: item{que} (equo à cursu suo non cessante:) con∣scendentes, nihilo minus omnes illos scopos sa∣gittis tangebant, nec vel aliquatenus aber∣rabant: Alli sellis non sedentes, sed stantes, licet equi volarent, singulos scopos feriebant. Alii inter plenum & jugem equorum cur∣sum ter arcus remittentes, ter eos loco flagelli capiti circumdantes, ac rursum ter inten∣dentes, aequè tamen ut & caeteri singulos sco∣pos jaculis verberabant. Alii in jugi equo∣rum cursu, licet ad utram{que} partem desilis∣sent non tamen obmittebant, quin & omnes scopos ut & reliqui, singillatim percuterent. Alii ter per equorum terga retrò desilien∣tes, ac rursum currente semper equo, insilien∣tes, à sagittandi munere ad singulos scopos non cessabant. Alii sellis more solito colliga∣tis sedentes, eas interim equo currente, ter solvebant, ac post solutionem sagittantes, ter rursum eas dorso equi colligabant, ter{que} jacu∣lis scopos haud gravatim contingebant. Alii in sellis more consueto insidentes, extra sellam retrò se concitè locabant, ac capite deorsum Page  37 misso, rursus erecti, sellas insidebant, hoc{que} ter facto, toties etiam scopos jaculis appete∣bant. Alii in sella justè sedentes, caput in e∣qui ponebant tergum, ac apprehensâ equi caudâ, dentibus eam ingerebant, at{que} illico se erigentes, scopos nequaquam jaculis praete∣ribant. Alii post singulos jactus sagittarum, ensem evaginatum circum caput minitabun∣di rotabant: quo mox vagina recondito, nullum scopum à jaculis esse sinebant immu∣nem. Alii inter nudos & acutissimos enses â dextra ternos, laeva tèrnos, in tenuissimo a∣mictu ita sedebant, ut enses illi (si quò mi∣nùs immoderaté se movissent:) corpora eo∣rum crudeliter configerent: tamen ante & retrò admirabili pernicitate & arte ita se vibrabant, ut prae se, & post tergum (quasi discriminis obliti:) nulli scopo parcerent. Inter hos talia agentes tyrones, unus solus re∣pertus est, qui super duos pernicissima velo∣citate equos currentes, solutis staret pedibus, ac ternas uno impetu, ante & retro simul fun∣deret sagittas. Iterum erat alius, qui itidem solus ex omnibus equo non sellato nec fraenato sedens, ad singulos scopos se in pedes erigens Page  38 stabat, perculso{que} scopo dextra laeva{que}, iterum sedebat: donec ad secundos & tertios scopos veniens, iterumse in pedes erigeret, ac sagit∣tandi munus egregiè & mirè expleret. Item & alius insuper repertus est, qui solus ex re∣liquis equo insellato & nudo sedens, ubi ad scopos venisset, in tergo equi supinus jacens, utrum{que} pedem in sublime porrigebat, sic∣que concitè erectus sagittandi officium impi∣grè complebat: Againe, Et operae pretium erat videre tyrones illos, corpore proceros, vestitu armis{que} decoros, gestu ipso admirabi∣les, ea in rapido equorum cursu agere quae etiam in terra stantibus & factu difficillima, & visu stupenda, deni{que} & enarratu incre∣dibilia penè viderentur, &c.

And that the unexpert may the better bee satisfied, that these things are not al∣together impossible to men, who by their profession make it their constant studie and practice; I will adde by the way what some ordinary men of our owne Countrey with a little practice, have per∣formed in our dayes. In the yeare of our Lord 1611▪ in the month of August, the Page  39 Bishop of Ely (I thinke I may call him the Bishop of Ely, 〈 in non-Latin alphabet 〉, and doe none of his worthy predecessors any wrong; but, the Bishop of Ely that then was:) going to Wisby in Cambridg-shire, and ac∣companied with many horses; there met him upon the wayes a plaine Rustick, standing upright upon his horses bare backe; and in that posture did hee gallop so fast, that none of the company could outgoe him, or so much as keepe pase with him. One that was then present made a Memorandum of it in these words: Die primo itineris occurrit nobis rusticus, qui equi sui nudo dorso insistens vehebatur tantâ confidentiâ, ut admitteret ad cursum, neque aliquis nostrum posset consequi eum ita currentem.

In point of strength, first active, the Turkish archer shall bee my instance; A strong Turkish bow (such you must understand as they generally used in for∣mer times before they had so much dege∣nerated from their ancient discipline:) Page  40 the string whereof a lustie strong man (qui non assueverit, saith Busbequius in his Epistles:) that hath not beene used unto them, shall not bee able to stirre with all his might so farre, as to loozen a piece of money thrust at one of the extremities betweene the string and the steele; a well practized archer of that Countrey and discipline, will make nothing to draw to his eare. And such is the strength of one of those bowes, (saith learned Barclay, in his Icon animarum, and professeth to have seene it done,) that with a little ar∣row it will pierce through chalybem tres digitos altum (I durst not English it, but that I know the Author to bee a man fa∣mous, and of good credit, in things of this nature at least:) a steele three fingers thicke; and even dart an arrow that shall want a head with such force into a reaso∣nable bigge tree, that the end of it shall be seene on the other side. I bind no man to beleeve it, that hath not seene it▪ yet I know the Authors credit will goe very Page  41 farre with them that have knowne him; and that hee is not the onely that hath re∣ported it.

As for strength passive, I will content my selfe with that common example of the Lacedemonian boyes, and youths; the more common and the better attested, the more uncontrollable and the fitter for our purpose. One of their solemne yeare∣ly exercises, that their lawes did oblige them unto, was their 〈 in non-Latin alphabet 〉, as they called it; that is, a publike whipping of all their youths at a certaine place, to wit, ad aram Dianae Orthiae. Their youth (saith Plutarch:) being whipped and scourged all day long at the altar of Diana Orthia, 〈 in non-Latin alphabet 〉, are wont to indure it, even unto death, often∣times, with joy and exultation, eagerly stri∣ving one with another, who shall hold out longest and suffer most. Tullies relation goes yet beyond this. For having said, as Plutarch, ad necem us{que}, even unto death; he addes, quorum non modo nemo conclama∣vit unquam, sed ne ingemuit quidem; that Page  42 none of them (during the time of this blou∣dy exercise:) was ever knowne, either to cry, or so much as to groane. And both these, in other places, professe to have beene eye∣witnesses of their patience, 〈 in non-Latin alphabet 〉, saith Plutarch; Wee have seene our selves many of them dye at the very Altar, with extreamitie of scourging. Ado∣lescentium greges Lacedaemone vidimus ipsi, (saith Tullie,) incredibili contentione cer∣tantes pugnis, calcibus, unguibus, morsu, de∣nique ut exanimarentur, priusquam se vi∣ctos faterentur. But to speake truth, there is nothing more obvious in all Greeke and Latin Authors that are ancient: and therefore these two may well suffice. But this is not all that is to bee wondred at in this matter; but this also, that whilest these boyes were so used, their parents and dearest friends would looke upon them with joy and pleasure, yea exhort them themselves unto patience: adstan∣tibus parentibus & propinquis, saith Tertul∣lian, & uti perseverent adhortantibus. The Page  43 word that is used by Plutarch in his Ly∣curgus, speaking of these things, 〈 in non-Latin alphabet 〉, practise and exercise, puts mee in mind of the ancient Christian Asceticks, of whom no lesse in point of patience, if not more by farre, might bee related, but that I would not be long.

In all these severall generall instances, it is out of all question, and all Authors that write of them are of that opinion, that Custome and long practise, is to bee looked upon, as the onely cause. The use (which I mentioned before, and therefore will briefly set downe heere, though it be not the thing that I aime at e∣specially:) that divers antient Fathers, Phi∣losophers & others make of these and the like instances, is this: That those great insuperable difficulties, that men usually pretend to meete with in the way that leades unto Vertue and godlinesse, are rather vaine pretences and 〈 in non-Latin alphabet 〉 (as Saint Chrysostome in a thousand places:) that is, meere want of courage and resolution, then difficulties really hard and insupe∣rable: Page  44 〈 in non-Latin alphabet 〉 (as Polybius in a place, very ele∣gantly and fully:) 〈 in non-Latin alphabet 〉, And therefore that men must not start backe from the prosecuti∣on of any thing that is good and profitable by reason of those seeming difficulties, but be∣take themselves to the power of use and cu∣stome, by which all that good is and laudible, is made possible unto man.

Now in all these it is apparant, that custome is rather supra naturam, then con∣tra naturam, directly. We shall therefore in the next place consider the power of it, even in those things, wherein it is directly opposit unto Nature. The discussion of these things at large, I leave unto profest Naturalists and Physicians. Some few instances will serve my turne, and will sufficiently afford unto them, that are both capable and curious, (I take it in the better sense:) matter of further spe∣culation.

〈 in non-Latin alphabet 〉: all excesse Page  45 is against nature. So Phylosophers and Physicians. Yet what excesse so unnatu∣rall, that a man, by custome, may not bring himselfe unto? Yea, if a man have once used himselfe unto excesse, it is dan∣gerous for him to returne unto nature and mediocritie, because hee hath used him∣selfe unto excesse. For even things natu∣rally and of themselves hurtfull, through use and custome become expedient and ne∣cessarie. Therefore saith Hippocrates, 〈 in non-Latin alphabet 〉, Those things that we are used unto, though worse of themselves, use to bee lesse dangerous then better things that we are not used unto. And Aristotle doth instance in Dionysius the Tyrant, who in a dangerous siege having forborne for a while his ryot, fell into a consumption, of which he could not be cured, untill he returned unto his former custome.

What more contrary to Nature then poyson; which therefore among other names is called 〈 in non-Latin alphabet 〉, as the greatest enemie of Nature? Yet by Page  46 custome in divers ages both men and wo∣men have beene knowne to bring them∣selves to this passe, as not onely to take most dangerous poysons without hurt, but also to feed upon them and to receive nourishment from them. Wee read of some that have lived upon nothing else. Whereof you may read in Gallen de Simpl. Med. lib. 3.18. Sennert. lib. iv. c. 3. And lib. iii. de Febrib. And although in some of these there might sometimes concurre some secret of Nature in the proper constitution (whereof see Liba∣vius de Venenis, and Gallen 3. de Sim. Med. who shewes a reason in Anatomie, why that poyson which killeth men, is a food unto the Stares:) or otherwise; yet ge∣nerally (which sufficeth us:) that this is adscribed unto custome as the cause, I appeale unto the forenamed Authors, and divers others that have treated of it.

What more naturall unto man, then to live upon the Earth, the naturall mo∣ther (both in regard of their beginning Page  47 and of their ending:) of all men? Yet we reade of some, who by custome of often swimming and conversing in the waters, have made the waters so naturall unto their bodies, that they could hardly en∣dure the land, and not without present danger of their health. Iovianus Ponta∣nus, writes of one Colon of his times (as I conceive:) a notable Vrinator or diver, who could not indeed continue long to∣gether out of the sea, and would swimme a hundred miles together and above, from one shore to another, and from one Countrey to another, with great speed, and at all times of the yeare. But this I must confesse I take upon trust; for I have not read it in the Author himselfe; but in our learned Iohn Barnes a Benedictine, in his contra Aequivoc. 35.323. Neither doe I know whether hee had brought himselfe to this by custome onely or no. But if this storie bee not to my purpose, this other is I am sure, which I shall now produce out of a certaine Commentator upon Aristotle his Axiomata: who upon Page  48 that saying of Aristotle, Consuetudo est al∣tera natura: hath these words: Alibi quanta sit vis consuetudinis explicatiori ser∣mone proditum est: Illis tamen hoc velim ad∣ditum, quod prae sua novitate & infrequenti similis rei eventu pene incredibile erit, ho∣minem quendam patria Syculum, à puero ita natandi consuetudine usitatum, ut deinceps piscium more sub aquis longo tempore ver∣saretur; quibus cum exiret, ut communi ho∣minum usu frueretur, tanto ventriculi do∣lore angebatur, ut valetudinis nanciscendae causa, ad aquas esset redeundum. Quibus rursum immersus, ludi & recreationis gra∣tia, si quando naves mari volarent, in eas sa∣liebat, at{que} post sumptum cibum, iterum de∣scendebat, ubi ad multam us{que} aetatem vitam protraxit. Whether hee meanes it of the same as Pontanus doth, because I have not Pontanus at this time, I cannot tell. To some such kind of men it is not unlikely, that Saint Chrysostome did allude in one of his Homilies (the sixteenth as I remem∣ber:) upon the Epistle to the Hebrewes, where hee tels rich men of their unmerci∣fulnesse Page  49 and want of compassion, whose curiositie to satisfie with strange specta∣cles, among other inventions poore men were driven 〈 in non-Latin alphabet 〉, to search and ransacke the deepest parts of the Ocean; that some way or other they might extort somewhat from them. But Seneca directly, speaking of the strange inventiōs of the 〈 in non-Latin alphabet 〉, or wonder-wor∣kers of his dayes, reckons among the rest, in immensam altitudinem mergi, ac sine ulla respirandi vice perpeti maria; and againe not long after, penetrare in imum mare; which may give much light to that pas∣sage of Saint Chrysostomes. And among the sundry kinds of exercises Artis Gym∣nasticae, I find that one was, continere spi∣ritum; to hold and keepe in their breaths: it being one of those things (it seemes:) which use and custome can doe much in, as well as in other things.

But it would bee infinite to treat of the power of custome from all particular ex∣amples and instances that occurre in di∣vers writers, Historians, Philosophers, Page  50 and others, both old and late. The truth of some of them perchance may bee que∣stioned. I deny it not: though I read not scarce any thing in any of them so strange in this kind, but might be averred and paralell'd, if not as certainely true, at least as possible, by manifest experience, either in the same kind or very like, even in our dayes.

Yet it is not granted by all men, that custome is of such power and efficacie in things naturall. Aristotle seemes in some place to bee one of them, that will not grant it. 〈 in non-Latin alphabet 〉, saith hee in a place, 〈 in non-Latin alphabet 〉. One custome may be remooved and taken away by some other custome, but nothing can ever pre∣vaile against Nature. And againe in his Ethicks, Lib. ii. c. 1. as peremptorily 〈 in non-Latin alphabet 〉, Nothing that is naturall can bee altered by custome. Others, though they speake not so pe∣remptorily of it, yet they restraine the power of it very much. So Alex. Messa∣ria, a famous Physician, in his Treatise Page  51 of the plague, Consuetudinem (saith he) plurimum posse negandum non est; sed ita tamen, ut ne limites naturae transcendat, &c. And Sennertus, (an exact judicious wri∣ter, as most of that profession,) more punctually yet, Pract. Medicinae lib. iii. part 1. sect. ii. c. 2. de longa abstin. Con∣suetudinis (saith hee:) maximam vim esse certum est, non tamen in omnibus locum ha∣bet: sed certa saltem opera sunt, in quae jus habet consuetudo. Etenim in sensus actio∣nes nullam potestatem habet, ne{que} quis potest assuescere, ut non olfaciat, sentiat, vel non respiret, &c.

To this many things might bee oppo∣sed, from certaine experience. In this ve∣ry point de longa abstin. that Sennertus speakes of, Ancient Histories afford ex∣amples to the contrary. Wee read of one Iul. Viator, who to save his life having by little and little used himselfe to ab∣staine from drinking as, being farre gone in a dropsie, naturam (saith Plinie:) fecit consuetudine, did at last turne custome into nature, & in senectam potu abstinuit, and Page  52 so lived to be an old man without drinke. And Plinie saith, scimus, as of a thing commonly knowne and not doubted of by any. And Seneca as peremptorily, that assidua meditatione (that is, by custome) quidam omni humore interdixere corpori∣bus. And Lipsius there averreth, that even in our age, there have beene examples of such absolute forbearance, from all man∣ner of drinke. Then for the senses; what shall wee say to Appianus, who tels us of one Geta, a Citizen of Rome, who in the time of the Civill warres, being one of them that was marked and sought after to death, to the end that hee might the better disguise himselfe, among other things counterfeited himselfe to be blind of one eye, and wore I know not what over his concealed eye some yeares. And then his danger being over, when hee thought to have restored his long captive eye to his former libertie, hee found the eye there indeed, but the sight was gone; and so continued blind of that eye to his dying day. And Appianus saith di∣rectly Page  53 that it was 〈 in non-Latin alphabet 〉, for want of use of his eye (that is, because he did use himselfe not to see with it) that he lost it.

But to leave particular instances; how much the ancients did attribute to the power of custome upon the senses, may appeare by that opinion which wee find in many of them, of the Musicke of the Sphaeres, caused as they conceived, by their circumvolution; audible as they affirmed, but not heard, or rather not dis∣cerned, because wee heard it alwayes. What good grounds they had for this o∣pinion, is not to my purpose to enquire at this time. I dare not say that Saint Am∣brose was of that opinion; but that he did not thinke there was any impietie in it, may appeare by his Preface upon the Psalmes. But Saint Anselme plainely, Sep∣tem coelestes orbes cum dulcisona Harmonia volvuntur, ac suavissimi concentus eorum circuitione efficiuntur, &c. de Imagin. mun∣di. But that which from that opinion is here pertinent to my discourse, is, that Page  54 they that maintained it, were also, most of them, of opinion, that the reason why wee did not heare it, was meerely 〈 in non-Latin alphabet 〉, because our eares were accustomed unto it, as you shall find expresly in He∣racledus Ponticus, in his Homericall Alle∣gor. In Aristotle de Coelo. ii.9. and o∣thers. Tullie also aimed at the same rea∣son, in his Somn. Scipion. when he saith, Hoc sonitu oppletae aures obsurduerunt: though his next words adscribe it rather to magnitudini sonitus, then consuetudini; which would import a totall destruction of the sense; and not a deficiencie of it to one particular object onely. This in∣deed is another consideration, but appa∣rantly false; since that upon that ground, all hearing would be quite taken away; as Plinie in his History, Seneca in his Na∣turall Questions expresly affirme of those inhabitants about Nilus, that hee speakes of there; to wit that they are quite deafe. I know there are others yet, that have maintained this coelestiall Harmonie up∣on other grounds. Philo Iudaeus saith di∣rectly Page  55 that it is not audible (to us men, that is:) that it doth not reach unto the eares; and the reason why God would not have it audible hee saith, is, lest men ravished with the sweetnesse of it, should give over all care and thought of world∣ly affaires. Yet for the most, as I have al∣ready said, that they grounded, if not their opinions, yet their answers to usuall ob∣jections against it, upon the power of cu∣stome, let Saint Basill tell them that shall make any question of it; Whose words are these: 〈 in non-Latin alphabet 〉, &c. But when they that main∣taine this opinion are required to make it good by some sensible evidence, what say they? Why, this they say; that our eares being used to this noise from our first entrance into the world, through this long use and custome from the beginning they have lost the sense of Page  56 it. As they who live in Smiths forges, whose eares are perpetually, &c. Which is quite contrary to that of Sennertus, that consue∣tudo in sensus actiones nullam potestatem ha∣bet. And now since that upon this sub∣ject of Custome, I have had occasion to say so much concerning the supposed Coe∣lestiall Harmonie of the Sphaeres, I shall willingly impart unto others what I have met with about it in the written Adver∣saria (for in any printed Book I have not as yet, that I remember:) of a man well knowne unto the world by his writings; though at this time, for some reasons, I shall desire to spare his Name.

So farre those written Adversaria. Of this Constantinus you may read in Thuanus tom. v. of his great age and good worth as a schollar; and that hee was (summus Bezae amicus:) one of Beza's chiefest and dearest acquaintance. But of this preten∣ded sensible knowledge of the Coelestiall Harmonie, not one word there; which hath made me the more willing to insert here, and make publique, what I had else-where in my private possession a∣bout it.

And so much shall suffice at this time concerning the power of custome in things naturall; historically. Now, Phi∣losophically, and speculatively, wee thus proceede.

Page  60First that it is not without danger, nor according to exact Truth, to say that Na∣ture is alterable. For what is Nature pro∣perly, but the Order of God? If that bee mutable and violable; then is no more this World a 〈 in non-Latin alphabet 〉; or orderly peece, but a masse of confusion; and that is it, that the Atheists, and the opposers of a Provi∣dence would have. Neither can there be any truth properly in those things, the na∣ture whereof is altogether uncertaine; therefore uncertain, because unconstant. And where there is no Truth, there can bee no knowledge. As to the World therefore, confusion; so to the under∣standing, ignorance, from this uncertain∣tie and inconstancie must necessarily en∣sue. As for Miracles, though above na∣ture, yet are they not properly against na∣ture, since they are his proper worke, who is the Author of nature, and there∣fore originally, and sutably to his Na∣ture, did reserve unto himselfe a power to dispense with his owne lawes when∣soever Page  61 hee thought fit. All Gods workes of themselves, and in regard of God, are equally naturall, though not in re∣gard of us.

Wee say therefore that custome is not alwayes to be considered as opposit unto Nature, since it is the nature of subluna∣rie things, to bee altered by custome. And when custome hath once through continu∣ance naturalized her selfe into any of them, then custome (to speake properly:) is no more custome, but Nature: accor∣ding to that of old Evenus in Arist. 〈 in non-Latin alphabet 〉, that long use and exercise, becomes at last nature. Nature then we say, by the ordinance and appointment of its first Author, is two-fold; originall, and secundarie or adventi∣tious, and so Gallen plainely, 〈 in non-Latin alphabet 〉, custome is a kind of adventitious, or, adscititious nature. Neither is custome, when it is once become naturall, though adventitious, lesse naturall in regard of the common Nature of the Vniverse, from which at first it received the power Page  62 and proprietie, to turne, in time, into na∣ture; then that originall nature: though in regard of the particular subject, that it hath wrought upon, it bee but adventi∣tious. When therefore it is commonly said, that such or such a thing hath lost its nature; it must bee understood of that particular nature and proprietie which it had at the first; not absolutely, as though it had departed from the law of Nature in generall; since that Nature it selfe hath made it so alterable. As of death wee say vulgarly, that it is against nature; though it bee as properly, and truely the worke of Nature, as birth or generation is; and as naturall to the nature of the Vniverse. And so is that true of Aristotle (which wee have spoken before:) that 〈 in non-Latin alphabet 〉, Nature cannot bee driven away, being understood of Vniversall Na∣ture.

Gallen, a great admirer of Nature, and much to bee admired himselfe, for his painefull travels in the search of it, hath another way to reduce custome unto Na∣ture. Page  63 His opinion is, that any mans na∣ture may bee known, or at lest, probab∣ly guest at, by those things that he is used unto. And therefore prefers those Phycsii∣ans that allow unto their patients what∣soever they have been used to, though cō∣trary to art; before them who keepe them strictly to the generall prescripts without respect to their proper constitution: 〈 in non-Latin alphabet 〉, saith hee, 〈 in non-Latin alphabet 〉. That is, Most men that use themselves to any thing, whatsoever it bee, they must be concei∣ved to pitch upon such things, as are most su∣table to their owne Nature; for that finding hurt by those things that are contrary unto it, they are forced to forbeare them speedily. Yea plainely, that none can 〈 in non-Latin alphabet 〉, long continue in an evill cu∣stome contrary to their proper constituti∣ons, who are not extremely madde and senselesse. By this, custome and Nature should bee all one: or at least custome for the most part, nothing else but the fruits Page  64 and effects of originall Nature. For my part I should easily grant that any mans present constitution (which you may call his Nature, for the time, though im∣properly:) may not unlikely bee judged of, by those things that are customarie un∣to him. But that a mans originall tem∣per and constitution (which is it that Gallen there speakes of:) may so bee knowne, except we shall extend madnesse, and senslesnesse very far, common experi∣ence will disproove. For what general∣ly more naturall unto all men, then tem∣perance and sobrietie? And what more generally practised in the World, among all sorts of men, then excesse, and ryot, and intemperance, in some one kind or other, if not in all? But by the way; If in the judgement of Gallen a heathen, all such are to be reputed as mad men, because they respect their health and corporall welfare no more; what would hee have said of them, had hee beene a Christian, for their wilfull casting away of their soules (so much more precious then the Page  65 body, by how much Heaven doth excell the earth:) by the said courses? Certain∣ly madnesse is a far more generall evill, then most men thinke. But this, by the way onely. When Phylosophers dispute (as many doe:) whether Nature or edu∣cation, that is, custome, be more power∣full to frame and fashion a mans life; it would be but an absurd question, scarce fit to be proposed by any sober man, much more unfit to bee so seriously dis∣puted of by learned Philosophers, if na∣ture and custome in this sense come all to one. But I shall here appeale from Gallen unto Gallen himselfe, whose words in his 〈 in non-Latin alphabet 〉. upon Hippoc. Prognost. (treating there of the proper and most naturall time of sleepe▪) are these: 〈 in non-Latin alphabet 〉, &c. In the dayes of Hippocrates indeed, that which is according to nature, and that which is accor∣ding to custome, was all one. But now it is quite otherwise, &c. And presently againe, 〈 in non-Latin alphabet 〉 Page  66 〈 in non-Latin alphabet 〉, &c. In these dayes, custome is of more power then nature, &c.

Tullie also his conceit in his Tusculans is not to be omitted; who having spoken of some that had hardned themselves to indure great extremities of heate, and of cold; as also bodily paines in other kinds, intolerable unto others; all this with ei∣ther no sense; or at least, most wonder∣full patience; whereas other men adscribe all this unto custome, hee would have it to bee Nature, even common Nature. For saith he, Nunquam naturam mos vinceret; est enim easemper invicta: It is not a thing possible that custome should prevaile against Nature; for nature it unconquerable. How then, say wee, comes it to passe that other men cannot endure the said extremities, if not against nature? Because, saith hee, we have through custome used our bodies to tendernesse, and so made that intolera∣ble unto them, which by nature is very tolerable; His words are, Sed nos umbris, deliciis, otio, languore, desidia animum infe∣cimus, opinionibus malo{que} more delinitum, Page  67 mollivimus, &c. We with our shades and o∣ther wanton inventions and uses; with our idlenesse, loosenesse, long continued lazinesse, have corrupted our minds, and through the power of false opinions and bad customes have softned and effeminated our selves into this tendernesse: &c. There is certainely, though it seemes not perchance so plausi∣ble at first, much truth in this opinion. I appeale unto them, (and they are not a few:) that have maintained, that Nature hath sufficiently fenced man (as well as other creatures:) against all excesse of either heate or cold; and that clothes seeme now necessary, custome to bee the cause, not nature. Synesius a learned Phy∣losopher, at first; and afterwards a wor∣thy father of the Church, also; in his de Calvitio, or, commendation of baldnesse, seemes to be of opinion (seriously; though his subject may seeme but jocular:) that if men did weare neither hats nor hayres upon their heads, their sculs used to the Sunne and to the weather, would in time grow to that hardnesse, as to become al∣most Page  68 impenetrable. To this purpose hee first brings a testimonie of Herodotus, of the difference of Aegyptian and Persick sculs, observed by Herodotus himselfe by the direction of the natives of the Coun∣trey; the one being so hard, 〈 in non-Latin alphabet 〉, that a stone throwne against them would hardly crack them; the other so brittle, that the least knocke would breake them; this difference be∣ing conceived both by the inhabitants themselves, and by Herodotus, to proceed from this cause, because the one were wont to goe bare headed, and shaven from their youths; and the others 〈 in non-Latin alphabet 〉 (to use his owne elegant expression:) 〈 in non-Latin alphabet 〉, shel∣tered from the Sunne, with hats and o∣ther head-attire. This hee further con∣firmes by an example of his times, there being then (as Synesius relates it:) in the towne, a certaine poore bald pate (not by nature, but art:) who did use to goe up and downe the streets, and to shew him∣selfe at all ordinary great concurses of Page  69 people, as at the ordinary races of the Cir∣cus, and the like; so that no man was bet∣ter knowne in the whole towne. This man with his bare head, would butte with a ram (were hee never so stout:) and put him to the worst; suffer tyles to be throwne at his head, and make them flye in pieces: as also endure scalding pitch to bee powred upon his head. This, and the like, to shew (to the great asto∣nishment of the beholders:) the stout∣nesse and unsensiblenesse of his head∣piece. But it might be so naturally; you may thinke perchance. No; it was by cu∣stome; or rather if you will (which is that Tullie would have:) naturally; but no o∣therwise naturally in him, then in other men that would use the meanes. For Sy∣nesius saith expressely, that himselfe could for a need have wrought his own head to this, in case hee had no other meanes to subsist by; but therfore gives God thanks, that hee needed it not. I say therefore, to returne unto Tully, that there is a great deale of truth in that opinion of his. Yet Page  70 to stretch nature so farre, as he doth there, even to them, qui cum ad flammam se ap∣plicuerint, sine gemitu aduruntur; who can suffer their bodies to be burnt by degrees, and yet not seeme to feele it; (of whom Lucia∣nus in his Peregrinus speakes, as more particularly, so more incredibly; and yet, I thinke, truely enough:) and the like; I cannot hold that to be according to truth. Neither I thinke would Tullie (as excel∣lent a Philosopher every whit; as he was an excellent Orator:) have affirmed it, but upon such an occasion, having taken upon him in that place, the defence of that unnaturall paradoxe of the Stoicks, That no extremity of bodily paine and tor∣ments, could hinder or lessen a wise mans happinesse in this world; glad therefore of any thing, that had but some colour of truth, though not so solid otherwise. And thus much by the way of Gallen and Tullie their opinions concerning the power of custome.

Secondly, that Nature in a generall sense is not mutable, that is, cannot exor∣bitate Page  71 or go beyond the bounds that were at first set unto it by its author, may ap∣peare, first by those lawes and orders that God hath set inviolably to some subluna∣rie things▪ as to the Sea, so that it shall not overflow the Earth, Iob 38.8, &c. and to the World in generall concerning the sea∣sons of the yeare, that they shall never faile, Gen. 8.22. but especially, by those that it hath set to those purer bodies a∣bove, which as they are not by nature changeable; so doe most firmely and constantly continue in their first office and forme. For as for such alterations, that even in them some Astronomers tell us of, till they bee better knowne and a∣greed upon, we shall not need to take any notice of them; neither indeed are they such alterations, as would crosse, but ra∣ther confirme, what we shall here say.

Et certaratione gerirem, at{que} ordine certo: saith old Lucretius. Even they who by Page  72 reason of the frailtie and mutabilitie of sublunarie things called this world in scorne, 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉, a meere hotch pot, a masse of confusion, and the like; yet when they looked up, and observed there such glory, such order; such constancie, such immutabilitie; they were driven to acknowledge a rationall power and pro∣vidence over the Whole. And even this 〈 in non-Latin alphabet 〉, this 〈 in non-Latin alphabet 〉, this mingle mangle, or what ever they will, of sublunarie things; had they well viewed it with more rati∣onall eyes, then they did; as Plinie well in a place speaking of the gnat (If my me∣mory faile me not,) nusquam natura magis tota, quàm in minimis; that the power of Nature was greatest in her lest workes; so would they with admiration have said of it, that nusquam potentior natura, quàm in maximé fragilibus; or if you will have it in the words of Saint Paul (that ye may know God to be the same God in things naturall, as hee is in things spirituall, as in truth, there is but one truth both of things spirituall and naturall:) that 〈 in non-Latin alphabet 〉 Page  73 〈 in non-Latin alphabet 〉, that it is the heighth and perfection of the di∣vine power to shew it selfe most power∣full in those things that are most weake.

Thirdly, it is further to be considered, that where custome makes an alteration, and becomes 〈 in non-Latin alphabet 〉, ascititious na∣ture; yet doth it seldome so overcome nature originall, but that it hath some force and secret operation in and upon the subject; the lesse visible, the more powerfull; yea the more dangerous; as it prooves oftentimes. So through custome a man may bring himselfe to an habite of intemperance, that it shall not bee in his power, nor safe for his body, perchance to returne unto sobrietie. Yet neither is it at first without danger (it is death unto many to attempt it:) and (if Gallen may be credited:) it is a great chance, if at the last (though the inconvenience of it bee not presently perceived:) it doe not proove some way or other pernicious. What, if some intemperate men attaine to 60. or 80? They may thank the strength Page  74 of their nature for it, which bad custome could no sooner overthrow▪ and had they beene sober men, it is more then likely, their life how long soever, might have beene longer by 20. yeares at lest. So, a man through continuall labour and industrie may doe much in the pursuite of some art or science; yet if hee have not a genius to it, a naturall aptitude and dis∣position, he shall never attaine (be his la∣bour never so great:) to any great per∣fection: whereas lesse labour in a way more sutable to his nature, might have made him excellent. Hence is that Prae∣cept of the Poet,

that we doe nothing invita Minerva, that is, as Tullie doth interpret it in his first de Offic. adversante & repugnante natura. I omit many pregnant passages to this pur∣pose of the two great Naturalists, Hipo∣crates and Gallen; which you may read, either in themselves; or, if that will serve your turne, in Huart, his Examen des In∣genios. They are all for originall nature, Page  75 and without it they thinke all labour is lost. So saith Seneca too: Inclinandum quò te vis ingenii defert. Malè enim respon∣dent coacta ingenia, reluctante natura irri∣tus labor est. I must confesse, I am not al∣together of their opinion; neither was Plutarch I am sure; and examples there be (if wee were now to argue the case) good store to the contrary. Neverthelesse, their admonitions, I acknowledge, are to good purpose, that Parents and Masters should carefully observe the naturall in∣clination of youths, before they designe them to any particular profession. This for the most part is the safest way. That's enough, though we say no more.

Fourthly, besides, in many things, when a man hath done all that art can, and industrie; yet cannot he bee secure, but that nature Originall may returne and shew her selfe upon the suddaine; and that to his cost, as it may proove. As for example, wee read of divers, that have taken great paines to tame wild beasts, that they might use them as familiarly, as Page  76 wee doe commonly those, which are tame by nature. And we read withall of divers who have found by wofull ex∣perience, that forced nature is of those things, which by a wise man may not be trusted. Witnesse hee of whom Martiall speakes, ii.75.

and, de spectac. x. The Poet therefore had some reason, (though it hold not in all things equal∣ly:) when he said,

Fifthly, it hath beene observed of some free stones, that when they are used in a building if they bee laid in that proper Page  77 posture, which they had naturally in their quarries, they grow very hard and durable against both time and weather; if that be changed, that they consume and moulder away in a short time. Certaine∣ly, art may doe much, and custome much; but to follow nature (where nature her∣selfe hath not degenerated:) is alwaies both the surer, and most commendable. And so I shall conclude this part of the power of custome in things naturall, with the words of a Heathen, but such as may become a Christian, 〈 in non-Latin alphabet 〉. O nature, from thee are all things, in thee all things subsist, and to thee all tend. What ever it be that fits thee well, fits me likewise, as being part of thee. No∣thing that thy seasons beare, is to me, (as ei∣ther too forward, or too backeward,) unsea∣sonable, &c.