THE Miraculous Conformist: OR An account of severall Marvai&rehy;lous Cures performed by the stroaking of the Hands of M&r.sup; Valentine Greatarick; WITH A Physicall Discourse thereupon, In a Letter to the Honourable Robert Boyle Esq; With a Letter Relating some other of His Miraculous Cures, attested by E. Foxcroft M. A. and Fellow of Kings. Colledge in Cambr: ― BY Henry Stubbe, Physician at Strat&rehy;ford upon Avon in the County of Warwick. ― Non ideo negari debet quod est apertum; quia com&rehy;prehendi non potest quod est occultum. ― OXFORD, Printed by H. Hall Printer to the University, for Ric: Davis, 1666.
To his very worthy and Learned Friend D&rsup; THOMAS WILLIS, Doctor in Physique, and Professor of Natural Phylosophy in Oxford. Sir,

&Iic; Doubt not but the fame of the per&rehy;formances of M&rsub; Greaterick may have raised in you a Curiosity to be better informed about the rea&rehy;lity thereof. I have given M&rsup; Boyle an hasty ac&rehy;count thereof in a Letter, which I send now to you, that you may not be ignorant of it. It may seem improper to Dedicate that to one which is sent to another: but whether it be that I am too busy, or too lazy to write more: or that I mannage my friendships with lesse of ceremony and formality then usuall; I have resolved upon this course: and I am confident that if I am in an errour you have goodness enough to passe it by: The suppositions I go upon depend so much upon the Doctrine of Fermentation, that I could not but think of you when I writ it: and who is a more competent judg of the Subject here debated, then the best of Philosophers, and Physicians? It may seeme equitable that I tell you why I call the Gentleman the Miraculous Conformist: many strange re&rehy;ports have and do runne of him; but he is reclai&rehy;med from all that is fanatique; and this gift of Healing was bestowed on him, since the Restau&rehy;ration of his Sacred Majesty, and the restitution of the Doctrine and Discipline of the English Church: God dealing with him, as the Shep&rehy;heard in the Parable, who expressed more kindnesse to the lost sheep, being found; then to the ninety-nine that had not strayed. I have admired much in him, that Diseases carrying so great a resemblance in their Nature, as to be thought the same, and to reside in the same part, are stroaked out divers wayes! That he should be able to tell, that upon his first stroaking the Patient should be worse, and cured by a second: as he did in the Lameness of M&rsub; Thomas Porter, my very worthy and good Friend: He told him, he could not set his Legge anew; but that he would Cure his paine therein; yet at first it would seem worse then before his touch: which proved true; and yesterday I was with him in Worcester&rehy;shire, and found him able to walk three miles without pain. You see how here his touch strength&rehy;ned a part, that was incurably weakned by being broken, and ill set: so that the painfulnesse see&rehy;med inseparable from the misfortune occasioning it. I submit all my explication of the accident to you: if you read it over twice, you do more then ever I had the patience to do: I know many imperfections will occurre in it, some whereof were voluntary, knowing that the Learning of the Person I writ to, needed not to be trouble with petty Illustrations: Some defects have happened through haste and inadvertency; it being all written with one impetus of thoughts and penne, just as I came from Ragly. It is nothing to say, some have allready approved the Discourse, if M&rsup; Boyle, and you dissent. I have onely time to tell you, that, without the noyse of much talk, and frequent addresses and applications, I shall never cease to admire you, and to be

Stratford upon Avon Febr: 17. 1665.

Sir, Your very humble Servant Henry Stubbe.
 SIR,

&Sic;Ince the best and most agreeable retribution I can make you for the honour you do me in your remembrances, and all your other signall favours, is but to gratify your curio&rehy;sity with any remarkable intelligence that may ad&rehy;vance either Physick, or Phylosophy; I shall endea&rehy;vour to be as generous in my acknowledgments to you, as you have alwayes been in obliging me. Since my last unto you, my Lord Conway did me the ho&rehy;nour particularly to invite me to his House and ac&rehy;quaintance, giveing me withall a fair opportunity of conversing with M&rsup; Greatericks, and beholding seve&rehy;rall of those performances, the report whereof as it gives just causes of astonishment to you that are more remote, so the effects fill with admiration, the most learned or suspicious beholders. In truth they are such, that he is not at all obliged to the ignorant for the esteem he hath acquired, nor is it possible for the most tender or superstitious and censorious Zealots to destroy his repute. He is a man of a grace&rehy;full personage and presence, and if my phantasy betrayed not my judgment, I observed in his Eyes and meene a vivacitie and spritelinesse that is nothing common. As farre as I could informe my selfe by a long and private discourse, he is a man of a very good life, of tender and charitable Principles, as extensive as the effects of his goodnesse are. He professeth Con&rehy;formity unto the Doctrine and Discipline of the Church of England, yet without that censoriousnesse whereby some signalise themselves; his thoughts con&rehy;cerning himself are modest and humble, and he presumes so well of others, that even in some colourable circum&rehy;stances, he regulates his apprehensions by the revea&rehy;led mercies of God, and not the severity of men. In fine, without prejudice to this Age be it said, he seemed to me by his faith, and by his charitablenesse, to include in his soule some graines of the Golden Age, and to be a relique of those times when Piety, and Miracles were sincere. I am more full in this Character of him, be&rehy;cause some will be very inquisitive herein: though otherwise the gift of healing be a gratia gratìs data, not gratum faciens; and such as may be conferred, on Judas, (going to Samaria) and others, who at the day of judgment shall say, Lord, have we not Prophe&rehy;syed in thy Name? and in thy Name have cast out Di&rehy;vels: and in thy Name done many wonderfull works. I enquired of him, how he came by this miraculous gift of healing; And he replyed, that it was the grace of God in him; which he understood at first by a strong and powerfull impulse in him to essay it: and this motion was so prevalent upon him, that it incessently runne in his minde, nor could any businesse, how serious or religious soever, divert him from those cogitations: insomuch that even his life seemed burthensome to him thorough the violence of the supposed temptation. He imparted this trouble to his Wife, who condemned those reveries, and desired him to abandon them: in this perplexity, he heard frequently a voyce within him (audible to none else) encouraging to the tryals: and afterwards to correct his unbelief, the voice aforesaid added this Signe, that his right Hand should be dead, and that the stroaking of his left Arme should recover it again: the events whereof were fully verified to him three Nights together by a successive infirmity and Cure of his Arme. Hereupon he set himself to the charitable improvement of that talent which God had given him; cureing at first onely Cancers in Womens breasts, and the Kings-evil: after which, by the sug&rehy;gestion of his accustomed impulse, he attempted the Cure of other Diseases, according as he found himself prompted thereunto from within. He was, and is still a stranger to all Physique and Chirurgery: In the Cure of some Tumours, he useth incision, though that processe be but lately taken up, after that he observed that the power of his touch did not discusse all, but ripen some hu&rehy;mours. The fame of his performances spread all over Ireland and England, and multitudes went from Bri&rehy;stoll unto him. Hereupon the Right Honourable the Lord Conway employes Deane Rust to enquire into the truth of these Accidents, and finding matter of fact to justify the relations from excessive verity, he procures him to come out of Ireland, to trye if he might give any ease to that excellent Lady of his, the pains of whose head, as great and as unparalleld as they are, have not made her more known or admired at home and abroad, then have her other endowments. Al&rehy;though his hand proved not so fortunate to that Ho&rehy;nourable Lady, as was wished (he not being able to alleviate or remove that head-ach, which had eluded the greatest skill, and most effectual remedies, that England or France yielded) yet did, he during his stay at Ragly, atchieve those things which caused him to be followed and admired by many thousands, who if they can say he sometimes failed, yet ought not represent him as an Impostor. I do not relate unto you the reports of in&rehy;terested Monks and Fryers concerning things done in Monasteries and private Cells; An infinite number of the Nobility, Gentry, and Clergy of VVarwick-shire and Worcester-shire, persons too understanding to be de&rehy;ceived, and too Honourable and Worthy to deceive, will avow, that they have seen him publickly cure the lame, the blind, the deaf, the perhaps not unjustly supposed Damoniacks, and Lepers: besides the Asthmas, Falling&rehy;sicknesse, Convulsion-fits, Fits of the Mother, Old aches and pains. I know you expect not from me the Nar&rehy;ratives of what others have seen and told me: I shall therefore confine my Discourse to my own observa&rehy;tions. Although I had not the opportunity of seeing him till I came to my Lord Conwayes, yet I found con&rehy;veniency to visit many that had been touched by him; some I observed to have received no help by him at all; some I observed to have found a momentany be&rehy;nefit from his touch: and some as yet continue so well, that I think I may say they are Cured. This variety of successe amused me something: yet I recollected with my self, how there were some diseases, as well as De&rehy;vills, which even the Apostles could not cast out: and I could not perswade my self that Trophimus was the onely man, or Miletum the onely place, where Paul left any sick. I considered this man to be no Apostle, and therefore thought it injurious to expect that from him, who propagates no new Gospell, which was not to be found in those extraordinary Envoyes of Heaven. I saw no incongruity in admitting, that God, who distribu&rehy;teth various gifts amongst the Sonnes of Men, might issue out the same gift to severall persons in a different measure or proportion. There are differences of ad&rehy;ministrations, but the same Lord: there are diversities of operations, but it is the same God, which worketh all in all, 1 Cor: 12. v. 4,5. Besides, I thought that how powerfull soever the gift were in M&rsup; Greatarick, yet the sinnes of the patient might sometimes frustrate the effect of his hands, as well as the prayers of the most preva&rehy;lent Saints, Moses, Noah, or Daniel. I was apt to believe, that at Corinth, there wanted not the gift of healing, nor an effectuall anointing with Oyle, (James 5:14.) yet did the misdemeanors of some draw upon se&rehy;veral there irrecoverable Sicknesse and Death, 1 Cor: 11. v. 30. However, I did not understand that God parted so away with his gifts, as not to reserve a paramount command over them still; and I thought he might as well glorify himself in the continuance of some blind, as in causing some to be borne so, without regard to their particular sinne, or that of their Parents. These faylours in our Thaumaturgus, ought rather to make men look upon, and take notice of the omnipotency of God, then censure the deficiencies of a limited Creature. From these reflections I posted on, to the considera&rehy;tion of the reall and undeniable performances of his hand. I saw him put his Finger into the Eares of a man who was very thick of Hearing; and immediatly he heard me when I asked him very softly severall questions. I saw another whom he had touched three Weeks agoe for a Deafnesse in one Eare, whom I had known to be so many years: I stopped the other Eare very close, and I found him to hear very well, as we spoke in a tone no way raysed beyond our ordinary conversation. I saw him launce a Wenne that covered the Eye of an old man; there issued out abundance of matter in smell, and consistence, and colour, resembling a rotten-Egge; after which he crushed out the lesse di&rehy;gested matter, which resembled the Braines of any Creature: which being done, he stroked the place gently, and the flux of blood, and pain (which was great by reason of his crushing it hard) presently cea&rehy;sed.) I saw yesterday another Woman, in whose Throat, just by the Wind pipe he launced a Wenne, and haveing crushed out the digested and indigested matter, and stopped the paine and effusion of blood by some strokes of his hand, he bad her put nothing to it but a linnen Cloth: when I saw it, the Wenne was perfectly gone, and the baggs or skinne encom&rehy;passing it so shrunk up by nature, that there remai&rehy;ned nothing but the skarre after incision. I asked him concerning Wennes, whither upon his crushing and launcing them so, they would not fill again: he answe&rehy;red me, No: but that Nature, as she doth in other Tumours, would so shrink and contract the skinne encom&rehy;passing the VVenne, that there should remaine no signe of it, no not a wrinkle, which I was apt to believe, from what I had seen. I saw a Child brought to him, whom he had stroked before, and it was much amended; but one Tumour upon the right Arme (near the Elbow) was extreamly painfull and inflamed: he Stroked it, and launced it, and crushed out all the matter, even the indigested cores; and Stroking it, the paine and infla&rehy;mation ceased immediatly, not one drop of blood issu&rehy;ing out after that. I saw another Legge, that upon his Stroking, had very much abated the swelling: the whole Foot to the Ankle was swell'd and inflamed, many holes there were in it, but there issued little or nothing from them: he took it and crushed it extream&rehy;ly bringing out much blood, and indigested matter in cores as big as nutmegs: and then stroaking it, all the paine and flux of blood ceased: but the weaknesse being habituall to the part, was not removed at that instant. I saw a Woman taken with a violent fit of the Falling&rehy;sicknesse; he came to her, and causing her breast to be opened, and chafed her Stomack with his Hand a while, presently her paroxysme abated; and he asked her whi&rehy;ther the paine was gone; she pointed to her Throat; and indeed she seemed as if she were in danger of being strangled there: he Stroked her Throat lightly, and asked where her paine was? she poynted to her Breast; he stroked that; and then she made signes that it was returned to her Throat: whereupon he Stroked with his hand upwards her Breast and Neck, and she began to belch winde with such a vehemency, that is scarce to be imagined: and withall streyning as it were to vomit, she brought up some crude phlegme, with an infinity of winde, and then rose up well to her thoughts. These were the principall things I saw him do, he being then upon his departure for London: but I received from himself, and others sufficient accounts, that he had Cu&rehy;red almost all manner of distempers, even Quartane&rehy;Agues, and Feavours: and whosoever shall seriously consider the things he doth performe, will not finde in reason any thing to stop his Credulity.

I might now end this Letter, and leave You, & those other worthy members of the Royal Society to determine concerning these Effects, which I apprehend miracu&rehy;lous: but since the Freedome, You allow me with you, permits me to speak any thing, I shall, without dero&rehy;gating from the power of God, and with all due Vene&rehy;ration to so extraordinary Characters of his Goodness, propose unto You some Thoughts, which occurred to me hereupon: as confused as they are, they may admi&rehy;nister to others some occasion of greater Enquiries.

I considered, that there was no manner of Fraud in the performances, that his Hands had no manner of Medicaments upon them, (for I smell'd to them, and handled them, and saw them wash'd more then once after some Cures, and before others,) nor was his Stroa&rehy;king so violent, as that much could be attributed to the Friction.

I observed, that he used no manner of Charmes, or unlawful words; sometimes he Ejaculated a short Pray&rehy;er before he cured any, and alwayes, after he had done, he bad them give God the Praise.

I did not remember, that ever the Devil did cure any Diseases; no not when his Glory was concerned in it, as in the Magicians of Pharaoh, upon whom the Boyl was, Exod. 9.11. wherein you cannot object any particular interposition of God, any more then in the other acci&rehy;dents, whereby the Magicians were suffered to try their skill against Moses. I knew, the Devil went about seeking whom he might destroy; that he plagued Job with Botches: but where are the Examples of his Cures, or when did he ever do any Good, and ascribe the glo&rehy;ry unto God?

I reflected upon the Performances of King Pyrrhus, who cured Diseases with his Finger: so did Vespasian cure two by touching them, as Tacitus and Suetonius avow: so the Kings of England, and, some years after them, the Kings of France have not been doubted ge&rehy;nerally to cure the Kings-Evill. Queen Elizabeth did, for some time, discontinue the Touching for the Kings Evil, doubting either the Success, or Lawfulnesse of that way of Curing. But She soon quitted that Fitt of Puritanisme, when the Papists defamed her, as if God had withdrawn from her the gift of Healing in that manner, because she had withdrawn her self from the Roman Church. There are some who think, that God hath bestowed upon all Kings some such Character or Gift, to shew, how particularly he is concerned for them, and differenceth them from other men; but they know it not.

From these cogitations I descended to the Alexicaci, Salutatores, or Bensedevios, of which the Roman Ca&rehy;suists and Physicians speak much: I must referre you to Delrius for your farther information; for my me&rehy;mory fayles me so, as I cannot give you an account of them so full as I would. They cure by Anointing with their Spittle, by breathing and stroking of the patient. Rodericus à Castro medic: polit: l. 4. c. 3. al&rehy;lowes of the verity of their Cures, by replying nothing to this objection in favour of them: In confirmatio&rehy;nem adducunt experientiam & varia curationum gene&rehy;ra mirè frequentia, & praxin quotidianam militum qui solo afflatu, osculo, aut nudi lintei applicatione sanant etiam atrocissima vulnera, qui omnes dono sanitatis in variis morbis se præditos gloriantur.

In Turky also, and Afrique, they have persons of the like qualifications, which they boast to have received from the favour of their Prophet Mahomet. But un&rehy;doubtedly God hath permitted all Religions (though not the Protestants, till now) to have their reall Mira&rehy;cles, that men may learne to trye Miracles by the Truth, and not the Truth by Miracles.

I considered likewise the Nephritick and Eagle&rehy;stones, and several other Amulets and Periapta, whose operation is certain and undeniable: yet could not all these Considerations instruct me further in the Expla&rehy;nation of these Miraculous Accidents, then to conclude,

That God had bestowed upon Mr. Greatarick a pe&rehy;culiar Temperament, or composed his Body of some particular Ferments, the Effluvia whereof, being intro&rehy;duced sometimes by a light, sometimes by a violent Friction, should restore the Temperament of the Debi&rehy;litated parts, re-invigorate the Bloud, and dissipate all heterogeneous Ferments out of the Bodies of the Diseased, by the Eyes, Nose, Mouth, Hand, and Feet.

I place the gift of healing in the temperament or composure of his body; because I see it necessary that he Touch them, or otherwise rubbe their Eyes with his Spittle. Besides, the right Honourable the Lord Conway observed one Morning as he came into his Lordships Chamber, a smell strangely pleasant, as if it had been of sundry Flowers: and demanding of his man what sweet water he had brought into the Roome, he answered, None: whereupon his Lordship smelled on the hand of M&rsup; Greatarick, and found the fragrancy to issue thence; and examining his Bosome, he found the like scent there also. But this is observable, but at some times, for I could observe no such scent in his Hands. Deane Rust observed his Urine to smell like Violets, though he had eat nothing that might give it that scent. S&rsup; Amos Meredith who had been his Bedfellow, said, that in the Night he had observed the like agreeablenesse of smell in M&rsup; Greataricks Body, at some houres.

I place it in the temperament of his Body, because I have the precedent of Ancient Miracles, and Mo&rehy;derne ones, wrought by the efficacy of a Corporal Touch. Besides it is evident how several Diseases are contracted that way: and why may not some be&rehy;nigne and wholesome effluvia be communicated in the same manner? As there are some, who are said to fas&rehy;cinate by their Aspect, so Rodericus à Castro Med: polit:1. 4. c. I. saith, è converso quosdam esse quorum Oculi cre&rehy;duntur habere vim beneficam ad res inspectas: vulgo Benzedeiros. I remember the Presbyterian Assembly of Divines say that nothing more kindly restores de&rehy;cayed Nature, then the Embraces of an Abishag, of a young, spritely and Beautifull Damsell, as you may see in their large Notes upon the first Chapter of the first Book of Kings.

To explaine the nature and manner of M&rsup; Greata&rehy;ricks working upon the patients for their Cure, I shall premise some things.

First, That all the Diseases and distempers M&rsup; Gre&rehy;atarick meddles with, have their essence either in the masse of Blood and Spirits (or nervous Liquour) or in the particular Temperament of the parts of the Body.

Secondly, That of the Diseases and Infirmities which he meddles with, he Cures none wherein there is a de&rehy;cay in Nature, but onely such as wherein she seems only oppressed by some Heterogeneous Ferment, either ex&rehy;citing an Ebullition and paine, or Coagulating and fix&rehy;ing the blood and spirits. This is a confessed truth by him, he refusing still to touch the Eyes of such as their sight is quite perished: so for Eares that are Deaf upon any such accident that hath extinguished the Naturall faculty of the part. And there being the same rea&rehy;son for inward distempers as to their causes, his fayling as to many, and the relapse of many after a momentany amendment is to be ascribed to this cause: as I shall shew further by and by.

Thirdly, It seems to me very imaginable that there may be given by God such a Natural Crasis and Efflu&rehy;via consequentiall thereunto, that the stroaking with his Hand for some space so as to communicate the Virtue Vertue may restore the Blood and Spirits to that vi&rehy;gour and strength which is naturall to them, and resus&rehy;citate the contracted imbecillity of any part. That which makes me to conceive this, is, that I observe that there are things outwardly applyed which by their op&rehy;position to particular Ferments do destroy severall Distempers, not onely inwardly taken, but outwardly applyed: as the Cramp rings and small Manati-stone the Crampe: the Nephritic-stone drives out gravel, and the Stone: Peony-roots gathered in due time, the Epilepsy: There are severall things which outward&rehy;ly applyed revive oppressed Nature, not onely as O&rehy;dours, but by friction, and outward application: this needs no Illustration. Having these grounds to con&rehy;firme me in the manner Medicaments may operate, methinks I can as easily comprehend that there may be a Medicament (and whether that be a Man, or a Stone, or a Plant, it is all one) which may invigorate the blood and spirits so as to continue that work of Circulating, Depurating, and Sanguifying, as before the oppression they did: provided there be no essen&rehy;tiall distemper contracted, but that Nature be op&rehy;pressed onely, not destroyed wholly, or in part: for so farre as Nature is mutilated and destroyed, the repara&rehy;tion of that essentiall damage is possible onely to God, or such as he hath obliged in a more eminent man&rehy;ner then M&rsup; Greatarick pretends unto. This last ima&rehy;gination of mine cannot seem more irrationall to any man, then the Learned'st men of the last Age both Di&rehy;vines and Casuists, thought all sorts of Amulets: and I am sure I can bring for Mr Greataricks more Experiments then all this Age can shew to justify the recei&rehy;ved Amulets, and Cataplasmes: for if I argue from visible effects, no Amulet or Periapt ever produced more evident Testimonies of its force, then M&rsup; Grea&rehy;taricks hath rendered of his Efficacy. And if they go to explicate the wayes and means whereby those Amu&rehy;lets work; the notion I have concerning M&rsup; Greataricks is the most facile, for I imagine no more to be in him, then a particular Temperament, or implanted Ferment, which upon his touching and stroking shall so farre in&rehy;vigorate the blood, spirits, and innate temperament of the part (Nature being onely oppressed) that they per&rehy;forme their usuall duties: This being done, it is Nature Cures the Diseases and distempers and infirmities, it is Nature makes them fly up and down the Body so as they do: they avoyd not his Hand, but his Touch and stroke so Invigorateth the parts that they reject the Heterogeneous Ferment, 'till it be outed the Body at some of those parts he is thought to stroke it out at.

Considering that our life is but a Fermentation of the Blood, nervous Liquor, and innate constitution of the parts of our Body, I conceive I have represented those hints and proofs which may render it imaginable that M&rsup; Greataricks by his stroking may introduce an oppressed Fermentation into the Blood and Nerves, and resuscitate the oppressed Nature of the parts. I now proceed to shew that those effects which are so ad&rehy;mired, upon the stroaking of M&rsup; Greataricks Hand, viz: that the paines flye before his Hand, untill he drive them out at the Fingers, Mouth, Eyes, Toes, &c. are the effects of Nature invigorated, and not immediatly of his Touching.

I saw him Stroke a man for a great and setled paine in his left Shoulder, which rendered his Arme uselesse: upon his stroking it the paine removed instantly into the end of the musculus Deltodes: being Stroked there, it returned to the Shoulder again: thence (upon a second Stroking) it flew to the Elbow, thence to his Wrist, thence to his Shoulder again; and thence to his Fingers; whence it went out upon his last stroking, so as that he moved his Arme vigorously every way. I asked M&rsup; Greaterick about the Courses, pains, and di&rehy;seases took, to go out of the Body: he told me, he could not tell what course any pain or Disease would take to go out: that the wayes of God were unsearch&rehy;able: that, it was not in his power to force them any way, but that he followed them onely, and if the party could not tell where the paine was (for such are onely stroked out) he could not cure them, nor were they cured, but eased if it came not out. Of this I saw an instance in a Woman, whom the Falling sicknesse by its long continuance (joyn'd with Melancholly) had in&rehy;fatuated so as that being out of all Fits, she could not tell what ayled her: she falling into her Fit there, he opened her Breast and with a few strokes reduced her to her self, but she not being able to tell what was be&rehy;come of the paine she had felt, he could proceed no fur&rehy;ther then to remove that Paroxysme.

How Nature may cause those irregular motions of pains backward and forward shall be my next enqui&rehy;ry. Where bold and commanding Medicines are not made use of, it is Nature, not Physique that cures Di&rehy;sease: we are but Servants to Nature, to remove impediments, or strengthen her that she may effect the work: upon this account it was that the Ancient Phy&rehy;sicians were so cautious to distinguish the times of Di&rehy;seases, and to instruct Practitioners what they were to do at the severall times, when to moderate the dan&rehy;gerous symptomes, when to Purge by Stoole or Urine: they were to attend unto Concoction, and not to med&rehy;dle much before, except in case of Turgency. When they proceeded thus warily, there were severall Transla&rehy;tions or removals of Diseases and paines (metarrhyseis kai metastasteis kai metabolai nousōn) which are now scarce observable by reason of the Minoratives, the Purges, the Vo&rehy;mits, and other Physique which is given, not because it is best, but because in fashion. In those times when Nature was so left to her self, I observe severall Trans&rehy;lations or removeals of Diseases which came into my mind when I saw the effects of M&rsup; Greataricks Stro&rehy;king. Hippocrates in his Epidem: l. 6.part. 3. § 34: tells us that the Gout ceaseth if a man fall into the Co&rehy;lique, and that fit of the Colique abates as his Gout encreaseth. Thus Nature removeth the paine. So in his Aphorismes he tells us that long Feavers Ter&rehy;minate in swellings and pains of the Joynts. And elsewhere, That a Dysentery suppressed creates an Apo&rehy;stemation in the Side, Bowels, or Joynts. That swellings of the Spleen and Bowels, or inflamations thereof, fre&rehy;quently terminate in Joynt-aches. So Quartane-agues often Terminate in the Gout. It were infinite to relate out of Hippocrates the Translations and removals of paine which he relates, viz. of Coughs, and Asthmas, falling into the Joynts, and Testicles: of Ulcers and outward distempers which have removed into the Head and Bowels. All the Prognosticks illustrate this: nor can any man be ignorant of the translations of Humours and paines from noble to ig&rehy;noble parts, and from ignoble to noble ones, nor of the alteration of distem&rehy;pers upon such translation of the Morbifique Matter, as of Asthmas and Coughs turning to the Gout, or Tumour of the Testicles: of Agues turning into pains in the Joynts; of Feavours ending in a Parotis, or other abscessus. Not to mention the vagrant nature of Humours in the beginning of Diseases, when they are Turgent, and continually vary their station.

These Considerations made me think that God had been pleased to bestow upon M&rsup; Greataricks such a Complexion and Temperament, that his Touch or Stroking should instantly maturate Diseases, or render them Turgent, whereupon the part touched being strengthned, and the blood and spirits Invigorated, the Heterogeneous Ferment or paine (which if not oc&rehy;casioned by some evident and externall cause, is caus'd by an Heterogeneous Ferment) is expelled from the corroborated place to some other more weake: that being corroborated, it is driven upon another, and so on, till it be quite ejected. If the Disease be such as lies in nothing but a Dyscrasy of the part, it is cured without any such removeall of paine: and so for such Coagulations of the Nervous liquor (as in Palsyes, &c.) there is no such removeall of paine and pursuing it: either because they are not Dolorifique, or that they Transpire in the part.

There remaine yet two things to be debated, viz: 1. How comes it to passe that these Heterogene&rehy;ous Ferments removing thus by the force of Resus&rehy;citated Nature, do not terminate in Apostemes, or issue out in some grosse Body; but go out in a vapour and invisibly? 2. How comes all this to happen in so short a time?

To the first I answer; That it is not unusuall for Na&rehy;ture to discharge her self of Heterogeneous Ferments by insensible Transpiration, as well as Apostemes, Sweat, Diarrhæa, and Urine: so the Mesels are cured: so many Crude and hard Tumours: and in this Plague few swellings broke, yet were they cured. Nor is it to be said, that the matter occasioning those Tumours was discussed so as to be reimbibed in the blood againe: for in the Plague the recurses of the Pestilentiall Ferment are Mortall: and such as took Powders and Antidotes gently promoting a Diaphoresis, (not sweat) escaped: they who did not, dyed with those Bubones. It is an effect of prejudice occasioned by the contemplati&rehy;on of the usuall effects of Nature, and not of Rea&rehy;son, to imagine that the Morbifique cause consists in a grosse Body, because it is often evacuated so: It is usuall for those subtile Ferments so to commix them&rehy;selves, and to occasion that transposition of Parts and Texture, that Nature cannot eject the one without the expense of the other. Thus we see that Beer or Ale in its Fermentation or Working casts out aboundance of Barme, yet is not that Body the Ferment, but it is impli&rehy;cated and incorporated therewith, for with it there issues out aboundance of Beare, so that the Brewers either pover the same, or new in again to fill up the Bar&rehy;rel. If the same Ferment be precipitated by Vineger, or Allome, there is not the like diminution. So Kergerus saith, that in Germany they put common Salt, or cold Water into their Bear, and precipitating the Ferment make it potable presently. Kerger. de ferment. sect. 2. c. 8. p. 139. Many such instances are to be found in D&rsup; VVillis and Kerger; which sufficiently evince that the Ferment is distinct from the grosse Body it comes out in. So in Diseases, however some have vainly imagined to themselves a maturation of them, and that the Morbifique matter being concocted issued out in that white Hypostasis at the end of Di&rehy;seases; yet is it no such thing, nor is there any such con&rehy;coction in Nature as they phansy: but the Morbifique matter or Ferment, being intimately commixed with some good and profitable parts of the Blood and Hu&rehy;mours, is ejected together with them, according to the nature of the Eumuctory, by which the Crisis or Me&rehy;tastasis is made, or the nature of the Bodies constituting that humour. Nature dealing therein just as she does in the Fermentation of Beer and Wine, in the afore&rehy;said Kerger, and D&rsup; VVillis: whence proceed their wayes of curing Agues by Precipitation of the Morbi&rehy;fique Ferment, without any such Evacuations of grosse Bodies. This Paradox appeares further by the several Crises of Diseases, sometimes by Vomit, sometimes by Stoole, sometimes by bleeding at the Nose, and Sweat. In all which circumstances the Urine shew one sort of Concoction, whilst the Morbifique Ferment issues out severall wayes in severall Bodies. Nor is it to be doubted I think that all grosse bodyed Ferments have their Virtue and efficacy from a subtile Body which is no more in that grosse Body, then the Spirit of Sugar is in Sugar: of which See Angelus Sala's Saccharologia: many other instances might be given, as that, if the grand Ferment were a grosse Body, how comes it to evaporate (as I have seen in the Distillati&rehy;on of Sugar, Sugar-cance-juyce, and other Liquors Fermented for Spirits) without any diminution of the Liquors? From all which it appears that one may conceive how upon the efficacious Touch of M&rsup; Grea&rehy;taricks, he resuscitating the Blood and innate Tempera&rehy;ment, the Morbifique Ferment may be ejected; and the remaining grosse Body, by a Transposition of its Texture and a new impregnation of Vitality be reim&rehy;bibed into the Blood, and become nutritious. Thus he cures Asthmas, all the obstructions from impacted phlegme in the Lungs being discharged, and the phlegme Naturalised. But if the grosse body of the Morbifique matter be Incorrigible and Preternaturall, then the efficacy of his Touch doth not discusse them, but the strengthning the part and Nature, the whole collection is separated and ripened, as I observed: which appears in Wenns, and scrophulous Tumours, some whereof he maturates, and others are discussed.

To the second Question, how all this happens in so short a time? I answer, that it is the efficacy of the Ferment implanted in M&rsup; Greataricks Body. We are not to deny powerfull causes proportionate effects. We are all Indians and Salvages in what we have not accustomed our senses: what was Conjuring in the last Age, is Mathematiques in this. And if we do but consider the sole effects of Gun-powder, as it is seve&rehy;rally to be used, and revolve with our selves what we would have thought if we had been told those Prodi&rehy;gies, and not seen of them; will we think it strange if men think the actions of extraordinary Ferments im&rehy;possible? Here I might instance in the effects of Poy&rehy;sons, from Macastar, and Brasil: but the acts of sensa&rehy;tion, of paine, sufficiently shew the effects of suddain causes: that Lipothymies and shivering should hap&rehy;pen upon a fright, a touch of cold Water, or a pinch: that Tumours should in an instant imbody to a great bulke: that in such as are Planet-struck (or said to be so) all or any of their Limbs should be taken away: these are such events (that if we could not alleadge A&rehy;mulets and outward applications to produce a suddain alteration for the better) would make it seem credible that there may be as powerfull means for mans Recove&rehy;ry, as his Sicknesse. I forbear to mention the suddain effects of Sleep and Waking, Freezing and Thawing: or of Heat and Cold; all which would illustrate the sud&rehy;daine and powerfull motions of Nature.

SIR,

I shall now draw to a Conclusion, having given you by these impertinencies a greater trouble, then my self in Writing them: I knew not how to entertain my self better, nor you worse: But I am sure that the suppositions I have made agree exactly with the Phæ&rehy;nomena of M&rsup; Greataricks Cures. And from hence it is easy to judge why some are not Cured; others finde but a momentany alleviation, and some are perfectly recovered. All which are undeniably true: let any man salve these accidents more agreeably then I have done, &horfill; Et Phyllida solus habeto.

It is worth consideration, Whether such as come unto him ought not first to advise with a discreet Physician, what their Distempers are, and where Originally seated; the better to direct him in his Stroking. For it is not unusual for the Disease to be seated in one place, and to discover it self in another by the Symptomes, in re&rehy;gard to which they have recourse to him only: for in such cases, if they have no better successe then such have who meet with ignorant Physicians, that go about to cure Symptomes without regard to the prin&rehy;cipall cause, it is no marvaile if they are not Cured. Thus I have observed some, who upon a giddinesse, and qualmes of the Stomack, occasioned by Hystericall va&rehy;pours, have been stroked by him severall times (without any, or inconsiderable benefit) in the parts sensibly affected. So in the Kings-evil, I have observed some that have received onely a momentany advantage; onely because that such Diseases affect the Mesentery with glandulous Tumours, as well as the outward parts: and if the whole Morbifique Ferment be not expelled, the Disease recurres: paululum fermenti totam massam fermentat. Valles: Method. Med. l. 3. c. 3. Another thing to be considered by the Patient to be stroked, is, that there may be a compli&rehy;cation of Diseases, in which the Cure of one may be impeded by another: as in the Spleen and Scurvey, Eugalenus and others observe: so in Sore-eyes occa&rehy;sioned by the Evill; or a suffusion proceeding from an Acid or Nidorous quality in the Stomack: and many Diseases whereto Malignancy is joyned. In these cases the Heterogeneous Ferments may be united in a looser way, and upon his Touch separate, and whilst the one is driven out, the other may remaine in the Body, and by unloosing the Texture of the Body of the blood, and other Humours, give opportunity for more formæ subjugatæ (of the same kind with the for&rehy;mer) to discover themselves. In like manner, it is possible that where the Morbifique Ferment is not suf&rehy;ficiently united and imbodyed, so as that one part ejected by way of Similar Attraction (I confesse I must favour that Phylosophy, from the Phenomena of Phy&rehy;sique and Nature too) his Touch may disunite those incoherent Corpuscles, and the patient not regarding the smaller and scarce sensible paines (the which de&rehy;pends upon the parts and Humours the Ferment incor&rehy;porates with) may direct him to pursue the most afflict&rehy;ing paine (which may not be the greatest) whilest the other remaines in the Body, and afterwards occasions the same distemper: or perhaps another whose paines may so resemble the former, that we may take it for the same: as our senses discerne not betwixt the Salt of one Plant and another, or betwixt the cauteriseing with Iron, or Gold; but there is a difference herein, which by effects a diligent and curious observer may discover. Concerning these intimations I discoursed with M&rsup; Gre&rehy;ataricks, who seemed well satisfyed with them; and did thereunto willingly ascribe severall miscarriages and Faylours.

Another thing I proposed unto him, was, whether after that he had touched severall persons, and dimi&rehy;nished the Preternaturall Ferment, or diverted it, (and put the Humours into a Turgency) whether it might not be convenient to Vomit, Purge, and take those courses Physique directs us unto. And from this he was so little averse, that in my hearing he recommen&rehy;ded to a Gentlewoman the taking some Cochiæ Pills, after he had touch'd her Eyes. I asked also if after he had dissipated and repelled a setled Humour, it might not be convenient to corroborate the Part with Topicks; which he approved of, and though but to few, I saw him give Eye-salve to some Patients. You know what pains wee Physicians take in Revulsions and De&rehy;rivations of the Humours Morbifique from severall Parts: and do not you think a great part of our work were done, could M&rsup; Greaterick's miraculous Touch remove (or put into motion) those Humours we can&rehy;not repel, or stirre? Let us, Sir, be just and inge&rehy;nious; and confesse that this Antichrist of Physicians may be of the greatest service to them in the World, if they preferre the recovery of their Patients before their Credit, or Rules of Art. Rara non sunt artis. You have observed how great things Nature does, when alleviated; and the effects of that principle of Restitution, when the prohibiting causes are remo&rehy;ved.

As to the allaying of paines after crushing of sores, or bruises: and the miraculous stanching of Blood: I think both them depend upon the restauration of the Temperament of the part and Blood: As to pains it is easy to grant this. And as to the effusion of Blood, you know there is a Balsame in it which heales it self: to illustrate which, I recommend to you a Note of Platerus in his Observations (I want my Li&rehy;brary) how an Hangman of Basil cut off mens Hands, and stopped the Bleeding of the Veines and Arteries by slitting the Arse of an Hen, and thrusting the Hand into it. If this do not convince you, the Discourses of Sympathetique Cures may do it: especially an Ob&rehy;servation of Panarolus, may convince you that such steemes (as vapours) may effect it; which is the reason why I assigne not one Ferment to him, but think there may be more: which yet may not produce their effects in every case, nor exert their influences in all cases no more then the Menstruum upon a disagreable occasion produce all its effects. This needs not to be illustrated to you.

I think I have now rendered you a tolerable account of this Miraculous man, of whom I dare make that Proclamation which a Roman Emperour did upon the occasion of the Ludi seculares, or sports celebrated once in an hundred years. Come, and behold, what no man living hath seen, or shall see again. I would not be understood to derogate from this miraculous Gift; nor yet ascribe more unto it, then I ought, lest I should hear the reprehension in Job; Will you tell a lye for God?

There are a sort of men (if they were onely Wo&rehy;men, it were tolerable!) that think it not lawfull to have recourse unto his Cures. Though I have alrea&rehy;dy too much cause not to entermeddle with Divinity, or cases of Conscience any more, yet I cannot but take notice of their Principall Objection: for to say that Miracles are ceased is a groundlesse folly, if not a disin&rehy;genuous impudence in giving the Lye to several Histo&rehy;ries of various Religions.

They say, Whatsoever is not of Faith is Sinne: that it being impossible for them to be convinced, that this man works by the immediate gift of God; they can&rehy;not repaire to him lest they be found to repaire to a delusion of the Devil. But I reply; That the prin&rehy;ciple of doing nothing that is not of Faith, is sufficient&rehy;ly invalidated by M&rsup; Hooker in his Church-Policy: and it is a Principle hath occasioned so much of Troubles in our State, that I wonder it is not layd aside. In Moral Philosophy (which is not established on demonstrations) and Physique I am sure it will put us all to confusion; for who knowes the efficacy of things Naturall? how Purges and Vomits &c. do worke? Nay, who knowes whether second causes have any effect, but that God doth operate ad præsentiam causarum secundarum? as the admirable Durandus held. And may not the Divel do so? How shall this be reduced to Faith? I am sure, and have seen things ascribed to the Divel, that it is now confessed have another Originall. Did all that came to Christ, believe in him? you know the story of the tenne Lepers: if to come to Christ, were not to believe in him further then that they thought he could Cure, since they saw him Cure, how is it in M&rsup; Greataricks? The thing they come for, is good; such as may be begged of God: there is nothing evi&rehy;dently unlawful practised about them: where is their Charity, that thinks no Evil? where is their Divinity, that think a good and perfect work should come else&rehy;where then from Heaven? If the case be not to be tolerated, because not ordinary: as there is but one M&rsup; Greatericks, so there is but one Sunne. To be ex&rehy;traordinary, hinders it not from being consistent with Faith; but to be unlawfull, or absolutely impossible: as to impossibilities, we know not what is impossible with God, or Nature. And for the unlawfulnesse there&rehy;of, let M&rsup; Greatarick's works bear witnesse of him. If he doth the things that never man did, except Christ and the Apostles &c. judge what we are to think.

I conclude with this Apology for my recommen&rehy;ding some Physicall directions after his Stroaking: that it takes not off from the Miracle, no more then that God gave the gift of Tongues to the Apostles, yet nee&rehy;ded they Rhetoricall instructions to imbellish their Language. S&tsup; Paul was balbus sermone: and you know that the polite style of S&tsup; Luke evinces the imperfecti&rehy;ons of the Language in the other Writers of the New&rehy;Testament; as Isaiah disgraceth Amos in the Old. All things are not given to all men in perfection: but the gifts that are given to every man, are given them to profit with. I begge your pardon for the tediousnesse as well as rudenesse of these lines; since by them I ex&rehy;presse my self to be

Stratford upon Avon Feb: 18. 1665.

Your affectionate humble-servant HEN: STUBBE: