come to particular observation the proper object and pleasure of the Eare the other of the Eyes and so opposed to purely rational and intellectual yet so sensual as that both presuppose reason and understanding without which they are not pleasures Brute beasts take no pleasure in Musick except it be some great chance as in the case of Dolphins and the like and upon some particular consideration much lesse in Pictures and curious imagery And again as we say commonly that the eye seeth the eare heareth of which in the former chapter so we say that the eye is delighted and the eare pleased though in very truth neither eie nor eare properly know what belongs unto pleasure but the soul only The consideration of this hath bred many doubts and curious speculations amongst Philosophers and learned Fracastorius himself professeth it is much put to it to find out what it is that makes good musick and harmony to please Nothing easier to be understood till a man think of it rationally nothing that affords more doubts and scruples if you come to treat of it philosophically We shall begin with musick and shew how it is applyable or incidental unto speech and that by authority first before we come to reason And though we meddle not here with any thing that is properly called a Scripture businesse yâ—â— why may not we make use of the Scriptures from which some would have us to fetch all good Arts and Sciences as well as all sound Divinity I am not of their opinion I confesse nor any sober man I hope yet that many things in all Arts and Sciences by sober and well-grounded men in humane literature may be learned and some deep questions of philosophy resolved by the Scriptures though given us for a greater good and a more sublime use I my self make no question I shall therefore here set down the words of the Prophet Ezekiel observable unto many uses but not intending to presse their Authority as Sacred as to this particular use and purpose further then any man shall think fit in his own reason and judgement I called them the words of Ezekiel but indeed they are the immediate words of God himself by the Prophet Ezekiel Also thou son of man c. And they come unto thee as the people cometh c. And so thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but they do them not Ezek. 33.31 32 and 33 verses I question nothing in the translation of the words but that in the first verse where it is here the children of thy people still are talking against thee not only Junius but other Interpreters of best account translate of thee not against thee by way of commendation not of crimination vicatim ostiatim c. that is at every door and in every street every where commending thee as Junius there in his Notes This similitude of the power of Speech to please the eare with Musick whether vocal or instrumental is very frequent in ancient Authors upon divers occasions It is in Plato Cicero Seneca Dio Chrys and divers others and much to the same purpose as here in Ezekiel in some of them as in Musonius the Greek Philosopher whose words as translated by Aulius Gellius were Cum philosophus hortatur monet â—â—adet objurgat c. that is When a Philosopher doth exhort admonish advise reprove or any thing in that kind tending to reformation or instruction if they that hear him out of their open and superficial breasts bring forth obvious and vulgar praises nay if they break out into loud acclamations if with his choice language sweet cadency and collocation of words and his warbling voice frequentamentis of which learned Budeus and others they be affected inflamed and even transported then may we certainly know that both speaker and hearer have lost their labour and that he was not heard as a Philosopher but as a skilful Harper or player on the Lute Musonius goes on in his discourse how a true hearer that hath a right aime should be affected I wish there were no worse Doctrine ever heard out of our Pulpits but it is out of our purpose here and therefore I leave him there But from these bare similitudes we can inferre no great matter to our present aime and businesse because there may be a likenesse of effects upon which a comparison may be grounded though not affinity of nature or perchance a direct contrariety as for example extreme cold and extreme heat sometimes produce the same effects in the causes To proceed therefore to some more direct proofs Amongst other secrets and mysteries of the art of good speaking one is that which is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the placing or collocation of words in a sentence or period There is not any part of Rhetorick more subject to scorn and contempt and not without cause For what apparently can be more contrary either to solidity of reason or sharpnesse of wit or vigour of spirit then for a man to busie himself about the placing and ordering of words and syllables when in a serious matter either to write or to speak And in very deed as the matter is coÌ„monly handled both by ignorant practitioners and by unskilfull masters of that Art it proveth but a ridiculous businesse far more likely to bring all Rhetorick out of request then to gain that credit to that one part at the hands of any truly sober and wise to which some Ancients of best account have endeavoured to raise it to be accounted the choicest and most usefull part of all Rhetorick Not without great cause therefore some Ancients that have written of it with equal both diligence and dexterity make this profession about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as these things must needs sound unto many as mere mysteries or incredible paradoxes so neither are they for the knowledge of many and that it cannot be expected otherwise but that they that have no experience in such things should judge otherwise of them then as ridiculous trifles But however men may judge before they understand because they will not take pains as most or because they have taken pains and cannot understand because non omnia possumus omnes and that non ex quovis ligno c. as many yet certain it is that not only the most famous Artists and Orators that ancient times have produced as Demosthenes Aeschines Cicero Dion Halicarn Quintilian Longinus and the like have adscribed unto it as much as unto any other power or faculty which belongeth unto Rhetorick and accordingly treated of it some of them with all exactnesse and diligence but also divers Philosophers as Aristotle Theophrastus and others have taken it into their consideration and said enough of it they that say least of it as Aristotle to make it
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
Body Thirdly and lastly after a distinction of sight internal and external Whether long Contemplation and Philosophy may transform a man into an Angelical nature and unite him unto God in an extraordinary manner by communion of substance c. ¶ That Mystical Theology highly commended by some Christians as the most perfect way shewed to be the invention of Heathen Philosophers Dionysius Areopagita the first broacher of it amongst Christians by some new arguments out of Theophrastus Synesius c. further evinced a Counterfeit ¶ A Relation concerning Visions and Enthusiasms that happened to a Nun in France some years ago examined and those Visions and Revelations against the judgement of divers eminent men of France maintained to be the effects of nature merely Immoderate voluntary Pennances and bodily Chastisements no certain argument of true Mortification and Piety ¶ Maximus the Monk and Martyr his writings Eunapius Of the life of Philosophers passages out of them vindicated from wrong translations The Author of the New Method and the beginnings of Mahometisme CHAP. IIII. Of Rhetoricall Enthusiasme The nature and causes of Speech a curious and usefull speculation by the perfect knowledge whereof the deaf and dumb so naturally may be taught not only to understand whatsoever is spoken by others as some upon credible information have done in England but also to speak and to discourse as one very lately a Noble-man in Spain A Spanish book teaching that Art Another way to teach the dumb to speak out of Valesius A dumb man that could express himself and understand others perfectly by writing Another use of this knowledge conceited but not affirmed ¶ The dependance of reason and speech both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Rhetorick what it is of what use and whether absolutely necessary The matter and method of this Chapter in 4 propositions or particulars I. That divers ancient Orators did really apprehend themselves inspired c. Enthusiasm in point of speech used by some Ancients metaphorically or figuratively by some others properly for divine inspiration Longinus Aristides Apollonius in Philostratus Quintilian upon this subject Seneca concerning the causes of high conceptions and expressions inconstant to himself His violent both style in some places and spirit noted True valour and magnanimity in meekness according to Aristotle A place of Plato considered of Prov. 16.1 The preparations c. II. That Rhetorick or good language hath often had enthusiastick operation upon others Demagogie anciently how powerfull the Athenians particularly blinded and bewitched by it Acts 17.21 concerning the Athenians illustrated Philosophicall Discourses what made them powerfull Ancient Orators Demosthenes and Cicero their language both read and heard how strangely amazing and ravishing proved by some notable instances The Sophistae of those times whose profession was to amaze men both by set and extemporary speeches Gorgias the first of that profession how much admired and almost adored Their usuall Arguments Their extemporary facultie or abilitie publickly and suddainly to discourse of any subject that should be proposed unto them proved by divers instances Callisthenes The Tarsenses of Asia Adolescens sine controversia disertus in Aulus Gellius This extemporary kind of speaking by many now fondly deemed inspiration why not so frequent in our dayes some reasons given for it The learning of severall tongues c. Synesius his way of extemporary speaking much more strange and almost incredible Petavius the Jesuite his translation of Synesius very faulty and some examples of his mistakes III. Whence that apprehension of divine inspiration Ardor Impetus in Latine Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Authors God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Hippocrates Not Heathens only but Ben Maimon and Philo Judaeus both learned Jewes mistaken in this matter An observation of Ribera the Jesuite considered of Spiritus in Latine Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Zeal in the N. T. diversly taken and diversly which we think should not be translated IV. What causes truly naturall of those wonderfull operations mistaken by many for divine and supernaturall That some other cause besides that which is generally apprehended must be sought or supposed proved by the example of some notoriously wicked as Nero Dionysius c. who neverthelesse took great pleasure in the exhortations of Philosophers perswading to goodnesse and sobriety As also by the example of poor Mechanicks who neglected their trade to please their ears Passages out of Seneca and Plinius secundus to that purpose First then The power and pleasure of Musick in good language and elocution proved by sundrie authorities and by arguments taken from the very nature of speech Ezek. 33.31 c. Musonius The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or artificiall collocation of words in speech a great mystery of Eloquence Dionys Halicarn his Treatise of that subject and divers others Contrarie faculties working the same effect A passage of Plutarch considered of Somewhat of the nature of letters and syllables and who have written of them Rhythmus in matter of prose or speech what it is The Organs of speech and Greg. Nyssen interpreted Secondly The pleasure of the eyes in good language The nature of Metaphors and Allegories Aristotle Cicero Plutarch corrected by the way and some others concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of figure and how powerfull Homer and Virgil their proper praise and incomparable excellency Opus emblematicum vermiculatum c. The excellency of that Art and how imitated in the collocation of words Dionys Halicarn and Hadrianus the Cardinall their testimony concerning the ravishing power of elegant Elocution Ancient Orators their adscribing their extemporary speaking upon emergent occasions to Nescio quis Deus or immediate Inspiration and Quintilian's judgement upon it ¶ Vpon this occasion as very pertinent to Enthusiasme in generall though not to Rhetoricall Enthusiasme particularly a more generall consideration of this Aliquis Deus or Nescio quis Deus frequently alledged by the Ancients upon suddain occasions or evasions Passages out of Homer Cicero Plinius Secundus to that purpose Plutarch his rule in such cases not allowed of To make a particular providence of every thing that my be thought to happen extraordinarily how destructive to Gods providence in generall A place of Aristotle's consider'd of Cures anciently by Dreams and Revelations M. A. Antoninus the Roman Emperour Divine revelations and apparitions in Dreams upon other occasions too believed by Galen c. Sortes Homericae Something in that kind amongst Christians also and what to be thought if sought and studied of it Great caution to be used in such things Two extremes to be avoided Unthankfulnesse and Superstition CHAP. V. Of Poeticall Enthusiasme Poeticall and Rhetoricall Enthusiasme how near in nature though the faculties themselves Oratorie and Poetrie seldome concurring in one man The perfection both of Poets and Orators to proceed from one cause Enthusiasme The division of Poets according to Jul. Caes Scaliger Poets by nature
and by inspiration Plato his Dialogue concerning that subject Not only Poets but their actors also c. according to Plato's doctrine divinely inspired Plato not to be excused in that Dialogue though more sound in some others Much lesse Scaliger a Christian for his expressions in this subject if not opinions as some have apprehended him Homer the occasion of Plato's Dialogue how much admired by the Ancients by Aristotle particularly His language his matter and why not so much admired and so ravishing in our dayes as he hath been formerly Some use to be made of him for confirmation of the antiquitie of the Scriptures of the Old T. No Poets true Poets made by Wine disputed and maintained against Scaliger though it be granted that Wine may contribute much towards the making of a good Poem and why So some other things proper to stirre up in some tempers the spirits or the phansie to Enthusiasme as Musick c. CHAP. VI. Of Precatory Enthusiasme The Title of the Chapter justified Precatory Enthusiasme not supernaturall only whether divine or diabolicall but naturall also Praying used not by Christians only but by Heathens also by Christians sometimes miss-led by a wrong zeal whether naturall or supernaturall Naturall Enthusiasme in praying 1. By a vehement intention of the mind 2. By powerfull language apt to work upon the Speakers as well as Hearers Dithyrambicall composition affected by Heathens in their prayers Extemporary praying no difficult thing 3. By naturall fervency by the advantage whereof some very wicked in their lives Hereticks and others have been noted to have excelled in that faculty John Basilides Duke or King of Moscovia his Zeal at his Devotions his Visions and Revelations and incredible Cruelty Ignatius Loyola the founder of the Jesuites strange things written of his zeal in praying the same in substance written of the ancient Brachmannes of India both with equall probability The Messaliani or Prayers anciently so called what their heresie or error was Their earnest intent continued praying raptures and Enthusiasms visions and revelations how all these might happen naturally without any supernaturall cause Haron a Mahometan Prince a great Euchite or Prayer in his kind not to be parallell'd ¶ A consideration concerning faith whether besides that which is truly religious and divine there be not some kind of naturall faith or confidence which by a secret but settled general providence in things of the world is very powerfull and effectual A notable saying of Heraclitus the Philosopher Some Scriptures and S. Chrysostome to that purpose An objection made and answered Ardormentis in S. Jerome how to be understood Best Christians liable to undiscreet Zeal Nicol. Leonicus his Discourse or Dialogue ef the efficacy of Prayers Antonius Benivenius De abditis m. causis c. of what credit amongst Physicians A strange relation out of him of one incurably wounded and almost desperate who by ardent prayer was not only healed but did also prophesie both concerning himself and divers other things Some observations upon this relation Errata ¶ Of the Copie not to wrong them whose extraordinary care and diligence in this kind deserveth great commendation Page 16. line 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. l. 2. Title Divinatorie p. 92. l. 3. probabatur p. 162. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 167. l. 17. impert p. 170. l. 9. he be pl. p. 174. l. 9.10 proof enough th p. 181. l. 4. and of the r. Ibid. l. 32. reader he might s ¶ Typographicall p. 18. l. 24. as one p. 184. l. 1. please Ibid. l. 2. even s p. 200. l. 31. concurred for In most of the books these three last are amended p. 213. l. 24. Ecclesiastici p. 220. l. 21. me by the w. CHAP. I. Of Enthusiasme in generall The Contents 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 onely Subject and ayme 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 abetters 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 Kindes or Species Theophrastus his Treatise concerning Enthusiasme whether extant Meursius his conjecture about the Title rejected IT was the opinion of Varro that learned and voluminous Roman to whom whether S. Augustine were more beholding for that use he made of his writings or he to S. Augustine for preserving so much of him which otherwise would have been lost I know not but his opinion I say recorded by S. Augustine in his third de Civ Dei ch 4. That it was expedient for the publick good that gallant Heroick men should believe themselves though falsely ex Diis genitos to be issued of the Gods that upon that confidence they might attempt great matters with more courage prosecute them with more fervency and accomplish them more luckily as deeming such confidence and security though but upon imaginary grounds a great advantage to good successe I will not enquire into the reasons of the opinion There is enough to be said against it I am sure the latter part of it especially which commends security as probable means to successe from reason if we will go by reason and there is enough already said against it by best Authors Historiographers especially if we will go by authority I think it very probable that Varro when he delivered it had Alexander the Great in his mind of whom indeed some such thing is written by some that have written of him who impute no small portion of his great acts to his fond belief concerning himself that he was begotten by Jupiter For that he was in very deed besotted through excesse of self-love and high conceit of his parts and performances into that opinion and that it was not mere policy to beget himself the more authority and obedience from others is most probable And yet in this very case of Alexander the Great both by examination of particulars and by testimony of good Authors it might be maintained against Varro that it would have advantaged him more to the accomplishment of his purposes and designes to have
that he could to make somewhat of it that might sound of natural reason was at last by the many inextricable difficulties that he met with driven to this to make a God or a Daemon of it For he doth plainly deny that there is any such thing in the natural constitution of man as Memory but that it is resident in an extrinsecal intelligentia and that what we call Memory is nothing but a natural power of the intellectus to reflect upon that intelligentia and to dispose it self for the influence of it Scaliger having spoken of this Philosopher and his opinion with great respect as though he intended to maintain it against all gainsayers is content at the last for Aristotles sake to bring many arguments against it which was no very hard thing to do But as for those difficulties and perplexities by himself acknowledged that drove that optimum virum as he calls him into this opinion I do not find that he takes away any or so much as goes about it I shall insist but upon one thing more which is of another nature indeed because the cause of it is not hidden but known unto all men but yet such a thing in my judgement as deserveth no lesse admiration and hath as much affinity in its effects with Enthusiastick Divination as any thing that bath been spoken of There was a time it is well known when none of those things that we call letters which children are taught when first sent to school were known or heard of It is so yet I believe in some parts of the world but in all parts time was when no such thing was known If no letters then no reading no writing This might very well be when men in other things were wise and rational enough and perchance had some inventions of good use which we have not But I would have any man to consider with himself if at such a time some two or three that had been acquainted with the use of reading and writing had appeared and made publick shew yet concealing purposely the mystery of it to beget admiration of their Art by communicating with one another at a great distance as now is ordinary by the mediation of written papers which should contain particulars of the present condition of each place what is done what hath happened c. who can think otherwise but that either the men would have been judged more then men that could see and know at such a distance or at least the papers that brought intelligence unto them to be some kind of Angel or Devils But we need not go by conjectures for it is cetain enough by the experience we have had of it in these later times that it would have been so witnesse diveâ—â— that have written of the Indies and of America who also relate what use the Spaniards made of it to beget to themselves for this very thing an opinion of divine and supernatural abilities You may read of it if you please and be not better furnisht in Herm. Hugo De prima scribendi origine printed at Antwerp 1617. in his Preface And if any man think that I make too great a wonder of it as I know there be many never born to be Philosophers who can hardly be brought to admire any thing that is known and ordinary I could appeal to many both ancient and late men of great reputation and learning that have been of the same judgement who have given it place and some preeminence among the greatest miracles in the world You may find many of them quoted by the said Author For my part I professe to admire nothing more I should not think it so much to see a dead body made to walk by some Necromancer for a time as I do to hear a man that hath been dead some hundred or thousand of years perchance to speak to me so audibly and plainly by this Art Neither do I think it a greater wonder that some men have spoken without a tongue whereof I reade a very late example in Nicol. Tulpius his Observ Medicae lib. 1. c. 41. Mutus loquens then that men should be able so familiarly and readily to communicate with one another at a distance by the onely help of their hands We may give men the praise to have been the instruments and secondary cause as some we know are commonly named to have invented some letters and some others but he is much to blame in my judgement that looks upon any other then God himself as the author of so great and so inestimable a benefit Were we to treat of the causes of Divination in general and of the several opinions about it we should think it necessary to begin with a consideration of that which is commonly called among Philosophers Intellectus agens what it is according to Aristotle what according to Averroes and other Arabs whether a particular existence in every man or whether universal in all men whether part of the soul of man or whether extrinsecal and adventitious whether eternal à priore posteriore or whether à posteriore only or not so much as à posteriore and the like From the nature of which intellectus agens most Arabs and many Jews fetch Divination yea and some Christians too not of them only who had the bare name as Pomponatius and the like but some also that seem to adscribe very much to the Scriptures as Bodinus particularly whose opinion of an extrinsecal intellectus agens in every man seems not much repugnant to Aboali's in point of memory before spoken of He is copious enough upon that argument if any desire to know his opinion There is no question but if these opinions were true or fit for our consideration in this place we might conclude rightly enough that enthusiastick Divination is no supernatural thing but natural unto man as he is a man endowed with such and such properties For as in case of the pestilence incidental unto men we do not say that it is supernatural but natural unto man to be infected though the immediate cause sometimes at least be not in man but from such and such a constitution of the skies and such a temper of the aire to which such a constitution and such a temper at some times is natural or doth happen by course of nature So though this intellectus agens as many teach be a thing extrinsecal yet as according to their opinion it is natural unto all men that are right men to have such a one so both it and the effects of it Divination among the rest may be thought natural unto men But for my part as I do not embrace the opinion my self so do I think the disquisition too abstruse for ordinary men and perchance more abstruse then profitable for any Aristotles opinion is that which I shall chiefly pitch upon and if he do not help us I see but little hopes from any other Aristotle then in his Problems
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
largely and punctually insist upon it both by reasons and by examples But before we enter upon it I must premit some cautions to prevent offence upon mistake First whereas by our inscription or indication at the beginning we professe to treat in this Chapter of Contemplative philosophical Enthusiasme by Philosophical we do not intend such as is proper to contemplative Philosophers only of which kind somewhat hath already and much more remaineth in the conclusion of all to be spoken but all kind of Enthusiasme having any dependance from the intention or contemplation of the mind which because most proper unto Philosophers is therefore designed by that name though incidental unto some who never had to do with any more then natural unto all that are naturally rational Philosophy If this do not satisfie I desire that my general title Of Enthusiasme proceeding from natural causes c. may be remembred beyond which not to excurre but where I give an account in some petty digression is my chiefest care Secondly whilst we endeavour to reduce divers ecstasies to natural causes the ignorance of which causes we shall shew to have been the cause of many evils we would not be suspected by any to question the truth and reality of supernatural not only of such for which having the authority of the Holy Scriptures no man can denie or question them except he first deny or question the truth and reality of these as divine but also of many others which either good though not infallible authority or sound reason upon due examination of circumstances hath commended unto us for such Except a man will argue because we do not believe all dreams that are dreamed by all manner of people in any part of the world which some have maintained to be prophetical that therefore none are from God or because precious stones may be counterfeited so that the most skilfull as is noted by some may sometimes be deceived therefore there is no such thing in the world as true Sapphires or Diamonds Thirdly and lastly when in matter of diseases we oppose natural causes to supernatural whether divine or diabolical as we do not exclude the general will of God without which nothing can be so neither the general ministerie and intervention of the Devil who for ought I know may have a hand in all or most diseases to which mortal man through sin is naturally liable But whether it be so or no and by what kind of operation is a speculation not proper to us here No man doth sin but he is possest in some degree it is good Divinity and best Philosophers have maintained that there was no vice but was the fruit of madnesse and I believe that too to be good Philosophy especially since I have Hippocrates too his authority for it However we make a difference between personal immediate possession or operation which we oppose to natural causes and that general concurrence or intervention of the Devil which may be supposed in all that is evil whether in a moral or natural sense So much to prevent mistakes Now we proceed Not to insist upon the several acceptions of the word ecstasis which are not to our purpose I shall only observe that it is used by ancient Greek Physicians and others in a much different from the now common use and notion As used by ancient Authors it doth import a distraction of the senses a violent alienation of the mind nay violent but not fixed or settled madnesse by which onely it doth differ from it Such distraction of the senses and such alienation of mind as may be seen in some passionate men in a fit of Anger As we read of one of the Kings of England a Prince otherwise of excellent parts and in his ordinary conversation very meek but in his anger so furious that he would not onely fling and tear whatsoever was in his way as many others but sit upon the ground pick straws and do other such acts of a perfect Bedlam As therefore of Anger it hath been said anciently that Ira furor brevis est so do I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Physical Definitions supposed by many to be Galen's defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However that the word is alwaies so taken by ancient Heathens for a violent Distraction is more then I can say For where Aristotle in De Divin por insomnia upon his former position of unsensible emanations from natural objects of which in the former Chapter gives a reason why some that fall into Ecstasies do prophesie to wit because their senses being discharged from their own proper operations they are the more exposed to external impressions I do not see how he could mean it of any such extasie where there is a violent distraction such as was in the Pythiae and other whether men or women by whom Oracles anciently were issued as he is interpreted by some Latin Commentators neither was it so agreeable to his subject of divination by dreams to treat of alienation of mind incidental unto men perfectly waking but very proper and pertinent to say somewhat of Ecstasies as the word is now taken commonly which have great affinity with Sleep though from causes very different I take notice of it the rather to vindicate a place of Scripture from a wrong interpretation at which many godly men being scandalized some have studied evasions for which their good will hath been commended by others more then their good luck or judgement It is Mark 3.21 where the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated in our English For they said he is besides himself Neither is it in the vulgar Latin better rather worse The Syriack doubtful What interpretations or evasions rather have been devised may be found in Maldonat and others The Arabick translation of all others hath been thought by many learned men to have lighted upon the right sense For which also it hath found great commendations among Translations It interprets the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather not of madnesse but of fainting which as it is most proper to the Story so not improper to the word For first it appears by the ninth verse that Christ himself as man feared that he should suffer by excessive throng and by verse 20. that they had not time to eat And what more likely in a hot Countrey to cause fainting then a great crowd and an empty stomach And besides that it was ordinary enough in those Countreys for people when they travailed fasting to faint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of trances and ecstasies sometimes by the way may probably be gathered by Matth. 15.32 except we shall conceit with some that the people there spoken of had been three dayes without eating enough to cause faintnesse in any place which as of it self it is improbable so neither can it be collected by any necessary consequence
believe he saw much in the Mathematicks and he might in divers other things though I would not have any man to rely upon his demonstrations concerning either the being of a God or the Immortalitie of the Soul But his abilities I question not his Method having so much affinitie with this Mysticall Theologie against which I think too much cannot be said I could not passe it without some censure I am one I confesse that think reason should be highly valued by all creatures that are naturally rationall Neither do I think we need to seek the Image of God in man elsewhere then in perfect Reason such as he was created in Holinesse and Righteousnesse were but fruits of it Let others admire Witches and Magicians as much as they will who by their art can bring them their lost precious things and Jewels I honour and admire a good Physician much more who can as Gods instrument by the knowledge of nature bring a man to his right wits again when he hath lost them and I tremble homo sum humani à me nihil alienum puto when I think that one Mad man is enough to infect a whole Province Somewhat to that purpose we have had already and I doubt whether by this there would have been one sober man left in all Spain had not the Alumbrados or Illuminated sect which also pretended much to Contemplation and thereby to Ecstasies and mysticall unions been suppressed in time Here I should have ended this Chapter which hath taken up I believe the greatest part of this whole Discourse But I promised somewhat of Mahomet I must acquit my self of that before I have perused severall relations of Greek Authors set out by Sylburgius an Dom. 1595 concerning the beginning of Mahomet They all agree that a naturall disease was his first inducement Some call it a Palsie but more and I believe more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an epilepsie or epilepticall distemper of which he made that advantage as to beget himself Divine authority Now to such a disease how naturally incidentall strange Visions and Apparitions are by which the parties themselves deeming their phansies and visions realities and truths are often deceived I appeal to former examples I could have told of them too that have thought books brought unto them by Angels in their Ecstasies and some such other things which may come somewhat near to Mahomet's case Now whether he might not be deceived at first before he used other Arts and Impostures the better to countenance his Phrensies I propose it as a disputable matter In point of Mahometisme as to the horridnesse of the delusion whether so or no it is all one I know It makes it neither greater nor lesse Neither do I make any question but that the Devil was a chief actor in the progresse of it But when we shall consider with our selves seriously what these beginnings that began with epilepticall Raptures and Ecstasies and supposed revelations of Angels and the like came to afterwards it would it should I am sure and to that end I mention him here make men the more warie either how they give credit to such fits and revelations of others or how themselves by their ignorance or indiscretion expose themselves to delusion CHAP. IIII. Of Rhetoricall Enthusiasme The Contents The nature and causes of Speech a curious and usefull speculation by the perfect knowledge whereof the deaf and dumb so naturally may be taught not only to understand whatsoever is spoken by others as some upon credible information have done in England but also to speak and to discourse as one very lately a Noble-man in Spain A Spanish book teaching that Art Another way to teach the dumb to speak out of Valesius A dumb man that could expresse himself and understand others perfectly by writing Another use of this knowledge conceited but not affirmed ¶ The dependance of reason and speech both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Rhetorick what it is of what use and whether absolutely necessary The matter and method of this Chapter in four propositions or particulars I. That divers ancient Orators did really apprehend themselves inspired c. Enthusiasm in point of speech used by some Ancients metaphorically or figuratively by some others properly for divine inspiration Longinus Aristides Apollonius in Philostratus Quintilian upon this subject Seneca concerning the causes of high conceptions and expressions inconstant to himself His violent both stile in some places and spirit noted True valour and magnanimitie in meeknesse according to Aristotle A place of Plato considered of Prov. 16.1 The preparations c. II. That Rhetorick or good language hath often had enthusiastick operation upon others Demagogie anciently how powerfull the Athenians particularly blinded and bewitched by it Acts 17.21 concerning the Athenians illustrated Philosophicall Discourses what made them powerfull Ancient Orators Demosthenes and Cicero their language both read and heard how strangely amazing and ravishing proved by some notable instances The Sophistae of those times whose profession was to amaze men both by set extemporary speeches Gorgias the first of that profession how much admired almost adored Their usuall Arguments Their extemporarie facultie or abilitie publickly and suddainly to discourse of any subject that should be proposed unto them proved by divers instances Callisthenes The Tarsenses of Asia Adolescens sine controversia disertus in Aulus Gellius This extemporary kind of speaking by many now fondly deemed inspiration why not so frequent in our dayes some reasons given for it The learning of severall tongues c. Synesius his way of extemporary speaking much more strange and almost incredible Petavius the Jesuite his translation of Synesius very faulty and some examples of his mistakes III. Whence that apprehension of divine Inspiration Ardor Impetus in Latine Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Authors God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Hâ—ppocrates Not Heathens only but Ben Maimon and Philo Judaeus both learned Jewes mistaken in this matter An observation of Ribera the Jesuite considered of Spiritus in Latine Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Zeal in the N. T. diversly taken and diversly which we think should not be translated IV. What causes truly naturall of those wonderfull operations mistaken by many for divine and supernaturall That some other cause besides that which is generally apprehended must be sought or supposed proved by the example of some notoriously wicked as Nero Dionysius c. who neverthelesse took great pleasure in the exhortations of Philosophers perswading to goodnesse and sobriety As also by the example of poor Mechanicks who neglected their trade to please their ears Passages out of Seneca and Plinius secundus to that purpose First then The power and pleasure of Musick in good language and elocution proved by sundrie all hoâ—ties and by arguments taken from the very nature of speech Ezek. 33.31 c. Musonius The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or artificiall colâ—ocation
word ardor elsewhere upon other occasions often enough Aristides calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compares it to that heat by which Souldiers at the first joyning of the battel are usually carried and inflamed beyond all sense of death and danger of which in its proper place And few lines after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here we have two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire Now according to Hippocrates to whose writings Aristotle was much beholding not only whatsoever doth rule and govern in man called Wit Judgement Wisdome or whatever else is a heat or fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but even God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not therefore so much to be wondered that heathens should mistake herein as that such a one as Ben Maimon a man so skilfull in the Law of God and so profound a Philosopher should not distinguish between that influentia divina or that ignis ardens that burning fire that inspired or inflamed if you will holy Prophets as Jeremie and others and that partly naturall and partly supernaturall we shall explain our selves more fully afterwards in some other chapter heat or fire common or incidental at least unto all men by nature by which Arts and Sciences have been brought forth to light and perfection nay all Books in generall for so he teacheth by all men written and composed Just so Philo Judaeus a man of the same race but much more ancient and worth in his kind because sometimes when he purposed to compose somewhat though he earnestly he saith endeavoured it and thought himself suffciently prepared nothing would come and at other times he found himself so full and fluent that he could not hold himself but was as it were transported by the vehemencie of his operative wit and phansie so that he would even forget himself and the place where he was he deemed this a sufficient ground to think himself immediately inspired by a higher power I have met with an observation in Ribera the Jesuite as considerable a man for what he hath done upon the Scriptures as most of that profession I do not like his words though I believe his meaning is right enough His words are Ita et aliarum rerum sive bonarum sive malarum spiritus dicuntur ut spiritus zelotypiae avaritiae superbiae qui solet Latinorum consuetudine ardor animi dici c. That the word spirit in the Scripture is adscribed to divers evils as his effects whether by immediate operation suggestion ministerie or otherwise who amongst other names is styled sometimes the Evil Spirit I know but that when any good things are adscribed to the spirit the same is meant which by Latine Poets for out of them doth Ribera produce his examples is designed by this word ardor or ardor animi I do not know how it can be made good is somewhat ambiguous I am sure Neither indeed do I mention it as an error in the man but of his expression only which by some other may be mistaken for his meaning But if a man will make an observation upon words and language he might further observe that Heathens did not only use the word ardor to expresse their heat in this kind but even the word Spirit So Ovid At sacri vates c. Sedibus aetheriis spiritus ille venit And again Sic ubi mota calent sacro mea pectora thyrso Altior humano spiritus ille malo est And this spirit is no lesse then a very God unto him elsewhere Est Deus in nobis c. as afterwards in its proper place out of him or some other of greater authoritie then he shall be declared But we give it place here because this ardor heat or spirit that possesseth Orators and Poets yea Souldiers and others was by divers heathens deemed but one and the same in its nature though working so differently as hereafter shall be shewed Now on the other side that ardor mentis is sometimes used by Christian Writers for spiritus sanctus is observable too but we keep it for another place However I think that expression very improper and dangerous And whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or zeal according to the Scriptures is oftentimes an effect of the holy Spirit but often too according to the same Scriptures of the evil as for example 1 Cor. 3.3 2 Cor. 12.20 and elsewhere frequently In all such places I wish the word zeal had been left in the translations as well as in other places where used in the best sense that every reader might have understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal or fervent heat in desires and prosecutions is of it self no more to true godlinesse and religion then a good voice or an eloquent tongue or any thing else of the same kind which being natural if it be sanctified by Grace or some degrees of Grace and good intentions may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rom. 10.2 the Apostle speaketh that is a zeal of God or rather for God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 2.17 zeal for the house but not absolutely good and godly for all that yea sometimes very pernicious Philip. 3.6 and John 16.2 untill it be guided by a true light that is by sound and orthodox principles but if as very commonly the instrument of carnal ends and affections and misguided withall by false doctrine then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devillish zeal as S. James teacheth chapter 3.14 15. Now for the spirit of God or true godlinesse what be the effects and properties of it no man needs to mistake that will and can read the Scriptures without either prejudice or partiality S. James is plain enough in that very place but S. Paul more copious and emphatical upon the same subject 1 Cor. 13. and elsewhere So much here of this ardor or heat as the cause of Rhetorical Enthusiasme But being a generall cause we shall have occasion to speak of it again which makes us here shorter upon it IV. Now for the causes of those wonderfull effects of Rhetorick our fourth and last particular such as can be given that are merely natural before we enter into that enquiry we must lay down by way of foundation or necessary supposition that that which so much affected the generality or greater part of Auditors when those Orators and Sophists shewed themselves publickly was not the matter it self that was treated of or rerum ipsarum pulchritudo as we had it before out of Seneca but somewhat else whatsoever it was I said the generality or greater part in that state of corruption as hath been in all places ever since Adam's fall For otherwise why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sound reason well delivered should be powerfull with all or most men no
of reason Yet I find not any thing in him to perswade me that any Poets are made by Wine I easily believe that the vapours of wine may dispose a man to make somewhat that may be called a verse or a rime or a strong line but that every one that makes verses or rimes or strong lines is a Poet I believe no more then that an Ape is a man because of some likenesse in outward shape or a Parrot a man because of some words of mans language which he is taught to utter To make a Poet that may deserve that title is as I take it a work both of Art and Nature but more of Nature then of Art A divine wit naturally is the first ingredient in that rare piece and though I allow not any real inspiration to any Poet as a Poet more then to an Orator yet of all kinds of natural Enthusiasme I allow to Poets that which is the purest and hath most of heaven in it An Orator must not alwaies ravish If he affect it in every part it is likely he doth it in no part he is a Fool or a Child not an Orator But if through exuberance of wit and good language he happen without affectation to ravish every where he is not an Orator but a Poet. We admire Plato as a Philosopher but they that read him with the same judgement as many Ancients did will finde that it is his Poetry that he professeth not that is admired more then that Philosophy that he professeth But is Wine nothing then towards the making of a Poet Not toward the making as to the faculty it self but toward the making of a Poem I think it may conduce not a little It may lighten the heart as of sorrow so of care the bane of all sublime thoughts it may raise the spirits when they want to be stirred up and those spirits may work upon the faculty which oftentimes is more at the command of such helps by a secret sympathy then it is of the will though never so much endeavour be used They are seldome good Poets that can be Poets when they will But all that are good are not of one temper of body as they vary in temper of body so may these accidental external helps be more or lesse requisite I do not think it impossible though it be much against the authority of some and practise I believe of most Poets that one that drinketh water the ordinary drink of many nations should be a good Poet. But he had need to have good store of good bloud or a very strong phansie which alone is able to raise spirits and of all spirits those especially that have most power of the wit that is the purest and most abstract from materiality That Wine doth not work upon the wit by any particular property or sympathy but only by heating or raising the spirits I am the more apt to believe because there be other things besides Wine that have no lesse operation upon the wit and invention the fountains of all good language of which no such suspicion can be that they can adde or increase but only stirre up and quicken There be strange things written of the effects of Feavers in that kind few men I think that have been acquainted with feavers or feaverish fits not very violent but can speak somewhat of their own experience But this will have a more proper place where we shall consider of the causes of Enthusiasme in general and among other things of that ardor particularly as one of the chief of which somewhat already hath been anticipated in the former chapter which makes me the more willing to forbear any further prosecution of it here I believe Musick some kind of it may have the same operation in some tempers upon the wit and phansie as Wine hath not by heating or infusing any spirits that can have any such operation of themselves but by stirring up by a secret sympathy But of that also more in its proper place CHAP. VI. Of Precatory Enthusiasme The Contents The Title of the Chapter justified Precatory Enthusiasme not supernatural only whether divine or diabolical but natural also Praying used not by Christians only but by Heathens also by Christians sometimes miss-led by a wrong zeal whether natural or supernatural Natural Enthusiasme in praying 1. By a vehement intention of the mind 2. By powerful language apt to work upon the Speakers as well as Hearers Dithyrambical composition affected by Heathens in their prayers Extemporary praying no difficult thing 3. By natural fervency by the advantage whereof some very wicked in their lives Hereticks and others have been noted to have excelled in that faculty John Basilides Duke or King of Moscovia his Zeal at his Devotions his Visions and Revelations and incredible Cruelty Ignatius Loyola the founder of the Jesuites strange things written of his zeal in praying the same in substance written of the ancient Brachmannes of India both with equal probability The Messaliani or Prayers anciently so called what their heresie or error was Their earnest intent continued praying raptures and Enthusiasmes visions and revelations how all these might happen naturally without any supernatural cause Haron a Mahometan Prince a great Euchite or Prayer in his kind not to be parallel'd ¶ A consideration concerning faith whether besides that which is truly religious and divine there be not some kind of natural faith or confidence which by a secret but settled general providence in things of the world is very powerfull and effectuall A notable saying of Heraclitus the Philosopher Some Scriptures and S. Chrysostome to that purpose An objection made and answered Ardor mentis in S. Jerome how to be understood Best Christians liable to undiscreet Zeal Nicol. Leonicus his Discourse or Dialogue of the efficacy of Prayers Antonius Benivenius De abditis m. causis c. of what credit amongst Physicians A strange relation out of him of one incurably wounded and almost desperate who by ardent prayer was not only healed but did alâ—o prophesie both concerning himself and divers other things Some observations upon this relation THis Title perchance of Precatory Enthusiasme may seem unto some inconsistent with what we have professed more then once and our general title doth bear that we meddle not in this Discourse with any thing that is truly religious It is possible it may seem so to some but unto such I doubt as in matters of truth are better acquainted with things that seem then with things real Such may be jealous without cause and yet may have cause enough too perchance to be jealous if they would not have any thing meddled with that themselves phansie to be Religion Of all duties of Religion I easily grant Prayer to be as the chiefest in necessitie of performance so the highest in point of accesse to God If we may believe S. Basil our prayer is not right or we not right in our prayer until the intention of
Name from which also they took their names of Messaliani and Euchitae what that was S. Augustine tells us in these words Messaliani Enchitae ab orando sic appellati c. that is The Messalians or Euchites so called from praying wherein they are so assiduous that it seemeth incredible unto most that hear of it For whereas our Saviour hath said that we must alwaies pray and not faint and his Apostle Pray without ceasing which rightly understood imports that our set times of prayer should be neglected upon no day these men do it so over-much that for their very excesse herein they are reckoned among the Hereticks Other things are said of them c. The same is more fully related by Theodoret in his Ecclesiasticall History where we read how Flavianus Bishop of Antiochia desirous to know the certainty of those things that were spoken of them found a way to insinuate himself into the good opinion of one of the chief for yeares and authority who informed him to this effect That all men brought with them into the world an evil spirit by which they were possest untill by earnest prayer the only means effectuall and available for such a purpose the evil being driven away the good spirit of God did take possession of their souls who also would testifie his presence unto them by certain visible signes and evidences After which they needed no more no Sacraments no Sermons no Scripture to make them perfect That they could also see the holy Trinitie visibly and foretell things to come This is the summe of the account given to Flavianus by old Adelphius a grand veterane professor of that Sect. That the same did apply themselves as to prayer so to revelations from whence also they got the name of Enthusiasts is the observation not of Theodoret only but of all that write of them Although I will not take upon me to determine whether all or how many in progresse of time of these Enthusiasts became really possest by the Devil and in case it be supposed that all or most in progresse of time were yet then to determine the moment of time or particular manner be as much beyond my abilitie as it is besides my task we may neverthelesse safely and probably enough conclude that there is not much in either of those relations that doth evince more then may well be referred to Naturall Enthusiasme For first of all I will suppose which I think will easily be granted that every young novice after he had once entred his name into that family or sect was prepared partly by strange relations of Devils and Angels and partly by the wild and stern countenance of his Instructors and all their ghastly crew and partly by some other mysticall wayes practised at this day among the Jesuites in some places prepared I say for some time before he betook himself to those exercises that were to be the means of his transformation This very preparation if we reflect upon naturall causes and considerations was enough to crack the brains of them that were not extraordinarilie sound But afterwards when fully perswaded that the Devil was in them which must be driven out by earnest assiduous praying and that the expelling of an evil would be the bringing in of a blessed spirit who would manifest himself by heavenly soul-ravishing visions and revelations what might not this belief this expectation this intention of the mind and obstinate assiduity of endeavours upon the most sound and sober And if once ecstaticall that is out of their right wits they needed no other enchantment for visions and revelations it is very likely except there were somewhat in their naturall temper that hindred that they would offer themselves in course of nature I appeal if any make a question to those many instances that have been treated of in the chapter of Philosophicall Enthusiasme But if they came once to foretell things future as it often happens in such cases though I allow of some kind of divinatorie naturall Enthusiasme as hath been discussed in its proper place yet withall believing with the best and most experienced Physicians and Naturalists that it is very ordinary for the Devil according to his nature and mischievous ends to draw men from the worship of the true God to the observation of such vanities and curiosities little better in the eyes of God then direct Apostacie or Idolatrie to take the advantage of such naturall distemper to produce supernaturall effects upon this ground I should be more apt to referre such divination to supernaturall then naturall causes As for the wonderfull increase and propagation of these praying Enthusiasts in those dayes which occasioned the destruction of many Convents and Monasteries in divers places as we find in ancient Histories I have a consideration or rather a quaere upon it alreadie in the fore-quoted chapter neither am I provided at this time to say more upon it which perchance I may at another time then I have done there I have done with the Messaliani who as hath already been said had their name from their assiduous affected praying But the greatest Euchite that ever I read of was one Haron a Mahometan Prince a Chaliph of Aegypt who a hundred times every day whether of his reign or pilgrimages which were many is doubtfull to some by the words but I think of his reign was upon his knees Erpenius in his translation ingeniculationibus that is according to the proprietie of the Arabick word and the custome of many in the Orient when the body is bowed so low that the hands rest upon the knees at his devotions He was a very valiant Prince and mightily prevailed against Christians But this by the way only There is somewhat else here to be considered of wherein as I shall not peremptorily determine so I shall desire the Reader not to condemn before he have read and well considered That there is a faith of Miracles distinct from a true that is a sanctifying and justifying faith that not unsanctified Christians only which of the two sorts are the worst men but professed Infidels also may do some Miracles as it may easily be proved by Scriptures so is acknowledged as well by Papists who stand upon miracles more then we do as by Protestants Whether there be not some kind of faith or trust in God whereof unsanctified Christians and many that have not the knowledge of the true God are capable which in the course of Gods generall providence according to his will and appointment from the beginning may sometimes with the concurrence of other causes best known unto God produce great deliverances to the parties and other strange and little lesse then miraculous effects is that I would now consider of or rather propose to the consideration of others What may be objected out of Scripture we shall see by and by I will first shew what grounds I have to move this question First for Scripture that God
doth hear sometimes the prayers of all men promiscuously who fervently call upon him in their necessitie we have the whole 107 Psalm to trust to and Calvin's authoritie which with some men will go much further then sound reason to oppose if any should studie evasions from such manifest and expresse determination Heraclitus a Philosopher of great antiquitie highly magnified by Hippocrates was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Plutarch's interpretation and application that the greatest of Gods miraculous works were not known unto men because of their unbelief which Plutarch himself elsewhere calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil or infirmitie of unbelief Certainly they that spake so had in their time observed somewhat in the course of the world which led them to this observation by way of Maxime or speculation We read in the Gospel that Christ did not that he could not Mark 6.5 6. many mighty works in his own countrey because of their unbelief Matth. 13.5 8. And Acts 14.9 S. Peter before he did a miracle upon the lame man looked upon him first whether he had faith to be healed The poor Cananitish woman her faith is highly commended by Christ her request therefore granted unto her who by her profession was yet a mere Pagan and therefore resembled unto a dogge by Christ himself in opposition to them that did worship the true God the God of Israel I mention these places but whether any thing to be concluded out of them to our purpose rather then I will stand to dispute it if any body be peremptory against it let them go for nothing Especially though I deny the necessitie of the consequence if any shall attempt from hence to argue against the miraculousnesse of those cures or extraordinary supernaturall power of the parties by whom they were done S. Chrysostome doth seem to ground it upon Scriptures but his own experience and authoritie who was a man for his zeal and pietie besides much other worth not inferior unto any of those whom we call Fathers may be as considerable to us as that Scripture which he seemeth to ground upon In his Commentaries upon the Psalms in a place he earnestly perswades all men as well sinners great sinners as others to rid themselves of all care and distraction and to put their trust in God alone for safety and protection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yea though thou be as great a sinner as great can be He quotes the words of Ecclesiasticus for it Look at the generations of old and see Did ever any trust in the Lord and was confounded He saith not they are Chrysostom's words Did ever any just or good but any that is whether good or bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is For this is marvellous indeed that even sinners if they once take hold of this anchor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man can hurt them or they become unconquerable But S. Chrysostome might have added out of the same upon whom he seemeth to ground as Scripture that it is not a light trust or confidence that will do it Wo be to fearfull hearts and faint hands and the sinner the craftie Politician as I take it that would seem to do all by God and yet doth work more by cunning then by confidence that goeth two wayes Wo unto him that is faint-hearted for he believeth not for he shall not be defended But then it may be objected that the same Author hath other words as Order thy way aright and Did ever any abide in his fear c. which seem to restrain it unto such who though they have been great sinners perchance formerly yet for the time to come propose to themselves to lead a new life This may be objected and somewhat as easily perchance as to the drift of that Author answered But I have said as much as I mean because whatsoever his meaning be I cannot ground much upon it If other known and certain Scriptures be objected as particularly John ch 9.21 22 23. Now we know that God heareth not sinners c. it is answered by some That that is no Scripture but a simple report or testimony of the common opinion by others That the words are not intended as an absolute maxime or proposition extending unto all generally but unto such only as take upon them without a right commission the office of Prophets and would do Miracles for a confirmation of their vocation that in such a case God will not hear c. I will not warrant either of these answers to be satisfactory I need not I will make use of neither but take the words as Scripture as knowing that there be other Scriptures enough to make that sense very Canonicall But is there any Scripture almost so absolutely intended but is liable to some limitations God will hear them that are godly even when he doth not hear them If he do not sometimes grant unto them what they earnestly pray for it is for their greater good that he doth not He is not a Christian not so sound a Christian I am sure as he should be that doth not believe this as verily as he doth believe that there is a God If God doth hear such sinners sometimes as such a faith I believe though merely naturall is a very rare thing especially if the concurrence of some other cause as we said before be requisite though he grant them what they desire as the avoiding of some present great evil or the atchieving of some great exploit or the like yet it may be doubted whether alwayes for their good who perchance are thereby the more confirmed in their wickednesse which will bring them in the end to eternall misery Sonne thou art ever with me c. Luke 15.31 32. though it be not altogether the same case yet are the words so appliable to this as able in my judgement if well thought upon to take away all scruples and risings of thoughts in that kind But what if any man object is this to Precatory Enthusiasme Yes For I conceive that where-ever this natural confidence is found there is that natural ardor which is a principall thing in the causes of natural Enthusiasme as already more then once hath been observed S. Jerome upon those words of the Gospel The spirit indeed is willing but the flesh is weak but upon which of the Gospels that hath the words I cannot tell except I had the book hath these words Hoc adversus temerarios c. that is This is to be noted against some rash men or Christians who perswade themselves that whatever they believe they shall obtain But let us consider that as we have confidence from the fervency of our spirits so have we as much occasion to fear because of the weaknesse of our flesh Whether he intended this ardor mentis of a natural or supernatural zeal for want of other circumstances is not easie to judge For