being the true state of the Question before we come to the consideration of particular reasons and causes I think it necessary for their sakes that are not used to the speculation of Nature and her secrets to insist a while upon some such things as are certainly known though from causes to most men unknown and incomprehensible to be natural and some such things also which in themselves if well considered deserve no lesse admiration though the causes be not unknown This will be a very good way as I conceive to prepare men not versed in such speculations not to cast off presently for ridiculous or impossible all things the reason whereof they cannot understand I will not take the advantage of Natures amplitude in this kind as full of wonders as it is of objects if rationally and philosophically looked upon It is sure enough that there is not any one of Natures works how mean soever and ordinary to vulgar sight and eyes but may afford somewhat in the cause whereof the reason of the most rational and understanding may be posed I will confine my self to such things generally known and such as may have some reference to our present occasion That which I shall first propose to be considered is that quicknesse and exactnesse of some senses in some dumb creatures so far exceeding that proportion wherewith nature hath endowed Man As for example Who knows not that Hounds and Dogs excell in smell beyond all comparison Hunters they that have written of it as some Ancients and they that practice it daily tell of strange things in that kind but who doth not daily observe it in every ordinary Curre Who knows not that by their bare smell they can discern their Master among thousands an argument of their exactnesse in dijudicating of different smels among so many of one kind and how they will trace their steps throughout a whole Country and find their own way home at a vast distance by the same faculty Naturalists tell us that the reason of their excellency in that sense is because the nervus odoris is very great greater they say in a Dog then it is in an Ox. Whether that be it or no I shall not here dispute But suppose that a man as many things happen to men naturally contrary to the common course of nature suppose I say that a man unknown to others should be born to such a perfection of sense might not he by the advantage of reason to boot do strange things think we to the admiration of all men that should not know the cause As for example disclose Secrets which no man would think possible except he were a Witch to tell who came to his house though he saw them not and from whence and in a good measure what should be done in it by day or by night though he stirred not from one place All this and many such things by the advantage of that one sense heightned to that perfection joyned with humane ratiocination and wit he might do for which I believe be would be no lesse admired and even in that kind he might do much too by the said advantage then if he did foretell many things future But this is but a supposition It is true but such a supposition as shews a possibility in nature of things that would generally be deemed supernaturall And there be some examples of men that have excelled if not in this one yet in some other sense far beyond the ordinary proportion of men Joannes Leo of Africa a man for his fidelitie amongst the learned in the Eastern Languages and Histories of very good esteem hath a strange relation of a blind man that was a guide to certain Merchants travelling through the Deserts of Arabia The man road upon a Camel and led his company not by his Eyes which he had not but by his Smell which was so exquisite that having been acquainted with those wayes before he could find by the sent of the very earth nay of the sand which was reached unto him at every mile where he was and would describe the places unto them as they went along yea told them long before which proved true though not believed then when they drew near to inhabited places But we will consider something more common and more generally known in man Wherein if we look upon the Body or the Soul but especially upon some Faculties of the Soul and their several functions in the bodie we have matter of admiration enough It is well known how Galen in the consideration of these things was often posed in the cause and doth ingenuously acknowledge his ignorance Fernelius who was accounted the Galen of his time hath collected many passages out of him to that purpose and is so far from pretending to give us light himself in those things where Galen wanted eyes that he makes it his task to shew us onely that they are things to men incomprehensible I will insist upon somewhat that may be thought to have some affinity with possession and Enthusiasme And what more to be wondred at in this kind then the power of the Phansy which is able to carry a man out of his bed in his sleep to make him walk up and down to lead him over bridges and to set his hands at work sometimes all this in his dead sleep to the accomplishment of such things as no man otherwayes would have thought could have been done without the use of open eyes and perfect reason Examples of this distemper of body for it is but a distemper of body there be so many and so strange both in the writings of Physicians and other Histories besides what daily experience doth afford that I shall willingly spare them here I will insist upon another thing of it self more wonderfull by far though commonly lesse wondered at as the fashion is amongst the vulgar of men because more ordinary and that is the power of Memory in man I know no man that hath done upon that subject better then S. Augustine in his Confessions he hath bestowed several chapters upon it not to find out the natural cause which he professeth to be far above his reach but to set out which he doth very pithily and copiously to the view and consideration of other men the wonderfull effects of it Magna ista vis est Memoriae magna nimis Deus meus penetrale amplum c. c. 8. Et hoc quis tandem indagabit Quis comprehendat quomodo sit Ego certe Domine laboro hic laboro in meipso factus sum mihi terra difficultatis c. ch 16. and again ch 17. Magna ista vis est memoriae Nescio quid horrendum Deus meus profunda infinita multiplicitas c. Aboali to whom Julius Scaliger gives this testimony that he is omnium philosophorum acutissimus atque cordatissimus that is the wisest and acutest of all Philosophers after he had turned himself all the ways
like not by the help of their reason but by some proper antecedent effects of such changes and chances which they feel in themselves And this hath brought us to the main businesse which we are to consider of and so to come to a conclusion The ancient Stoick Philosophers who did adscribe all things unto Fate or Destiny did enlarge themselves very much upon this subject alledging first that as nothing did happen in the world but by an eternal concatenation of causes so secondly that there is such dependance of these causes of the one upon the other that nothing can truly be said to happen suddenly because nothing but had in and of it self an aptitude to be foreseen long before in its Causes Nay some went further that all things that should be had a kind of present being in the generality of nature though no actual visible existence Upon all which they inferred the possibility of Divination by the knowledge of nature But leaving them to their opinions as too general and remote Democritus will bring us nearer to our aim who maintained that out of all things that happened by natural causes there proceeded certain species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he called them and emanations not from the things themselves only when actually existent though then indeed most strong and apparent but from their Causes also It will be hard to make them that have no philosophical knowledge of nature at all to comprehend this I do not say to believe it that is another thing but to comprehend what is intended whether true or false But they that have so much philosophy in them as to be able to give some account more then every child can because he hath eyes how they see especially if ever they have been spectators of the species of objects gathered through a little hole and piece of glasse before it in a dark chamber upon a white wall or sheet of paper as most I suppose that have any curiosity have seen at some time or other such may the better conceive what is intended Not that I make those species that issue out of objects by the intromission whereof the sight is accomplished to be the very same as those emanations he maintained but only to have some kind of resemblance whereby those may the better be understood Now this was Aristotles opinion and the opinion of Synesius too a very learned Philosopher of later times that these emanations were the natural cause of Divination by Dreams when and where there was a disposition in the subject for reception or impression which was when and where reason had least force as in Sleep and Trances and in such persons where reason naturally was weakest and the phansie strongest as in Women weak men Idiots and the like Aristotle indeed doth not there mention neither doth Synesius other Divination then that which is by Dreams but there being the same reason I take it as generally intended by him or at least appliable to any other kind whereof question may be made whether natural or supernatural I make the more of this opinion though I propose it but as an opinion because I am very confident that greatest secrets of nature do depend from such kind of natural unsensible emanations as might appear by the consideration of many particulars and the examination of several opinions if it were part of my task Now from all that hath been said and observed hitherto that which I would inferre is First from those general instances not lesse to be wondered at though certainly known and acknowledged to proceed from causes that are natural whether known or unknown That it is possible if not probable that some Enthusiastick Divination may proceed from naturall causes Secondly That such Divination as is concerning natural events grounded upon natural causes whether known or unknown may possibly proceed from some such unsensible emanations as have been spoken of those emanations at least as probable a cause of Divination in Fools and Idiots as any other that hath been given as Melancholy may be of some kind of Divination in a different temper and disposition What else may be said in this point agreeable to Aristotles doctrine delivered by him in many places shall be shewed when we shall treat of the causes of Enthusiasme in general Most that have written of Divination to prove that it proceeds of natural causes insist upon the divination of some dying men upon which they inferre a natural aptitude of the Soul to it when loose and free from the body That holy men when near to death have often prophesied by immediate divine Inspiration is not a thing to be disputed among Christians But what should make some ordinary men sometimes to foresee not the day and hour of their own Departure only but to foretel the period of some other mens lives also whereof there be divers examples both ancient and late and not to foretell things only that belong to life and death but sometimes more generally many future things which have proved true by the event of this question may be made without offence whether natural or supernatural First for emanations it cannot be doubted but that long sicknesse in general but especially such and such as may have more particular operation and sympathy may so affect the body as to dispose it for the reception or dijudication of such emanations if the thing foreseen and foretold be such as may be adscribed to natural causes But secondly I remember an observation in the Author of the History of the Council of Trent that it is natural unto many dying out of some hidden and supernatural cause to fall into a great contempt and loathing of all worldly things and humane affairs But I know not how far I may trust my memory For I have not the book at this time The words the best satisfaction I can give to the Reader in which I have entred it many yeares ago when I first read it into my Adversaria are these P. 758. that refers to the Latin Translation printed in Germany in 4o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solemne in confinio mortis positis res humanas ex ignota quadam supernaturali causa fastidire Now such a fastidium we know is an effect as of greatest wisdome and religion often so sometimes of pure melancholy which would bring us to Aristotles opinion of the effects of atra bilis before spoken of But I have met with an observation of Aretaeus an ancient Physician long before Galen which I think very considerable in this place Aretaeus doth affirme that they that are sick in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a very general word but more particularly intended of those that labour of a syncope have their external senses more quick that they see better and hear better that their mind is better settled and their hearts more pure and not only so but that the same do foretell many future things also with great certainty
ground for a Quaere much lesse for a Conclusion But since that I find that some Christians men of good learning and great fame have not only largely disputed but in conclusion affirmed it I think I should not give my Reader that satisfaction that he might expect from me if before I come to them and their Arguments I should not tell him who before them whether heathen or others that are come to my knowledge or present remembrance have concurred with them in their opinion and the rather because it is not unlikely that themselves might be the bolder to publish what they maintained because they found they were not the first that had been of that opinion Ancient Heathens whether Philosophers or others that did believe such a separation possible seem to ground especially upon a storie that passed among them for very current and true of one Hermotimus Clazomenius whose soul they say was wont to wander into farre places the body mean while being as still and senselesse as if it had been a dead body The matter it seemeth when ever it happened was very publick and therefore passed to posterity with lesse controll There is nothing in Plinies relation of it for the matter of fact but is possible enough and might well be conceived to have proceeded from some natural cause Physicians are agreed upon it and they ground it upon certain experience that a man in ecstasi melancholica or a woman in hysterica passione may be gone three dayes and come to themselves again Therefore they strictly forbid in such cases to burie ante biduum exactum quod quosdam ferè triduo elapso revixisse observatum sit as Sennertus of women particularly Tertullian De anima cap. 51. hath a storie of a Woman that stirred her armes when she was carried to be buried It seemeth by him that he was present when it happened but it was looked upon as a thing merely supernaturall and miraculous and so the woman was buried nevertheless which perchance if then taken up and well tended might have recovered to perfect life without a miracle Now that a man or woman after such a fit in course of nature should tell strange things which he hath seen yea and foretell though this be rare some things to come is not so much to be wondred at that it should be thought incredible I find the relation concerning this Hermotimus in Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. more full but there indeed much improved as such things use to be by time and altogether incredible There dayes as probably in the first relation are made yeares two or three dayes perchance many yeares beyond all sense and reason For though I will not dispute it here whether it may not fall out in nature that a man may sleep some moneths which is written of a whole Countrey in the North as naturall unto the people of that countrey and is not contradicted by some eminent Physicians or yeares for which I know much may be said as well as for living divers yeares without any food which of the two in point of reason might seem more impossible and yet is certainly known to have happened even of late yeares unto many Yet for a Bodie to lie so long destitute of a Soul and of all naturall functions and not to be dead is not conceivable in nature As for those particulars of his predictions in the said Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things proceeding from natural causes which have operations long before upon some creatures from the diligent observation of which operations skilfull Naturalists also sometimes foresee and foretell them of which we have spoken in the former Chapter I would not stick much at that as is intimated before But as my purpose is only for the truth so I must remove one objection that may be made from the Author I have named His very title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promises only Fables Yet it is certain that he hath inserted divers things which are asserted by best Historians as Meursius himself in his Preface to the reader out of Phlegon doth observe But besides that bare alteration of dayes into yeares was enough and more then enough to turn a Truth into a Fable Tertullian De an c. 44. hath some conjectures about this Hermotimus but not any either in themselves very probable or to us here at all considerable Plutarch in his Treatise of the Slacknesse of Gods judgments hath a relation too of one Thespesius who fell down from a high place drunk perchance for he was a lewd Companion without any externall wound or bleeding upon which he grew immediately senselesse and after a while was supposed dead but came to himself again after the third day and then told strange things that he had seen some things also of which Plutarch speaketh very sparingly he foretold and then was his Soul also supposed to have wandered out of the Body all that while I think it very probable though I have nothing but Plutarch's authoritie for it that such a thing laying aside the main controversie of reall separation till we come to some determination about it might happen First such a fall as he describeth might probably be the occasion as we had before in the ecstaticall Boy whom his master had so grievously beaten about the head of such an Ecstasie Secondly three dayes the very proportion of time which Physicians have pitched upon during which they teach that an ecstasie may last And though Plutarch say after three dayes it is like enough they would speak so though some houres amounting perchance to half a day and better to make three dayes were wanting But then lastly the substance of his Visions and places of his wandrings do just agree with the relations of other ecstaticall persons that have been at severall times and places It may be comprehended in few words Heaven Hell and Purgatorie The phrases indeed and expressions proper to Heathens as must needs be but the substance of the matter the very same for all the world as we find in others that were of another faith and profession And yet it must be supposed that this storie having passed through severall hands before it came to Plutarch had suffered some alterations according to different humours of men and perchance memories before and what end soever any other might propose unto himself in it apparent enough it is that Plutarch as may be seen in the end where he speaks of Nero's soul did aim at some use for the credit and benefit of his own Countrey So much for Heathens I have not met with any professing Christianity either ancient that I remember at least or late that have maintained this separation possible upon grounds of reason or de facto reall and credible but Joh. Bodinus and Cardanus Of Cardanus I can say little more then what I find in Bodinus of him because I have not his books Why I do not value much his
testimonie in these things I have given some reason before And if his arguments be not better in case he have any to prove it possible which is more then I know we should make no great reckoning of them As for Bodinus he was a man famous enough for other learning too but especially well versed in such arguments and speculations as appeareth by his book of Daemonologia The elogium of the man and his writings is in Thuanus at large He plainly maintains it in that choice piece of his his Theatrum Naturae a book full of naturall Curiosities whether as solid as curious I cannot tell But he speaks not of it as of a thing feasible by nature but by power either divine or diabolicall And what is that to us Yes even unto us as I conceive that otherwise desire not to meddle with any thing that is supernaturall For as to divine as I should hold it a mad thing from the power of God which even heathens though not Galen who quarrels with Moses for making it so have acknowledged infinite to argue to the power of nature which God the author from the first creation hath bounded within certain limits so on the other side if it were granted that ordinary Witches and Magicians can at pleasure by power given them from the Devil separate their souls from their bodies for certain houres or dayes and then resume their bodies again and be as before which by the said Bodinus is disputed and maintained truely I should think it might without impietie or improbabilitie be inferred from thence that this kind of separation is a thing possible in and by nature also But I will not engage my self here upon that argument of Witches of which I once purposed to treat more at large and by it self it is yet possible that I may before I die if God please Somewhat Bodinus hath from some presidents in nature that we might not too much wonder at that which he doth averre and maintain though not by naturall causes so often to come to pass Nec debet illud mirum videri si quis meminerit ex electro c. I did expect he would have told somewhat of divers creatures which some for a longer some for a shorter time as Flyes in the winter lie quite senselesse and seem to be dead and yet afterwards are known to revive and to be as active and busie as ever they were Such arguments I remember and instances we had many when young Sophisters in the University upon occasion of severall disputes But this example taken from the separation of Gold and Silver informing the true Electrum or of the separation of Oyl Water after mixture by such such means seemeth to me so remote that I do not see how a rational man can inferre any thing out of it pertinent to this purpose Again had Bodinus gone that way to work to prove or make it probable at least that the rationall soul or spirit of man is really distinct and separable from the vegetative sensitive though contrary to the common opinion of best philosophers yet so he might have laid a plausible foundation to his opinion of separation in ecstasies But that he doth not but plainly maintaineth the contrary I shall not absolutely determine any thing but I shall give some reason why I do not which will be a kind of determination of the businesse S. Paul speaking of his own divine raptures professeth not to know whether they happened unto him in the body or out of the body He is earnest in that profession and repeats it twice I am not of their opinion though it be the opinion of no lesse a man then Hugo Grotius among others that make S. Paul's meaning to be that he did not know whether he were carried in body to heaven or heavenly things represented unto his mind I should account that but for the respect I bear to some that embrace it somewhat a course interpretation Now if S. Paul according to that interpretation of his words which is more commonly received though he knew the power of God very well and that what had hapned unto him whatever it was was not from any naturall cause but altogether supernaturall would not or could not neverthelesse absolutely determine whether that in his divine rapture there were any reall separation of his soul from his body I must think it somewhat bold for any man to maintain that such a separation either by diabolicall power or by causes that are naturall is possible much lesse as Bodinus ordinary Besides in that case of Witches which is the main argument except we can tell of Witches and Sorcerers that are in trances for some weeks moneths or years together what need May not the Devil as easily yea and farre more easily to our apprehension in point of possibilitie represent such things unto their phansie and make them believe which many do without any Devil upon such impressions occasioned by some distemper of the brain or otherwise as in former examples that they saw or did such and such things really in such and such places But they are carried to farre places and give a true account of what they have seen it may be a hundred or a thousand miles off This I believe to be true enough that many Witches Sorcerers in divers places in the world by severall kinds of Witchcraft do it But if a Sorcerer or a Witch shew in a glass what is now done upon the Exchange at Antwerp or at the Louvre in Paris which certainly some have done or somewhat equivalent to that must we therefore conclude that he that hath seen it hath been at either But lastly though the Soul in man be it that seeth properly not the Eyes yet as the Soul is fitted by God to informe a Body it cannot see without Eyes When once as to nature it hath lost its relation to the body it then becomes though the very same substance still a new creature as it were to all manner of operations It seeth it speaketh or to speak more properly communicateth but not either with Eyes or Tongue but as Spirits or Angels do of the particular manner whereof both ancient Philosophers and Schoole-men have disputed and treated at large If therefore the soul separated from the body can return into it again and remember what it hath seen it would also remember as well that it was not with bodily eyes that it saw or knew but in such a manner as is proper and natural if we may so speak to a spirit which is contrarie to the account that is given by Witches and other of like trade If any man should say though separated for a season it might carry with it some species that it had received in the body through the ministery of the Eyes and so of other senses though that be absurd because all such species are imprinted in the brain disposed by the presence of the soul to
be more concerned whereof I have given an account to my friends having offered it self some moneths ago because nothing else did then offer it self that I thought more needfull I thank God I have satisfied my self I have so farre as by private inquisition I could but then shall I think my self fully satisfied if after the publication of what I have done to that end I shall find it satisfactory unto others also that can judge of these things and are not engaged as well as unto my self However it is a subject of that consequence as will be shewed in the Preface and as all confesse liable to so much illusion that no reader that loveth truth more then appearances though he do not acknowledge himself satisfied with what I have written can have just cause neverthelesse to repent that this occasion hath been given him by me to satisfie himself more fully It may concern him he knows not how soon He may deceive himself he may be deceived by others if he be not armed against it Pro Junone nubem to embrace a Cloud or a Fogge for a Deitie it is done by many but it is a foul mistake let him take heed of it The Contents of the several Chapters contained in this Treatise CHAP. I. Of Enthusiasme in general VArro's opinion that Heroick men should believe themselves though falsely to be descended of the Gods c. noted and rejected in Alexander the Great his Case particularly ¶ The consequence of this knowledge or Disquisition Politick pretensions to Enthusiasme or Divine Inspiration very usual in all Ages But mistaken through ignorance of natural causes our only Subject and aime in this Treatise as more frequent so more dangerous Enthusiastick times and tempers noted by ancient Authors In those times the Eleusinia Bacchanalia and other Mysteries hatched The abomination of those Mysteries though pretending to great holinesse and piety Ancient Theologues and Poets pretending to Divine Inspiration the authors and abettors of Idolatry Heresies among Christians through pretended inspirations Mahometisme ¶ The word Enthusiasme what it implies properly The division of Enthusiasme according to Plato and Plutarch Plutarch's Definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Actuarius A difficult passage out of The Physical Definitions attributed to Galen concerning Enthusiasme explained and amended Our Definition or description and division of Enthusiasme into nine several Kinds or Species Theophrastus his Treatise concerning Enthusiasme whether extant Meursius his conjecture about the Title rejected CHAP. II. Of Divinatory Enthusiasme All true Divination most properly from God Opinions of Heathens about the causes of Divination Plutarch corrected Divination in a more general sense Some kinds of it merely natural or physical Our question here of Enthusiastick Divination particularly whether any such from Natural Causes But first of all whether any such among Heathens anciently truly and really The grounds of the contrary opinion discovered and refuted Pythones or Pythonici in the Scriptures and ancient Histories Pomponatius and Tho. Leonicus noted The Question rightly stated First of all a concurrence of natural causes in some cases generally granted Some Enthusiasts not onely foretell things future but also speak strange Languages through mere natural distemper according to the opinion of some Physicians But the contrary more probable and why That some things of like nature in some respects as Enthusiastick Divination and not lesse to be wondered at are certainly known to proceed from causes that are natural though unknown unto men and some things also though from causes that are known not lesse wonderfull in their nature Instances in both kinds The power of smelling in Dogs An Example out of an Author of good credit of a man who being blind was a guide unto many that had eyes by his smell only through vast Deserts The power and nature of the Memory in man how incomprehensible and how much admired by both Divines and Philosophers The invention of conveying secret thoughts at any distance whether of place or of time by writing how admirable a thing Their opinion that fetch Divination from the nature of the Intellectus agens in every man The opinion of Aristotle in his Problems some question about the Author of the effects of atra bilis or melancholy a probable ground of some naturall divination But after some general grounds and propositions the continual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or emanations of bodies according to Aristotle and others and the parturitions of causes or foregoing natural signes of strange events and alterations discernable to some tempers as also the concatenation of natural Causes according to the Stoicks a more probable ground The Divination of dying men A notable observation of Aretaeus an ancient Greek Physician to this purpose Enthusiasme by vast prospects and other natural objects CHAP. III. Of Contemplative and Philosophicall Enthusiasme Contemplation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the happinesse of God and thence the Greek word according to Aristotle The chiefest pleasure of man in this life according to divers of the Epicurean Sect. Lucretius the Poet and Hippocrates the first of Physicians their testimonies Plato and Philo Jud. their Philosophy ¶ The dependance of external Senses on the Mind their operation suspended by the intention of it as particularly that of Feeling and the usefulnesse of this knowledge for the preservation of publick peace and of whole Kingdomes shewed by a notable instance out of Thuanus Some cautions inserted to prevent in that which follows offense by mistake ¶ Ecstasis the word how used by the Ancients how by later writers The words of S. Mark 3. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they said c. vindicated from a wrong and offensive interpretation Ecstasis taken for a totall suspension of all sensitive powers the effect sometimes of Contemplation and earnest intention of the mind Enthusiastick Delusions incidental to natural Ecstasies and bodily distempers proved by many examples both old out of Tertullian c. and late one very late in Sussex This matter how subject to be mistaken even by men judicious otherwise through ignorance of natural causes One notable instance of it The power of the phaensie in Ecstasies and other distempers of body against Reason and perfect but in some one object Vnderstanding argued by reason and proved by many examples and instances A sure way to avoid the danger of Enthusiastick Illusions out of Tertullian Not to seek after New Lights c. A caveat concerning the case of Witches their actions real not imaginary ¶ Several questions proposed and fully discussed by reasons and authorities First Whether a Voluntary Ecstasie be a thing possible in nature Giraldus Cambrensis and his Enthusiasts Merlins Turkish Enthusiasts The Messaliani or Prayers so called anciently A consideration concerning the nature of their distemper whether contagious or no. Secondly Whether in Natural or Supernatural and Diabolical Ecstasies there be or may be without a Miracle a real separation of the Soul from the
Divination most properly from God Opinions of Heathens about the causes of Divination Plutarch corrected Divination in a more general sense Some kinds of it merely natural or physicall Our question here of enthusiastick Divination particularly whether any such from Natural Causes But first of all whether any such among Heathens anciently truly and really The grounds of the contrary opinion discovered and refuted Pythones or Pythonici in the Scriptures and ancient Histories Pomponatius and Tho. Leonicus noted The Question rightly stated First of all a concurrence of naturall causes in some cases generally granted Some Enthusiasts not only foretell things future but also speak strange Languages through mere natural distemper according to the opinion of some Physicians But the contrary more probable and why That some things of like nature in some respects as Enthusiastick Divination and not lesse to be wondred at are certainly known to proceed from causes that are natural though unknown unto men and some things also though from causes that are known not lesse wonderfull in their nature Instances in both kinds The power of smelling in Dogs An Example out of an Author of good credit of a man who being blind was a guide unto many that had eyes by his smell only through vast Deserts The power and nature of the Memorie in man how incomprehensible and how much admired by both Divines and Philosophers The invention of conveying secret thoughts at any distance whether of place or of time by writing how admirable a thing Their opinion that fetch Divination from the nature of the Intellectus agens in every man The opinion of Aristotle in his Problems some question about the Author of the effects of atra bilis or melancholy a probable ground of some naturall divination But after some general grounds and propositions the continual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or emanations of bodies according to Aristotle and others and the partuâ—itions of causes or foregoing naturall signes of strange events and alterations discernable to some tempers as also the concatenation of natural Causes according to the Stoicks a more probable ground The Divination of dying men A notable observation of Aretaeus an ancient Greek Physician to this purpose Enthusiasme by vast prospects and other natural objects IT is acknowledged as well by Heathens as by Christians that absolutely infallibly to foretell things future doth belong unto Him only to whom all things passed present and future are equally present Men therefore as many as have taken upon themselves or have been believed to prophesy a word used as ordinarily by Heathen as by Christian Authors or to foretell they have been generally deemed and termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like all which signifie men inspired by God And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enthusiasme be used to many purposes as will appear throughout this whole Discourse yet it is most properly used to imply Divination such as is by inspiration And because such Divination among Heathens was not usually without a temporary alienation of the mind and distraction of the senses hence it is that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and Vaticinari in Latin is taken sometimes for deliration and idle speaking Of the causes of Divination many Ancients have written very largely and variously All make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration to be the chief and principal Tullie's first Book De Divinatione is altogether of that Subject But that is not my businesse here Neverthelesse for their sakes that love and read Greek books which in very deed if any after the Sacred are best able to make a man wise and learned I will produce a place of Plutarch to this purpose not only because it conteineth much in few words but also because in all editions of Plutarch which I have seen as that of H. Stephen in 6 vol. in 8o. which I account the best and that of Paris in Greek and Latine of later yeares it is corruptly exhibited and marvelously both by the French and Latin interpreters mistaken who hardly make sense of those which they have and leave out part of Plutarch's words and sense Plato saith Plutarch and the Stoicks bring in or assert Divination either as from God immediately ordinarily called enthusiastick or from the Divinity or divine nature of the Soul which Plato calleth ecthusiastick or by dreams I will forbear to say more of it Of Divination in general that is as the word though not so properly is often taken for any foretelling of things future that there be many kinds which are merely natural and physical some usual and ordinary some more rare and remote from vulgar knowledge some proceeding from hidden though naturall causes and grounded upon experience only others known to the learned at least by their causes as well as by experience they that have written De Divinatione as Cicero anciently Peucérus lately besides divers others will afford store of examples and arguments if any desire further satisfaction in that point That which doth here lie upon me to enquire into is whether any kind of enthusiastical Divination properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Tully furor either now known or formerly practiced may be accounted natural Of such kind of Divination there were among ancient Heathens many sorts cum furore and alienation of mind all such as I intend here at least but in other circumstances as in the carriage of the party possest in the manner of the utterance in the Place Rites and Ceremonies belonging to it very different But here I must stop a while to remove an Objection For what if all these pretended enthusiastical Divinations by Oracles or otherwayes were but mere Gulleries and Impostures to get money as is daily practised to this day though not in the same kind in all parts of the world to amaze credulous and superstitious people Or at the best the subtle devices and artifices of well-meaning Politicians to compasse great matters for the good of the people as must alwaies be presupposed and their own good content That this hath been the opinion of some Ancients even Heathens and is at this day of many learned Christians it cannot be denied But upon some further enquiry into the businesse I hope I shall be allowed to deliver mine own opinion without offence which is this I take it to be a very partial or very illiterate account or come off in a matter as to the cause of such both consequence and obscurity First I call it a partial account Amongst Heathens there were divers Sects for which there was as much strife and emulation as is now amongst Christians of different opinions The two grand Sects were of those that maintained the being of a God whether one or more and his Providence over the world on the one side on the other those that either absolutely denied the very being of any Deity which few durst or granting that there is a God yet
sect 30.1 hath a long discourse of the several effects of the atra bilis according to its different 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or temperature that is as it is mixed either with heat or cold Among other things he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is They to whom this melancholick temperament is natural it presently shews it self in the varietie of their nature and dispositions according to the diversity of the temperament or mixture They that have superfluity of it and cold they are naturally sluggish and stupid but they that abound with it joyned with heat they are wildish good natur'd or witty prone to love quickly moved to passions and concupiscences and some also very talkative or discoursive And some again because of the nearnesse of this heat to the seat of reason are liable to distempers of madnesse and enthusiasticknesse Hence also are proceeded the Sibyls and the Bacchicks and all that are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called and accounted that is divinely possessed and inspired when it doth not happen through sicknesse but by natural temper Aristotle doth seem to contradict himself in those last words in that having made enthusiasticknesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a distemper or sicknesse he doth afterwards affirm that the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be so by their natural temper which perchance made Budeus to leave out those last words in the Greek where he cites them in his Annotations upon the Pandects But it must be remembred which was noted before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for a bodily disease and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly confounded are distinct Aristotles purpose being to say that both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through disease and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally proceed from this kind of mixture of the atra bilis But again If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may some say so really how naturally Except we shall say that Aristotle intended to assign a double cause the one natural in preparing the bodie without which preparation nothing would be done the other supernatural the formal and immediate cause of the operation And if this were his meaning then he is much wronged by them who lay to his charge as though he made Melancholy the only cause whereas themselves also allow of some previous preparation and disposition in such cases as necessary I have heard some learned men make a question whether those Problems were truly Aristotles because they have observed some things in them not worthy they think so grave and solid a Philosopher I have thought so my self sometimes I must confesse and it is not impossible but that something might be foysted in here and there that is of another stamp But for the generality of the book there is authority enough from ancient Authors by whom it is often quoted and for this part and parcel of it we are now upon there is too much of Aristotles stile and genius in it to leave it doubtful and questionable And besides that we have Cicero's testimony in his first of Divination Aristoteles quidem eos etiam qui valetudinis vitio furerent melancholici dicerentur censebat habere aliquid in animis praesagiens atque divinum Except Aristotle should treat of it somewhere else too as I think he doth though this be the place most taken notice of For my part I confesse that I adscribe much to this discourse of the Philosopher concerning the effects of atra bilis I wish some few lines had been left out that the whole might have been read or interpreted in offensively However because I would not be over-long upon this subject I shall content my self with what hath been said upon it hastening to the consideration of another opinion of the same Aristotle which few take notice of that have written of this subject concerning the causes of Divination upon which I purpose to ground my conclusion But first of all to make it the more intelligible to all men I must begin with some general grounds First That there is nothing without a cause but God Secondly That some things are by Gods immediate will without any subordination of secondary means and some things though by the will of God yet through means which he hath appointed known to us under the name and notion of natural causes Thirdly Of things that happen by natural causes some things happen according to the ordinary course of nature having their limited times and seasons c. other things extraordinarily as to the ordinary course of nature though not lesse naturally Fourthly Nothing that happens according to the ordinary course of nature whereof the cause is known though it be foretold long before comes within the compasse of true Divination For example An Astrologer can foretel what Eclipses of either Sun or Moon will be a hundred or two hundred years hence at what Day of the Moneth and what Hour of the Day they will happen I know what can be said against it that some have been deceived in the hour as in the Eclipse that happened 1605. April 3. about which some very able Artists are noted to have mistaken and the reason is given by Astronomers how such a mistake might happen However it is very seldome that such a chance doth happen and when it doth it is but a mistake of the hour not of the day In such predictions though wonderful to ignorant people and to some that make a trade of cheating people that are ignorant there is nothing supernatural nothing that really can be accounted Divination Fifthly That many things happen according to the constant course of nature the causes whereof are not known For example the Flux and Reflux of the Sea the inundation of the river Nilus and the like Sixthly That many natural things before they come to that passe as to be generally known or visible have some kind of obscure beginnings by which they be known by some long before Or thus That many natural things by some natural foregoing signes may be known felt or discerned by those men or creatures that have a natural disposition or sympathy whether constant or temporary to those things or their signes though unto others that have not they be altogether unknown So for example many dumb creatures are sensible of future changes and alterations of air of imminent storms and tempests They foresee them not by any ratiocination or consideration of the causes but feel some effects of the agitation of causes and foregoing symptomes which in very truth are part of the being of the things themselves not yet so discernable as afterwards And not dumb creatures only but men also by the natural temper of their heads or by some accidental distemper in some member can foretel some times a long time before such alterations and Tempests Frost or Snow wet or drie weather and the
a wet role of cloath when they expected they should have been struck with a naked sword So we read of one that phansied unto himself that he was so big of body that no door was wide enough for him He was forced violently that is against his will for many are often cured by such experiments through a door wide enough for a greater body but he was not cured of his conceit but conceiting that his body had been by that violence extremely squeezed and bruised complained much of pain and dyed I believe that there is more then bare imagination in such cases to cause such effects though imagination be the original cause But the further consideration of this I will leave to learned Physicians somewhat I will add of mine own experience which may contribute somewhat to their speculations When a young Scholar in the University I used swings often they are prescribed for health but I used them as much for pleasure and I remember I have read somewhere that Asclepiades who prescribed nothing but pleasing remedies did cure many diseases by such jactations I have dreamed often that I was swinging or without swings floating as it were in the aire I am certain that I have found in my sleep that very ease or pleasingnesse if I may so call it of the whole body that I did when I was really swinging and I have thought after I was awaked a good while after that my body was the better for it Again I have been in the cold water against my will twice in boats that sunk to the ground whereof in due time as of some other things in point of nature strange if not miraculous that have happened unto me in my life I may perchāce give some accoūt to the world I have dreamed that I was in the water thought I felt cold but of this I cānot speak so much because not often as of my nocturnal imaginary swinging or flying which doth happen very often I hope the Reader will not be offended with this digression which in very deed is no digression such distempers of the brain as we have hitherto spoken of falling very naturally within the consideration of enthusiasme and besides as they conferre to the clearing of other obscure matters that have or shal be treated of not impertinent even so Now to return to Acosta and his example When that poor man so confidently averred himself as destinated to be a King or a Pope or when he confidently bragged of his miracles and wondred at the perversnesse of his Judges for not acknowledging the truth of that which seemed unto him though not unto any other but himself so truly visible and palpable as that of his resurrection of John Duke of Austria of the king of Spain and the like whether in such a case and condition he might as truly be conceived as is confidently affirmed in his right witts since Acosta thought fit to make the case publick he must give every man leave if not to judge yet to consider Though it can do him no good whom he writes of yet it may concern divers others who in their melancholy as many have done and do daily if we may credit Laurentius may conceit themselves Popes and Emperours and perchance assume the Titles too and yet no dangerous men nor liable if they meet not with very severe Judges to any other judgement then to be laughed at by some which is uncharitable enough since it is a common chance and to be pitied by others But if a man should be found and convicted whilst in his right wits through excesse of ambition to have tampered which is done sometimes with either men or Devils by secret unlawfull plots and projects to compasse a Crown or a Mitre though that man afterwards by continual and vehement intention of his mind upon the same subject should crack his brain and believe himself really what he had long endeavoured wickedly I doubt whether the innocency of his belief as a distracted man would acquit him from the unlawfulnesse of his attempts when a sound man which brought him to that distraction So if a man neither factious in his life nor abettor of strange Opinions when himself in a fit of a burning fever or through some proper distemper of the brain occasioned by a melancholick constitution of bodie or otherwise should fall into a conceit and speak accordingly that he is Christ or God or the like I think he should have hard measure if he should be punished as a Blasphemer But if he bring himself to this through excesse of spirituall pride and self-conceit but especially by using such indirect courses little better then witchcraft as private Revelations and Enthusiasms as I desire not to be judge in such cases so I think it may be spoken by any man without presumption that they that are condemned to suffer for it by others do not suffer innocent For truly my opinion is that it is no lesse then absolute renunciation of the Gospel and Faith of Christ and the ready way I am sure to bring in Mahometisme or if any thing can be worse after the Gospel and faith of Christ once delivered to pretend to new Lights and to seek after Revelations in matters of Faith and Doctrine God make me constant to that profession of Tertullian falling from which himself he became an Heretick and a persecutor of the Catholick Church by his writings Nobis curiositate opus non est post Christum Jesum nec inquisitione post Evangelium Cum credimus nihil desideramus ultra credere hoc enim prius credimus non esse quod ultra credere debeamus There can be nothing plainer yet for their sakes that understand nothing but English I will English the words There is no need of curiosity after Oracles or Prophets or Philosophers to teach the way to happinesse after Christ Jesus nor of inquisition after his Gospel When we professe our selves to believe being well grounded by good Catechizing c. in the Christian faith all our desires and all our endeavours in point of believing are at end For even that we believed before we professed that nothing more was to be believed then barely that which we should professe But this is somewhat besides my subject and purpose too however I am fallen upon it What Courts of Justice have determined in these cases doth not concern us but what learned Naturalists And here I meet with an objection which I must remove or recant part of what I have said Some Physicians in their Consultations and Resolutions seem to say as Acosta doth in his relation that in such distempers the intellectus is integer that is the understanding sound That some Physicians say so I should make no great matter of it they may have their opinions as well as other men and there be of all professions that affect it But it troubles me that Galen should be named for one of that opinion The
case related out of him is of one Theophilus who did phansie to himself that he both saw and heard some Minstrels in a corner of his Chamber and could not rest for them otherwise it seems both before and after his recovery very rational in all other things Hereupon it is determined that it was an error of his imagination only and not of his understanding I would not contend about words If their meaning be that the Imagination and the Intellect being different faculties really different by place and proprieties and liable to particular symptomes and distempers that in such cases the distemper originally and inherently is in the imaginative not intellective faculty though the error by reason of that relation or subordination which is between the two be communicated to the understanding though I know there is matter enough of dispute about the differences and proprieties of each faculty yet I shall not oppose any thing To some other purposes the difference may be very observable It may satisfie a man how it comes to passe that the understanding should be so right in all others though so wrong in one particular object whereas if the distemper were in the ratiocinative it self the distraction would be general Neither is every error of the imagination an error of the understanding For we phansie many things awaked as in the water or in the clouds which our reason doth oppose therefore we believe not Nay sometimes in our very dreams reason doth oppose phansy and informes us that what we wonder at or fear is but a dream because impossible or absurd when yet that very information is part of our dream But if once any particular imagination be so strong violent as to force assent from the understanding so that no power of ratiocination that is left in us is strong enough to make us believe that it is otherwise then we imagine is not this a depravation of the Understanding as well as of the Imagination Or what if the Imagination be altogether depraved and a man not out of any proper distemper of understanding for that is as possible as the other but of the imagination in every thing that he saith or doth both speak and do like a mad man shall not he be accounted mad I will believe that Galen intended it not otherwise then as I have explained it untill I have better cōsidered of his words in himself which now I have not the opportunity to do or that I meet with further reason to satisfie me that it is so as some make him to say then any I have yet met with As for the muliercula or simple woman the cause of this mans infatuation whether she were really possest or a counterfeit or whether ecstatical from some natural cause because we find so little of her in the relation to help our inquisition I must let her alone It is certain that many that fall into those fits naturally or to speak more plainly from natural causes phansie to themselves heavens and angels and revelations of mysteries very really and are in a better capacity through the agitation of the brain and purest spirits as in Fevers many after their fits to speak and discourse of many things then they were before It is not so in all I know some become more stupid but in some it is so and whether it were this womans case particularly I know not But I leave her and before I proceed to new matter I must insert a caveat In the case of Witches in general there is much dispute among learned men as whether corporally transported from place to place c. of the power of the imagination I would not have any thing that hath been said by me to be drawn to that case which I apprehend to be a quite different case For it is certain if any thing be certain in the world that most Witches though they may suffer depravation or illusion rather of phansie in some other things wittingly and willingly in perfect use of sense and reason and upon apparent grounds of envie malice revenge and the like do many mischiefs But if any supposed Witch being accused by others or any that should acknowledge her self to be such should not or cannot be convicted legally to do or to have done any thing worthy of death such a one though she should tell many strange things of her self which may be thought to deserve death yet I should not think it very safe to condemn her without better evidence then her own confession or testimony After so much of Ecstasies which are the proper passion of the Mind or Understanding and so most naturally the effects of Contemplation which is the proper and supreme operation of the understanding we shall now proceed to the consideration of two notable controversies which will much conduce to the further clearing of these hidden mysteries and lead us to the main businesse of this Chapter The first is Whether it may be conceived possible in nature for any man whether by the advantage of some idiosyncrisia more commonly but not so truly written idiosyncratia that is some peculiar natural property some secret sympathy or antipathy or the like of which kind of idiosyncrisiae there be so many rare examples in Physicians and Philosophers as may seem in point of crediblenesse to surpasse the greatest wonders in the world whether then by some such help or advantage if it may be so called of nature or by some contracted propriety by long use and endeavour it may be thought possible in nature without the concurrence of any supernatural cause for any one man or woman to put themselves into a Trance or Ecstasie when they will The second Whether in any Trance or Ecstasie of the mind whether voluntary or involuntary a true and real separation of the Soul from the Body for a time be a thing possible in nature For the first question I find Avicenne an ancient Arab of great credit among all by some preferred above all other Philosophers or Physicians quoted by some concerning one who besides some other extraordinary properties nothing to our purpose could put himself into a fit of Palsie when he would And if that were granted there would be no great question of the possibility of voluntary Trances it being a thing in ordinary judgement of equall facility in point of nature to fill the Ventricles of the Brain with pituitous or whatever Physicians will make them humours and to empty them at pleasure and to command certain humours into the chine of the back and nerves to be recalled again at will So that if the one may be arbitrary in some one or other by some propriety of temper c. the other may as probably But I will not much insist upon this example because of the uncertainty I think there is no body almost that pretends to learning or curiosity in any kind of nature and Philosophy but hath heard or read of Restitutus an
African Priest in S. Augustine who with the help of a mournfull tone or lamenting voice whether real or counterfeit would presently fall into a perfect ecstasie so that he would not stirre at all for any punching or pricking though to a considerable wound no nor at the applying of fire except perchance a man had applied so much as to have endangered his life So much perchance might be thought somewhat to make faith of a real Trance We heard before out of Thuanus what a mighty matter was made of it that a Maid should endure patiently without any sign of sense I mean the driving of pins or needles into some fleshy parts But S. Augustine had more experience in the world then so Besides that common president of the Lacedemonian Boys and Girls he had observed with many Philosophers yea and Civilians how far man or womans resolute obstinacy could go in point of suffering That his reader therefore might be fully satisfied that it was no juggling businesse but a true real perfect ecstasie he addeth Non autem obnitendo sed non sentiendo non movere corpus eo probatur quod tanquam in defuncto nullus inveniebatur anhelitus hominum tamen voces si clarius loquerentur c. that is but I must let the Reader know by the way that the Edition of S. Augustine the onely I have at this time is very ancient almost as ancient as printing is being the Venice edition of Petrus de Tarvisio 1475. for which I like it not the worse I confesse yet thought good to give the Reader notice in case as oftentimes there should be found any thing different in later Editions though commonly for the worst Now that this his not stirring of his body at all those things happened not through a resolute obstinacy such as by ancient Heathens was commonly objected to Christian Martyrs but very impertinently it being both in regard of the number and divers other circumstances a quite different case or opposition of the mind but merely because he did not feel was certainly known because all this while no breath was found in him no more then if he had been quite dead Yet the same man if any body with a very loud voice had spoken or called unto him he would acknowledge afterwards when come to himself that he had heard some kind of noise as if it were afar off But this indeed S. Augustine doth not relate as a thing that himself had seen no but yet as a thing of very fresh memory a verred unto him by many that had seen it and whom he doth professe experti sunt as of a thing that he made no question to believe And truly I for my part must acknowledge that I give more credit to this relation of S. Augustine then to Cardan his testimony concerning either himself or his Father though Bodinus is well content to believe it and partly grounds upon it as unquestionable It was in their power he saith to abstract their souls from their bodies when they would The possibility whereof except he meant it of an absolute separation although I do not absolutely deny yet that such a thing should be believed upon his bare testimony hominis ventosi ingenii as Scaliger of him somewhere a man ever ambitious to tell strange things to be admired by others I see no just ground Well but experientia fallax It is his caveat who of a wise man and much the wiser for it certainly adscribed as much to experience as ever man did and therefore so earnestly exhorteth all young Physicians not to neglect the experiments advises grounded upon experiments even of the most illiterate of the world I doubt therefore whether we may build so much upon two or three examples though attested by very good authority as to make an absolute inference without some further reasoning I find that Tho. Fyenus a very learned Physician who hath published a very rational and scholastical Treatise Concerning the power of the Imagination doth expresse himself peremptorily upon the point on the negative Ea of this very instance out of S. Aug. vel arte Diabolica vel fallacia aliqua cōtigisse vel alias impossibilia esse But I profess to wonder much at this his determination and whether without cause I shall make the reader judge For first the question is not whether the bare Imagination can do it immediately which is contrary to the course of nature as is well shewed by him throughout his Treatise but whether the Imagination or any other Power depending on the Will by the subordination of other Faculties as by stirring up some Passion and the like And so himself doth grant that many Diseases be caused by the Imagination as particularly the Plague which though it be particularly acknowledged by him yet for the Readers further satisfaction I will here adde another learned Physician his words who is generally thought to have written of all contagious diseases as learnedly solidly as any man His words are very expresse Ex animi perturbationibus iracundia c. that is As we have said that among the Passions of the mind Anger Terror and Grief are not without danger so do we now declare that fear of the Plague and intent cogitation about it do often bring it and bear witnesse that many perfectly sound before being struck with a suddain fright and fear of it were presently taken and little after died upon no other ground or cause as my opinion is but this that vehement and intent cogitation of the mind and continued imagination whilst they do strongly affect the heart they do at the same time imprint and ingrave in it that very thing which is so much feared and thought upon And to this purpose I remember very well that I did once when very young hear that worthy Raphael Thorius mentioned before who continued in London all the Plague-time 1603. hear him I say with great admiration tell of many particulars of men and women to his knowledge and in his sight walking sitting talking in perfect health at some outward sight or unseasonable relation or the like suddainly taken Some might except that their fear was not the cause of the Plague but the unsensible grudgings or beginnings of the Plague in their bodies rather cause of their fear as when a man dreameth of some smart pain not the dream often is the cause of the pain but the pain of the dream No that cannot be by divers instances which he did alledge For then their fear proceeding from an inward cause would have been without any externall provocation whereas in all those examples some external provocations were the first and only apparent cause Yet I will not deny but that probably there might be a concurrence of both in some of those many instances But now to Fyenus again Some can weep when they will that he doth not deny no man indeed can deny it I know what Poets and
farre hath that pompous dresse of words joyned with the sublimity of the subject bewitched many besides what advantage is made by some of this pretended antiquity in some controverted points of religion However the Author is ancient we grant and good enough too for some uses to deserve respect at the hands of all learned men In the Treatise De mystica Theologia he teacheth a new kind of practical Divinity by renouncing not to the Senses only but to the Understanding also and to all intellectual powers faculties and operations that are natural by which in time we may attain through elevation of mind to an union not expressible nor understood yet felt and in an hidden manner operative with God in this union as the perfection of man and the height of mortal exaltation to rest when attained without passion without affection without knowledge I will give a short description of this mystery in the words of Carolus Hersentius one that hath commented upon that book and hath collected out of other Authors men and women whatever he could meet with to commend it and the doctrine of it unto the world Cum ad hunc amoris contemplationis gradum per venit saith he ut nihil eorum qua intellectu c. miro incognito modo à Deo rapitur à Deo in Deo suscipitur tota Deo plena fit tota in Deum transfunditur ita ut essentia Dei ejus essentiae substantiae intime absque ullo modo creato uniatur Deus autem in raptu hujusmodi adventu suo seu illapsu rationem mentem obscurat stupefacâ—â— suspenditque ita ut pro eo temporis intervallo nullius aâ—â—â—onis capax sit We shall have the English of all this also the substance of it at least when I come to that application of it which I aim at But I would gladly know of whom this Dionysius learned this strange Divinity It is somewhat that Hersentius doth acknowledge Dionysius in this his doctrine Platonicorum dogmatum sectatorem p. 101. and Platonis sectatorem accuratissimum p. 91. And p. 93. c. he bringeth passages out of Iamblichus Porphyrius Proclus noted Platonists teaching in a manner the same thing Insomuch that p. 43. he dares adventure upon so much truth as to say Ego equidem dum Procli philosophi Platonici in Theologiam Platonis axiomata animadverto firmiter mihi persuadeo out Dionysium Procli scripta legisse a terrible businesse to be supposed which would prove no lesse then heresie and losse of goods and life For then what must this Dionysius prove but an impostor seeing Proclus lived all men know some centuries of yeares since the true Dionysius aut quod vero similius yea by all means it concerns him to say so Proclum libris Dionysii operam navasse But let the sober Reader consider Here is a strange kind of Divinity as some call it or Philosophy of which much hath been written in many volumes by some of them by Platonick Philosophers grounding all upon expresse passages though drawn much further by the Arabs especially then he ever intended perchance of their master Plato insomuch that Hersentius himself as observed before is forced to call Dionysius a Platonist for teaching this doctrine We find nothing of it except we draw things obtorto collo as we say in the Gospel of Christ nothing in ancient Fathers of greatest antiquity and yet likely after all this that Proclus learned it from Dionysius But what if we find other Philosophers also besides Plato that lived some hundred of years before the true Dionysius teach the same doctrine more clearly then Plato himself as clearly almost as either Proclus or Dionysius It cannot be unpleasing to them that are Scholars if I take some pains to discover some mysteries of this mystery of darknesse which for ought I know have not yet been brought to light by any man Who is the true Author of those Metaphysicks or rather fragments of Metaphysicks that go under Theophrastus his name certainly I cannot tell We find them adscribed to divers Authors by ancient Greek Philosophers yet by some very ancient though not found in the Catalogue of his books set out by Diogenes Laertius where divers books of his are missing as well as this to Theophrastus himself learned Sylburgius leaves it doubtfull Theophrastus was one of Aristotles own disciples and succeeded him in his School much commended by him an excellent Philosopher certainly by those works of his not the twentieth part of what he had written that remain unto this day Those Fragments of Metaphysicks whoever be the Author who must have lived long before Christ are a choice piece but very imperfect end therefore the more obscure In the eighth Chapter of these Fragments as divided in Sylburgius his edition for in Aldus long before that I find none after a long discourse of the speculation of principles we find these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that know any thing of Philosophy be it never so little cannot but have heard of Aristotles opinion so much disputed in the schools of Philosophers that the understanding whilst joyned with the body can do nothing without the senses of which we also have had occasion to consider at large in another work De origine Idolotriae not yet printed Theophrastus therefore here saith That to some degree or measure we may contemplate and know the first causes scientifically that is by their causes from things sensible or by the help of the same senses But when once ascended to the Summities or Original Firsts we can go no further either because they have no cause or partly because of our weaknesse as in matter of sight he had this similitude upon the like occasion from his master Aristotle when we would look upon that to wit the Sun which is most bright and splendid And in this case it may be true indeed by which words Theophrastus doth seem to referre to the speech of some former noted Philosopher whether Aristotle or Plato that all knowledge and contemplation of the first causes must be by very touching and feeling that is union or conjunction as in the former testimonies of the mind or intellect Whence it is that such knowledge grounded upon a kind of feeling of all senses the most certain in man by which also he doth sometimes correct the errors of his eyes or rather because immediately from God is not liable to error however the comprehension of this very thing and the certainty of it or though that degree of knowledge necessary before a man can attain to this as of confidence also be a thing of great difficulty So Theophrastus there And now I would desire the Reader that hath so much curiosity for the truth to read over that Discourse it is very short and will take but little time of this pretended Dionysius and tell himself when he hath done some common things concerning
mind he could perfectly expresse by writing So he I believe this is he whom Ludovicus Vives in his book De Anima did intend where upon occasion of Aristotles noted axiome that they that want the sense of hearing are not capable of discipline he hath these words Quo magis miror fuisse mutum surdum natum qui literas didicerit Fides sit penes Rodolphum Agricolam qui id memoriae prodidit se illum vidisse affirmat though the expression qui literas didicerit be somewhat ambiguous and more likely to be construed of one that had attained to some learning as learning is taken commonly for University learning then of one that had learned to read and write only However it is unquestionable that he that had attained to that faculty of writing to understand and to be understood generally as Agricola describeth this man was very capable of further progresse and not incapable I think of any liberall Art or Science if further pains had been taken with him But this is another way by writing not by bare observation of the instruments of speech whether internal or external concerning which our observation began However this sheweth a possibility of the thing by natural means which granted any other cause no lesse natural and probable may the sooner be believed But there is yet another use to be made of this knowledge which to some persons and occasions may be very considerable It is not for the dumb this that I mean but for them that can speak yet would be glad sometimes perchance upon some speciall occasions to know how they might speak and be spoken unto at a convenient distance without a tongue or noise or almost sign discernable unto others But this perchance may be but my phansie and I shall not adventure many words upon it But certainly the consideration of speech in generall which I began with doth afford many both curious and usefull speculations and is a speculation which once so much pleased me that I had begun a Diatriba De ortu natura sermonis which also though not ended was once half written out for the presse but for want of an amanuensis it went not further and is not very likely now so long after ever to come to any thing Yet I have been the more willing to mention these particulars to excite some body else to undertake so plausible an argument which may to many be both pleasing in the speculation and profitable to many purposes I have done with my Prologue and shall now proceed to the main businesse There is not any thing more natural unto man as he is a man that is a rational creature then Reason Whatsoever may seem natural unto man besides in this life some one or two not very considerable things as laughing perchance or weeping excepted belongeth unto brutes as well as unto man and no part of man therefore as man properly Speech is the interpreter or minister of reason that is of rationall thoughts or thoughts ingendred in and by a rational soul Which according to their object may be distinguished into sensuall civile and intellectuall but alwayes rationall as they flow from a rationall cause or principle which is the soul Whence it is that brute beasts though some may be taught to utter many words and lines perchance yet cannot be said properly to speak because they understand not truly and really any thing that they say Though some may be brought to some kind of practical or experimental apprehension of what is spoken unto them as a Horse or a Dog may be ruled by some words which by common use of mans first institution shall be proper to the actions which they perform yet even then they understand not those words as words but sounds only From that subordination of speech unto reason it is that the Grecians comprehend both which neverthelesse doth cause ambiguity sometimes in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If therefore Reason be so natural unto man and Speech unto Reason it is no wonder if as Reason is the inward principle by which the actions of men are guided so Speech be the most powerfull external instrument to the same end in reference to others Rhetorick or rhetorical speech is a speech dressed with certain devices and allurements proper to please and to perswade The use of such devices and allurements is sometimes good by the advantage of some sensual delight the more powerfull to inforce or to insinuate somewhat that of it self is true right or reasonable However it is a very disputable point whether bare speech if well handled be not sufficient nay most available to perswade in things of most weight For those actions are best grounded that are grounded upon judgement upon which bare Speech hath most direct influence as Rhetorick hath upon the Affections and the fruits of a convicted judgement by calm reason are likely to be more durable then those that are the effects of any passions or affections stirred up by rhetorical powers But it is an ample subject upon which Seneca is very copious and in my judgement hath done very well though judicious Aristotle in his Rhetoricks in two words hath comprehended all that needeth to be said in that argument But this yet before I leave it That the providence of God for the prevention of all doubts and scruples was great in that he would not lay the foundation of the Christian Faith as not in the force of armes so neither of eloquence and artificial speech which is often insisted upon by S. Paul as 1 Cor. Not with wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those men that were most admired for their eloquence whom we are to speak of were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of words or speech ch 7.17 Not with excellency of speech or of wisdome ch 11.1 Not with enticing words of mans wisdome v. 4. Not in the words which mans wisdome teacheth v. 13. of the same chapter and elsewhere All which though most true as would easily be demonstrated if need were yet it cannot be denyed that S. Paul in some kind and upon some subjects is as eloquent as ever man was not inferior to Demosthenes whom I have some reason to believe that he had read very well or Aeschines or any other anciently most admired But this is by the way onely The chief things I propose to my self as was before intimated in this Chapter and which I conceive most pertinent to my undertaking are these First That divers ancient Orators did apprehend themselves and were so apprehended by divers others to be inspired or agitated by some higher power then bare nature could pretend unto Secondly That the power of Oratory hath been such in many Ancients as that it hath had enthusiastick operation upon others Thirdly Whence that apprehension of inspiration might probably proceed But fourthly and lastly What causes truly natural can be given of those wonderfull operations of Rhetorick which have