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, and Civil. The First Part. (Book 1)

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 fre∣quently 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 be∣lieve, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (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 por∣tion of which knowledge, and contemplation, though but little, is even by Aristotle, that incomparable Natura∣list, preferr'd before the most perfect knowledge of na∣ture, 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 adulte∣rated, 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 rea∣son, confined to things sensible and perishable, is little better than sense; and sense, in bruits, is by many deem∣ed,

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, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· translated by Cicero;) Nervi, atque artus sapientiae, non temere crede∣re; 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infidelity, or want of faith, (his very words, recorded by Plutarch; cited by Clemens Alex∣andrinus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 per∣emptorily 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 ratio∣nal 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 cer∣tainly 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 can∣not secure any man, the wisest that is, (such is the con∣dition 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 mis∣carry (a thing he thought very possible) in a right course, that they miscarry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 pre∣vent 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 no∣tion: 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he speaks in one place: by natu∣ral, those which are supposed to work by some natural efficacy, though the reason, or true cause be, as yet, se∣cret and unknown. Of which nature, he doth make all amulets to be, which therefore he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, Phy∣sicam, falsly) vocant, non quasi superstitione, sed natura pro∣desse 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 incorpore∣al and immaterial essences, do not so properly fall with∣in the cognizance of ordinary nature; yet their operati∣ons 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 be∣fore 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 com∣prehended miracles also, for which we have a more pro∣per 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (of belief and unbelief) have chiefly, under that title, in∣sisted 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 on∣ly 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, especi∣ally;) or both Credulity (the most warrantable and or∣dinary sense of the word) and Incredulity may be taken as two vicious extreams, of what we may call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in ge∣neral, taken for a rational belief, or, belief grounded, either upon ordinary grounds of reason, and probabili∣ty, which begets, a moral belief; or upon such preg∣nant pressing reasons, as produce a firm assent, answer∣able to certain knowledge, or science, though not sci∣ence properly, because not grounded upon the know∣ledge 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or belief also in the middle of two vicious extremities. And so is this business of believing very well stated by Plu∣tarch, in more than one place, and upon several occa∣sions.

LASTLY, whereas my title promiseth the conside∣ration 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 abso∣lutely 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 spiri∣tual essences, whether good, or bad; separate, or uni∣ted; subordinate to God, as to the supream, and ori∣ginal 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 Scrip∣tures laid aside) are almost the only convincing proof; to the confutation of such incredulity: in this first part, especially. However, unadvised credulity and increduli∣ty being considered as two extreams, by the doctrine of contraries, it will follow, that what tends to the illu∣stration, 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 pro∣perly 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 considera∣tion: 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. How∣ever, they that have, or shall read the History of Mon∣sters, written by Bauhinus, not to mention others; may think the better of many things, which before per∣chance, 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 Hi∣story of Nature may suffer, through the rashness and ig∣norance of some, who affect to be thought wise; for de∣nying what other men believe, the Continuator of Thua∣nus 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 some∣what, that they may be thought some body) and again those things that proceed, from what Physicians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (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 sympa∣thies and antipathies; as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be refer∣red; but is much more general, than either. Those oc∣cultae 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 ac∣quitted

themselves so weakly, so childishly, as by the discourses and refutations of Physicians, and Philoso∣phers, 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 omnipoten∣cy 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 asha∣med 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 sub∣mission, 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 him∣self 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in diseases; by which though Gallen, and some others understand ambientem aerem, only; yet even so then certainly the aer preternatu∣rally, or supernaturally affected, by some divine, or ce∣lestial 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 Saxo∣nia, &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 rea∣soning; 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, af∣ter this of influxes) so strange and miraculous, in ap∣pearance, 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 ratio∣nally 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 pu∣nished. 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 suffi∣cient. 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 inconve∣niencies, 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 whip∣ping 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 not∣withstanding the opposition of Popes, by their excom∣munications, and other means that were used, continu∣ed 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 plea∣sure 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 of∣fence, 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 con∣stellation, or influence. But to conclude this matter

of influences, whether of general, only; or, of particu∣lar 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 po∣wer 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 super∣natural 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 di∣vers 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 where∣of 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 ig∣norance, 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 impos∣sibility 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 up∣on a book, tituled, A Treatise of Ʋse 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 of∣ten 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 conver∣sant 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 refer∣red to the power of use and custom (a great mystery of Nature, in our sense, and the subject of much admirati∣on, 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 inventi∣ons have troubled so many heads, to so little purpose hitherto; his judgment of it is, that parum in se conti∣net, 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, law∣fully 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 per∣chance, 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 toge∣ther; 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 wri∣ters, 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, Pa∣racelsus, 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 sobrie∣ty. 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, suffi∣ciently 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 point∣ed instrument; the body may be cut, or run in, with∣out any pain at all. It may be true, but I would have better authority for it, than Cardans; that mendacissi∣mus,

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 Philoso∣phical 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 Au∣thor 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 de∣sire 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 experi∣ments; 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 spi∣ritual 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 Hea∣vens 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 aver∣red 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 com∣monly 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 miracu∣lous 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 ra∣ther 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 be∣stowed, 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 in∣credible; yet attested at such a time, and by such witnes∣ses, as they are, one may as well doubt, whether ever there was such a place as Syracuse, or such a man as Mar∣cellus: 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 Gunpow∣der was known to Archimedes, and that, by the help of it, he did what he did, at the siege of Syracuse: such a con∣ceit also hath Sir Walter Rawleigh, as I remember,

of Alexanders time; but upon what grounds, I shall not now enquire. But certainly, Archimedes his in∣ventions are much undervalued by them, who think such things could be done by Gunpowder. Gunpowder in∣deed 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 compas∣sed 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 Plu∣tarch, 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 incom∣parable 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 Coperni∣cus'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 possibi∣lity of this, no man doth doubt. But if it be true,

which is written of another Sphere, found in the preci∣ous Cabinet of Cosroes, King of Persia, when he was overcome (after he had committed many horrible cruel∣ties 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 Archi∣medes; 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 lat∣ter 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 be∣fore 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; Ma∣thematum professor, & Chori Musici praefectus in Argen∣toratensium 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. Ho∣rologium hoc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. Pri∣ma continet globum coelestem, secunda Astrolabium: Ca∣lendarium, & 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 Re∣gium Palatium, sunt M••rs, & Mil••s, & post hos duos, Angeli. In quinta, sunt duo Angeli, Excubitor, & Gal∣lus. 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 descrip∣tion out of Politians Epistles, that hath much affinity with this, but that it is not so large, nei∣ther 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 acknow∣ledged in general, that no Science, or Contempla∣tion doth afford more wonders, and more abstract from all materiality, (Theology always excepted) than the Mathematicks, or Mathematical conclu∣sions.

As for example, (though it be a common ex∣ample, 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, con∣victed, that it must be so: yet still so strange and incre∣dible did it appear unto me, that I could never be satisfi∣ed, 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 re∣maineth, 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 propo∣sitions; yet hardly true belief wrought, and ob∣tained. Gassendus saith, he will suspend his saith: adhuc ambigo, is his word: and gives his rea∣son, Because Mathematical (to which, never∣theless, of all humane Sciences, it is acknow∣ledged, 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 Mathe∣maticarum, & 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 be∣fore spoken of, and may have more occasion perchance, in our Second Part: and therefore shall proceed no fur∣ther 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 sim∣plicity and ignorance. What can be more different (of things that are of one kind) than Europian, and Asia∣tick Wheat, otherwise called Turkish-wheat? What if all, or most other things did differ as much, the differ∣ence of soil and climat considered; it were no great wonder, in point of Nature. I have both seen the pi∣cture and narration of Lobsters, drawing men, not∣withstanding

their resistance, with arms in their hands; into the Sea, to eat them. I will not upon a single testi∣mony, 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 pos∣sible; 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 ar∣gument of the Creators power, and wisdom) why should we wonder at all, or make any difficulty to be∣lieve, what doth only confirm unto us, what we know, that the world is full of variety? But this kind of admi∣ration, or unbelief, (besides them I have spoken of be∣fore) 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 circum∣scribitur 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 no∣thing, 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 ad∣miration, and by consequent of Credulity and Incredulity,

hath been spoken hitherto: but the most ordinary, is yet behind; and that is, things that are superna∣tural; of which we may consider two kinds. Some things so called, (termed also natural by some, as was said before) because no probable natural rea∣son 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 be∣fore 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 re∣coil 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 parti∣cular relations, which presuppose the operation of Spi∣rits, 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 De∣vils, 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 pro∣mote Atheism, and therefore earnestly promoted and countenanced by them, that are Atheists. And indeed, that the denying of Witches, to them that content them∣selves 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 impo∣sture, 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 de∣sign, 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 dis∣ease 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 Natu∣ralist 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 dis∣eases. But on the other side, it cannot be denied, be∣cause I see learned Physicians are of that opinion, and visible effects do evince it; but that the Devil doth im∣miscere se, in several diseases: whereof Sir Theodore Mayerne, (whom I think for strange and even miracu∣lous cures, I may call the Aesculapius of his time, and do no body wrong) gave me a notable instance, con∣cerning 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) un∣der 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 vo∣luminous Observations, which I hope they that have in∣herited that vast estate, will not envy to posterity. Yet I know there be Physicians too, that would make us be∣lieve, that bare melancholy, will make men, or women prophesie, and speak strange languages, as Latine, Greek, Hebrew; (of all which there be sundry unque∣stionable 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 cer∣tain, 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 incom∣parable (I must except those of our late Gracious Sove∣reign, and Gods glorious Martyr) moral Meditati∣ons.

NOW whereas I said but now, they that did not be∣lieve there be Witches, or Spirits, did generally discre∣dit, 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 fre∣quent 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-ex∣istence of Witches and Spirits, which perchance had got them (the thing, certainly, that divers aim at) the re∣putation 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 con∣stitution of their soul, and the power and efficacy of a na∣tural 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 up∣on 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••e∣rius, 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 imper∣tinent 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 Philo∣sopher, did at Athens) not giving perchance any great credit to the report, did adventure upon. But find∣ing it more troublesome, than he did expect, and hear∣ing 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, (spi∣raculum 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: Auge∣rius 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 par∣ticular, 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 operati∣ons, which as to the matter of fact, he doth acknow∣ledge, 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 pro∣fesseth, he did not hastily, or unadvisedly fall upon; but, cùm toto animo ac studio omni [in eam cogitatio∣nem] incumberem, as himself speaketh. A good cave∣at, I think, to others, how they entertain new opini∣ons. 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, else∣where) 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 con∣stant study and speculation in these mystical arts, (in ve∣ry truth, Diabolical, and so acknowledged, in effect, by Cornelius himself, in his solemn recantation in his books, De Vanitate Scientiarum; though not be∣lieved 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 hu∣manity. But, neither were these ever famed for won∣ders, or miracles done by them, that I remember, whe∣ther Arabs, or others. Ancient Magicians, as Porphy∣rius, 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 re∣solve 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 superna∣tural 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 Incre∣dulity; 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 ac∣knowledge supernatural operations, by Devils and Spri∣rits, as we said before: and that he had not the confi∣dence, though his project of acquitting Witches from all crime, might tempt him to oppose himself to the be∣lief

(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 conse∣quence; and therefore, think my self bound to enquire into it a little further, before I proceed to other mat∣ter.

MY first argument, or observation shall be, concen∣sus 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 mani∣fest reason to the contrary. Aristotle doth acknowledge it, a man otherwise not over-credulous, or addicted to popular opinions; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Anti∣podes, 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 proba∣bility of reason, to be misled into an opinion, determi∣nable 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 for∣tunes 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 unlearn∣ed, in divers languages: by men of several ages, anci∣ent 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, operati∣ons, whereof the relators, many of them, men of se∣veral Nations and professions, Papists and Protestants, who probably never heard of one another, profess them∣selves 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 Pro∣testants; those few men excepted, who may soon be na∣med 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 sub∣ject, pleaded it, by reason and experience, and all kind of proofs; answered all objections, and pretensions: some whereof, learned and grave, have had the exami∣nation 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 exami∣nation 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 rela∣tions, 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; Sorce∣ries 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 pro∣ved 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, as∣sisted, by Spirits; to have acted such and such things; met in such places, at such times; which things, ac∣companied 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 en∣sued: 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 acci∣dents, immediately cease, upon the arraignment and ex∣ecution of some, that are suspected, and have confessed, (though it doth not always so fall out, that they con∣fess, 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 be∣lieve, that some men, innocently, for want of experi∣ence 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 se∣cret judgment of God, persist in it, is to me almost in∣credible; or not less strange than any of these superna∣tural operations, which ordinarily cause most admira∣tion.

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, confi∣dent, illiterate wretches, as one of this Country, Regi∣nald 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 opi∣nion 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 temptati∣on to read much of him. I do not, therefore, take up∣on 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 modera∣tion and candor, in judging, even of enemies. This, I hope, I may speak without offence, or contradiction, of one, whose surname, notwithstanding the vast dif∣ference 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, Do∣ctor R••ynolds, when he lived, as I take it, Regius Pro∣fessor

of Divinity, in the University of Oxford: who it seems upon the report the man had got among the vul∣gar, 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 Prae∣lectiones 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 Audi∣tors (now Readers) sport with them, but always admi∣ring 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. Nei∣ther 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 ex∣pect 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 Fa∣ther: 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 be∣fore 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 judg∣ment and communication in all kind of literature, wherein he is very expert, I much value, brought me a book entitu∣led, 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 Philosophi∣cally, and subtilly: I, more popularly and plainly; yet I hope, not less usefully. As for his particular opini∣ons, or conjectures, we may take further time to con∣sider 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 false∣ly, and among them only, who want true wit, and soli∣dity; 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, Sorce∣rers and Witches, may become unsensible to any tor∣ments, inflicted by Magistrates; at first, he doth deli∣ver it affirmatively, that they may; and wickedly, or unadvisedly, (as elsewhere frequently, for which he is much condemned, and censured by some, to have writ∣ten more in favour of Spirits, than women) doth set down some charms, that (he saith, or may be so under∣stood) will do it. But then immediately, he doth pro∣pose 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 cre∣dible. For (saith he, as though any man, acquainted with the world, or the Scriptures, could not have an∣swered 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 sen∣sible, and thankful; yet he doth it not often. Second∣ly, 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, saepi∣us 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 Magici∣ans. I could say more from him; but I will not, now he is dead, give any man occasion to question the truth, ei∣ther of his, or my relation. But to return to Wierius: So much was the man himself unsatisfied in his own opi∣nion, 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 confessi∣on; 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 know∣ingly, 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 deser∣vedly suffer.

NAY, he doth not deny, but that such as have been bewitched, have been restored by those, who were sus∣pected (and convicted, some) to have bewitched them: and yet for all this, bare Phansie the cause of all. I be∣seech 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 convict∣ed 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 punish∣ment. 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 po∣wer, 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 in∣comprehensible to man, doth sometimes suffer (as in Jobs case) some of these things to be, which we may be∣lieve, 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 abso∣lute power over the Earth: which things, if ridicu∣lous, and impious; so certainly must the opinion be, that is grounded upon them. But if all this reason∣ing 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 be∣witched 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 diffici∣le, 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 dis∣course) concerning the man, is His Prince, and Ma∣ster, 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 argu∣ments) 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 permit∣ting)

to whole Towns, and Countries, by Fires and Pestilences, and otherwise, as the most approved Histo∣rians, 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 pu∣nishment 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 enume∣rated, 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 Re∣formation, 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 ad∣miration 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 Phy∣sicians, their sense and notion, which we have follow∣ed 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 con∣ceive, profess to believe; though by many, who sus∣pect 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 dis∣course, 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 entertain∣ed, as a thing not credible; especially, after the Physi∣cian,

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, where∣in 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 de∣clare in the first place, that I never met with any relati∣on, true or false, of any man or woman, that ever did, or could, by any art, or study; (though, by the De∣vil, I think, such a thing might, God permitting with∣out 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 pro∣per temperament, or constitution of body, not volunta∣rily, 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) ve∣nerable; to discredit, what otherwise, upon such evidences, they would have believed. I re∣member 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 pi∣cture of the party cut to the life, which did contain a ve∣ry particular relation of one of these: which because I never did meet with since, (it was in one of the Book∣sellers 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 Har∣vy appeared, to shew the impossibility, in point of na∣ture; 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 Consolon∣tanea: the book Printed in Paris, 1639. But besides him, I have also one, Paulus Lentulus, a learned Pro∣fessor, he was then, Bernae Helvetiorum, who hath writ∣ten the History of one himself, and collected several re∣lations, 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 Encomi∣um's of many learned men prefixed: and hath the pi∣cture 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 inso∣lent,

(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 indispu∣table, 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 parti∣cular 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 recep∣tacle.

I WAS once kindly entertained at a place, (in England, but where, or by whom, except I had the con∣sent 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 concern∣ing a Gentlewoman, that had some relation to the house, though not then in the house, who was said to live with∣out 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 que∣stion, but if faithful observations were duly made, which was the way in ancient times, of all that hapneth extra∣ordinarily 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 con∣temn 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 Hi∣stories. 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 impe∣netrable to reason. Yet, the story of an English-wo∣man 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, ex∣cept otherwise confirmed, I will not engage. But whereas he doth fetch the cause from Heaven, or Hea∣venly influences, if he be in the right in that, this ex∣ample 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 satisfacti∣on.

BUT to return to our relations: I have said it be∣fore, 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 Her∣mol. 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 in∣stances, 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 di∣rect 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 No∣vember, 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 asseve∣ration; this indeed, I believe, and is of great weight with me, (though I would not, upon no greater evi∣dence, press, or perswade any other) to work some∣what towards a belief. Sennertus, I find, dares not pe∣remptorily affirm it, for a truth; or much trust to it, for an evidence; as having much greater, and more won∣derful things, which no man, he saith, can question, to prove the possibility of living, without eating, or drink∣ing. 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 be∣lieve 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 inten∣tion 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 ano∣ther 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 He∣beirsten, in itineratio: as two several Authors, and two several testimonies; whereas if we examine those Au∣thors, 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 & reviviscenti∣bus; 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, (Ʋt 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 man∣ner 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 rea∣son 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, re∣lates 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 Pelo∣ponnesus (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 tem∣per 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, observers of the Hail) to give warning to the people, who upon that warning did ha∣sten to kill, some a Lamb; others, according to their abilities, Pullum: some young thing or other: proba∣bly, a Chick: the bloud whereof was offered, as a Sa∣crifice. But if any were so poor, or by chance, so de∣stitute at that time, that he had neither agnum or pul∣lum: 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 ac∣cepted 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 sud∣denly 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 over∣come with gifts: for, to what end else, are all their sacrifi∣ces?) Others thinking, that there was in bloud, natu∣rally, 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 ground∣ing, 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 neg∣ligence, 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 pro∣fession of the Epicuraeans of those days) the cause where∣of 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 inter∣pretation 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 be∣fore, 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 (ambu∣sta, which he also calls, ambustiones: that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) burnings: some of which have been tried: (or, by expe∣rience, approved true) Sed prodendo, obstat ingens vere∣cundia: that is, but to set down particularly, a mar∣vellous 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 re∣proach (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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 supernatu∣ral 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 Ma∣gick 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 up∣on 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 help∣ed 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or wind-stiller. Among other things, it was very generally believed, that Witches and Magici∣ans 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 Po∣em, 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 vici∣nis fruges traducit ab agris. One Caius Furius Cresinus, a Roman of a mean fortune, whose grounds were obser∣ved 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 tri∣al, but he came of with great honour. Pliny is my Author.

BUT, by the way, it will, I hope, be no digressi∣on, 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 censu∣red by men, through Incredulity, grounded upon igno∣rance. Many fabulous relations he hath, I know, from all kind of Authors, which himself made no other ac∣count 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 there∣fore 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 Observa∣tions; 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 ad∣venture) 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 sto∣ry 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 witch∣craft: 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 Earth∣quakes? But if any be so incredulous, as not to believe Pliny in this: what will they say to Machiavil, an Hi∣storian 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 supernatu∣ral, 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 de∣ceived, if Geneva, which in Calvins time was much in∣fested

with Witches, hath not formerly known such acci∣dents) 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 Empe∣ror, 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 Ma∣lesicis, & 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, hu∣manis quaesita corporibus, aut in agrestibus locis, innocenter adhibita suffragia: (Some might by that word per∣chance, understand Ecclesiastical prayers; but here of necessity, Magical Spells and Charms, must be under∣stood, 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 profi∣cerent actus, ne divina munera, & labores hominum ster∣nerentur. I think I shall not need to English this, be∣cause 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 pra∣ctices 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 ut∣ter destruction, through Gods just judgment) will en∣sue. 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 diver∣sis 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Hail observers; especi∣ally, 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 operati∣on, as to prevent the danger, may be a wonder indeed, yea, an incredible thing to them that do not know, or be∣lieve 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 Grashop∣pers, 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 Excom∣munication 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 some∣what 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, up∣on 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 pun∣ctually; 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 testi∣mony, 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 po∣wer 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 writ∣ten 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 affirmative∣ly,

that the Devil hath the power of that also, God per∣mitting, 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; ac∣knowledged even by Heathen writers; it once happen∣ed: 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 Sene∣ca's relation: I shall only add, I do not believe, that Cleonae (for the word is differently written) by the sci∣tuation of the place, was more subject to Hail, than any other place; but the Devil by some chance of opportu∣nity, having once got this superstition there established, he would be sure they should not want occasion to conti∣nue 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; Da∣mis that attended him, began to be much out of heart, and doubtful of the issue. Whereupon Apollonius, to re∣vive 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 af∣terwards, 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 sup∣posed: what is Philostratus his descant upon it? The simpler sort, saith he, ascribe such things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Witchcraft or Magick: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, (not as the Latin interpreter, though not much amiss to the sense, Quas ad plurimas rerum humanarum pro∣ficere 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 vi∣ctorious, 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 provi∣dence: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) bereaving themselves of the praise, ascribe it to the arts. And in case they be worsted, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: what that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 makes here, I do not understand: till some body tell me, I shall make bold to read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 pla∣ces, 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 pre∣tended 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; (whe∣ther 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 cozen∣age and delusion: yet this discourse of Philostratus not∣withstanding, 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 them∣selves 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 ple∣rique, &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 Cassio∣dore 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 anti∣quity, 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 con∣victed, 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. Au∣gustine 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 de∣test. But I must not conceal from the Reader, that Ga∣len whose judgment, in such a case, must needs be very considerable, seems to deride such things, and particu∣larly, that by such devices any man should be enabled, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 in∣deed, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: a probable rea∣son to satisfie a rational man. Yet the same man after∣wards, upon further experience, and better considerati∣on, fearing also (probably) the reproach and derision of men, for his obstinate incredulity, did nobly recant, and acknowledge his error, as we shall shew after∣wards.

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 be∣fore 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 thir∣ty 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, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 at∣testation 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 them∣selves

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 disquisiti∣on, 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 Chri∣stian 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 po∣wer, 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 particu∣lar cases, for which no reason can be given, but expe∣rience; wherein, and whereby the power of those Spells is eluded or frustrated. But I think the truest limitati∣on, 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 se∣veral Historians and others, the relation whereof, be∣cause 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 na∣ture, 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 contra∣dict, 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, concern∣ing the power of Magick, to offend, or to defend, in several cases, which hath occasioned us, all this dis∣course. 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 Olympio∣doro 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 Sici∣ly, and to keep the Islands from the invasion of barba∣rous Nations: which Statue being broken by one Aes∣culapius, 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 gather∣ed 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 Turo∣nensis, 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 fu∣isse antiquitus, &c. that is, It was reported, that this Town had formerly been consecrated, that no fire should pre∣vail 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 late∣ly, when a Vault belonging to the Bridge, was cleansed, and the sullage, that filled it was carried away; a brass Ser∣pent, and a brass Rat were found in it: which being taken away, both Serpents and Rats, without number, have ap∣peared; 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 Ni∣lus; 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 Hierogly∣phick

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 Geogra∣phy, commonly known by the name of Geographia Nu∣biensis; 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 fen∣ced, 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 ac∣cording 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 Ser∣pent, 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 be∣lief. But of the horse-mans Statue, or picture of Scor∣pion, in the wall; being so confirmed by other parallel stories, I think it may be believed. Had we any certain∣ty of the Ancient Palladium of Troy, I should have be∣gun 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 war∣rant 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 pro∣phesies 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 bene∣fit 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 pro∣mise 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 Greci∣ans, and by one that could judge of good books, as well as any man of this, or former ages, stiled, Diligentissi∣mus, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnium Scriptorum: The most dili∣gent and greatest lover of truth of all writers; sacred al∣ways excepted, we must understand. This Josephus in his Eight book of Jewish Antiquities, and second Chap∣ter, 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 exor∣cists 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 counte∣nance 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 pre∣sent, 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 busi∣ness, 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 in∣closed, 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 Io∣sephus; 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 dan∣ger 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 be∣lieve. 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 Ves∣pasian 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, trust∣ing 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 fa∣med, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I need not tell them, that have any skill in the tongue) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek: which herb is acknow∣ledged 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 Magi∣cal 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 reckon∣ing, 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 other∣wise (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 recor∣ded by Aelianus also: De Histor. animal. lib. 14. cap. 27. more fully, and, as his manner is, with studied ele∣gancy. He doth also give it another name, taken from this very ceremony, or action, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 mu∣sick, 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, Jo∣sephus 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 Democri∣tus 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 pro∣fession, whom Josephus, (a learned pious man, but here∣in too credulous, but not the first or only pious and learned, that hath been deceived in such) accounted ho∣ly 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 ac∣quitted, 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 re∣ports concerning that herb; that there is such an herb, which for some kind of resplendency, may be called Ag∣laophotis, is by all Botanicks, or Herbarists I have seen, acknowledged. And if it be a kind of Peony, as is aver∣red by divers, which against the falling-sickness is known to be of excellent vertue, it is less to be won∣dred, 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 extraor∣dinary cause; for which reason it was also called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, morbus sacer, the sacred disease; and not only sup∣posed to proceed, but also certainly known sometimes to be accompanied with extraordinary supernatural effects; yea pla••••y, Diabolical: whereof I have given some in∣stances 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 fictiti∣ous; 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 supersti∣tion; whereof examples are so obvious (in great Towns, as London especially) as no man needs to won∣der 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 pos∣sibility. 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 up∣per part, shall purge by vomit: from the lower, by stools. The brain of a Ram, with some other ingredi∣ents, a good medicine against madness; provided that the Ram be a virgin Ram (virginity, an ordinary cauti∣on, in diabolical exploits, to blind the world, as after∣wards shall be observed) and that his head be cut off at one blow. I find this in Sennertus: the other in Ana∣tomia Sambuci, printed in London: where the Author thinks, but doth not affirm, that this happily may be as∣cribed to some Idiosyncracy, either of the body of the pa∣tient, or of the humor, that causeth the disease; or per∣chance, to the strength of imagination. And even Ga∣len, 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 wood∣den-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 Her∣bal for truth; what hath been written of the herb Baa∣ras, would be acknowledged very credible, in compari∣son, 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 Ma∣gicians of those days, in that kind, making them believe, that those strange effects (for of that I make no questi∣on) 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 wick∣ed 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 cre∣dit 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 superna∣tural 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 pur∣pose, and as irrefragable, as I account that old.

ANDREAS Laurentius, a late and learned Phy∣sician, 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 Coun∣try 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 crea∣tures, 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 en∣quire 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 of∣ten to happen: but those men not so strange, as prodigi∣ous, 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 be∣lieve 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 super∣natural operations) he pronounceth them mad, that did not believe. It may be the number of instances and te∣stimonies 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.

ANTONIƲS 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 of∣ten 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 Scho∣lia's of learned Dodoneus, which must be no small ho∣nour

unto his book. I have been beholding to it else∣where: 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 endea∣vours were used to get it out, but to no purpose. Benevenius doth shew, that it was not feasible with∣out present death. The man seeing himself forsaken by Physicians and Chyrurgions, sends for a noted Ariolus, or Conjurer: who setting but his two fing∣ers 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 Pa∣tient 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 con∣formable to Christ his Saviour, to die. Or per∣chance 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 anci∣ent 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 deli∣berately 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 no∣thing 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, revelati∣ons 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 Gentle∣man, of a comely shape, and of excellent parts, was so passionately in love with a fair maid, of a noble paren∣tage, 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; enra∣ged, 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 Phy∣sicians (the best that could be had, we may presume) were sent for, who at first thought those horrible acci∣dents 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 abso∣lutely pronounced her disease, to be no natural disease, and that she was either actually possest by some evil Spi∣rit, 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 bo∣dy 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, re∣duced to great extremity, and at the point of death, with much difficulty, being in a syncope, she vomited a cer∣tain 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 see∣ing 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 pa∣per 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 conti∣nued 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 na∣tural. So Zacutus concludes, as he did begin, making that, by his title, the very drift and purpose of his nar∣ration. 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 un∣lawful; as not Divines only, the most and best appro∣ved, but also learned Physicians well determine and con∣clude. 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 endea∣vours be cured by any natural means; a Witch offered her self, and upon condition she might be allowed to be∣witch 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. Spren∣gerus as I take it, who was an Inquisitor for all such bu∣sinesses 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 justi∣fie 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 learn∣ed 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 in∣stance.

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 ap∣proach 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 conti∣nued 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 ma∣lice bewitched the woman to this unusual kind of afflicti∣on; 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: nei∣ther was it sit he should be admitted to see; which him∣self, 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 infor∣mation, 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 certain∣ly, 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 fol∣lowers 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 pi∣cture of the party to be tormented, made of wax. I ob∣serve it, because I know some, who question not the po∣wer of Devils or Witches; yet in this particular are not satisfied, how such a thing can be. For there is no rela∣tion 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 ex∣ception 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 ap∣purtenances of Magick doth mention these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, as Ovid doth call them, Simulachra cerea, or as Ho∣race, 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 Histo∣ries of all ages, than that is. Besides, who doth not know, that it is the Devils fashion (we shall meet with it after∣wards again) to amuse his servants and vassals with ma∣ny 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 Ima∣ges, 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 Heers, 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 Heers, I dare say in general, not to meddle with those things that properly belong un∣to 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 ex∣pire, but continued at least one year after. So long is expressed, how much longer I know not. Heers 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 veri∣ly 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 apo∣logize 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, hand∣led, 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 clear∣ly 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 pos∣sible that what he found effectual, and some others be∣fore 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 ver∣tue; therefore, as we had it before by some called, na∣tural, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, pro∣nounced 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 some∣times. I am not therefore of their opinion, I must con∣fess, who confine us to those things, for which a pro∣bable reason may be given, from the nature of the ingre∣dients, 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 que∣stion, 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 some∣times the operations of things meerly natural, of pur∣pose, 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 igno∣rance or omission of some small circumstance, which in point of very nature, may much alter the case. How∣ever, in process of time, it is likely that such and such things came more generally, (as many of those natura∣lia 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 ra∣tional 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 pro∣nounce of many, or most of them. Yet is he not con∣tent 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 proba∣bly he knew little or nothing, I do not believe: but if his naturalia did prove so effectual, as he would make us be∣lieve, 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 cu∣riosity, 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 after∣wards, was altogether free of his disease. Whereof ha∣ving 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 abso∣lute truth, I dare not, but upon a probable supposition of the truth, the opening of the papers, and what ensu∣ed excepted, I should not much wonder at the possibili∣ty of the thing, in point of nature. For a strong confi∣dence, if the Apothecary did well act his part, or imagi∣nation may do much: it is a common observation, and examples every where are obvious.

NOW to proceed, I have given, I think, a suffici∣ent 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 writ∣ten: They are like the deaf Adder, that stoppeth her ear: which will not hearken to the voice of the charmers, charm∣ing 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, Cockatri∣ces 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 sup∣position 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 belie∣ved I am sure, by all that use the speech. Or if I com∣pare a woman to a Circe, or a man to Proteus, or to aggravate any burden, say it is heavier than that of At∣las; 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 ap∣plicable to many occasions, are, Maximae questionis, & semper incertae est, valeantne aliquid verba & incantamen∣ta 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, af∣terwards: We have given the substance of the rest be∣fore. 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 be∣lieve 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 wor∣thy to make a man unworthy of the society of men, of whom, even the best, and most creditable, he can en∣tertain so base an opinion: Neither can it, I think, en∣ter 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 ly∣ing 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 excep∣tion, 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 ex∣cellent observation, and, as I said before, applicable to many things of good moment, whereof I have given ex∣amples 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 judi∣cious 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 him∣self, 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 Jose∣phus 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 signa∣ret) 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 ope∣rations 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 profes∣sing 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 ima∣gination. How comes it to pass, they never did none of those miracles? But for a further resolution, or refuta∣tion of this, if any desire it, I refer them to learned Fye∣nus his excellent Treatise, De viribus Imaginationis, well worth the reading, written in the old Aristotelean way; though he do Aristotle some wrong, unwillingly I be∣lieve, 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 pur∣pose. 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 in∣closed 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 com∣passed. 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 pro∣bable 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 Rea∣der may suspend his belief, as to this particular relati∣on; if he please, till he or I have found it in Remigius. Yet withal I must say, that the same Author, but now spo∣ken of, though he doth not attest this relation of Ser∣pents 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Daemono∣magia: 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, be∣cause 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 dili∣gent

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 de∣ceit or ambushes, but only stretching their hands they had taken them, and strangled them. So learned Ma∣sius. 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 Vil∣lage, 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 unque∣stionable, 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 se∣veral 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 de∣sperate malignant; but out of a respect to my wife, be∣tween 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 know∣ing at that time, where to dispose my self more commo∣diously, I was much beholding to him: and it did much conduce to my peace and quietness, as being of that pro∣fession 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 Ma∣stiff 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 obser∣ving 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 de∣sirous 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 hap∣ned, 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 per∣chance, 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 shil∣lings. 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 pun∣ctually 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 ex∣pectation, a suit was threatned or commenced. The con∣clusion 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 circum∣stance, 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 refra∣ctory 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 Gentle∣man, 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 counte∣nance, you would hardly have thought able to read (and whether he was, I do not know) to speak so Philoso∣phically; especially after. I remembred what I had read in Cornelius Agrippa, that famous, but learned Magici∣an, 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 adven∣ture 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 dis∣course, 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 mu∣sick. 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-cor∣ner,

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 promi∣sed 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 offer∣ed 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 Coun∣try. 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 vindi∣cated, than by experience. After the death of Pope Leo the Tenth, and before Adrian the sixth, his succes∣sor, 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 Deme∣trius, &c. Delrio, the Jesuit, out of Grillandus, saith nothing of the Plague, (Delrio doth not, whether Gril∣landus doth, I know not; I have him not at this time) but only of the Bull (which he calls, ferocissimum tau∣rum) 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 pri∣son. 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 religi∣ous 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 there∣upon 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 authori∣ty, 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 men∣tion 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, Purpo∣sing to write of that Greek superstition, which was acted at Rome, in the year 1522. I have reason to fear, that nei∣ther 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 cer∣tain and approved experience, can make any think indu∣bitable, that by charms and inchantments many superna∣tural operations, are brought to pass: and if such appro∣ved 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 produ∣ced, as indeed very pertinent and emphatical: So is Plato's, in more than one place: So Pin∣darus, 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 some∣times

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 judg∣ment we need not much stand upon, as long as his te∣stimony, 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 dolo∣rem; 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 daugh∣ter, 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, in∣deed, 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 ob∣serve by the way, that if he did it of purpose, to make trial, and to know the truth; besides that he made him∣self obnoxious to the law, for trespassing against it, un∣der 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 contri∣bute 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 co∣venant 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 un∣derstand a white Witch, as in some parts of England they are called; that is, such as are generally, by the com∣mon 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 ho∣nour, and his books in request, as long as good learn∣ing, and true piety both, which of late hath suffered

great detriment, are in credit in England) I had a Li∣ving; I became acquainted with a very pious and hospi∣table 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 Par∣son of some Living there, in that Country, such a crea∣ture, 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 bold∣ness, to justifie her self, and her proceedings, when occasion was; and had got the reputation, among ma∣ny, 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 concern∣ing 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 ac∣companied, 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 be∣fore: 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 con∣cussion (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 practi∣ces. 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 sub∣ject 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 Alex∣ander, 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 else∣where, 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: (It was his fashion so to begin almost eve∣ry thing, that he wrote: I hope there is no superstition in it, the great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 suc∣cessit 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 di∣cenda, Wella, die quadam aestiva, ut dum in Ecclesiâ Ca∣thedrali, populus sacris vacabat, duo, vel tria tonitrua inter plura audirentur, supra modum horrenda, ita ut po∣pulus universus in genua 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, procumberet ad illum so∣num terribilem. Constitit, fulmen simul cecidisse, sine cu∣jusquam damno tamen. Atque haec aulgaria. Illud ad∣mirandum, 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. De∣inde ipse observavit sibi quoque ejusdem † manifestissimam imaginem impressam esse, in brachio, opinor: aliis, in hu∣mero, in pectore, in dorso, aut alia corporis parte. Hoc vir maximus, Dom. Eliensis, ita mihi narrabat, ut veta∣ret de veritate historiae ambigere.] Ex. Advers. Is. Ca∣sauboni 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 Som∣merset-shire, as the people were there at Prayers or Ser∣mon: 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 Mu∣saeum Veronense, are called Crucis Lapilli; and fully de∣scribed by him: which I do not find adscribed to any other, but a natural cause. Learned Remigius, I re∣member,

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 tran∣scribe, 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, di∣vided 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 arti∣ficially set out. The points in most, are, as it were, dented in the stone: in some others, extant, or emi∣nent: 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 cer∣tè 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, ve∣lut acetabulis brachiorum polypi crebris, insigne Druidis; which before I take upon me to translate, I must under∣stand 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 ne∣ver 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 nei∣ther. 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 ha∣ving 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 per∣swade 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 be∣tween the lines, are scabrous, or full of little protuberan∣ces or eminences, like little warts, as Gesnerus calls them; mine are smooth in those interstices, one or two except∣ed, 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 excres∣cence, 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 mo∣diolus of a wheel, where the radii meet, and are fasten∣ed) 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 Ce∣raunia: 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 producti∣on, 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 di∣visions, 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 Pythagore∣ans, by their mystical quinary, by them called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 main∣tain, 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 occa∣sion 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 ad∣ditional 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 exhi∣bited relation, I cannot absolutely satisfie my self, that it is true; much less can I warrant it to others. This pre∣mised, 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 dis∣course about Spirits; (of purpose it may be, to confirm the opinion of some, that he had to do with them, think∣ing 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 memo∣ry

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 fre∣quent Preacher in this Cathedral, to their very good li∣king, that could distinguish (which few do or can) be∣tween 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 need∣less. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (he thinks) and perticularly treating of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (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: astonish∣ed 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 be∣fore.

THUS verbatim, as I entred it in my book, how long after, I know not; but probably not long after. How∣ever, 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 pro∣pose 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 sus∣pected; such a thing should happen, might be a chance. Neither should I make much more of the former relati∣on, 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 Ser∣pents only, (justified by the Scriptures) but horses, dogs, bulls; and all this by certain undeniable instances, suffi∣ciently proved; I will yet before I end this subject, in∣stance in some other kind, not yet spoken of, which, as the humors of men are, may perchance affect some Rea∣ders as much, or more, than any of the former instan∣ces.

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 no∣thing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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, Praedica∣teur 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 fol∣lows, 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 contra∣diction, 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 Ma∣ster very good service. This, to some may seem incre∣dible: 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, (Agrip∣pa, 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 jug∣ling; I look upon it I must confess, as a weighty obje∣ction. 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 them∣selves 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 rea∣son of the increase of impostors, and impostures, if cre∣dit

were given to the validity of inchantments; in point of cures especially? And that this may not appear a sus∣pition 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 re∣member, what was said of Valesius before. But all this will not need, if we stick to Trallianus (who is concei∣ved 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, con∣vinced by manifest and frequent experience, he did re∣cant and acknowledge his error. Galen his words, as he doth exhibit them out of his book, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Greek are; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 institu∣tum consequuntur. Either way, Galen doth acknowledge that they are not always effectual: which to believe, or to maintain, were very absurd, and contrary to provi∣dence, and to the course of nature in general. But of that, enough hath been said before. Hereupon Tralli∣anus 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 Edi∣tion 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 Re∣tractations; yet it is not likely that Trallianus, whose love to the truth, made him not to spare his so much ad∣mired Galen, when he saw just cause, as himself in his fifth book (not to mention other places) doth abun∣dantly 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 Tral∣lianus, by Lucian, by Origen, and by others may ap∣pear, had the name of Dominus Sabaoth, as a chief ingre∣dient; it is observable, that some godly Fathers, who

knew Christians had more right to that name, than ei∣ther 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 in∣chantment, but a lawful prayer. So doth Cyrillus Alex∣andrinus, 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 law∣ful 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 intenti∣on. But I cannot acquit Origen, neither is it much ma∣terial, except I could acquit him of so many other pesti∣lent errors, wherewith he stands charged in the Ecclesi∣astical 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, col∣lected 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 Na∣tural Philosophy, so against the determination of all so∣ber 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 ef∣ficacy of bare sounds and letters, met with some, in our age: as Thomas Bartholinus for one. This Thomas Bar∣tholinus, one of the King of Denmarks Physicians, the Au∣thor of many curious pieces; if he be not either too credu∣lous sometimes, or too ambitious, to be the reporter of strange things; in his Centuriae, Historiarum Anatomi∣carum

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 natu∣ral account of the causes not unlawful. His reason I will not stand to examine. I think they will not per∣swade very many, besides those, who think well enough of charms in general, whatever it be that makes them ef∣fectual; 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 volumi∣nous. 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 up∣on it, for the publick good, if this be true, makes me take notice of it; and the rather, because having enqui∣red 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 trou∣bled 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 compa∣ny, 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 gover∣nor of the rest useth to come out of his hole first, and af∣ter diligent search, if he finds all things safe, gives no∣tice 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 be∣fore; 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 contradicti∣on; 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 ope∣rations 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 obser∣vations 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 divinati∣on, 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 sa∣gacity, 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. Second∣ly, 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 con∣cern 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 in∣stances, 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 & Philoso∣phus, 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 not∣withstanding 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 particular∣ly, and then proceed, with submission to better judg∣ments, 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 Auge∣rius the Physician, his haunted house promised) shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 un∣cleanness, in point of life and actions, should neverthe∣less, 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 cere∣monies 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 holi∣ness 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 mean∣ing 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 instru∣ction, 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 ano∣ther, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 permit∣ting, 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 con∣clude, 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 Hydro∣mancy supernatural, but not Diabolical. The rites in∣deed, 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 Magici∣ans 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 extra∣ordinary 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 law∣fully attempt to turn rods into Serpents, or, the dust into Lice, because Moses did both; for which he had an ex∣press command from God, but we none. That Hilari∣on 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 al∣so 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 in∣tricate way, and requires great learning: but if as ma∣ny 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 of∣fered the learning of it, by some, well able to teach him, he durst not meddle with it, because it hath so much affi∣nity 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 pla∣ces, that favour of Christianity; as in the description of Nilus: if he did not himself alter those places of pur∣pose, 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 weal∣thy) 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 fa∣vourably 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 Na∣tions would apply themselves to the study of it, and that it doth so often prove true, as generally believed, is ar∣gument 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 Christia∣nity 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 coun∣terfeit and impose, or ignorantly mistake, which may easily be avoided, where we have variety of relati∣ons, from several Authors, that doe not borrow one from another, to compare; but this case ex∣cepted, 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 attestati∣on 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 pre∣sent, when such and such things, some in one place, some in another, were foretold, which hapned ac∣cordingly. But secondly, to believe that any of those things, that really came to pass, were foreseen and foretold by vertue, or by any na∣tural 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 abomi∣nable; 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 imagi∣nary suppositions, and Poetical fictions, words and names, which have no ground at all in na∣ture; 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 max∣imes of their Art, such as they are; besides what may be supposed to have hapned by meer chance, as in the mul∣titude 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 So∣crates, 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 won∣der 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 De∣vil, (this always supposed, that his Providence in all answers, that were given, did over-rule, as himself plea∣sed) in those times of darkness and ignorance. For though Divination doth yet, by Gods permission conti∣nue;

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 ac∣count 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 an∣swers to be so ambiguously given, that which way soe∣ver the matter fell out, the Devil or Daemon (as the Merlins of our days have a providence to save their cre∣dit) might not be found a lyar. But of Oracles particu∣larly, I have said more elsewhere, which I shall not need here to repeat.

NOW to return to Divination in general; it is ob∣servable, that many things appear to us under the noti∣on 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 ex∣ample, if (in some remote part of the world, we will suppose) it be asked, whether any English-ship be com∣ing, 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, whe∣ther

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 hap∣pen? 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 tra∣vels 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 effe∣ctual. As he doth express it, it was this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 read∣ing. What pity, that some in these days, who take up∣on 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 al∣together 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 abi∣lities; who doth not understand? Our conclusion then, as before, that there is not any kind of divination publick∣ly practised, or commonly known, so strange or so ridi∣culous, 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 some∣times: 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 po∣seth 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 fre∣quent mistaking, and imposture) I will instance in. Inno∣centius 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 Bishop∣prick of Bath and Wells, in Sommersetshire. Returned to Rome, and in great imployment under Alexander the sixth; he was made a Cardinal; and after Alexan∣der, flourished under more than one, but under Pope Leo the Tenth particularly. It was his

ill luck, if not occasioned by any impiety, and unthank∣fulness 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 pa∣rentage, 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 him∣self, 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 prevent∣ed, 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 obscure∣ly) and never heard of more, than before. But Adrianus is not our business. The womans prediction was veri∣fied by the event. For Adrianus the sixth, a man of mean parentage, of excellent worth, being then ab∣sent, 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 in∣credible. 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 ve∣ry plausible, and worthy of Aristotle; and the same ob∣jection 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 opini∣ons, which he doth propose, he doth leave us free to chuse which we will: Either that they cheat, and im∣pose: 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 mat∣ter 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 like∣ly we might say more to it, than now we can. I shall conclude, that, as I account great Incredulity not to be∣lieve 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 Acade∣micos, under the name of Licentius, one of the Collocu∣tors, 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 be∣fore 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 mes∣senger; 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 acquaintan∣ces, 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 more∣over, 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 Flaccia∣nus, 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 some∣what 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 fur∣ther 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, pro∣nounced 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 won∣der, 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 wo∣men 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 ob∣servation 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 Editi∣on: because, not so much of it in the first to be found.

AFTER Divination, somewhat, because of the affi∣nity, may be expected of Prodigies, of which, as of Di∣vination, 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 deter∣minable 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 an∣cient Romans have been noted for their excess, in this kind; and their best Historian, Titus Livius, for insert∣ing that, into the body of his History, which stood up∣on 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 con∣trivance of the Devil, in those days of ignorance and su∣perstition, (as of Oracles was said before) for the in∣crease of superstition, many things in that kind might happen, (besides what did by Gods order and appoint∣ment) 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 om∣nium 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 in∣form us; was commendable, which would make us (be∣sides

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 vertu∣ously. Witness those rare Examples, those times affor∣ded, scarce to be matched in any other age. And, as this belief made them vertuous; so their vertue, con∣querors of the best, and greatest part of the then known world. Whereas when all observation of prodigies cea∣sed, 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 natu∣rally 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 ex∣amples 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 ra∣tional 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, un∣der the name of superstition, subject to derision; I think the advice is not amiss.

ANCIENT Heathens had an opinion, not unwor∣thy 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 cer∣tè 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 inauspici∣ous accident. Of which St. Augustin doth treat, and reck∣on 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 men∣tioned, 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 foun∣ded 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 pur∣pose; 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 observati∣on. A friend of his, who was to plead a cause, within one or two days after, had a dream, which much trou∣bled him, and threatned, as he did interpret it, some kind of miscarrying. Whereupon he doth address him∣self 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 max∣im of Homer's: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· (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 cu∣jusque 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, be∣cause 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 con∣cern 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 use∣ful, as I conceive, in all, or most other cases of Creduli∣ty or Incredulity. And here, first of all, I propose this rule of Credulity or Incredulity in general, in St. Augu∣stin's words; Multa (St. Augustin hath it, Nonnulla on∣ly; 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 Ari∣stotle 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 impossibili∣ty; 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 ma∣ny 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 Scep∣tick, is, not to be too quick of belief, and to doubt of ma∣ny things. Take it from St. Augustin, that it may have more authority, best in his own words, but because ve∣ry 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 specula∣tions

concerning the end, or use of speech. St. Augustin, one of the two speakers, taking upon him to be the Ma∣gister; 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 con∣trary, 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 rea∣sonable 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 unbe∣lief 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 col∣lected, 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 rea∣son; 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 incre∣dible, or impossible. Yet I know that the Devils po∣wer, allow him to the utmost of what can ratio∣nally 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 ar∣gued 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 re∣semblance, which he doth offer unto our eyes. He cannot create substances: he cannot create men, or women, nor the least creature, I be∣lieve, 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 seem∣ingly, that he may attain his ends by those counter∣feits, 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 Sove∣reignty 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 patient∣ly 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 temptati∣ons, against which Christ hath taught me daily to pray. But of this more, by and by. Upon these grounds, Mi∣randa naturae, Nature's wonders first, for which no satis∣factory reason can be found; collected, as many, or most, hitherto known by divers; but, if diligently sought, daily to be multiplied: and secondly, the po∣wer of the Devil, which though not so great now, as it was before Christ, yet great enough still, to cause admi∣ration; I know not well, I say, what to account incre∣dible. 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 de∣termine, 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 at∣tested, 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 in∣terest he had, or might probably be supposed to have had, in the relation, to have it believed. Again, whe∣ther he profess to have seen it himself, or take it upon the credit of others: and whether a man by his professi∣on, 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 ordina∣rily, a man may give some guess at a mans temper in point of seriousness, or lightness, by his writings. Car∣dan was a learned man, and one that was well acquaint∣ed with the world; of great experience, I make no que∣stion. But he was a man ventosi ingenii, self-conceited be∣yond 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 af∣fect 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 relati∣ons 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 ac∣knowledged, and proved by his great friend Nodaeus; and by his confession of himself, according to his horo∣scope, Nugax, religionis contemptor, maledicus, impurus, calumniator, &c. all which the same Nodaeus doth ac∣knowledge 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 Carda∣nus 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 perswa∣sion, 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. Nei∣ther 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 learn∣ed 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 ma∣ny 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 se∣rious 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 there∣fore 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 effi∣cacy of charms and incantations) or their particular pro∣fit, 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 circum∣stances, which he doth attest, which, as I say there, amount to a vidimus, or, cecular at∣testation.

BUT then, thirdly, Seneca saith, oculis nihil falla∣cius: 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 relati∣on 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 re∣late. 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 some∣what 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, be∣fore 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 Gentle∣woman. 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, vertu∣ous 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 expect∣ing somewhat from me, that might prevent further jea∣lousie 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 bet∣ter 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 hap∣ned 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 con∣scious 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 won∣dring, until I knew the certainty. I could not have be∣lieved, 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 what∣ever 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 al∣ways 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 sus∣pition 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 ve∣ry 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 witnes∣ses 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 excepti∣ons; 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 super∣natural 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 incredu∣lity.

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 rea∣lity 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 rela∣tions; 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, nun∣ciatum esse, that it was reported, not verum esse, that it was true. Yet we find in the same Livy, that often∣times, 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 rela∣tion, who not upon his own credit only, and yet he ac∣knowledged 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 Eu∣sebius; doth seriously relate, of one very well known unto him, and his familiar friend, as I take it; who di∣ed, he said, and his Soul after three hours, remanded to his body; because it was upon a mistake of the messen∣ger, 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 no∣thing, which some might interpret as an assent, but is not; there was no need, if what he aimed at, be consi∣dered. 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 de∣parting of his soul was in a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plutarch saith; that is a kind of unnatural deep sleep, which by them that are not much acquainted with the proper terms of Phy∣sick, and differences of every disease, might easily be mistaken for an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which Physicians define, Sopo∣rem 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 awa∣kened,

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 report∣ed to have hapned unto some others; whereof the learn∣ed Annotator, in the last Paris Edition will give a fur∣ther 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 in∣deed; but the others, first intended, would be sent for; he fell sick, and died in very deed. Truly I think ac∣cording 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) An∣tillus 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 miracu∣lous reviving, and what Antillus himself had since re∣ported, as revealed unto him, where he had been, was very true; enough I say, to startle him into an aliena∣tion of mind, or a sudden death: whereof there be ma∣ny 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 My∣thologie 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 inju∣rious 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 Spi∣rits, 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 al∣ledged, ground upon any of their stories, but as the autho∣rities, 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 De∣vil, 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 superstiti∣ous▪ 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 ne∣ver yet printed) doth pass a harsh judgment against Bo∣dinus, 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 sus∣pected Witches: and to draw out compassion more for∣cibly, 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 ag∣gravate 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, see∣ing 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 professi∣on,

and a very honest man every body said) as strange∣ly 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 ve∣ry 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 De∣vil 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 ac∣count 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 contradi∣ction, that there is somewhat supernatural, or be∣sides 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 de∣fence. 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 apprehen∣sions 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 disco∣vered, 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 circum∣stances; 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 pre∣tended, 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 publish∣ed 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 continu∣ed 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 pro∣bable, 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 vi∣tibus claviculi, & folia ex puro auro aliquando enata; pue∣roque 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 act∣ed 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 obedi∣ence, 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 ha∣ving 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.

GAƲDEO mihi oblatam esse occasionem, charissime Antoni, qua rem novam, & plane admirabilem, ti∣bi nunciare sit datam. Nuper ex India Orientali Regi no∣stro allatum hic vidimus lapidem, lumine & fulgore mira∣biliter 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 coinqui∣natur. Figurae species nulla ei certa; sed inconstans & mo∣mento 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 appa∣ret, Barbarus; hujus virtutem ac vim esse ad quam pluri∣me cùm utilem, tum praecipue, Regibus imprimis, necessa∣riam: 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 vi∣ros eruditos diligentissimè orem, ex Plinio, Alberto, Mor∣bodeo, aliisque, qui de lapidibus aliquid scriptum relique∣runt, solicite disquiratis, quisnam sit hujusmodi lapillus, aut quod illi nomen (si modo fuerit, antiquis cognitus) prae∣scribi vere possit. Nam in eo peranxiè, nec minus inf••lici∣ter ab aulicis nostris eruditis, hactenus laboratum, quibus si

palmam in ea cognitione praeripere possem, mecum felicissime actum iri existimarem. Incredibilis enim, & Regi impri∣mis, & 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 writ∣ten, 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 bright∣ness, as if it were all on fire; such is the splendor and flash∣ing 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 per∣fect 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 en∣d••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. Here∣upon, the fame of this rare stone was spread far and near; and all curious men, Philosophers, and Natura∣lists, invited to spend their judgments. Thuanus, ma∣ny years after, enters it into his History, as a thing wor∣thy 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 en∣deavours were used, for the procuring of it, if to be purchased at any rate. So we find it there, and more∣over, how men versed in those things, differed in their opinions: some accounting it a natural, other a magi∣cal 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 Let∣ter 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 pro∣per 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 an∣cient, 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 re∣pugnant, 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 par∣ticulars 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 hea∣viest 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 Fal∣lopius, 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 Ma∣gical stone? Who hath not heard of those Astro∣logical (according to the vulgar opinion, and their usual graveure; though the efficacy, by many as∣cribed to the Stars and Planets; by more, and the more solid, to the Devil only) stones and gems, called by the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 jug∣lers; I know no fence against it, but absolute Increduli∣ty, 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 wis∣dom of the Creator; this, indeed, is a useful and plea∣sant 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 Cre∣dulity 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 unbeseem∣ing 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 parti∣cularly 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, ac∣cording 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 se∣curity 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 He∣brew Text, against Morinus, is so taken with the ele∣gancy of the stile, in the Original Hebrew, and the sub∣limity 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, up∣right 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 obser∣vation, 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 appli∣able to all godly men in general, which I think is the tru∣est sense, and first intention; they will not bear a literal construction; neither, in that sense, are they reconcile∣able with Jeremie's, and divers other holy mens com∣plaints; 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 them∣selves, though nothing less perchance; righteous, and godly, and in the favour of God? And so har∣den them in their wicked courses, as justified by God himself, in their preservation? Certainly, be∣sides 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 con∣ceited 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 pre∣sent 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 justi∣fied 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 rea∣son 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 an∣cient 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 main∣taineth, that it is not possible, that either at Sea by tempest, or at Land by war, (or Pestilence, he inten∣ded 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 Prote∣stant 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 con∣futed by the Scriptures; besides what hath been said be∣fore, of Godly men, being subject to publick calamities, as well as other men. They that desire further satisfa∣ction 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 al∣ready 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 Chri∣stian 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, resol∣ved presently to become a Christian. But this part of the story, I do not find either in Prudentius or Nazian∣zen; 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 Nazian∣zen 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. Cypri∣an's authority, to prove that a good Christian is exemp∣ted 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, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so Prin∣ted, and so translated, Musicum, by the Latin inter∣preter: But I propose it to the consideration of them, that are more at leisure, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be not the more likely word; there being so much affinity between Ma∣cus 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 al∣together out of his element and profession) that Ma∣gick could not hurt them that were Philosophers; that is, as the word is often taken, moral vertuous men; but only those that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, undisciplined men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corrupt in their lives and conversations. Out of Origen himself, who there doth very perempto∣rily 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 diligent∣ly applied themselves night and day, to those prayers that were prescribed (by which I understand the Morn∣ing 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 oc∣casions, is, I think, spoken with more confidence, than truth.

YET I will not deny, but that probably, pious up∣right 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 malici∣ous 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 ex∣empted from the common condition of other Godly men; and what Gods answer was, when St. Paul ad∣dressed himself to him, for relief, and release: and lea∣ving 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 de∣struction of all, (his great ambition) were not his po∣wer 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 cove∣nant, tacit or express, have entred themselves into his

service; which if he had, for one sworn vassal, or ser∣vant 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 ser∣ved 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 comfort∣less, desperate and despairing; yea sometimes, betray∣eth 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 Atheisti∣cal 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 mira∣culous providence, though little understood, and there∣fore less thought of, in this, that the Devil by the privi∣ledge 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 ac∣knowledge 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 inspira∣tion, (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 pri∣vate, to speak otherwise. And some pregnant argu∣ments 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 pro∣bity; 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or hap∣py 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 ac∣quainted 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 vio∣lence and oppression were at their height, always proved a very comfortable cordial; Though a sinner do evil a hun∣dred 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, nei∣ther shall he prolong his days, which are as a shadow, be∣cause 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 real∣ly, they are not so, but in their very happiness (as supposed) miserable, and unhappy: a kind of contra∣riety, 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 glo∣rious. 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 hap∣py, (as Plato would have it) truly, and really; though not always, nor all equally, so sensible, of our happi∣ness. 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 Jere∣my 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 miracu∣lously feed and preserve him: but only this, that no ca∣lamity 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 wast∣eth 〈…〉〈…〉 Ve••se 5. and 6. That there be different kinds 〈…〉〈…〉 of ••pirits, all evil, and enemies to man∣kind ••••shy v••e••d, though not so ready perchance, to subscribe to every thing that Psel••us, that learned Plato∣nist (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, in∣vited, and allured perchance, as some are of opinion. But all this, more than God by his Word hath been plea∣sed 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 en∣quiries, 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.