IN Civil affairs as rash belief hath been , and daily is , the undoing of many ; so obstinate unbelief , of as many , if not of more . Credere , & non Credere ( to believe , and not to believe ; ) that Elegant fabulator , who lived in Augustus his time , and was a Servant of his , ( well deserving to be better known unto good Schools , than he is commonly ) hath made it the argument of one of his morals , shewing by pregnant instances the danger of each ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( belief , and unbelief ) is the argument of two Orations in Dio Chrysostomus ; whose very sirname , Chrysostome , doth testifie , what account the age he lived in , made of his wit , and language .

BUT again ; easie belief hath contaminated , and obscured the History of Nature , with many ridiculous fables and fictions : but unbelief , with no less prejudice to truth , ( which according to Plato , most properly ; nay , only , he saith ; doth belong unto such things ) and withal , to mans nature , hath bereav'd it of its more noble function , the contemplation of things spiritual , and eternal ; not discernable with bodily eyes , but by the light of faith , upon Divine revelation chiefly : but upon sound reason and certain experience also . A little portion of which knowledge , and contemplation , though but little , is even by Aristotle , that incomparable Naturalist , preferr'd before the most perfect knowledge of nature , that man is capable of : De part . anim . lib. 1. cap. 5.

FROM ungrounded belief , gross superstition , by which true Religion is not a little infected , and adulterated , hath proceeded : but , from the contrary , right down Atheism ( whether openly professed , or palliated , as the fashion is : ) by which , all sense of piety , all sense of immortality , being taken away , and nothing left to man , but what is common unto bruits , ( since that reason , confined to things sensible and perishable , is little better than sense ; and sense , in bruits , is by many deemed , and called reason : ) man may truly be said , to be metamorphosed into another creature .

LASTLY , if we appeal unto the Judgments of men ; on the one side stands the credit and authority of so many ages , which commend that of Epicharmus unto us , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · translated by Cicero ; ) Nervi , atque artus sapientiae , non temere credere ; that is , Not easily to trust , ( or , to believe ) are the very nerves and sinews of wisdom . On the other , Non satis credere , want of faith , or belief ; ( so Seneca , a wise man too , though not so ancient : ) is the original of all misery : and one of no less credit , and antiquity , ( some few years abated ) than Epicharmus , hath told us long ago , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infidelity , or want of faith , ( his very words , recorded by Plutarch ; cited by Clemens Alexandrinus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is the cause , that God and his works are not better known unto men .

WHICH contrariety , not of opinions only , but of events also , upon which those opinions were grounded , and which occasioned that contrariety ; makes me think sometimes the better of those ancient Philosophers , who maintained and argued it at large , that nothing could be certain unto men ; and that peremptorily to conclude of anything , as either true , or false , was great rashness , and ignorance ; since that of all those things controverted among men , some boldly affirming , and others as peremptorily denying ; there was not any thing for which , and against which probable reasons and arguments might not be produced ; which might , if not amount to an absolute aequilibrium in the ballance , yet induce a rational man , to suspend his assent . To make this good , how far they proceeded , there be Books both Greek and Latine , yet extant , that will shew : which though written by Heathens , and by many , both Heathens , and Christians opposed ; yet have they not wanted some able Champions , even in our age .

BUT since this is not our business here , and that a perfect Sceptick , what ever they may pretend in words , is an impossibility in nature , as by more than one , but St. Augustine for one , is well observed ; we may certainly conclude , that neither to believe , or unbelieve ( in things Natural , or Civil ) is absolutely good , or bad , but as either are guided and regulated , more or less , by reason and discretion : which though they cannot secure any man , the wisest that is , ( such is the condition of mortal man upon earth ) that he shall never be deceived ; yet may secure him , that his error shall not be without comfort , that he was not deceived as a fool , for want of wit and consideration : which is the comfort , that Divine Hippocrates doth propose unto them , that miscarry ( a thing he thought very possible ) in a right course , that they miscarry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ( according to , or , for no want of reason , ) and bids us keep to that still , though again and again crossed , by ill success .

NOW because a well grounded belief or unbelief ( in things Natural , or Civil , as before ) are , for the most part , the effects of much observation , and long experience , which many for want of years , ( though supplied in many , by natural pregnancy ) have not yet attained unto : that such as have not , may , if they please , reap the benefit of others observation , is one main end and purpose of this present undertaking . And to prevent all mistakes , which our title might occasion , and the Readers may the better be satisfied , what to expect : First , whereas we say , in things natural , by natural , I do not only understand such things , which apparently have some ground in nature , and whereof a probable reason may be given ; which is the more ordinary notion : But also , as by Trallianus , an ancient Physician , ( not to name others ) by some very eminent in that art , once to me much commended ; the word is usually taken , as when he distributeth , which he doth in every disease almost , his remedies and receipts , into methodical , and natural ; by methodical , understanding , rational : that is such , of which , or for which a reason may be given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks in one place : by natural , those which are supposed to work by some natural efficacy , though the reason , or true cause be , as yet , secret and unknown . Of which nature , he doth make all amulets to be , which therefore he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or naturalia . Of this notion of the word natural , St. Austin takes notice , in his eleventh book De Doctrina Christiana , Chap. the 20. as ordinary in his days . For having spoken of Ligatures , and Characters , he doth add , quae mitieri nomine Physica ( in some Editions , Physicam , falsly ) vocant , non quasi superstitione , sed natura prodesse videantur . If therefore we say somewhat , of such also , we do not extend the notion of the word beyond its bounds . For as Trallianus , so other Physicians of his time , and of our time also , as by name , Sennertus , do also use the word : Specifica , and Naturalia , for the same thing . But again , if under the same title , we speak of some things acted , or effected by spirits , though the authors , or actors themselves , according to the common opinion , ( contradicted by many ancients ) as incorporeal and immaterial essences , do not so properly fall within the cognizance of ordinary nature ; yet their operations upon corporeal essences being effected , and brought to pass , ( for the most part at least , as both ancient and late , that have written of these things , are of opinion ) by means natural , though to us unknown ; may very well be termed natural in the latitude of the notion before explained : though to us unknown , I say , as who know yet of nature , in comparison of what we do not know , but very little , as they that have taken most pains in the study of it , acknowledge and lament . Had we added the word supernatural , in this place , ( natural and supernatural ) it might have been too general , and comprehended miracles also , for which we have a more proper place , under the title of things Divine . And the word , Diabolical , or Demoniacal , since there was no need of it , I was willing to forbear .

SECONDLY , I desire the Reader to take notice , that whereas some who have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( of belief and unbelief ) have chiefly , under that title , insisted upon trust , or trusting , between man and man , in point of friendship , and ordinary conversation , in contracts and promises , and the like , I meddle not at all with it in this sense ; by thin●s Civil , understanding only relations , or histories of things done , or pretended to be done by men ; to be seen , or known in the world , not ordinary , and to all men , credible .

AGAIN , Credulity , oppos'd to Incredulity , may be understood two ways , either as a vertue ( for so the word is taken sometimes , by Christian writers , especially ; ) or both Credulity ( the most warrantable and ordinary sense of the word ) and Incredulity may be taken as two vicious extreams , of what we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in general , taken for a rational belief , or , belief grounded , either upon ordinary grounds of reason , and probability , which begets , a moral belief ; or upon such pregnant pressing reasons , as produce a firm assent , answerable to certain knowledge , or science , though not science properly , because not grounded upon the knowledge of the causes . In either sense , credulity taken , will fit our purpose well enough : yet of the two , I rather chuse the second , that credulity may be taken for a vice ; that so , as all , or most vertues , according to Aristotle's doctrine , ( though by some , upon very light grounds , as I conceive , much opposed ) we may place this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or belief also in the middle of two vicious extremities . And so is this business of believing very well stated by Plutarch , in more than one place , and upon several occasions .

LASTLY , whereas my title promiseth the consideration of both equally , Credulity , and Incredulity ; and most of my examples will be found of Incredulity , or such as tend to the reproof and confutation of it , I may be tho●ght to have dealt partially , as though I favoured , or less blamed Credulity , than the contrary vice . But that doth not follow , neither had I any such respect , in the chusing of my examples . Neither indeed is it absolutely determinable , which of the two , Credulity , or Incredulity , is most dangerous , or blamable ; but as the particular object of either is , so may the one be more or less than the other . But I must confess , the business of incredulity did more run in my head at this time , because of the times so set upon Atheism , which of all kind of incredulity , is the most horrible , and damnable , and most unworthy of a rational man . Now one prime foundation of Atheism , as by many ancient , and late , is observed , being the not believing the existence of spiritual essences , whether good , or bad ; separate , or united ; subordinate to God , as to the supream , and original Cause of all ; and by consequent , the denying of supernatural operations ; I have , I confess , applied my self , by my examples , which in this case do more than any reasoning ; and ( the authority of the holy Scriptures laid aside ) are almost the only convincing proof ; to the confutation of such incredulity : in this first part , especially . However , unadvised credulity and incredulity being considered as two extreams , by the doctrine of contraries , it will follow , that what tends to the illustration , or confutation of the one , doth in some sort equally belong unto the other ; and though the examples , generally , have more reference to the one , than to the other ; the observations , upon the examples , shall equally concern them both , which is enough to justifie my Title .

NOW because credulity , and incredulity , doth properly belong unto such things , as are wondred at , either , as besides the ordinary course of nature ; and therefore wondred at , because rare and unusual ; or against it , and therefore thought impossible , or supernatural ; it will not be amiss in the first place , to consider what those things are , considered in their kinds , or generality , which usually cause admiration . As I go along , I may meet with somewhat , that may occasion some consideration : otherwise , I have no intention , but to name them only .

MONSTERS are the most ordinary subject of their admiration , who are not qualified to admire any thing else , though it deserve it , much more . However , they that have , or shall read the History of Monsters , written by Bauhinus , not to mention others ; may think the better of many things , which before perchance , they thought incredible . Though he treat of all kind of Monsters , yet Hermaphrodites only , are in his Title , as the most prodigious , or most considerable . Indeed , many laws have been made about them , and many cases proposed , and answered , both in the Civil , and Canonical law . I have read also , of trials , processes , and Judgments against , or concerning them , in several Courts , beyond the Seas ; and Pliny doth record , that in his time , they were in deliciis , not for their beauty , and good parts , I suppose , but ( such is the perversity of some ) for their very monstrosity . And what if after all this , some men will maintain , that there be no such creatures ? One great argument will be ; they never saw any . Another , there have been some counterfeits . Upon these grounds , who seeth not , how much the History of Nature may suffer , through the rashness and ignorance of some , who affect to be thought wise ; for denying what other men believe , the Continuator of Thuanus his History will tell , what passed in Paris , Anno Dom. 1613. about this controversie , if any desire to know .

AFTER Monsters , those things I reckon , that happen by natural sympathies , and antipathies ; ( though these also , denied by some , who must adventure upon somewhat , that they may be thought some body ) and again those things that proceed , from what Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( it is written both ways : ) to which sympathies may be referr'd , but it extends much further : and again those things that proceed from the strength of imagination : concerning all which not only example , and instances , in most books of all arguments , are obvious ; but also peculiar books , and tractates , made by learned Physicians and Philosophers , searching into the causes , ( though natural acknowledged , yet hidden , and secret ) so far as the wit of man can reach , are extant : all these , I conceive , to them that search into the works of nature with diligence , offer themselves frequently , as worthy objects of admiration .

ANOTHER great object of admiration , is that which they call occultae qualitates ; to which some sympathies and antipathies ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred ; but is much more general , than either . Those occultae qualitates have been stiled by some men , who had the ambition to be accounted more profound , and quick-sighted into the works of nature , than others , asylum asinorum ; or , the refuge , or sanctuary of Asses ; but , in their attempts and endeavours of rendring of reasons , to maintain manifest qualities , they , generally , have acquitted themselves so weakly , so childishly , as by the discourses and refutations of Physicians , and Philosophers , both ancient and late , generally most approved and known , doth appear ; that what they thought to brand others with , hath unhappily , but deservedly stuck to themselves , their reasonings , if not themselves , being become the scorn and ludibrium of all truly wise , and judicious . So hitherto , I am sure , according to the old Philosophy . But what the conceited omnipotency of Atomes , according to the new Philosophy , ( or revived Epicurism ) may do , to satisfie all doubts and scruples , I know not . For my part , I shall not be ashamed to acknowledge my weakness : I have looked into it , with as much candor , and diligence , as in such a case I thought necessary ; so far from prejudice , that I would perswade my self , I could not but speed , and find what I sought for : but I have not I profess it ; yet with submission , to better judgments .

TO these occultae qualitates , we may add , influxus coelestes , or influentiae ; to which I find very learned men , Physicians and others , to ascribe strange effects : Yet there be very learned too , that will by no means admit of such : as learned Pererius by name , who doth inveigh against them , as the confusion of all sound Philosophy , and in very deed , the true asylum asinorum . Yet , if a man consider of it soberly , and read impartially , what is by very sober men pleaded for them ; he may find ground enough , ( it is my opinion ) to believe them : especially , when he doth consider , that Aristotle himself was forced , besides his four Principia , or Elementa , to have recourse to a quintam essentiam , ( besides that , which he doth appropriate to the Heavens ) as a more noble cause : yea to God himself , in some things , as the immediate cause , operating above nature , above reason ( humane ) by his meer Omnipotency . Whereby Aristotle doth apparently lay a foundation for miracles , as we may shew in due place : whereas some conceited foolish men , pretended Christians , but real Atheists , as Pomponatius and the like ; because they would not seem to depart from Aristotle's doctrine , refer all miracles to natural causes . Besides it is well known that Hippocrates also , doth acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in diseases ; by which though Gallen , and some others understand ambientem aerem , only ; yet even so then certainly the aer preternaturally , or supernaturally affected , by some divine , or celestial cause ; which is the more probable , because in other places he doth speak of the Gods , ( according to the phrase of those days ) very reverently , and doth much ascribe to their power , in those things that happen unto men .

BUT to our Coelestes influxus : though they be granted , yet it is very possible , that many things may be ascribed unto them , which may proceed from other causes . That some men are lucky at Cards , beyond all imagination , or do feats with them , beyond the limits of any supposed activity , or jugling ; such as learned Raguseius doth profess in the presence of some others , men of great worth and fame , whom he doth name ( Hieron . Fabritius , ab Aquapendente : Hercules Saxonia , &c. ) to have seen , and admired ; I should not , though never so much admired , or incredible , ascribe to a Celestial influence , though I find a very good Author , whom I ever look'd upon as a second Aristotle , ( the greatest commendation , I think , that can be given to man , Religion laid aside ) in point of sound and solid reasoning ; even Thomas Aquinas , cited for it , by the same learned Author : whose opinion , in that matter , I much sooner embrace , that such things are done by contract with the Devil . And yet I have ground to believe , that so much may be done in this kind , by art and cunning ; ( which things are commonly referred to the power of u●e and custom , which will be our next consideration , after this of influxes ) so strange and miraculous , in appearance , that a man had need to be very well vers'd in such speculations , before he charge any man . And that is , when the case is so notorious , as no man can rationally doubt ; as in that pretended Jugler , who ( related by divers ) before Charles the Ninth , King of France , made the Rings of a gold Chain , to leap towards him one after another , who was at a distance ; and after that , made the Chain whole again : which , at last , himself confessed to have done by the help of the Devil ; for which he was deservedly cast out of the Court , and punished . Learned Vossius hath it too , and quotes three Authors for it , but those three , have it but from one , which kind of quoting is not so safe , except this very thing add some weight , because it hath been believed by such , and such , and not contradicted by any . But , in a case of this nature , before such company , and yet of fresh memory , when the first relation was made ; the testimony of one credible witness , may be thought sufficient . But for Pererius , why he should be so bitter against Celestial influences , since he also doth grant , and ground upon occult qualities , which often are fetched from Celestial influences , and liable to the same inconveniencies , and therefore by some , as was said before ▪ who would gladly be thought to see further than other men , so termed , ( asylum asinorum ) I see no reason .

BUT granting these influences , the great question doth remain , whether they work , as general only , or as particular causes also . It is the opinion of some very learned , that their power , and operation doth extend even to particulars : as for example , to dispose and to incline ( not compel ) a man , to such and such actions : but of more , that they work only , as general causes : as for example , why in some ages , men generally have been more inclinable to superstition , ready to believe , and to swallow more , than the boldest impostor could invent : in others , more to Atheism and incredulity , all upon the senses , and what is visible and palpable , though against all sense and reason . In some , more for strifes , and contention ; in others , more for peace , and calmer studies . And what shall we say to that influence , that produced in men that frantick humor , the beginning whereof is ascribed by Historians , to the year of the Lord 1260. of wandring about , half naked , and whipping themselves unto bloud ? Which though suppressed by authority for a while , sprung up again some forty , or fifty years after , with so much advantage , that most Kingdoms in Europe , were over-run with it ; and notwithstanding the opposition of Popes , by their excommunications , and other means that were used , continued above 100. years after ; as doth appear by a peculiar tractate of Gerson , the learned Chancellor of France , set out Anno Dom. 1460. against it . Thousands in one company , of all kind of people , might have been seen in divers places , thus martyrizing their bodies , by tearing their flesh , and their bloud running ; a pitiful sight , in outward appearance , but whether to the greater pleasure of their distemper'd minds , or pain of body , I know not . I have spoken of it , elsewhere , which I shall not here repeat . I quote no Authors : there are so many Historiographers , besides others , that take notice of it , I think it needless . If I may speak my mind without offence , this prodigious propensity to innovation in all kind , but in matters of learning particularly , which so many upon no ground , that I can see , on appearance of reason are possessed with ; I know not what we should more probably ascribe it unto , than to some sad constellation , or influence . But to conclude this matter of influences , whether of general , only ; or , of particular efficacy also ; it is agreed on all hands , that they are secrets of Nature , or of Heaven , if you will ; which none will , upon pretence of any art , attempt to dive unto , but upon a presumption , that the world ( as of wicked men in general , some Philosophers have maintained ) cannot subsist without cheaters and impostors .

ANOTHER great cause of wondring , is the power of use and custom : which they , who either by the report of others , creditable witnesses ; or by their own experience , have not been acquainted with , and well considered of , must needs ascribe to magick , and supernatural causes many things , which are meerly natural . It is a subject of a large extent , but of excellent use , in divers respects : which made some ancient Fathers , ( not to mention other Authors , of all professions ) upon divers occasions so largely to insist upon it , as they do sometimes . St. Chrysostom saith plainly , that there is not any thing of greater power , and which produceth stranger effects , among men : the consideration whereof he doth make excellent use of , in matters of life and religion : which is the reason , that he doth insist upon it so often . Among others , one great use is , to discern some actions , which have been admired , and through ignorance , thought miraculous and supernatural ; from supernatural and miraculous indeed : the discerning of which , of what moment it hath been , in Civil affairs , sometimes ; and sometimes religious ; many pregnant examples might be produced . Another great use the ancient Fathers make of this speculation , is to convince the sluggishness of men , in the pursuit of Heaven , who flatter , or rather fool themselves with a conceit of impossibility of performing what is required , and without which no Heaven can be attained ; when they see or may see , such visible examples of far greater performances for a less reward , God knows , by constant endeavours , and resolution . It is possible , the Reader may light upon a book , tituled , A Treatise of Vse and Custom . It is not in the Title , but might have been added ( as here ) in things Natural , Civil , and Divine . That which gave occasion to it , ( for I must own it as mine , though set out , without my name ) was : I was at that time much troubled , and as I thought injured , by what , in the law of this Realm , goes under the name of Custom ; to me , before , little known : and as the business run often in my mind , ( riding especially , when I had nothing else to busie my thoughts ) it brought in time many things into my mind , which I had read , and observed , concerning custom , in general ; till at last it came to this , that was printed . I needed not have owned it , some may think ; and better so , perchance : yet the thanks I have had for it , from some , to whose judgment I could not but ascribe much , because I knew them very conversant in the study of Nature , whereof also they have given good proof to the publick ; hath made me to adventure upon this acknowledgment . However , were it now to be reprinted , ( such is the largeness of the subject ) it might be sit●ed for publick use much more , than ever it was . Now those things that are archieved by Art and Study , though they may seem not so properly Natural , in that sense we take natural here ; yet as they are referred to the power of use and custom ( a great mystery of Nature , in our sense , and the subject of much admiration , as that Treatise will shew them , who desire further satisfaction about it ) so , they properly belong to this account .