contented himself with the title of the Son and Successor of Philip a mortal King but of immortal memory for divers excellent and princely parts then to have assumed that unto himself by which even among the vulgar prone enough of themselves to adore a visible Greatnesse more then any invisible Deity he got but little but unto the better sort he made himself to some who though they made no scruple to give him what titles himself desired yet could not but scorn him in their hearts whiles they now looked upon him rather as a juggler or a mad man then a Prince ridiculous and to others whose fidelity he most wanted because the most generous of his Subjects more grievous whilest he compelled them against their wills and consciences to do that which some chose rather to die then to do and that himself for this very occasion came to a violent untimely death is the opinion of best Historians But of this assertion of Varro I will leave every man free to judge as they please It came in my way casually and I thought fit to take notice of it because of the affinity but it is no part of my businesse That which I have here to shew and to maintain is that the opinion of divine Inspiration which in all ages and among all men of all professions Heathens and Christians hath been a very common opinion in the world as it hath been common so the occasion of so many evils and mischiefs among men as no other errour or delusion of what kind soever hath ever been of either more or greater By the opinion of divine Inspiration I mean a real though but imaginary apprehension of it in the parties upon some ground of nature a real not barely pretended counterfeit and simulatory for politick ends For that hath ever been one of the main crafts and mysteries of government which the best of heathens sometimes as well as the worst more frequently the most commended Heroes in ancient times upon great attempts and designes have been glad to use as anciently Minos Theseus Lycurgus founders of Common-Weales and others for the publick good the nature of the common people being such that neither force nor reason nor any other means or considerations whatsoever have that power with them to make them plyable and obedient as holy pretensions and interests though grounded to more discerning eyes upon very little probability But here I meddle not with policy but nature nor with evil men so much as the evil consequence of the ignorance of natural causes which both good and evil are subject unto My businesse therefore shall be as by examples of all professions in all ages to shew how men have been very prone upon some grounds of nature producing some extraordinary though not supernaturall effects really not hypocritically but yet falsely and erroniously to deem themselves divinely inspired so secondly to dig and dive so farre as may be done with warrantable sobriety into the deep and dark mysteries of nature for some reasons and probable confirmations of such natural operations falsely deemed supernatural Now what hath been the fruit of mistaken inspirations through ignorance of natural causes what evils and mischiefs have ensued upon it what corruptions confusions alterations in point of good manners and sound Knowledge whether naturall or revealed although it will appear more particularly by several examples and instances upon several heads to which we have allowed so many several chapters yet I think it will not be amiss to say somewhat of it here before-hand in general whereby the Reader may be the better satisfied that this is no idle philosophical speculation but of main consequence both to truth in highest points and publick welfare besides the contentment of private satisfaction in a subject so remote from vulgar cognisance It is observed by divers Ancients but more largely insisted upon by Plutarch then any other that I know that for divers Ages before Socrates the natural temper of men was somewhat ecstaticall in their actions most of them tumid and high in their expressions very Poetical and allegorical in all things very apt to be led by phansie and external appearances very devout in their kind but rather superstitious In most things that they did more guided by certain suddain instincts and raptures then by reason not out of any contempt of it but because they had it not In those dayes there was no moral Philosophy and they were accounted worthy of highest honours that could utter most sentences that had somewhat of reason in them which by other men were generally received as Oracles because they seemed to surpasse the wisdome of ordinary men There were as many Religions almost as men for every mans religion was his phansy and they had most credit and authority that could best invent and make best shew Among so many religions there were no controversies but very good agreement and concord because no reason used either to examine or to disprove There was no talk among men but of dreams revelations and apparitions and they that could so easily phansy God in whatsoever they did phansy had no reason to mistrust or to question the relations of others though never so strange which were so agreable to their humors and dispositions and by which themselves were confirmed in their own supposed Enthusiasms That was the condition of those dayes in Greece at least and those parts as it is set out by ancient Historiographers and others until the dayes of Socrates who for his innocent heroick life commended and admired by Christians as well as by Heathens and his unjust death to which he was chiefly condemned for speaking against the Idolatry of his times might be thought in some measure as amongst Heathens to have born the Image of Christ but certainly not without some mystery and some preparation of men to Christianity was so magnified by all men for being the founder of moral Philosophy and for bringing the use of Reason into request by which he would have all things tryed nor any thing believed or received upon any private account or authority that should be against Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word which he had so frequent in his mouth and which he so much commended to his auditors and disciples and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in a far different sense I know is the word by which Christ is styled in the Gospel And as it is commonly observed and true that at the coming of Christ or thereabouts all Oracles in all parts of the world began to cease so may we say that even of this somewhat might be thought to be prefigured in Socrates by whose doctrine as it did increase in the world as we know it did in a little time very mightily so private inspirations and Enthusiasms began to be out of request and men became as more rational every where in their discourse so more civil and sober in their conversations Now
say I is either naturall or supernaturall By supernatural I understand a true and reall possession of some extrinsecal superior power whether divine or diabolical producing effects and operations altogether supernatural as some kind of divination what I mean will appear under its proper head speaking of strange languages temporary learning and the like By natural Enthusiasme I understand and extraordinary transcendent but natural fervency or pregnancy of the soul spirits or brain producing strange effects apt to be mistaken for supernatural I call it a fervency First because it is the very word ardor whereby Latin Authors do very frequently expresse the Greek Enthusiasme Secondly because when we come to consider of the natural causes of Enthusiasme we shall find that it is indeed in divers kinds of it a very ardor and nothing else whereof all men are naturally capable but whether to be adscribed to a mixture of the elements and first qualities in the composition of man or to some more hidden and remote cause shall be disputed Of natural Enthusiasme having nothing here to do with supernatural but casually for distinction sake or when the case is doubtfull and disputable I shall constitute and consider these several kinds First Contemplative and philosophical which as I conceive most natural unto man so because of the strange effects of most consequence to be known It may seem of a different nature from other kinds therefore not put into the number neither by Plato nor by Plutarch But we shall find it otherways when we treat of the causes of it and if there be any difference it shall be shewed A second species shall be Rhetoricall A third Poeticall Enthusiasme Of that which Plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall make two species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Plato's description that is Precatorie or Supplicatory and Musical as we use the word in ordinary English for mere Melody whether of Voice or Instruments Martial Enthusiasme shall be my sixth species Erotical or amatory the seventh Where I would not be mistaken as though I intended a discourse though proper enough to the subject or disquisition concerning the nature of Love as the word is commonly used and understood Divers have done it I shall content my self with what hath been done by others Ancients especially I shall find enough besides to make up a chapter which may be more fit for me to enquire into Mechanical Enthusiasme shall be my eighth and last species Though neither Plato nor Plutarch mention any such yet others do expresly and there is ground enough in the nature of the thing to give it a particular head and consideration Among all these species I have not as yet spoken of Divinatory Enthusiasme â—one neither is it altogether the same case For all the rest though somewhat divine or diabolicall may interpose in particular cases to make a mixt business as before intimated yet generally that they are reducible to nature there is no question to be made but of Divinatory Enthusiasme some question may be whether there be any such merely natural Yet because some have taken upon them to shew some natural causes of all such Divination as hath been heretofore in use among ancient Heathens I did think fit to take it into consideration though I doubt when I have said all that I can I shall leave the case very doubtfull and though my self may be inclinable to some opinion yet shall think it fittest and safest to avoid peremptorie Determination Of Religious Enthusiasme truly and really religious nothing will be found here nor any thing I hope expected by them that consider my Title and can make a difference betwixt natural and supernatural which I shall endeavour as much as I can not to confound This is my Division and according to my division the Order that I propose to my self But that I shall go through all these kinds at this time especially is more then I can promise my self Through all that have any relation unto speech the greater part I shall endeavour God willing which if I can compass I have my chiefest end as the Reader may understand by that account I give him in my Epistle Though indeed I think I need not go so far for that since that as I take it I may well reduce to Contemplative Enthusiasme all that I have to say to that book that was the chief occasion of this undertaking However the work will be the more compleat if I can take all those species together that have a common relation I thought I had done but there is somewhat yet I must give an account of in this general view Any either ancient or later which hath written of this argument purposely and by it self I faithfully professe that I know none but one and he indeed a principal man Aristotles fellow-disciple and not unworthy of that society even Theophrastus the Philosopher That he did write a Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is sure enough it is mentioned by divers Ancients and some passages out of it are in Athenaeus and Apollonius But whether the book at this day be extant is not in my power the more is my grief to give a certain account When I did read him quoted by Scaliger against Cardan Exercit 348. without mention of any other author Theophrastus in libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it a demum evenire dicit c. to whom beholding for his quotation I thought it probable that he might have it out of some Librarie in Manuscript as there be many such books of Ancients as yet not published only so to be found But when I considered what a diligent ransacker of all such books Meursius had been and that in his Catalogue of Theophrastus his works collected out of divers Authors he made no mention of it as yet extant any where it made me doubtfull Neither can I yet say that I am out of all doubt or hope However upon further search finding that what Scaliger doth there alledge as out of Theophrastus is no other then what is produced by Athenaeus I thought it more probable that Scaliger also had it out of Athenaeus If any body can give me a further account of it I shall think my self much beholding to him But whereas Meursius in his notes upon Apollonius would correct in Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is printed I think it not needfull It is very likely that Theophrastus did inscribe his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular as it is cited by some Ancients and as likely that Apollonius or any other might quote it in the plural because of the different kinds of Enthusiasme of which Theophrastus in all probability had treated under that Title as many I believe and more too perchance then these we have proposed here CHAP. II. Of Divine Enthusiasme The Contents All true
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
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
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
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
not be so mistaken Here is no question made of Enthusiastick Divination either divine or diabolical but whether any such as may be thought to proceed from natural causes Again by Enthusiastick Divination we do not here understand a pretended imaginary though not hypocritical divination which hath nothing of truth or reality in it except by some chance among many false sometimes saving the boldnesse of the parties who are deluded That such confidence and delusion is incidental to some kind of distempers of the brains is certainly known and we shall meet with some examples where we shall have occasion to treat of such distempers We intend such Enthusiastical Divination as by several Events and by due observation of all Circumstances hath been observed to be true It is a very obscure point that we are upon and therefore the Reader must not wonder if I lead him about before I come to any determination If we had to do with them that are Scholars only we should be shorter First then we shall observe a concurrence of Natural Causes This is granted by all Physicians and Naturallists Melancholici maniaci ecstatici phrenetici epileptici hystericae mulieres All these be diseases naturally incidental to all both men and women the last only proper to women as naturally incidental all so curable by natural means and remedies No body doubts of that To all these natural diseases and distempers enthusiastick divinatory fits are incidental I do not say that it doth happen very often that is not materiall whether often or seldome but when it doth happen as the disease is cured by natural means so the Enthusiasms go away I will not say by the same means but at the same time That is certain by frequent experience and by the acknowledgement of best Physicians Sennertus Peucerus and divers others whom I could name Those men and women which when they were sick of those diseases did foretel divers things which came to passe accordingly and some of them which I think more wonderfull as more remote from natural causes had spoken some Latin some Greek some Hebrew or any other language whereof before they had no use nor skill when once cured of these Diseases they return to their former simplicity and ignorance this is granted by all Whereupon some as Levinus Lemnius particularly do peremptorily conclude that no other cause of such accidents is to be sought but natural Quos ego pronuncio saith he non à malo infestoque Genio divexari nec Daemonis instinctu impulsuve sed vi morbi humorumque ferocia c. And he doth endeavour to give some reason from the nature of the Soul c. how such a thing might happen naturally But his reasons are no wayes satisfactory And that these extraordinary operations do rather proceed from the Devil to me is a great argument besides other reasons because the very self-same things are known to happen to divers that are immediately possest without any bodily distemper other then the very possession which must needs affect the body more or lesse Besides what hath been observed out of ancient Fathers as S. Jerome and others Lucian hath a relation to that purpose in his Philopseudes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which although as all other things of that nature as is before observed he seem to reject as a Fable yet by many probable circumstances might be commended if not concluded an History though not with all those circumstances perchance wherewith the better to serve his purpose he doth endeavour to make it as ridiculous and improbable as he can But to passe by divers relations of later times upon the credit some of them at least of very creditable Authors and witnesses I shall content my self with the testimony of one a man of exquisite learning and a curious sister of the truth in doubtfull points and a man of that integrity that having got great credit in the world for his skill among other things in Judicial Astrology being convicted in his Conscience as himself relateth that it was but men Couzenage and Imposture he made no scruple to make open recantation and wrote against it very learnedly Georgius Raguseius is the man whose words in his second book De Divinatione Epist 11. De Oraculis are Nâ—â— ego Venetiis pauperem quandam mulierem c. that is I have known at Venice a certain poor woman which we possest sometimes she would be stupid and sottish sometimes she did speak with divers tongues and discourse of things belonging to the Mathematicks and Philosophy yea and to Divinity I do not write here what I have heard from others but my self have disputed with her more than once Thus he However though we do not adscribe such wonderfulâ— effects to nature yet it is somewhat that best Physicians acknowledge such a preparation and disposition of the body through distemper of humors which giveth great advantage to the Devil to work upon which distemper being cured by physical drugs and potions the Devil is driven away and hath no more power over the same bodies Neither do I think Divination in some kind at least as by and by shall be shewed so supernatural an operation as the speaking of Languages without any teaching and use of Sciences is If a man examine all those wayes of enthusiastick Divination that have been heretofore in use which were not a few in number and in many circumstances very different he may observe in some of the chiefest a manifest concurrence of some natural causes preparing or disposing the bodies for such impressions and operations if no more I would insist in some particulars but that I would not be too long upon this point as of least consideration to our main scope and argument The Reader if a Scholar and acquainted with books may satisfie himself if he please reading but Iamblichus De mysteriis Aegypt where he describes in one of those chapters very particularly the manner of three Oracles the Colophonian Delphick and Branchidicum Iamblichus himself I know is much against it that any natural thing should be conceived as a partial or concurrent cause but the understanding Reader may make his own observations upon divers particulars neverthelesse However our disquisition is not of Oracles in particular wherein I should easily grant other causes then natural but of enthusiastick Divination of what kind soever in general whether any such c. Well so much we have got by this first observation that natural causes may contribute very much towards it if not wholly sufficient to produce this effect Secondly because the question is not so properly whether any manifest or very probable natural cause can be shewed but whether it be against all reason whether manifest or probable to believe that some kind of enthusiastick Divination may proceed from causes that are natural though it be beyond the reach of man to find them as in many other things whereof no question is this I say
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
such as we must have before we come to miracles from the words of the Text but this rather as by learned Maldonat is well observed that having been three dayes already with Christ and spent what small provision they had brought with them or could procure in that place they must have gone away fasting which unto them especially that had far to go which therefore as a considerable circumstance is well supplied by S. Mark ch 8. v. 3. for divers of them came from far would have been of dangerous consequence And as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the word ecstasis is taken if ecstasis be commonly taken as at this day for a Trance and was so anciently too I pray what is the difference between a Trance and a fainting or swooning otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deliquium or syncope I do not say that there is no difference but that there is so much affinity that the words may probably be confounded sometimes as divers are upon lesse I omit what is added by Grotius and some others I should have thought that lesse would have served to have perswaded them that are not very contentious But I will judge no man I wish heartily that that Translation were corrected in all Bibles I would not have it believed since there is no need that Christs kindred did believe or suspect at any time that he was ecstatical They might I know believe it or make as though they believed it and yet upon no real ground But why should we give ground to any man in these Anabaptistical times especially to dispute it where the Scripture doth not If it be objected that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not found in this sense elsewhere in the Old or New Testament the weaknesse of this objection may appear if it be remembred as by divers upon several occasions is observed that even in the New Testament not to speak of other ancient Authors and writers of all kind there be divers words found which in some one place and but one are taken and so commonly expounded in a very different sense from the more known and usual We could shew divers examples if need were As for those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wonder any man should find ground of an argument upon an Accusative and not a Genitive here used whereas it is well known that the construction is promiscuous enough whereof we have an example Mark 7.3 and Hebr. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other as by learned men hath been observed The words therefore will afford either but I make no great matter of it whether we translate they went out to hold him up or they went out to lay hold on him They that are in a swoon or ready to drop down through faintnesse had need both of outward and inward support to either of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very proper But again 2 Kings chap. 4. v. 8. we have this very phrase and construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and she laid hold on him to eat bread There Elisha resisted till the woman used some kind of force to make him eat here the pressing multitude verse 20. hindred some force must be used to get him out of it that he might be at liberty to eat It is not improbable but neither is it necessary that we should fly to this I have been the longer upon it because of the consequence as I apprehended it and that I thought this a very proper place Scaliger's definition of an Ecstasie as we take it commonly allowed by Sennertus is Privatio officiorum animae sentientis moventis intelligentis very different from the true supernatural and divine properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they define Animae abstractionem à potentiis sensitivis aliquando etiam intellectualibus c. Such ecstasies defined by Scaliger to be incidentall to natural diseases of the bodie as Epilepsies and the like is generally granted by all Physicians As this also That they are commonly accompanied in the fit with strange sights and visions sometimes without any further effect which for distinctions sake we may call ordinary but sometimes leaving impressions in the brain which have their operation out of the fit so that the partie after he is come to himself again as to his senses and other natural functions yet is fully perswaded that his visions which he had in the fit were not the natural effects of a bodily disease but true and real By which impressions if strong and fixed as in some the party becomes often subject unto relapses into ecstasies or ecstatical fits though the original cause the epilepsie or whatever it was be either cured or for the present at least removed So that what before was the symptome of a more general distēper becomes now the proper distemper of the brain which kind we shall call as well we may extraordinary ecstasies Besides a man through mere melancholy may become ecstatical and without any direct ecstasie yet liable to the effects of it ecstatical impressions and illusions in the brain And Physicians and Philosophers observe that there is a double Melancholy the one that proceeds originally from general diseases vitio corporis the other vitio solius animi ut fit in iis qui ex nimia devotione studio aut amore melancholici evadunt to use learned Fyenus his words Now whether with ecstasies or without them as many as are subject to visions whether internal or external proceeding from natural causes with a real apprehēsion of certainty reality where there is no real ground for either but mere imagination so many we take into the number of ecstatical men But I will come now to particular examples by which all that I have said will better be understood I will begin with an example out of Tertullian There is a sister with us saith he that is in that particular Church and Congregation which he used whether at Carthage his own Countrey or rather at Rome where he was made priest lived and wrote a long time till his errors drove him out of it at this day which hath obteined the gift or grace of revelations which in ecstasies of the spirit happen unto herin the Church at the ordinary time of divine Service She doth in her fits converse with Angels sometimes with the Lord himself She doth both hear and see things secret and mystical beholds the hearts of some or discovers the secrets of some mens hearts doth some cures also upon some that come to her Now according as either Scriptures are read or Psalms sung or Exhortations made or Prayers uttered so do different visions offer themselves unto her It happened at a time that I had discoursed of the soul when this our sister was in the spirit After publick Service the people being dismissed when she is wont to relate
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
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
of words in speech a great mysterie of Eloquence Dionys Halâ—carn 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 eies 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 excellencie Opus emblematicum vermiculatum c. The excellencie 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 extemporarie 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 Enthusiasm 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 may 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 IN this Chapter we are to consider of the strange but natural effects of Speech and of the causes of such effects both in them that speak and in them that hear such effects and such causes as come within the compasse of Enthusiasme according to the apprehensions and expressions of ancient Authors which is the businesse of this Treatise But I will begin with some observations concerning Speech in general which though they belong not to Enthusiasme properly yet may prove not altogether impertinent to our further enquiries that may have more immediate relation unto it and otherwise too not unacceptable perchance to the curious and philosophical Reader Few men even they that consider of many other things take notice what a rare Art speaking is or so much as think of it under the notion of an Art The reason is because they were very little when they learned it and though it were not without much labour and striving yet they had scarce wit enough to be sensible of it then or at least not memory enough now to remember what they thought of it when so young It is a curious speculation to consider what instruments nature hath provided for that use what is the proper use of every instrument what resemblance those instruments have to some musical instruments what letters are formed by the tongue especially which by the teeth which by the roof of the mouth nose throat lips or otherwise and by what concurrence motions flections and reflections of such and such of those instruments inwardly and by what shapes signes and postures of the mouth lips and chinne outwardly the whole businesse is managed There be many mysteries and secrets of nature belonging to this Art very worthy to be known But the use of this knowledge is farre greater then the curiosity For by the perfect knowledge of these things those that are born deaf and by consequent naturally dumb are taught to speak Whereof a rare example in the person of a Noble-man was lately seen in Spain of which many living in England persons of worth and eminency have been both eye and ear-witnesses And for the better satisfaction and benefit withall of posterity a book was set out by him that was his master under this title Arte para ensennar de hablar los mudos whereof some copies have been in England Neither could this dumb person only speak himself but was able also to understand what was said by others in such a language and at such a distance The like whereof as to this last hath been seen in England also if I may credit the relation of two grave Divines whereof the one affirmed concerning a man the other concerning a woman both deaf and dumb which neverthelesse at a certain distance and by diligent observation of the motions of the mouth and face could tell and would readily answer to it by signs what was spoken unto them But of the woman I was told particularly that she could understand them only that were beardlesse which is a very probable circumstance as they can best judge who not onely have studied the inward fabrick of the mouth by which words with aire are immediately formed but also the outward constitution of the mouth and face in general consisting of so many several muscles nerves and what else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. best known unto exact Anatomists as I find them curiously set out and described by Galen in his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourth book and elsewhere But that Spaniard the Author of that book was not the first that taught the deaf and dumb to speak as may appear by these words of Franciscus Valesius De sacra philosophia cap. 3. Petrus Pontius monachus Sancti Benedicti amicus meus natos surdos res mirabilis docebat loqui non alia arte quam docens primum scribere res ipsas digito primum indicando quae characteribus illis significarentur deinde ad motus linguae qui characteribus responderent provocando that is Petrus Pontius a Benedictine Monk a friend of mine was wont a wonderful thing to teach men that were born dumb to speak which he did by no other Art then first teaching them to write first pointing at the things themselves with his finger that were expressed by such and such letters or characters then using them to such motions of the tongue which were answerable to those characters Which words though not many may satisfie any man that hath judgement concerning the possibility of the thing Rodolphus Agricola a man well known and yet for the good use that may be made of his writings well deserving to be yet better known unto all Scholars affords unto us this notable example Surdum vidi saith he c. I my self have seen one deaf from his infancy and consequently dumb to have attained unto this by art that whatsoever another did write he was able to read and understand and himself also even as any other that can speak whatsoever was in his
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
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
tells us the care of the affairs of France which she did accept and commend her self unto God at the same time Pag. 101. She foretold somewhat of her death that it should not be a naturall death nor by ordinary means But it fell out otherwise though the Storie doth endeavour to make it good but in vain For she died of a generall Consumption of the body the most naturall death that could happen to such a life which ended in a continuall Fever with a kind of Lethargie or caros very violent at the last and so made an end of her It seems she did not think to die when she did as our Storie tells us p. 115.117 which I suppose would tell us no more of that then it must needs She had some strange sights before her death As for example that there is a plenitude of God in all things even to the least Ant. which is very philosophicall but not very easie to be understood by ordinary people and more apt to be mistaken to some hereticall sense as somewhat was by the Manicheans not much different These not to speak of her spirituall temptations which were frequent and terrible and some obscure intimations of Miracles for which we will rather commend the ingenuity of the Relator considering what is ordinarily done by others upon such occasions then find fault these I say be the chief particulars which her Storie doth afford which as I propose to the learned Readers consideration so shall I not submitting to better judgements stick in the mean time to declare mine own Truely I do not see any cause to believe that in any of these many Visions or Ecstasies there was any thing at all supernaturall either divine or diabolicall more then is in every common disease wherein we acknowledge as the hand of God alwayes so the ministrie of the Devil if not alwayes very often as was before declared I conceive them all both Visions and Ecstasies to have been the effect of pure melancholie very agreeable to what hath happened unto other melancholick persons in other places Whether I should blame the ignorance or the superstition of them that had to do with her or both I know not but I think they were to blame and that she had ill luck to fall into such hands They do well to make her amends what they can after her death but I think it had been more charitable to have used some means for the cure of her melancholy by which with Gods blessing upon the means alwayes to be presupposed she might have been preserved in life As for her expressions of Christs drawing her soul into his and the like so agreeable in effect to those of the Platonists and Arab Philosophers the tearms only Christ for God changed I have no suspicion for all that that she was acquainted with them nor with any secrets of that mysticall Theologie that came from them but that naturally according to the condition of her temper she fell into those phansies which some enthusiastick Philosophers before not by vertue of their Philosophy but through distemper of their enthusiastick brains had lighted upon I have expressed my self the more freely in this businesse not that I take any pleasure or have any ambition at all to oppose the judgement of others which if I were ambitious to do I could have found matter enough to busie my self long before this but because I judged it a matter of great consequence not only for the preservation of some lives but of Truth more precious then many lives which hath in all Ages suffered by nothing more then by pretended Enthusiasms and of publick Peace which hath often been disturbed by such whether artifices or mere mistakes But I have not yet done with my Theologia mystica which being so proper to my subject I must not passe it over superficially The Reader that is not learned will have patience if I desire to gratify them that are Hersentius his authorities for this kind of Divinitie so much magnified by him are all either Heathen Philosophers greatest opposers of Christianitie Plotinus Proclus Porphyrius Iamblichus or very late and inconsiderable writers Johannes Rusbrocius Henricus Harphius Ludovicus Blosius or rather Thalerus and one Woman Sancta Teresia not one word out of any ancient Father in that Chapter Greek or Latine not so much as out of S. Augustine or Gregory the Great or S. Bernard who otherwise of true Christian Raptures proceeding from intent love and admiration grounded not upon Ignorance and self-conceitednesse but sound Knowledge and Pietie might have afforded matter for a bigger volume then that whole Discourse with all that hath been written either by Dionysius so called or any other of that Sect comes too But I will deal very ingenuously with the Reader There was one Maximus in the dayes of Heraclius Emperour of Constantinople of whom we are bound to speak with honour because he suffered for the true Faith Whether it were he whose Greek Scholias are extant upon this Dionysius is doubted by some but more probable that it is This Maximus besides other works of his some extant some not hath written a Mystagogia which I suppose to be altogether of the same argument as this Mystica Theologia of Dionysius It was published by David Hoeschelius a learned man to whom we ow many other good books but it hath not been my luck ever to see it But though not that yet I have seen and often read sometimes with admiration sometimes with indignation another work of his not much known I believe which he calleth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at Paris besides later editions very elegantly by Guiliel Morellius an Dom. 1560. fitted by remote allegoricall interpretations of Scripture for Christians but written by him in imitation of Porphyrius and other Heathens their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call them from whom also he hath taken some things verbatim These indeed we shall find this mysticall Theologie in its height in divers places I can easily believe that so holy a man in his ordinary conversation and so profound a Philosopher as he shews himself by his writings might make good use of such meditations and elevations of thoughts and yet keep himself within sobrietie but that it is a dangerous book otherwise for ordinary capacities apt to turn all Religion and all Scripture in weaker brains into mere phansie and Teutonick Chimericall extravagancies I do upon grounds of reason as verily believe as I do the former charitably I know not whether it be for the better or for the worse but sure I am that his meaning is often mistaken by the Latine Interpreter whereof I shall give but one instance because of some further use that may be made of it Centur. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His meaning is according to the principles of this Divinitie by him more at large explained in some former Aphorisms that by this immediate intimate Union with God by
as all Divines of the Greek and Hebrew because of the Bible or Rule of Faith written in those two languages for the reading of which in its proper language there is the same reason as for the reading of other books in their own as to matter of content or benefit but much more reason in point of conscience if a man shall think himself bound as some may to make use of his own eyes that God hath given him the better to satisfie himself and others in matters of such trust and consequence then for want of willingnesse to take pains to depend altogether on the skill and fidelitie of others With this facultie of extemporary speaking I find somewhat in Synesius that hath great affinitie and deserveth no lesse admiration In his Dio that excellent piece once before commended but well deserving to be commended more then once he tells us at the later end of it of a way that he had to exercise his wit and invention often by him practised He would take a book some rhetoricall piece philosophicall discourse or the like read in it a pretty while then upon a suddain shut his eyes or turn them another way and yet still continue his reading that is at the same instant invent and utter somewhat that might be proper to the subject and so coherent to that which he had read that no bodie by the style or matter could judge otherwise but that he was still reading It is likely that he often practised it by himself before he adventured to do it before others but he saith he did it often before others and that his extemporary conceptions were often applauded and preferred by his Auditors who knew nothing of it before that which he had really read Nay more then that which indeed may very properly be referred to some kind of enthusiasme that what he so supplied by his extemporary wit did sometimes prove to be the very same that he found afterwards in the book I know no man is bound to believe him upon his own testimony concerning himself neither shall I easily charge any man of infidelity that professeth he doth not However I have that opinion of the man of his uprightnesse and sincerity besides his learning and that apprehension upon some grounds of the possibility of the thing that I shall not be affraid to professe my opinion to the contrary that I do believe him But here again not to upbraid any man for his good will but to warn the Reader that may be the better for it I must wish that Synesius were generally but in this his Dio especially better translated into Latine though I could almost wish that there had never been any translations made of any such Greek book then it is by Petavius the Jesuite At the very entrance of this discourse of Synesius of this his kind of reading he translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probationes rationis expertes which is very absurd For by it Greek Authors understand such external proofs or evidences whether divine as Oracles or civile as Witnesses as admit of no Rhetorick or reasoning by Aristotle Quintilian and other masters of that Art called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be rendred as by Tully somewhere artis expertes well enough because easily understood as opposed to artificiall but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense rationis expertes which is commonly understood of brutes in opposition to those creatures which are rationall or ratione utentes as Cicero speaketh However I like better even here Quintilian's expression inartificiales not so elegant perchance but more clear So before in this very book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not cujus nulla ratio adferri queat but a Law set out without any ratiocination to induce men from the reasonablenesse or equity of it to obedience but by way of bare command and authoritie though never so just and reasonable otherwise by Seneca Plutarch and other Ancients observed to be the proper style of Laws and which doth best become them And therefore where few lines after that first passage Synesius faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should not have been translated ut lex in orationem but in rationem mutetur But here again when Synesius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how absurdly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated calamitas Besides what learned men have noted of the originall use of the word it is so obvious in the contrary sense I will appeal but to Isocrates a very plain Author in his Oration to Philip and the coherence in this place so contrary to that other as a man would admire how any man could so mistake And this I speak of the use and signification of the word which is obvious and known But there is somewhat more proper particular in the use of it in this place as it is applied unto books by Synesius which I shall not now insist upon Yet I would not be so unkind to Petavius as he hath been to some that deserved better respect at his hands His translation of Synesius for the most part is elegant and good enough I wish there were none worse But I would have no man to trust to it in obscure places seeing that in clear and plain he doth often mistake But I am out of my generall subject and scope to which I must return though I cannot call that a digression properly to which the prosecution of my first subject hath so naturally led me III. We are now to consider of the cause or causes first of the opinion these whether Orators or Sophists had of themselves as inspired then of the effects their Rhetorick did produce upon others In the first point I shall not be long because I shall therein but anticipate the consideration of the causes of Enthusiasme in generall for which we reserve a particular chapter at the end where this particular cause shall come in again among others though here so farre anticipated of purpose and care shall be taken that we shall repeat as little as may be to give the more light to the things here to be handled and delivered Briefly then A Heat a fervent Heat a Fire which powerfull Orators found in themselves not at the uttering though then greatest but upon another consideration but in conceiving and composing their speeches so generally observed and acknowledged that some have thought that no other art or thing was necessary to make a perfect Orator that Heat that fervent Heat that Fire hath been the ignis fatuus we say that hath infatuated many Speakers into that opinion of divine Inspiration Ardor and Impetus are the words used by Latine Authors to this purpose Nulla me ingenii sed magna vis animi inflammat ut me ipse non teneam saith Cicero of himself But this indeed he speaks not of all composition in generall but of such as is intended properly to move compassion However he hath the
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
for I believe that even so it is not without some truth then a man though he understood not a word of Greek or Latin would equally be affected if he heard them read acted or repeated which for any man to imagine is too ridiculous And then again if it be remembred that when we say the pleasure of the eyes or eares we mean such as through the eyes or eares doth passe unto the soul we may grant it the pleasure of a rational soul properly which only is capable of it and yet as properly sensual as it receiveth its first birth and breeding as it were from those senses Though I do not propose to my self as I have already said to go further into the search of these things then I must needs to avoid too much exactnesse for which all men I know are not fitted yet for their sakes that are more curious and capable I will adde here some further directions as they offer themselves to me by the way how they may come to the perfect knowledge of Words and Speech and so may give their reason if they please more full satisfaction concerning these effects which we speak of when they understand their causes They must begin first of all with the consideration of single Letters and enquire not from Grammarians only but from best and choicest Philosophers what is their natural power and property which letters are naturally smooth which are rough or sharp what Vowels grave and stately what quick and nimble what effects and operations to the conjunction of such with reference either to the Eare and the nature of it or to the instruments the Teeth Tongue Nose Throat c. by which they are formed and to their motions in forming are naturall Aristotle hath done somewhat in this speculation here and there in his Rhetoricks but Plato in his Cratylus much more more copiously and more profoundly tracing nature to her very cradle as it were then any that I have seen Many have laboured in it all almost that have written of Rhetorick either ancient or late but among the Ancients now extant Dionys Halicarn with more exactnesse then any other of that profession There is no part of Nature more obscure where there is so little suspicion of obscurity no wonder therefore if they that have laboured in this search are not alwayes of one judgement It is enough that by clear demonstration of unquestionable presidents and instances except a man be valde agresti hispida aure as Aulus Gellius in a place or somewhat else that is not ordinary doth alter the case out of Homer especially who of all men that have been known unto the world whether by art as some have thought or by nature and by the advantage of a judicious eare and plentifull wit as most likely made use in his writings of this craft but by clear demonstration of unquestionable presidents whether out of Homer or any other most certain that all letters both Consonants and Vowels have some natural and distinct propriety in speech if thus and thus used towards such and such effects and operations Next unto Letters if we consider Words there is no word that consists of Syllables but is measurable it hath some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dimension and there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dimension but hath some natural property or influence especially when many together artificially joined upon the soul of man towards such and such operations I may be thought to speak Riddles by some and I know very well that not only they that never read of such things may think so but even some that have taken great pains and read much to satisfie themselves have found this speculation more intricate and curious then usefull and necessary This very word Rhythmus in matter of speech what it is how it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one numerus properly the other though I made bold to confound them for want of a proper English word dimensio what is the nature and what are the properties of each though so many have written of it would be neverthelesse a long and difficult businesse to make it plain Without some skill in Musick if not practicall yet speculative I think it is not to be done But it is enough for my purpose by such hints as these to let the Reader know that as in all Poetry there is somewhat of Musick so in ordinary language too though not so apparent let it be never so ordinary much more in that which is elegant and whether by art or by nature only for so in this subject we must be allowed to speak artificiall Then for the Organs of Speech what analogy they have with divers instruments of musick there is much to be said if a man go about it rationally and philosophically Gregory Nyssen for so much as he hath done not of set purpose but occasionally only both in his book De Opificio and Contra Eunomium hath done it very well We have his words at large in a more proper place and task but not ended nor very likely to be They that have Casserius De vocis auditus organis may finde somewhat there about it if I be not mistaken but whether out of Nyssen any thing who well deserveth a place in that argument I know not And whereas I said but now that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a hard word to be explained I meant it of the naturall speculation of the thing signified by the word not of the Grammatical exposition of it in which sense neverthelesse it seemeth that it hath proved a hard and difficult word to some Nyssen useth it in this rhetorical sense in his first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is book not as some translate it Oration contra Eunomium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the Jesuite that translateth him because he understood it not hath perverted the whole passage and hath not one word of the Fathers meaning I believe they that read Greek Authors will find this word elsewhere too misinterpreted and therefore I thought this caution would not be unseasonable Now for the pleasure of the Eyes in good language our next consideration though it may seem more remote at first hearing from probability yet that we have to say will be much plainer and as I apprehend it with no lesse reality of truth I will not insist upon Plato's reasoning in his Cratylus that words rightly imposed are and must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is artificial and picture-like imitations nor upon Aristotle his comparing of speeches made to a multitude unto Landscaps which shew best afar off and being looked upon near are little regarded Though both have good reason for what they say yet as not before so neither here do we hold bare similitudes a sufficient ground for us Many such we may find in divers Authors used by them to set out the excellent beauty and amiablenesse of an
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