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
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
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