So Orpheus asswag'd the Tempest of the Argonauts with a Song and Homer relates how the course of Vlysses blood was stopt by the power of words Moreover in the Law of the Twelve Tables there is a Law against those that did inchant the standing Corn whereby it is apparent that Witches have a power by the force of words to produce strange Effects not onely upon themselves but also upon outward things All which things that is to say to separate the hidden force of things and either draw them to themselves and repel them from themselves they credibly believe themselves to effect no other way than as the Loadstone draws Iron or Amber or Jet draws Chaff and as Onions again destroys the Magnetick Power So that by this Gradual and Concatenated Sympathy not only Natural and Celestial Gifts but also Intellectual and Divine may be receiv'd into humane Souls as Iamblicus Proculus and Sinesius gather from the Opinions of Great Men and that by this Consent and Harmony of things Magicians do call up the very Spirits For some of them are arriv'd at such a height of Madness that they believe that upon the right Observation of such and such Constellations at such intervals of time and by such reason of Proportions an Image being made would receive Life and Motion which upon counsel desired should be able to give Answers and Reveal the hidden Secrets of Truth Hence it is manifest That this Natural Magick inclining toward Conjuring and Necromancy is often entangled in the Snares and Delusions of Evil Spirits CHAP. XLV Of Conjuring and Necromancy THE Ceremonial Parts of Magick Conjuring and Necromancy Geocie or Conjuring curs'd for being familiar with unclean Spirits ceremonies of wicked curiosity compos'd of Prayers and Inchantments is held Abominable and wholly Condemn'd by the Decrees of all Lawgivers Men hateful to the Gods that stain the Skie And blot the Stars though Natures Progenie The setled course of things they can confound Can fix the Poles send Lightnings on the ground Pull down the Heavens and Hills eradicate These are those that Invoke the Souls of dead Bodies who Inchant Children and cause them to give the Answer of the Oracle and as we read of Socrates carry about with them certain Pocket Daemons and who as they say nourish little Spirits in Glasses by which they pretend to Foretel and Prophesie All these proceed in a twofold manner For some of them make it their business to adjure and compel Evil Spirits to appearance by the Efficacy and Power of sacred Names because seeing that every Creature doth fear and reverence the Name of its Creator no wonder if Conjurors and other Infidels Pagans Jews Saracens or prophane Persons do think to force the Devils Obedience by the Terrour of his Creators Name Others more to be detested than they and worthy the utmost punishment of Fire submitting themselves to the Devils sacrifice to them and Worship them become guilty of the vilest subjection and Idolatry that may be to which Crimes though the former are not quite so obnoxious yet they expose themselves to manifest dangers For the Devils are always watchful to intrap Men in the Errors they heedlesly run into From this insipid crowd of Conjurors have flow'd all those Books of Darkness which Vlpian the Civilian calls by the name of forbidden Writings Of which one of the first Authors is said to be Zabulus a man wholly inclin'd to unlawful Arts. Then Barnabas 〈◊〉 Cyprian and now frequently other Books are Published up and down under the feigned Titles and Names of Adam Abel Enoch Abraham and Solomon others under the Names of Paulus Honorius Cyprian Albertus Thomas Hierome and one Eboracensis to whose silly trifles Alphonsus King of Castile Robert the Englishman Bacon Apponus and many other of deprav'd Fancies have adher'd But besides this they have not only made the holy Patriarchs and Angels Authors and Upholders of their detestable Studies but also shew several Books which they pretend were written and delivered by Razial and Raphael tutelar Angels of Adam and Tobias Which Books notwithstanding to any one that narrowly considers the Rules of the Masters the Customes and Ordinances of their Ceremonies the Nature and Choice of their Words and Characters their insipid and barbarous Pharases sufficiently betray themselves to contain nothing but meer Toys and Geugaws and that they were in far later Ages contriv'd by such as were utterly ignorant of that Magick Profess'd by the Ancients being â—ounded only upon certain prophane Observations mixt with the Ceremonies of our Religion with an addition of many unknown Names and Characters to terrifie ignorant and silly people and to amuse those that are void of sence and understanding Neither doth it therefore follow that these Delusions are Fables for unless there were something of reality in them and that many mischievous and wicked things were accomplish'd thereby both Divine and Humane Laws had not so strictly provided for the punishment thereof and Ordain'd them to be quite extirpated from the Earth Now why these Conjurers make use only of evil Spirits the reason is because the Good Angels seldome appear being only attendant on the Commands of God and not vouchsafing to be known but only to upright and holy Men. But evil Spirits submit themselves more willingly to their Invocations falsely assuming to themselves and counterfeiting Divinity always ready to deceive and delighting to be ador'd and worship'd and because Women are more covetous of the Knowledge of Secrets and not less cautious and prone to Superstition and more easily Deluded therefore to them the Devils show themselves more familiar and make them the performers of many Miracles as are related of Circe and Medaea of many others the Stories of the Poets are full and Cicero Pliny Seneca St. Austin and many others both Philosophers Doctors and Historians as also Sacred Writ bring many Testimonies For in the Book of Samuel we read of a certain Woman-Witch that liv'd in Endor that rais'd the Soul of Samuel though most Interpreters agree that it was not the soul of Samuel but an Evil spirit that took upon him the shape of the Prophet Yet some of the Hebrew Doctors aver neither doth St. Austin to Simplician deny the possibility thereof that it was the true Soul of Samuel which before a compleat Year after its departure from the Body might be easily call'd up according to the rule of Necromancy The Necromantick Magicians believe that the same may be performed by certain Natural tyes and Obligations which was the reason that the Ancient Fathers well-read in Spirituals not without good cause ordain'd that the Bodies of the Dead might be buried in Holy-ground should be assisted with Lights and sprinkled with Holy-water be perfumed with Incense and pray'd for by the Living so long as they were above Ground For say the Hebrew Doctors All our Carnal Body remains as Food for the Serpent which they call Arazel which is Lord of the Flesh and the Blood
to one World but said withal that this was a small Particle only of the Universe But Democritus and Epicurus were of Opinion That there were Innumerable worlds whom Metrodorus their Disciple follows saying That there are Innumerable Worlds being that the Causes of them are Innumerable neither was it less absurd to think that there should be one World in the Universe than to imagine one Ear of Corn in a whole Field But as to the Continuance of the World Aristotle Averroes Cicero Xenophon make it Aeternal and void of all Corruption For when that they could not understand whether the Egg or the Bird were first Generated since no Bird could be without the Egg Hence they imagin'd that this World and the Beginning of every begotten thing together with the End thereof was by perpetual Revolution sempiternal Pythagoras and the Stoicks said That the World was of God yet as far as its Divine Nature could permit should be corrupted in time with whom Anaxagoras Thales Herocles Avicen Algasel Alcmeus and Philo the Jew concur in Opinion But Plato affirming that it was Created by God after his own likeness denies that it shall ever be destroy'd Democritus saith That the World was once Created shall once be Destroyed and never more be renewed Empedocles and Heraclitus the Ephesian were of Opinion That the World doth every day renew and every day perish or decay Let us discourse of any thing which they say proceeds from a Natural Cause as for Example let it be an Earthquake yet are they at no certainty therein but wander in Extravagancies while Anaxagoras makes the Cause thereof to be the Air Empedocles Fire Thales Milesius Water Aristotle Theophrastus and Albertus Subterraneal Wind or Vapour Asclepiades great Mischances or Devastations Possidonius Calisthenes and Metrodorus the Destinies Seneca and others variously dissenting seem to have labour'd in vain in the search thereof And therefore the Ancient Romans when they either felt or heard of shaking or trembling of the Earth commanded Holy-days but never did Enact to which of the Gods they should be Dedicated because it was uncertain what force or which of the Gods was the Cause thereof CHAP. LII Of the Soul IF you desire to know any thing from them concerning the Soul there is far less of certainty among them For Crates the Theban affirm'd that there was no Soul but that the Body was mov'd by Nature Those who grant that there is a Soul suppos'd it to be the most thin and subtile of all bodies infus'd into this thick and earthy body Others there be that affirm it to be of a fiery nature of which number were Hipparchus and Leucippus with whom the Stoicks for the most part agree who define the Soul to be a hot Spirit together with Democritus who calls it a moveable and fierce Spirit mix'd and infus'd into Atomes Others said it was the Air as Anaximines and Anaxagoras Diogenes the Cynick and Critias with whom Varro concurs where he says that The Soul is Air receiv'd into the Mouth heated in the Lungs temper'd in the Heart and diffus'd over the whole Body Others will have it of a watery substance as Hippias Others of an earthy substance as Heliodorus and Pronopides to whose opinion Anaximander and Thales willingly agree both fellow-Citizens with Thales Others will have it to be a Spirit compos'd partly of Fire and partly of Air as Boetes and Epicurus Others compos'd of Earth and water as Zenophantes Others of earth and fire as Parmenides Others affirm'd the Soul to be the blood as Empedocles and Circias Some would have it be a thin Spirit diffus'd through the body as Hippocrates the Physitian Others flesh exercis'd by the senses as Asclepiades But many others have been of opinion that the Soul is not that little body but a certain quality or complexion thereof infus'd through all the particles of the same as Zeno the Cithick and Dicearchus defining the Soul to be the complexion of the four Elements Cleanthes also Antipater and Possidonius affirming the same to be a certain heat or complexion of heat drew Calenus the Pergamenian into the same opinion Others there are that uphold that the Soul is not that quality or complexion but something residing in some part of the body as the heart or brain as it were in its proper point or center and from thence governing the whole body Amongst the number of these are Chrysippus Archelaus and Heraclitus Ponticus who thought the Soul to be Light There are others who have thought more freely believing the Soul to be a certain unfix'd Point ty'd to no part of the Body but separated from any determinated Situation being totally present in every part of the Body which whether it were begot by Complexion or Created by God yet was first hatch'd and form'd in the bosome of Matter Of this Opinion were Zenophanes Colophonius Aristoxenus and Asclepiades the Physitian who held the Soul to be the Exercise of the Sences and Cretolaus the Peripatetick who call'd it the Fifth Essence as also Thales who held That the Soul is an unquiet Nature moving it self and Zenocrates would have it to be a Number moving it self whom the Aegyptians follow asserting the Soul to be a certain Force or Vertue passing through all Bodies The Caldaeaus were of Opinion That it was a Force or Vertue without a determinate Form but receiving all Forms that are External So that they altogether agree That the Soul is a certain Vertue fit to cause Motion or that it is else a Sublime Harmony of all the Corporeal Parts depending however upon the Nature of the Body The Footsteps of these Men are followed by that Daemoniack Aristotle who by a new-invented Name of his own calls the Soul Entelechia that is to say the Perfection of a Corporal Organ Potentially having life from which the same Body receives the Principles of Understanding Perceiving and Moving And this is the most receiv'd though most impâ—rtinent Definition of a Soul found out by that great Philosopher which doth not however declare or make manifest the Nature or Original but only the Affections of the Soul There are others that soare somewhat higher than these men who affirm the Soul to be a certain Divine Substance whole and individual diffus'd through the whole and every part of the Body produc'd in such manner from the Incorporeal Author as that it depends upon the force of the Agent not on the Generative Faculty of the Matter Of this Opinion were Zoroastes Hermes Trismegistus Pythagoras Euminius Hammonius Plutarch Porphyrius Timaeus Locrus and Divine Plata himself who defin'd the Soul to be an Essence moving it self endu'd with Understanding Eunomius the Bishop consenting partly to Plato partly to Aristotle affirms the Soul to be an Incorporeal substance made in the Body upon which definition he lay'd the Foundation of all his Opinions Cicero Seneca and Lactantius affirm That it is impossible to define what the Soul should be Thus it is
Pallas is said to hate all manner of Piping In Homer we read of a Harper to whom Alciones and Vlysses willingly lent their Ears In Virgil Iopas both sings and plays while Dido and Aeneas give attention Yet when Alexander the Great was singing his Schoolmaster Antigonus brake his Harp and threw it away telling him It was his business to raign and not to sing The Egyptians also as Diodorus witnesseth forbad the use of Musick to their Youth as rendring them luxurious and effeminate And Ephorus according to Polybius condemns it as an Art invented onely to delude and deceive men And indeed what is more unprofitable more contemptible more to be avoided than the society of these Fidlers Singers and other kind of Musitians who with so many sorts of Songs Dialogues Catches and Roundelays more chattering than Rooks or Daws do but like Syrens bewitch and corrupt the well-dispos'd minds of men with their lascivious sound of Ribaldry and Debauchery Therefore the Mothers of the Cycones persecuted Orpheus even to Hell for effeminating their Males with his charming Harmony And if there be any authority in Fables we finde that though Argus had his head guarded with a hundred Eyes yet they were all charmed asleep with the sound of one single Pipe It is true that from hence the Musitians take occasion to extol themselves far above the Rhetoricians for that their Art has a greater power to move the passions and affection and to such a hight of madness they are carried as to affirm that the Heavens themselves do sing not that they were ever heard so to do but onely as their drunken Dreams and Imaginations prompt them to believe Neither was there ever any Musitian that ever descended from Heaven who could ever pretend to know all the Consonances of Sound or the true reason of Proportions Onely they say that it is a most compleat Art and comprehends all other Sciences nor can be throughly understood by any one not Universally learned Yea they attribute to it the vertue of Divination and that thereby men may make a judgement of the habits of the Body affections of the Minde and manners of Men. They say moreover that there is no end of this Art and that every day produces new discoveries therein which in another sense Anaxilas wittily hints that Musick is like Libya which every year produces some new sort of venomous Creature or other Athanasius therefore by reason of its vanity exiles it from the Church It is true St. Ambrose more delighting in Pomp and Ceremony instituted the use of Singing and Playing in Churches But St. Austin in the mean betwixt both makes a great doubt of the lawfulness thereof in his Confessions CHAP. VIII Of Dancing and Balls TO Musick Dancing is a kinde of Appendant most grateful to Children and youthful Lovers a thing which they learn with great care and practise all night long most punctually observing the time of the Musick and that the measures of their Feet and Capring-steps may exactly answer the time of the Fiddles labouring to perform the silliest and maddest thing in the world with the greatest knowledge and activity their Bodies and Souls will admit A thing which were it not set off with Musick would appear the greatest Vanity of Vanities the rudest most nonsensical and ridiculous sight in the world This is that which lets loose the reyns of Pride the friend of Wickedness the food and nourishment of Lust the bane and enemy of Chastity and unworthy so much as the thought of any honest person At these Balls saith Petrarch many a grave Matron hath lost her longpreserv'd Honour Many an unhappy Virgin there hath learnt what she had better never have known from thence many have return'd home polluted many half overcome but never any one more vertuous than they were before Yet have some of the Grecian Writers highly prais'd this idle Art as the worst and most pernicious things never want their extollers and have deduc'd the Pedigree of Dancing and Balls even from the Heavens themselves comparing the Steps of Dancing to the motion of the Stars that seem in their Harmonical order to imitate a kinde of Dancing motion which they began so soon as the world was created Others say it was an invention of the Satyres By the help of this Art Bacchus is said to have soften'd and overcome the Tyrrhenes Indians and Lydians most Warlike Nations Whence Dancing was by them made use of in their Religious Rites and the Exercise thereof by the Goddess Rhea commanded the Corybants in Phrygia and the Curetes in Crete And in Delos there was no sacred Ceremony perform'd without Dancing no Festivals Sacred or Civil celebrated where Dancing was left out The Brachmans also among the Indians morning and evening with their faces toward the Sun dancing were wont to worship his Beams Likewise among the Aethiopians Thracians and Scythians Dancing was us'd in all their Religious Ceremonies as being first instituted by Orpheus and Museus the best Dancers of their times There were also among the Romans the Salian Priests whose duty it was to dance about in honour of Mars The Lacedaemonians the bravest people of Greece having learnt the custom of Dancing from Castor and Pollux in all their Feasts and publick Ceremonies us'd Dancing In Thessaly it was held in such Veneration that the Commanders and chief Leaders were honoured with the Title of Formost Dancers Socrates also by the Oracle judg'd to be the wisest of men then living was not asham'd to learn to dance when he was far stricken in years and not onely so but highly extoll'd the same Art and reckon'd it among the most serious parts of Education and was esteem'd by him a thing of that Gravity as could hardly be express'd and enter'd into the world together with the Love of the Gods But what wonder it should be so highly honour'd among the Grecian Philosophers who are not asham'd to make the Gods themselves the Patrons of Adultery Rapes Parricides and indeed of all manner of Villanies Many have written Treatises of Dancing wherein they set forth all the several sorts and measures thereof expounding their several names and who were the particular Authors and Inventers of each so that I need proceed no farther therein But the Antient Romans men ever famous for their Gravity and Wisdome condemn'd all manner of Dancing neither was any woman among them accompted Vertuous that was given to Dance Therefore Salust reproaches Sempronia that she sang and danc'd more exquisitely than was convenient for an honest woman Nor are Gabinius and Marcus Celius men in Consular dignity less blam'd for their over-great skill in Dancing And Marcus Cato objected it as a Crime to Lucius Murena that he had been seen to dance in Asia whose Cause when Cicero took in hand to defend he durst not justifie the act as well done but utterly deni'd the Fact saying That no sober man ever danced either alone or so much as at a
both toward Religion toward Men and God himself affirming That the secrets of Conscience may be discovered from such a part of the Sun being in the ninth third eleventh houses of the Heaven and many have prescrib'd Rules whereby they pretend to disclose the very thoughts and intentions of Men. Exalting the Coelestial Constellations above the Miraculous Works of God as the superintendant Causes of the Universal Flood the Law given by Moses and the Child-bearing of a Virgin and vainly attributing to Mars the occasion and necessary cause of Christs All-redeeming death Yea they do affirm That Christ himself did make choice of his hours wherein to work his Miracles and when he rode in Triumph into Jerusalem what times he knew the Jews could have no power to hurt him which was the reason he chid his Disciples in these words Are there not Twelve hours of the day They say moreover That if any one were happily placed under Mars being in the Ninth House such a one shall be able to cast out Devils with his presence only But he that shall Pray to God Luna and Jupiter being in Conjunction in the Mid-Heaven with the Dragons-head shall obtain all his desires and that Saturn and Jupiter do promise future prosperity of Life Moreover that he who hath Saturn happily constituted with Leo at his Nativity shall when he departs this Life immediately return to Heaven again Now who could think it as silly and as idle as these Heresies are yet want they not abettors Petrus Aponensis Roger Bacon Guido Bonatus Arnoldus de Villa Nova Philosophers Alyacensis Cardinal and Divine and many other famous Christian Doctors who have not without great Infamy given their Assent to the same and more than that have been so bold as to testifie and defend the truth thereof Against these Astrologers of later years Johannes Picus Mirandula wrote Twelve Books so fully that he hath scarce omitted one Argument but with such a force of Eloquence that neither Lucius Balantius a most strenuous Champion of Astrology nor any other Hector of this Art could ever defend it from the ruine of those Arguments that Mirandula hath brought against it For he makes it out by most strong Arguments That Astrology is an Invention not of Men but of the Devil which Firmianus confirms by which he endeavours to exterminate and abolish all Philosophy Physick Law and Religion to the general mischief of Mankind for first it takes away the use of Faith in Religion lessens the reverence of Miracles takes away Divine Providence while it teaches That all things happen by force and vertue of the Stars and from the Influences of the Constellations by a kind of fatal Necessity It patronizes Sin excusing Vice as descending from Heaven it defiles and subverts all good Arts in the first place Philosophy translating the Causes of things from right Reason to Fables translating the practice of Physick from the application of Natural and Efficacious Remedies to vain Observations and idle Superstitions deadly both to Body and Soul Abrogating all Laws Customes and Rules of humane Prudence when Astrology must be only consulted at what time how and by what means to Act as if she only held the Scepter that governs humane Life and Manners together with all Affairs publick and private deriving an uncontrolable Authority from Heaven and accompting all things else vain and ridiculous that will not submit to her jurisdiction A most worthy Art which the Devils heretofore Professed in contempt of God and to the deceipt of Men. Neither can we think that the Heresie of the Manicheans which takes away all liberty of Free-will had any other Original than the false Opinions and Doctrines of Astrology From the same Fountain sprang that Heresie of Basilides who believed that there were Three hundred sixty five Heavens all made successively and in the same likeness according to the number of the days of the year and assigning to every one of them certain Qualities Principles and Angels and also giving them names he calls the supreme Ruler of them all Abraxas which name according to the Greek Letters contains the Numerals of Three hundred sixty five to answer the Number of Heavens which he had invented These things I have therefore set forth that ye may understand Astrology to be the Mother of Heresie Besides this same Fortune-telling Astrology not only the best of Moral Philosophers explode but also Moses Isaias Job Jeremiah and all the other Prophets of the Ancient Law and among the Catholick Writers St. Austin condemns it to be utterly expell'd and banish'd out of the Territories of Christianity St. Hierome argues the same to be a kind of of Idolatry Basil and Cyprian laught at it as most contemptible Chrysostome Eusebius and Lactantius utterly condemn it Gregory Ambrose and Severianus inveigh against it The Council of Toledo utterly abandon and prohibit it In the Synod of Martinus and by Gregory the younger and Alexander the third it was Anathematiz'd and punish'd by the Civil Laws of the Emperours Among the Ancient Romans it was prohibited by Tiberius Vitellius Dioclesian Constantine Gratian Valentinian and Theodosius Ejected also and Punish'd by Justinian made a Capital Crime as may appear in his Codex CHAP. XXXII Of Divinination in general IT willnot be amiss here to bring in those other sorts of Divination drawing predictions not so much from the observation of heavenly bodies but of inferiour things that retain a kinde of shadow and resemblance of heavenly things that those things being understood ye may the better understand this Astrological Tree that yields such trashie Fruit and from whence as from a Lernaean Hydra the Beast of so many Heads is generated Among the Arts therefore of Fortune-telling Vulgarly professed in hope of gain are Physiognomy Metoposcopie Chiromancy Soothsaying Speculatory and Interpretation of Dreams to which we may adde the mad Oracles of former times All which have not the least of solid Learning in them nor have any ground of Reason to fix on but depend upon Chance familiarity with Spirits or some apparent Conjectures which are gathered from ancient Traditions or long Observations For all these prodigious Arts of Divination defend themselves with the Buckler of Experience and to dis-entangle themselves out of the bonds of hampring Objections by suggesting to work beyond Faith and Reason of all which the Law takes notice thus Commanding Let none be found among you that maketh his Son go through the fiâ—e or that useth Witchcraft or a regarder of times or a marker of the flying of fowls or a Sorcerer or a Charmer or that councelleth with Spirits or a Soothsayer for all that do those things are an abomination unto the Lord. CHAP. XXXIII Of Physiognomy PHysiognomy taking Nature for her Guide upon an inspection and well observing the outward parts of the Body presumes to conjecture by probable tokens at the qualities of the Mind and Fortune of the Person making one Man to be Saturnal another a
apparent what great Contention there is among them touching the Essence of the Soul Nor are the Contentions and Variances less or less Numerous than their Disputes when they come to make inquiry which is the Seat of the Soul For Hippocrates and Hierophilus place it in the Fibres or Ventricles of the Brain Democritus in the whole Region of the Temples Eratistratus in the Epicranidal Membrane Strabo within the space between the Eye-brows Epicurus gives it room in the whole Brest Diogenes in the Arterial Ventricle of the Heart the Stoicks with Chrysippus in the whole Heart and Spirits that surround the Heart Empedocles seats it in the Blood to which Opinion Moses seems to give way while he forbids his People to eat the Blood of any thing because the Soul of every Animal is seated therein Plato and Aristotle and the more Noble Sects of Philosophers place the Soul in the whole Body Galen is of Opinion That every part of the Body has his particular Soul For so he makes it appear in his Book of the Usefulness of the Parts There are many Particles of Animals some greater some lesser others altogether indivisible into the Species of the Creatures yet necessarily every of those wants a Soul For the Body is the Organ thereof and therefore the Particles of the Body are very much different one from another because the Souls are different I cannot here pass by a Sentence of Beda the Divine who writing upon Mark The Principal seat of the Soul saith he is not as Plato thinks in the Brain but to follow the Doctrine of Christ in the Heart Now as concerning the Continuation of the Soul Democritus and Epicurus were of Opinion That it dy'd with the Body Plato and Pythagoras held it to be altogether Immortal but that being out of the Body it retires to some Nature or being like it self The Stoicks taking the middle way between both these assert that the Soul shall leave the Body but that if it be not purified and dignifi'd with the excellent Vertues to be possessed in this Life that then it shall presently dye but that if it be endu'd with Heroical Vertues then that it may attain the Heavenly Seats and be associated with those Sympathiâ—ing Natures that stay there in expectance of being joyn'd unto it Aristotle taught That some parts of the Soul which remain in Corporeal seats are inseparable from the same and therefore dye with them but that the Understanding which wants no Corporeal Organ is separate from the Corruptible Parts But he is so far from delivering any thing of farther perspicuity that his Interpreters do wholly abandon the Discourse thereof Alexander the Aphrodisean saith That most certainly he held the Soul to be Mortal And of the same Opinion among us is Gregory Nazianzene Against these Pleton and Thomas Aquinas in defence of Aristotle most stiffly stands up affirming that he was in the right Opinion concerning the Immortality of the Soul Moreover Averroes that most exquisite Commentator upon Aristotle believes that every man has a peculiar Soul but Mortal But that the Mind or Understanding is Eternal having neither Beginning nor End of which there was but one kind that all men use in this Life Themistius saith That Aristotle held one only Active Understanding but that the Understanding capable of Subjects was manifold and that both were Immortal Thus through the strange Dissentions and Garboils of these Philosophers it comes to pass that there are so many absurd Contests among our Christian Divines about the Original of the Soul among whom there are some that believe that the Souls of all Men were Created at the Beginning and remaining there as in a Store-house till they come to be us'd of which Opinion above all the rest is the Learned Origen St. Austin also believes That the Soul of our First Parent had its Original from Heaven being something Elder than the Body and perceiving the Body to be a fit Habitation of its own accord did covet the same however he does not affirm it for any certain or positive Maxime Others believe the Soul to be propagated extraduce from Parent to Parent and that the Soul is begot by the Soul as the Body is begot by the Body of which Opinion was Apollinaris Bishop of Laodicea Tertullian Cyril and Luciferianus against whose Heresie St. Jerom fiercely Combats Others are of Opinion That Souls are Created daily by God which Opinion Thomas Aquinas follows defending himself with that Peripatetical Argument that seeing that the Soul is the Form of the Body the same ought not to be Created apart but in the Body to which Opinion the Universal Judgment of our Modern Divines adheres I omit the Degrees Ascentions and Descentions of Souls which the Origenists have brought into play as being neither strengthned by Scripture nor consenâ—aneous to the Thesis of Christianity so little of certainly there is either among Philosophers or among Divines concerning the Original or indeed the very meaning and definition of the Word Soul For Epicurus and Aristotle believe it Mortal Plato's Circle brings it to the same Station again in so many years Some there are that as Plato says contract it within the Verges of Humane Bodies others diffuse it into the Bodies of Animals some restore it to Heaven from whence they had it others send it on Pilgrimage about the World Some that Compel it to Infernal Hell others deny any some say That every Soul is Created by it self others say They were all Created together So far Thomas There was Averroes who undertaking to broach something more remarkable First held the Vnity of the Understanding The Manichaean Hereticks were of Opinion That there was but one Soul of the Universe dispers'd as well into Inanimate as Animate Bodies but that those things which are without Life lâ—â—s participate thereof that Animate things have a greater share and Coelestial things the greatest of all and at length they conclude That singular Souls are but parts of the Universal Soul Plato also holds but one Universal Soul of the World but other Souls for particular Creatures as if the World subsisted only by its own Soul but particular Creatures were animated by particular Souls Others there are that will have but one sort of Souls Others make a twofold Soul that is to say Rational and Irrational Others say there are many as many as there be species of living Creatures Galen the Physitian affirms That there are various and distinct Souls in divers Creatures according to the variety of the Species and moreover he appoints many Souls in one Body There are other that place two Souls in a Man one sensitive from Generation the other intellectual from Creation among these we finde Occam the Divine Plotinus will have the Soul to be one thing and the Understanding to be another with whom Apollinaris consents Some there are that do not distinguish between the Soul and the Understanding but they say that it is the most
like For who that sees a man marching in more state than a Dunghill-Cock in gate like a Fencer a confident Look a deep Tone grave Speech severe in his Carriage and tatter'd in Habit that will not straight judge him to be a German Do we not know the French by their moderate Gate effeminate Carriage smiling Countenance pleasing Voice courteous Speech modest Behaviour and careless Habit The Italians we behold more slow in Gate their Carriage grave their Countenances varying of few words captious in Discourse in their Behaviour magnificent and decent in their Habit. In Singing also the Italians Bleat the Spaniards Whine the Germans Howl and the French Quaver In Discourse the Italians are grave but subtile the Spaniards neat but great boasters the French quick and ready but proud the Germans foure but simple In Council the Italian is provident the Spaniard subtile the French rash the German for profit Toward Strangers the Italians are officious the Spaniard pleasant the French are milde the Germans rude and churlish In their Anger and Malice the Italians are close the Spaniards hard to be appeas'd the French full of threats the Germans full of revenge In Conversation the Italians are prudent the Spaniards cautious the French gentle the Germans imperious As to their Amours the Italians are jealous the Spaniards impatient the French inconstant the Germans ambitious In business the Italians are circumspect the Germans laborious the Spaniards watchful the French careful In War the Italians are stout but cruel the Spaniard full of Stratagems the Germans fierce and mercenary the French magnanimous but rash The Italians are famous for Learning the Spaniard or Portugal for Navigation for Affability the French for Religion and Mechanick Arts the Germans And indeed every particular Nation whether civil or barbarous has some particular Manners and Customs particularly imprinted by Heavenly Influence different from others not to be acquir'd by any Art or Philosophy but such as are meerly natural to the Inhabitants without any assistance of Education But let us return to those who have publickly treated concerning these things Those Authors like the Serpent have given us the possession of that fruit by the eating whereof we shall understand Good and Evil though they all cry that it is best for men to follow Vertue and eschew Vice But how much more certain how much more profitable and indeed how much more happy would it be for us that we should not onely not commit sin but also not know it Who is ignorant that by that very thing we all then become miserable when our first Parents learnt to distinguish between Good and Evil And therefore perhaps the Errour of Philosophers might be pardon'd if under the notions of Vertue and Goodness they did not teach us the worst of Evils and the most shameful Vices Now there are many Sects of these Philosophers that teach us Ethicks as the Academick the Cyrenaick Eliack Megarick Cynick Eroitick Stoick Paripatetick with many other such-like Of all which that Theodorus who was honoured with the Title of a God thus gave his Verdict That wise men would not stick to give their minds to Thieving Adultery or Sacriledge when they found a seasonable opportunity for there is not any one of these that is evil by nature and therefore if the vulgar opinion generally conceiv'd concerning these things were set aside there is no reason but a Philosopher might publickly go to a Whore without a reproof This was one of the Maximes of that Heavenly Philosopher than which nothing could have been reveal'd more wicked unless it be that which we read in Aristotle and was also by the Law permitted in Crete male-Venery which Jerome the Peripatetick extolls saying That the use thereof had been the destruction of many tyrannical Governments But the words of Aristotle in his Politicks where he makes it profitable for a Commonwealth that the Vulgar should not be too numerous in Off-spring are these The Law-giver saith he wisely and carefully ordained many things in relation to temperance in Diet a thing very necessary as also touching Divorcing of women providing and establishing the use of Males left the multitude of Children should encrease too fast This is that Aristotle whose Riâ—es and Customs were condemn'd by Plato whence grew that hatred and ingratitude of his toward his Master This is he who fearing the punishment of his wicked life fled privately and in haste out of Athens who being the most ingrateful person in the world to his Benefactors poyson'd Alexander by whom he was most liberally and magnificently rewarded who also restor'd him to his Country and trusted him with his Life his Body and Soul This was he who having an ill opinion of the Soul deni'd any place of Joy after death who filching the sayings of the Ancients and likewise putting false Interpretations upon them sought to increase the fame of his Ingenuity by Theft and Calumny He who at length grown old in wickedness and running mad out of an immoderate desire of knowledge was the Author of his own death becoming a Sacrifice fitting for the Devil that taught him his learning This is that worthy Doctor so frequent now adays in our Latine Schools whom my fellow-Pupils Cullen Divines have translated to Heaven having publish'd a Book entitled Of the salvation of Aristotle as also another Pamphlet both in Prose and Verse Of the Life and Death of Aristotle upon which they have made a Theological Comment at the end whereof they conclude that Aristotle was the forerunner of Christ in Naturals as John the Baptist was his forerunner in Spirituals But now let us hear what these Philosophers say concerning Happiness and the chiefest Good which some plac'd in Pleasure as Epicurus Aristippus Gnidius Eudoxus Philoxenes and the Cyrenaicks Others joyn'd Honesty with Pleasure as Dinomachus and Caliphâ— Others in the choice gifts of Nature as Carneades and Hierome of Rhodes Others in Grief as Diodorus Others in the Vertues as Pythagoras Socrates Aristotle Empedocles Democritus Zeno Citicus Cleantes Hecaton Possidonius Dionysius of Babylon and Antisthenes and all the Stoicks Many also of our Divines adhering to them do to this day raise great Disputes concerning the connexion of the Vertues and what should be that common foundation of Happiness to the building of which all the Vertues ought to meet For unless they all meet in one 't is impossible they should make a man happy though there should be but one wanting Seeing therefore that the Vertues themselves are in some manner different and repugnant one from another as Liberality and Thrift Magnanimity and Humility Mercy and Justice Contemplation and Labour unless they all concur Harmoniously together they are not to be esteem'd Vertues but Vices Now that wherein they ought all to concur is Justice according to the Opinion of Ambrose and Lactantiuâ— who together with Macrobius have followed the Opinion of Plato in his Common-wealth Others take it to be Temperance that imposeth a mean in
he cry'd out Wo be to you that build up the Sepulchres of the Prophets like to those that shew them Like to the Heathen to every Saint they allot his proper charge to one with Neptune they share the Command of the Seas and power of Deliverance from the dangers thereof to another with Jupiter to have the Dominion of Thunder to another with Vulcan to controul the Fire to another they pray with Ceres for seasonable and plentiful Harvests to another with Bacchus they give the Charge of their Vintages and Vines The Women also have their Deities from whom as from Lucina they beg for Children and the cure of Barrenness and another by whose Power they either Appease or Revenge themselves upon their Angry Husbands Others there are to whom they give the priviledge of recovering and finding Lost Goods Neither is there any Disease which has not its peculiar Physitian among the Saints Which is the reason that Physitians do not get so much as Lawyers there being no sort of Action though never so just that ever could boast of a Saint for its Patron 'T is true the Papists aver That as the Soul in every Member Displayes a several Act and every Act as it is variously dispos'd receives a distinct Power as the Eye to see the Ears to hear So Christ in his Mystical Body of which he is the Soul by his several Saints as Members accommodated to the same Body doth Administer and Distribute the several gifts of his Grace to the Inferiour Creatures and that to every Saint is allotted a particular operation for the dispersing of several Graces according to the variety of Graces given to each Man But this Conjecture as being one of Agrippa's Vanities for which there is no ground in Scripture we cannot reckon among the Vanities of Science but as a peculiar Invention of his own CHAP. LVIII Of Temples NOW as concerning Temples there was nothing wherein the Superstition of the Gentiles was more eminent who to every Deity were very curious in Building particular Temples after whose Example the Christians afterwards Dedicated their Temples to particular Saints Yet there were many Nations that never made use of any Temples and Xerxes is reported to have burnt all the Temples throughout Asia at the perswasion of his Magicians believing it to be an Impious thing to enclose the Gods in Walls But of these Temples Zeno Citicus Disputed formerly in these Words To build Churches and Temples saith he it is no way necessary for nothing ought to be accompted Sacred by Right nothing to be esteemed Holy which men themselves Build Among the Persians of old there were no Temples Neither was there among the Hebrews from their first beginning but only one Temple Dedicated to Divine use which was Built by Solomon of which however it is thus written in Isaias Thus saith the Lord The Heaven is my seat the Earth the footstool for my feet what is this house which thou buildest for me And Stephen the Protomartyr adds Salomon built a House but the most High Inhabits not in places made with Hands And Paul the Apostle saith to the Athenians God dwells not in Temples made with hands for being the Lord of Heaven and Earth he is not serv'd by mens hands who wants not their help However he teaches that Humane Nature even Men themselves Holy Pious Religious Devout to God are the most acceptable Temples to God as he Asserts writing to the Corinthians Ye are the Temple of God and the Spirit of God dwells in you the Temple of God is holy so ought you to be Moreover Origen writing against Celsus confesses That at the first beginning of Christian Religion and long after Christs Suffering there were no Churches Built Confirming by many Arguments that among Christians they avail neither to the right Worship of God nor to the Honour of true Religion Therefore faith Lactantius Temples are not to be made to God of Stones piled up to an immense height but there is a place to be reserv'd in the Heart of every Man where his Thoughts ought to retire when they are taken up in Religious Exercise Not Temples made with hands th' Almighty hold Just men are the true Temples made of Gold And Christ sends his Adorers not into the Temple not into the Synagogues but into their private Closets to Pray And we read that he himself did many times appear with the Multitude in the Cities in the Temple in the Synagogue when he made his Sermons but he went into the Mountain to Pray where he spent the Night in Prayer However the Church that does nothing but by the Inspiration of the Spirit of God when the Christian Religion began to increase and that Sinners entred into the Temple with the Godly the weak with the strong in Faith and as they entred the Ark of Noe the Clean with the Unclean did then Ordain certain Temples Chappels Churches and separated Places free from Prophane business wherein the Word of God might be Publickly Preached to the Multitude and the Sacraments might be more decently and orderly Administred which have since been held by the Christians in most Venerable Esteem and being guarded with the Immunities of several Princes have encreased to such a vast Number augmented with the Addition of Monasteries Abbies and the like that it is very necessary that many of them should be cut off as superfluous and unnecessary Members And here we cannot be unmindful of another Enormity which is the superbity of Building wherein vast sums of Alms and sacred Money is expended which as we have observ'd before would be more fitly and honestly employ'd in the maintenance of the true poor of Christ the true Temples and resemblances of God many times ready to perish for hunger thirst cold labour sickness and want CHAP. LIX Of Holy-days HOly-days both among the Gentiles as among the Jews were always in great estimation who did all at certain times of the year and upon certain days set apart several Holy-days for Divine worship upon several occasions as if it were lawful to be more religious or more ungodly at one time than another or that it were the pleasure of God to be worshipped more at one time than another which St. Paul objects to the Galatians as a shame writing to them afthis manner Ye observe days and months and times and years I fear I have labour'd for you in vain and without a cause Concerning which when he admonishes the Colossians he commands them in these words Let no man judge you for meat or drink upon a Holy-day or of the New-moon or of the Sabbath which are members of future things For to true and perfect Christians there is no difference of days who are always feasling and pleasing themselves in God always keeping a perpetual Sabbath as Isaiah prophesi'd to the Fathers of the Jews The time shall come that their Sabbath shall be taken away and when the Saviour comes there shall be a
after he had overcome the Saxons and Lombards honour'd them as follows My fellow-Souldiers said he ye shall be call'd Heroes Companions of Kings and Judges of Crimes Live henceforward free from Labour consult and advise with Kings for the Publick good reprehend soul Actions be kinde to Women and be tender over Orphans encompass Princes with your counsels From them demand your Food Apparel and Wages whoever denies ye let him be dishonourable and infamous He that offers ye injury let him confess himself guilty of High Treason And for your parts take you heed that so great Honours so great Priviledges acquir'd by the labours of War that ye stain them not nor defile them with Drunkenness or any other Vice that what we give for your Glory may not redound to your Punishment the infliction whereof if ye exceed your bounds we reserve to our selves and our Successors Kings of the Romans And this is the magnificent Degree of Heraldry for which by ancient Custom they esteem themselves so great CHAP. LXXXII Of Physick in general FRom War and Nobility let us hasten to Physick which is it self a kinde of Art of Killing altogether Mechanick though she pretend to be shadow'd with the Title of Philosophy and sits above the Law next to Divinity in degree and place which hath caus'd great contention between the Civilian and the Physitians For thus the Physitians argue Seeing say they there are three sorts of Goods the Goods of the Soul the Goods of the Body the Goods of Fortune of the first the Divine takes care of the second the Physitian the third onely belongs to the Lawyer Hence it is that the Physitians claim the next pre-eminence to the Divines forasmuch as the strength and health of the Body is to be preferr'd far before the Riches of Fortune But this strife was once determin'd by a witty Question For some one of these Contenders desiring to know what order and method was observ'd in leading Criminals to Exâ—cution which follow'd and which should precede the Thief or the Haâ—gman and when one answer'd that the Thief went before and the Hangman follow'd the other presently gave judgment that the Lawyers should go before the Physitians follow denoting the remarkable Robbery of the one the rash Murther of the other But let us return to Physick of which there are many sorts of Heresies For there is one which they call Rational Sophistical and Dogmatical which was practised by Hippocrates Diocles Chrysippus Caristinus Paraxagoras and Herosistratus approved also a long while after by Galen who above all the rest following Hippocrates brought all the Art of Physick to be comprehended in the knowledge of the Causes judgments upon Signes and Symptoms qualities of things and the several habits and ages of Bodies But this Heresie contending more for substance than shadow I confess to be the meaner part of Philosophy but toward the cure of the Sick not at all necessary if not altogether destructive as that which rather sends us for Health and Cure to screw'd and forc'd Maximes than to any sincere and real Medicines and being employ'd in Scholastick Syllogisms unacquainted with Woods and Fields becomes altogether ignorant of Herbs and good Remedies And therefore Serapion was of opinion that this Rational Method of Physick did nothing at all avail to the Cure of diseases Therefore there is another Faction of Physicians altogether Mercenary and Mechanick which is therefore termed Operative and is divided into Empirick and Methodical of which we are now to treat They call it Empirical because of the Experiments which it makes whose chief Professors were Serapion Heraclides and both the Apollonii Among the Latines Marcus Cato C. Valgius Pomponius Leneus Cassius Felix Aruntius Cornelius Celsus Pliny and many others Out of this Hierophilus the Calcedonian constituted his Methodical Physick and by the help of long Experience the Mistress of all things fixed it to certain Rules which afterwards Asclepiades Themistion and Archigenes confirm'd by most strong arguments and afterwards Thesillus the Italian compleated who as Varro affirms set aside all the Opinions of his predecessors madly raging against all the Physicians of the former Age. After these many Barbarous Physicians of forraign Nations ventured abroad in Writing among which the Arabians became so famous that they seemed by many to have been the Inventors of this Art and might have easily made it good but for the Original Greek and Latine words which they used betraying another original of the Science This made the Volumes of Avicen Rhasis and Averroes to have equal Authority with the Books of Galen and Hippocrates so that if any one presume the Cure of a person without their Rules he seemed to throw away the life of the Patient Now these Factions among Physicians be not many yet is the Contention and Combate of Opinions not less among them than among the Philosophers For observe how idly they contend about the substance of the Seed Pythagoras will have it to be the spume or froth of the most useful part of the Bloud or the most useful part of the excrement of the meat Plato affirms it to be a deflux of the Back-bone-marrow seeing that the Back and Reins are pained by the over-much use of Copulation Alcmaeon asserts it to be part of the Brain for that Copulation weakens the Eyes which are nourished by the Brain Democritus will have it to be derived from all parts of the body and Epicurus to be as it were forcibly strain'd from body and soul together Aristotle affirms it to be the excrement of the Sanguineous nourishment which is last digested in the body Others believe it to be bloud ripened and made white by the heat of the Stones for this reason That they who copulate too often do eject drops of bloud Adde to all this that Aristotle and Democritus are of opinion that a Womans seed doth not at all contribute to Generation neither that she does emit any seed at all but onely a kinde of Sweat Galen affirms that they eject seed but more imperfect and that the seed of both sexes assists in generation Though Hippocrates is of a contrary judgement affirming that the bodies of all Animals are coagulated out of the four Humours Yet Aristotle maintains that the Bloud is the next cause of Generation and that the seed is generated out of the Blood Many of the Arabians are of opinion that perfect Animals might be generated without the mixture of Male and Female and be produced without the help of seed and therefore did aver that there was no necessity of the Matrix but by accident Now speaking of the Original Causes of Diseases Hippocrates places them in the Spirits Hierophilus in the Humours Erasistratus in the bloud of the Arteries Asclepiades makes them to be certain Atomes entring in thorow the invisible pores of the body Alcmaeon believes all diseases to proceed from the exuberance or scarcity of the Corporeal faculties Diocles from the inequality of the
of his Life The Rhetorician will rather deny the manifest Truth than yield to his Opposer in the least Syllogistical Conclusion Arithmeticians and Geometricians number and measure all things but neglect the Measures and Numbers of their lives and souls The Musicians are all for Sounds and Songs not minding the Discords of corrupt Manners Therefore Diogenes the Sinopian was wont to reprove them that they would fitly make the Harmony and Strings agree but that there was neither measure nor harmony in their customs of living Astrologers behold the Heavens and the Stars and foretel others what shall happen in this world but they never minde the evil which every moment hangs over their own heads Cosmographers describe the situations of Countries the forms of Mountains the course of Rivers and limits of distinct Regions but they make a man never the wiser nor better Philosophers with great vaunting dive into the Causes and Beginnings of things while they neglect perhaps not so much as know God the Creator of all things There is no Peace among Princes and Magistrates being easily drawn for small advantages to seek the destruction one of another Physicians cure the bodies of the sick and neglect the health of their souls Lawyers diligent in observing the Laws of Men however transgress the Commands of God whence it is grown to be a Proverb Neither physicians live well nor Lawyers die well Physicians being the most disorderly sort of men and Lawyers the most dishonest Divines make a great noise while they preach to us the observation of the Commands of God and holy Doctrine but their words and conversations differ very much being such as had rather seem to know than love God Now then he which knows all things to speak and write well he who understands the nature of Verse the course of Times the ways of Reasoning the ornaments of Speech the colours of Rhetorick he that remembers all things the proportions and sums of Numbers the harmony of Sounds the measures of Dancing the measures of all Quantities the inflexions and reflexions of the Sun-beams the situation of the Earth and Sea the various ways of rearing all sorts of Edifices and Engines the ordering of Battels the tilling of Ground the taking feeding fatting of Beasts Birds and Fish every kinde of Country-trade every species of Mechanick Industry Painting Graving Founding Hammering Hewing Factoring Sayling the course of the Stars their Influences upon inferiour Bodies the forebodings of Destiny Divinations of all sorts the hidden monstrosities of Magick Art the secrets of the Cabalists the causes of all Natural things the reformation of Manners the Governments of Commonwealths Family-order Remedies for Diseases vertues of Medicines and skill in mixture the delicate Dressing of Meats Let him know both Laws all the Pleadings of the most learned Doctors and Council the wrangling of the Sorbonnists the hypocrisie of the Monks with all the Learning of the holy Fathers he I say who knoweth all this and more if there be any thing yet remaining yet he knoweth nothing unless he know the will of Gods Word and perform the same He that hath learned all things and hath not learned this hath learn'd in vain and all his Knowledge is in vain In the Word of God is the Way there is the Rule there is the Gole or Mark whither he ought to bend his Course that will not go astray but drives to reach the Truth All other Sciences are subject to Time and Forgetfulness and not onely these Sciences and Arts but also the Letters Characters and Languages which we use shall perish and others rise in their places and peradventure they have more than once been already lost and have as often come to light again Neither has there been one manner of Orthography in one Age nor alike with all men Nor is the true Pronunciation of the Latine Tongue at this day any where to be found The ancient Characters of the Hebrew are quite lost they which are now in use being found out by Esdras for the Hebrew Language was corrupted by the Caldeans a Misfortune that has happened well-near to all the Languages of the world so that there is hardly one at this day which understands its own Antiquity new words growing into use and the old ones decaying So that there is nothing fixt or durable Finally the opinion of Terence is That nothing is now spoken which has not been spoken before And many there are among whom Volaterrane is one that would have it that the Gun which is by most accounted a New Invention of the Germans was used in ancient time and this they endeavour to prove out of Virgil. There Salmon lay in cruel torments bound Curs'd Imitator of th' Olympick Sound He born by four fleet Steeds his Flambean shaking Through Greece and Elis Towns his journey taking Triumphing went and call'd himself a God Mad as he was still thundring as he rode Thunder and Tempests seem'd to fill the skie With so much noise his speedy Coursers flie Much to this purpose hath Ecclesiastes spoken when he saith There is nothing new under the sun nor can any man say Behold this is new for it hath been in times past before us There is no remembrance of things past neither they which shall be in the later days shall remember the things which shall be hereafter And in another place he saith The learned and the ignorant also shall die What then shall we here say but that all Sciences and Arts are subject to death and forgetfulness neither shall they for ever remain alive but together with death shall pass to death forasmuch as Christ himself saith That every plant which the heavenly Father hath not planted shall be rooted out and cast into everlasting fire So far are we to be from believing that Knowledge availeth to Immortality but that the Word of God alone endures for ever The knowledge whereof is so needful to us that he that despiseth it that esteems it not and is not a hearer thereof as the Word it self testifies in the holy Scripture God will send upon him a Curse Damnation and everlasting Judgement Ye are not therefore to think that it belongeth onely to Divines but to every one man and woman old and young so that every one according to the grace and capacity given to them is bound to have the knowledge thereof and not of dissent a hairs breadth from the true sence and meaning of it For this cause the Old Testament commands us in this manner These words shall be in thy heart all the days of thy life and thou shalt declare them to thy children and grandchildren and command them to keep and observe them Thou shalt ponder them sitting in thy house and going thorow the street sleeping and waking and shalt binde them as a token to thy hand they shall always be and move before thy eyes and thou shalt write them over the doors of thy house Thus Josiah read all the words and