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
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
mind he could perfectly expresse by writing So he I believe this is he whom Ludovicus Vives in his book De Anima did intend where upon occasion of Aristotles noted axiome that they that want the sense of hearing are not capable of discipline he hath these words Quo magis miror fuisse mutum surdum natum qui literas didicerit Fides sit penes Rodolphum Agricolam qui id memoriae prodidit se illum vidisse affirmat though the expression qui literas didicerit be somewhat ambiguous and more likely to be construed of one that had attained to some learning as learning is taken commonly for University learning then of one that had learned to read and write only However it is unquestionable that he that had attained to that faculty of writing to understand and to be understood generally as Agricola describeth this man was very capable of further progresse and not incapable I think of any liberall Art or Science if further pains had been taken with him But this is another way by writing not by bare observation of the instruments of speech whether internal or external concerning which our observation began However this sheweth a possibility of the thing by natural means which granted any other cause no lesse natural and probable may the sooner be believed But there is yet another use to be made of this knowledge which to some persons and occasions may be very considerable It is not for the dumb this that I mean but for them that can speak yet would be glad sometimes perchance upon some speciall occasions to know how they might speak and be spoken unto at a convenient distance without a tongue or noise or almost sign discernable unto others But this perchance may be but my phansie and I shall not adventure many words upon it But certainly the consideration of speech in generall which I began with doth afford many both curious and usefull speculations and is a speculation which once so much pleased me that I had begun a Diatriba De ortu natura sermonis which also though not ended was once half written out for the presse but for want of an amanuensis it went not further and is not very likely now so long after ever to come to any thing Yet I have been the more willing to mention these particulars to excite some body else to undertake so plausible an argument which may to many be both pleasing in the speculation and profitable to many purposes I have done with my Prologue and shall now proceed to the main businesse There is not any thing more natural unto man as he is a man that is a rational creature then Reason Whatsoever may seem natural unto man besides in this life some one or two not very considerable things as laughing perchance or weeping excepted belongeth unto brutes as well as unto man and no part of man therefore as man properly Speech is the interpreter or minister of reason that is of rationall thoughts or thoughts ingendred in and by a rational soul Which according to their object may be distinguished into sensuall civile and intellectuall but alwayes rationall as they flow from a rationall cause or principle which is the soul Whence it is that brute beasts though some may be taught to utter many words and lines perchance yet cannot be said properly to speak because they understand not truly and really any thing that they say Though some may be brought to some kind of practical or experimental apprehension of what is spoken unto them as a Horse or a Dog may be ruled by some words which by common use of mans first institution shall be proper to the actions which they perform yet even then they understand not those words as words but sounds only From that subordination of speech unto reason it is that the Grecians comprehend both which neverthelesse doth cause ambiguity sometimes in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If therefore Reason be so natural unto man and Speech unto Reason it is no wonder if as Reason is the inward principle by which the actions of men are guided so Speech be the most powerfull external instrument to the same end in reference to others Rhetorick or rhetorical speech is a speech dressed with certain devices and allurements proper to please and to perswade The use of such devices and allurements is sometimes good by the advantage of some sensual delight the more powerfull to inforce or to insinuate somewhat that of it self is true right or reasonable However it is a very disputable point whether bare speech if well handled be not sufficient nay most available to perswade in things of most weight For those actions are best grounded that are grounded upon judgement upon which bare Speech hath most direct influence as Rhetorick hath upon the Affections and the fruits of a convicted judgement by calm reason are likely to be more durable then those that are the effects of any passions or affections stirred up by rhetorical powers But it is an ample subject upon which Seneca is very copious and in my judgement hath done very well though judicious Aristotle in his Rhetoricks in two words hath comprehended all that needeth to be said in that argument But this yet before I leave it That the providence of God for the prevention of all doubts and scruples was great in that he would not lay the foundation of the Christian Faith as not in the force of armes so neither of eloquence and artificial speech which is often insisted upon by S. Paul as 1 Cor. Not with wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those men that were most admired for their eloquence whom we are to speak of were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of words or speech ch 7.17 Not with excellency of speech or of wisdome ch 11.1 Not with enticing words of mans wisdome v. 4. Not in the words which mans wisdome teacheth v. 13. of the same chapter and elsewhere All which though most true as would easily be demonstrated if need were yet it cannot be denyed that S. Paul in some kind and upon some subjects is as eloquent as ever man was not inferior to Demosthenes whom I have some reason to believe that he had read very well or Aeschines or any other anciently most admired But this is by the way onely The chief things I propose to my self as was before intimated in this Chapter and which I conceive most pertinent to my undertaking are these First That divers ancient Orators did apprehend themselves and were so apprehended by divers others to be inspired or agitated by some higher power then bare nature could pretend unto Secondly That the power of Oratory hath been such in many Ancients as that it hath had enthusiastick operation upon others Thirdly Whence that apprehension of inspiration might probably proceed But fourthly and lastly What causes truly natural can be given of those wonderfull operations of Rhetorick which have
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
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
receive them or if we fly to the intelligibiles abstracted out of the materials by vertue of the intellectus agens yet even so though it might see were it granted by that means some things even after its separation that it had seen before whilest in the body yet other things whether present or future by vertue of those species more then it had seen or known before it could not III. I have done with the two questions which I proposed I shall now passe to a third which I did not mention to prevent prejudice lest by the very termes it might be thought frivolous and fruitlesse which neverthelesse in the end before we have done with it will appear of great consequence and reality But before I come to that new question I will conclude this discourse concerning Ecstasies with somewhat that may do them perchance some pleasure who are not much conversant in Philosophy We had somewhat of Visions whether internal or external before It may be that expression will not be understood by some It is true that ordinarily as all object of sight is outward so all sight or vision properly inward Animus videt c. as before at the beginning disputed But Laurentius in his Treatise of melancholie delivers it as a secret that even without outward objects we may see things inwardly and thereupon defendeth Galen against Averroes affirming that the darknesse of melancholick spirits is a great occasion of melancholy mens continual fearfulnesse He handleth it also in his Anatomy lib. 11. q. 2. The species he saith which must be understood of some extraordinary cases else the sight would be a very uncertain sense with such and such impressions may be sent unto the eyes from the brain and from the eyes returned unto the place from whence they came and the brain receive them for which see his reasons in his Anatomy as things outward I leave it to the further consideration of learned Physicians and Anatomists Certain it is that upon some distempers of the brain a man shall think even awaking that he seeth those things which he doth not see things which are not nor perchance can be Aristotle in his Treatise of Dreams gives an instance of it in children and young boyes who after some terrible dream though they be out of their dream and their eyes full open and light brought in sometimes which I adde because I know it to be true think neverthelesse for a while after that they see with their eyes what they saw in their dream And Vitus Amerbachius a learned man in his book De anima lib. 4. confirms it to be true by his own experience even when he was a man if I mistake him not But whatever be the cause the effect is certain confirmed also by learned Fracastorius in these words Nihil enim refert ad apparentiam faciendam c. that is Whether the species comes to the eyes from without or from within is not material at all in point of apparition for they believe they see and are astonished and grow besides themselves c. De Sympath c. 20. Our third question or consideration is whether a man by Philosophy or philosophical contemplation may attain to an Angelical transformation or to go higher to such a degree of union with God that he shall neither by the help of any sense or phansie understand as other men but by a kind of contactus or union of substance with the Supreme Cause of all things If any man think this too curious a question or too high for ordinary capacities he will be as is already intimated much deceived For it is for their sakes especially that are the weaker sex that I propose it as he will find it if he have but the patience to read unto the end This marvellous transmutation of man by philosophy is asserted by men that call themselves Platonicks Julius Caesar Vaninius describeth it in this manner Ejus causa continua sublimiorum contemplatio quae à sensibilibus à corporis penso animum sevocat profundissima mentis intentione incorporeae sapientiae conjungit cumque ad illum gradum pervenerit qui est contemplativae perfectionis supremus tunc rapitur ab omnibus creatis speciebus intelligit non per species acquisitas sed per inspectionem ad Ideas in quarum lumine omnia agnoscit Ideo ecstatici multa vera praedicunt They that can come at Ficinus De philosoph Platon and other works of his may expect a more perfect account But for my part by what I can find in Plato or other ancient Platonists I doubt that Plato is wrongfully quoted I deny not but that he might be some foundation but they that raised it to this height were no others as I take it then the enthusiastick Arabs the very same that bred us Mahomet whether before or afterwards I have a good Author for it Learned Montecatenus an exquisite Aristotelian in his Commentaries upon the third of Aristotle De Anima speaking there of Averroes hath these words Hic enim est qui opinatur et si eam opinionem non usquequaque probemus I wonder so sober a man would say so much per eas species intellectiles tanquam per sui partes perfecte demum nobiscum copulari effectricem mentem in quam illae ubi numerum expleverint repentina quadam luce effulgentes quasi abeant convertantur imaginatione etiam totoque homine secum attractis adeo ut exinde non per species ut antea non ope imaginationis intelligamus sed per illius mentis essentiam in quam nos pene ista mutavit copulatio It were no hard thing to put this into English but how to make it intelligible English to them that know nothing of the intellectus agens and patiens and other mysteries of the nature of understanding I know not However the summe is already in the question as I proposed it And in the application that we shall make every thing will be clearer Let the Arabs therefore have the honour of it if not of the first invention yet of the perfection yea and practice too for which they are better fitted by their natural temper then many other nations However that they had it in part as almost all other things from the Grecians is most certain as is elsewhere treated more at large in a Discourse De cultu Dei spirituali sive per intellectum not yet printed Among the works of Dionysius Areopagita as commonly called there is a little Treatise De mystica Theologia Were it possible to hope that men would judge without prejudice or partiality I think it might be proved partly by what hath already been done by others partly by what might yet be added to that purpose as clear as the light of the Sun it self is that the Author of the book cannot be that Dionysius whom he counterfeits himself and many gladly believe But it is and would be but labour lost So
farre hath that pompous dresse of words joyned with the sublimity of the subject bewitched many besides what advantage is made by some of this pretended antiquity in some controverted points of religion However the Author is ancient we grant and good enough too for some uses to deserve respect at the hands of all learned men In the Treatise De mystica Theologia he teacheth a new kind of practical Divinity by renouncing not to the Senses only but to the Understanding also and to all intellectual powers faculties and operations that are natural by which in time we may attain through elevation of mind to an union not expressible nor understood yet felt and in an hidden manner operative with God in this union as the perfection of man and the height of mortal exaltation to rest when attained without passion without affection without knowledge I will give a short description of this mystery in the words of Carolus Hersentius one that hath commented upon that book and hath collected out of other Authors men and women whatever he could meet with to commend it and the doctrine of it unto the world Cum ad hunc amoris contemplationis gradum per venit saith he ut nihil eorum qua intellectu c. miro incognito modo à Deo rapitur à Deo in Deo suscipitur tota Deo plena fit tota in Deum transfunditur ita ut essentia Dei ejus essentiae substantiae intime absque ullo modo creato uniatur Deus autem in raptu hujusmodi adventu suo seu illapsu rationem mentem obscurat stupefacâ—â— suspenditque ita ut pro eo temporis intervallo nullius aâ—â—â—onis capax sit We shall have the English of all this also the substance of it at least when I come to that application of it which I aim at But I would gladly know of whom this Dionysius learned this strange Divinity It is somewhat that Hersentius doth acknowledge Dionysius in this his doctrine Platonicorum dogmatum sectatorem p. 101. and Platonis sectatorem accuratissimum p. 91. And p. 93. c. he bringeth passages out of Iamblichus Porphyrius Proclus noted Platonists teaching in a manner the same thing Insomuch that p. 43. he dares adventure upon so much truth as to say Ego equidem dum Procli philosophi Platonici in Theologiam Platonis axiomata animadverto firmiter mihi persuadeo out Dionysium Procli scripta legisse a terrible businesse to be supposed which would prove no lesse then heresie and losse of goods and life For then what must this Dionysius prove but an impostor seeing Proclus lived all men know some centuries of yeares since the true Dionysius aut quod vero similius yea by all means it concerns him to say so Proclum libris Dionysii operam navasse But let the sober Reader consider Here is a strange kind of Divinity as some call it or Philosophy of which much hath been written in many volumes by some of them by Platonick Philosophers grounding all upon expresse passages though drawn much further by the Arabs especially then he ever intended perchance of their master Plato insomuch that Hersentius himself as observed before is forced to call Dionysius a Platonist for teaching this doctrine We find nothing of it except we draw things obtorto collo as we say in the Gospel of Christ nothing in ancient Fathers of greatest antiquity and yet likely after all this that Proclus learned it from Dionysius But what if we find other Philosophers also besides Plato that lived some hundred of years before the true Dionysius teach the same doctrine more clearly then Plato himself as clearly almost as either Proclus or Dionysius It cannot be unpleasing to them that are Scholars if I take some pains to discover some mysteries of this mystery of darknesse which for ought I know have not yet been brought to light by any man Who is the true Author of those Metaphysicks or rather fragments of Metaphysicks that go under Theophrastus his name certainly I cannot tell We find them adscribed to divers Authors by ancient Greek Philosophers yet by some very ancient though not found in the Catalogue of his books set out by Diogenes Laertius where divers books of his are missing as well as this to Theophrastus himself learned Sylburgius leaves it doubtfull Theophrastus was one of Aristotles own disciples and succeeded him in his School much commended by him an excellent Philosopher certainly by those works of his not the twentieth part of what he had written that remain unto this day Those Fragments of Metaphysicks whoever be the Author who must have lived long before Christ are a choice piece but very imperfect end therefore the more obscure In the eighth Chapter of these Fragments as divided in Sylburgius his edition for in Aldus long before that I find none after a long discourse of the speculation of principles we find these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that know any thing of Philosophy be it never so little cannot but have heard of Aristotles opinion so much disputed in the schools of Philosophers that the understanding whilst joyned with the body can do nothing without the senses of which we also have had occasion to consider at large in another work De origine Idolotriae not yet printed Theophrastus therefore here saith That to some degree or measure we may contemplate and know the first causes scientifically that is by their causes from things sensible or by the help of the same senses But when once ascended to the Summities or Original Firsts we can go no further either because they have no cause or partly because of our weaknesse as in matter of sight he had this similitude upon the like occasion from his master Aristotle when we would look upon that to wit the Sun which is most bright and splendid And in this case it may be true indeed by which words Theophrastus doth seem to referre to the speech of some former noted Philosopher whether Aristotle or Plato that all knowledge and contemplation of the first causes must be by very touching and feeling that is union or conjunction as in the former testimonies of the mind or intellect Whence it is that such knowledge grounded upon a kind of feeling of all senses the most certain in man by which also he doth sometimes correct the errors of his eyes or rather because immediately from God is not liable to error however the comprehension of this very thing and the certainty of it or though that degree of knowledge necessary before a man can attain to this as of confidence also be a thing of great difficulty So Theophrastus there And now I would desire the Reader that hath so much curiosity for the truth to read over that Discourse it is very short and will take but little time of this pretended Dionysius and tell himself when he hath done some common things concerning
doth hear sometimes the prayers of all men promiscuously who fervently call upon him in their necessitie we have the whole 107 Psalm to trust to and Calvin's authoritie which with some men will go much further then sound reason to oppose if any should studie evasions from such manifest and expresse determination Heraclitus a Philosopher of great antiquitie highly magnified by Hippocrates was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Plutarch's interpretation and application that the greatest of Gods miraculous works were not known unto men because of their unbelief which Plutarch himself elsewhere calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil or infirmitie of unbelief Certainly they that spake so had in their time observed somewhat in the course of the world which led them to this observation by way of Maxime or speculation We read in the Gospel that Christ did not that he could not Mark 6.5 6. many mighty works in his own countrey because of their unbelief Matth. 13.5 8. And Acts 14.9 S. Peter before he did a miracle upon the lame man looked upon him first whether he had faith to be healed The poor Cananitish woman her faith is highly commended by Christ her request therefore granted unto her who by her profession was yet a mere Pagan and therefore resembled unto a dogge by Christ himself in opposition to them that did worship the true God the God of Israel I mention these places but whether any thing to be concluded out of them to our purpose rather then I will stand to dispute it if any body be peremptory against it let them go for nothing Especially though I deny the necessitie of the consequence if any shall attempt from hence to argue against the miraculousnesse of those cures or extraordinary supernaturall power of the parties by whom they were done S. Chrysostome doth seem to ground it upon Scriptures but his own experience and authoritie who was a man for his zeal and pietie besides much other worth not inferior unto any of those whom we call Fathers may be as considerable to us as that Scripture which he seemeth to ground upon In his Commentaries upon the Psalms in a place he earnestly perswades all men as well sinners great sinners as others to rid themselves of all care and distraction and to put their trust in God alone for safety and protection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yea though thou be as great a sinner as great can be He quotes the words of Ecclesiasticus for it Look at the generations of old and see Did ever any trust in the Lord and was confounded He saith not they are Chrysostom's words Did ever any just or good but any that is whether good or bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is For this is marvellous indeed that even sinners if they once take hold of this anchor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man can hurt them or they become unconquerable But S. Chrysostome might have added out of the same upon whom he seemeth to ground as Scripture that it is not a light trust or confidence that will do it Wo be to fearfull hearts and faint hands and the sinner the craftie Politician as I take it that would seem to do all by God and yet doth work more by cunning then by confidence that goeth two wayes Wo unto him that is faint-hearted for he believeth not for he shall not be defended But then it may be objected that the same Author hath other words as Order thy way aright and Did ever any abide in his fear c. which seem to restrain it unto such who though they have been great sinners perchance formerly yet for the time to come propose to themselves to lead a new life This may be objected and somewhat as easily perchance as to the drift of that Author answered But I have said as much as I mean because whatsoever his meaning be I cannot ground much upon it If other known and certain Scriptures be objected as particularly John ch 9.21 22 23. Now we know that God heareth not sinners c. it is answered by some That that is no Scripture but a simple report or testimony of the common opinion by others That the words are not intended as an absolute maxime or proposition extending unto all generally but unto such only as take upon them without a right commission the office of Prophets and would do Miracles for a confirmation of their vocation that in such a case God will not hear c. I will not warrant either of these answers to be satisfactory I need not I will make use of neither but take the words as Scripture as knowing that there be other Scriptures enough to make that sense very Canonicall But is there any Scripture almost so absolutely intended but is liable to some limitations God will hear them that are godly even when he doth not hear them If he do not sometimes grant unto them what they earnestly pray for it is for their greater good that he doth not He is not a Christian not so sound a Christian I am sure as he should be that doth not believe this as verily as he doth believe that there is a God If God doth hear such sinners sometimes as such a faith I believe though merely naturall is a very rare thing especially if the concurrence of some other cause as we said before be requisite though he grant them what they desire as the avoiding of some present great evil or the atchieving of some great exploit or the like yet it may be doubted whether alwayes for their good who perchance are thereby the more confirmed in their wickednesse which will bring them in the end to eternall misery Sonne thou art ever with me c. Luke 15.31 32. though it be not altogether the same case yet are the words so appliable to this as able in my judgement if well thought upon to take away all scruples and risings of thoughts in that kind But what if any man object is this to Precatory Enthusiasme Yes For I conceive that where-ever this natural confidence is found there is that natural ardor which is a principall thing in the causes of natural Enthusiasme as already more then once hath been observed S. Jerome upon those words of the Gospel The spirit indeed is willing but the flesh is weak but upon which of the Gospels that hath the words I cannot tell except I had the book hath these words Hoc adversus temerarios c. that is This is to be noted against some rash men or Christians who perswade themselves that whatever they believe they shall obtain But let us consider that as we have confidence from the fervency of our spirits so have we as much occasion to fear because of the weaknesse of our flesh Whether he intended this ardor mentis of a natural or supernatural zeal for want of other circumstances is not easie to judge For
as among them that professe Christianity and seem to be zealous as zealous as can be there be many that are nothing lesse then Christians So amongst them that are true sanctified orthodox Christians some may be found that have more zeal then they have discretion to discern between time and time persons and persons and other circumstances by which they that intend to do good ought as by the word of God they are directed to guide their zeal But it is more likely that he intends it of true zeal for not long after he useth the same words of S. Peter eodem mentis ardore quo caetera whose zeal though it were not alwaies seasonable and therefore sharply reproved by Christ in a place yet alwayes true and sincere God forbid that we should make any question I had rather be silent then not to speak well But because my silence may be misconstrued where so much opportunity doth invite as well as my judgement I will rather expose my self to censure then to disappoint my reader of his expectation There is one that calls himself Nicolaus Leonicus Thomaeus an Italian of no small credit in his dayes and I wish no man had done worse upon Aristotle then he hath done who hath set out some philosophical Discourses or Dialogues as he calls them the title of one of which is Sadoletus five De Precibus The subject of the Dialogue is what it is that maketh Prayers available I have read it more then once I am sorry I can make nothing of it whether I consider him as a Christian especially having interessed two Cardinals and one Bishop in the businesse the one by his Dedication the two other as Interlocutors or as a mere Philosoper his chiefest undertaking The Reader may quickly satisfie himself It is no long discourse And when he hath done if he judge otherwise let him condemne my dulnesse not my malignity I shall think my self much beholding to him for it I shall conclude this Chapter with a relation I have read some things and heard of many that I have thought strange in that kind but never met with any thing of that nature that I took more notice of My Author is one that I have named already more then once as I take it Antonius Benivenius whom I find often quoted by learned Physicians without any exception which makes me to give him the more credit though I find my self often posed with his relations However the very circumstances of this relation if judiciously considered are such as can admit of no suspicion But the Reader may believe as much or as little as he pleaseth It may be some ease to him Quanto expeditius est dicere Mendacium fabula est as Seneca somewhere just as he that confuted Bellarmine with three words in the Pulpit if he be resolved to believe nothing that he cannot understand it shall not trouble me who undertake not for the truth of it I trust him whom many before me men of good judgement have trusted more then which no ingenuous Reader will require of me And as I undertake not for the truth so I will passe no further judgement upon the cause The case out of his Latine in my English is this A certain Florentine whose name was Gaspar having received a wound in the Breast or about the Heart whilest he endeavors to pull out the dart pulls out the arrow but leaves the point behinde When the Chirurgions had done all that could be done by art and skill to get it out and all in vain because it stuck so fast in one of the inmost Ribbs that it was impossible to draw it without a larger wound and some danger of breaking the said Ribb or without taking away part of the Ribb with it he resolved to undergo any death though never so painfull rather then to submit to such a cure But at last being grown desperate he attempted to hang himself or to cast himself into the next River Arnus or into some deep Well and had done it had not his friends that were about him watched him with great care and diligence Among them there was one Marioctus by name a man of approved piety and integrity who besought him with great importunity that giving over desperation he would endeavour to commit so incurable an evil into the hands of God the author of all salvation Gaspar being at last perswaded by him betakes himself to God and ceased not both night and day to pray till at last he was taken with a spirit of divination or fell into fits of divination so that he would tell who were coming to him to visit him even when they were yet farre off Besides that he would name all men though never seen before by their right names and exhort all that came to him to fear God and to be confident of his help in time of need That himself was now not only assured of his recovery and of the day and hour particularly but by the same light that assured him he also foresaw many other things that should happen as that he was to go to Rome and dy there the banishment of Petrus Medicis and his flight the distresses Calamities of Florence the ruine of Italy and divers other things which for brevity we omit the fulfilling whereof for the most part we have already seen As for the point it came out of the wound of its own accord the very day hour that he had foretold and when it was come out he ceased to prophesy and after a while being gone to Rome he died there I said I would passe no judgement upon the cause neither shall I. However did not I believe that it had some relation to the contents of this Chapter the Reader may be sure it should not be here But though here yet not any thing from thence to be concluded of the cause if he remember what hath been said of some cases some mixed cases of others so uncertain and obscure as not by me at least at all determinable My Author makes it a Miracle Miraculo liberatus is his argument prefixed before the Chapter I oppose it not and I like it the better First because in such an extremity that seemed as much above the patience as help of man there was no other way that either piety or discretion could suggest but to be importunate with God And secondly because addresse was made unto God immediately This may relish of Lutheranisme with them that have more zeal for Saints then they have for God or at the best think they serve God best when they pray to them who but lately as to God and Eternity were their fellow-servants But Nicolaus Remigius I hope Privy Counseller to the Duke of Lorrein as a Duke so a Cardinal too and a great Judge in capital causes within his Dominions was no Lutheran Let any man read the first and the fourth Chapter of his third book of Daemonolatry and let him