our mind so farre carry us out of our bodies that God after a more then ordinary manner possesse our souls and if we cannot so much as say Abbae Father without the Spirit how much lesse can we pour out our Souls or spirits unto God in prayer but by the spirit of God But yet for all this Christ himself hath taught us that Heathens were wont to pray too not by the spirit of God certainly when they prayed unto Idols nor yet with a right faith without any warrant from Scripture though with a strong confidence upon their own presumptions that they should be heard because of their long prayers Matth. 6.7 But we may go farther though this be enough to justifie our title Not Heathens only but Christians also may erre in their Prayers unto the true God else not Christians but by a false spirit an erroneous Zeal as Christs own disciples were once about to do Luke 9.54 55. As therefore there is a true religious supernatural Enthusiasme that belongeth unto Prayers and a false diabolical supernatural directly opposite unto the former neither of which we desire to meddle with more then of necessity for distinction sake and where the matter is doubtfull which in so abstruse a businesse cannot be avoided so there is a natural between both and different from both these the proper subject of this Chapter I know there is no errour in matter of Religion no false Worship and Idolatry I am sure without some intervention of the Devil But if our distinction which we have in the Chapter of Contemplative Enthusiasme between a general concurrence and immediate inspiration or possession be remembred we shall be the better understood The cause of natural Enthusiasme in point of Prayer may be referred either to a vehement and continued intention of the mind or to the power of the language or to the natural temper of the person For the first that vehement intention of the mind is naturally apt to breed an ecstatical passion that is transport a man besides himself to make him believe that he either heareth or seeth things which no man else can either hear or see and upon this illusion of the imagination to frame in his understanding strange opinions and strange confidences both by reason and by Examples in the chapter of Philosophical Enthusiasme hath been treated of and fully discussed Of the power of Language in general we have treated in the chapter of Rhetorical Enthusiasme And that it hath the same power to raise the same passions and affections upon the speakers or bare utterers as it hath upon the Auditors as there is the same reason so there be so many instances and testimonies out of ancient Authors that no question of it can be made All writers of Rhetorick insist upon it largely and conclude generally that he can never be a perfect Orator whose speech hath not the same or greater power upon himself as he would have it to have upon others Ipsa enim natura orationis ejus quae suscipitur ad aliorum animos permovendos oratorem ipsum magis etiam quam quenquam corum qui audiunt permovet that is Such is the nature of speech that though it be intended and undertaken to move others yet it worketh upon the speaker himself no lesse if not more then it doth upon any that hear it as a grand master of that Art in point of speculation and no lesse a practitioner both concurring to make him a perfect Orator delivers it It was very good counsel that the same Cicero gave his brother when Governor of Greece a man naturally passionate that when he was provoked to anger he would forbear to speak lest his words should be a farther incentive Ancient heathens in their solemn prayers affected a dithyrambical composition as we learn by those collections out of Proclus his Chrestomathia made by Photius in his Bibliotheca set out also by learned Sylburgius at the end of Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propriety of that composition as is observed by the said Proclus being to stirre up enthusiasticall passions Even a man that is not very fluent or rhetorical in his ordinary discourse may by long practice attain to a great facility in point of prayer which though it be a subject of so much latitude as will admit of good variety of Rhetorick yet is not so ample but that a very ordinary man with some labour and a good measure of confidence may attain to an extemporary faculty He that believeth what hath been written in the former chapter of the extemporary faculty of the ancient Sophistae and Orators which he that believeth not upon those evidences may as well question whether ever any such men were truly as Demosthenes and Cicero will make no great wonder of it But that which giveth most advantage as to all Rhetorick in general so to prayer particularly is that natural ardor or fervency wherewith nature hath endowed some men above others I said endowed Some may quarrel at the word my meaning is where it is poised with equal discretion then it is a gift not otherwise What that ardor is besides what hath been already said of it whereof see in the Chapter of Rhetorical Enthusiasme shall be further enquired in its proper place It comes often to be mentioned which we cannot avoid having so near relation unto all kinds almost of Enthusiasme The ignorance of this advantage of nature being unhappily mistaken for true Christian Zeal hath been the occasion of much mischief in the world and a great stumbling-block to simple people to draw them into the contagion of pernicious Heresies Swenckfield a notorious arch-Heretick in Germany the father of many Sects who among other extravagancies held blasphemous opinions concerning the Scriptures Abraham Scultetus a man of precious memory among all Protestants in his Annales Ecclesiasticae recordeth of him that he was wont ardentes ad Deum preces creberrime fundere But of blasphemous Hacket who was executed in Queen Elizabeth her dayes it is observed by many that he was so ardent in his devotions that he would ravish all that heard him whereof some also he infected with the venome of his opinions with no other engine but that very charm of his ardent praying I have read it in more then one if I be not mistaken I must now content my self with a passage out of the writings of a learned man who though dead many years ago yet was the memory of his exemplary piety very fresh among many when I lived at Canterbury Hadrianus Saravia whose words are Fertur hic Hacketus in concipiendis extempore precibus adeo excelluisse ut Det spiritu eum totum ardere ab eo ipsius regi linguam isti duo crederent adeo in sui rapuit admirationem ut nihil eum precibus non posse crederent à Deo obtinere proinde quidvis ab eo posse perfici that is This Hacket is reported to have excelled
and by inspiration Plato his Dialogue concerning that subject Not only Poets but their actors also c. according to Plato's doctrine divinely inspired Plato not to be excused in that Dialogue though more sound in some others Much lesse Scaliger a Christian for his expressions in this subject if not opinions as some have apprehended him Homer the occasion of Plato's Dialogue how much admired by the Ancients by Aristotle particularly His language his matter and why not so much admired and so ravishing in our dayes as he hath been formerly Some use to be made of him for confirmation of the antiquitie of the Scriptures of the Old T. No Poets true Poets made by Wine disputed and maintained against Scaliger though it be granted that Wine may contribute much towards the making of a good Poem and why So some other things proper to stirre up in some tempers the spirits or the phansie to Enthusiasme as Musick c. CHAP. VI. Of Precatory Enthusiasme The Title of the Chapter justified Precatory Enthusiasme not supernaturall only whether divine or diabolicall but naturall also Praying used not by Christians only but by Heathens also by Christians sometimes miss-led by a wrong zeal whether naturall or supernaturall Naturall Enthusiasme in praying 1. By a vehement intention of the mind 2. By powerfull language apt to work upon the Speakers as well as Hearers Dithyrambicall composition affected by Heathens in their prayers Extemporary praying no difficult thing 3. By naturall fervency by the advantage whereof some very wicked in their lives Hereticks and others have been noted to have excelled in that faculty John Basilides Duke or King of Moscovia his Zeal at his Devotions his Visions and Revelations and incredible Cruelty Ignatius Loyola the founder of the Jesuites strange things written of his zeal in praying the same in substance written of the ancient Brachmannes of India both with equall probability The Messaliani or Prayers anciently so called what their heresie or error was Their earnest intent continued praying raptures and Enthusiasms visions and revelations how all these might happen naturally without any supernaturall cause Haron a Mahometan Prince a great Euchite or Prayer in his kind not to be parallell'd ¶ A consideration concerning faith whether besides that which is truly religious and divine there be not some kind of naturall faith or confidence which by a secret but settled general providence in things of the world is very powerfull and effectual A notable saying of Heraclitus the Philosopher Some Scriptures and S. Chrysostome to that purpose An objection made and answered Ardormentis in S. Jerome how to be understood Best Christians liable to undiscreet Zeal Nicol. Leonicus his Discourse or Dialogue ef the efficacy of Prayers Antonius Benivenius De abditis m. causis c. of what credit amongst Physicians A strange relation out of him of one incurably wounded and almost desperate who by ardent prayer was not only healed but did also prophesie both concerning himself and divers other things Some observations upon this relation Errata ¶ Of the Copie not to wrong them whose extraordinary care and diligence in this kind deserveth great commendation Page 16. line 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. l. 2. Title Divinatorie p. 92. l. 3. probabatur p. 162. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 167. l. 17. impert p. 170. l. 9. he be pl. p. 174. l. 9.10 proof enough th p. 181. l. 4. and of the r. Ibid. l. 32. reader he might s ¶ Typographicall p. 18. l. 24. as one p. 184. l. 1. please Ibid. l. 2. even s p. 200. l. 31. concurred for In most of the books these three last are amended p. 213. l. 24. Ecclesiastici p. 220. l. 21. me by the w. CHAP. I. Of Enthusiasme in generall The Contents Varro's opinion that Heroick men should believe themselves though falsely to be descended of the Gods c. noted and rejected in Alexander the Great his Case particularly ¶ The consequence of this Knowledge or Disquisition Politick pretensions to Enthusiasme or Divine Inspiration very usual in all Ages But mistaken through ignorance of natural causes our onely Subject and ayme in this Treatise as more frequent so more dangerous Enthusiastick times and tempers noted by ancient Authors In those times the Eleusinia Bacchanalia and other Mysteries hatched The abomination of those Mysteries though pretending to great holinesse and piety Ancient Theologues and Poets pretending to Divine Inspiration the authors and abetters of Idolatry Heresies among Christians through pretended inspirations Mahometisme ¶ The word Enthusiasme what it implies properly The division of Enthusiasme according to Plato and Plutarch Plutarch's Definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Actuarius A difficult passage out of The Physical Definitions attributed to Galen concerning Enthusiasme explained and amended Our Definition or description and division of Enthusiasme into nine several Kindes or Species Theophrastus his Treatise concerning Enthusiasme whether extant Meursius his conjecture about the Title rejected IT was the opinion of Varro that learned and voluminous Roman to whom whether S. Augustine were more beholding for that use he made of his writings or he to S. Augustine for preserving so much of him which otherwise would have been lost I know not but his opinion I say recorded by S. Augustine in his third de Civ Dei ch 4. That it was expedient for the publick good that gallant Heroick men should believe themselves though falsely ex Diis genitos to be issued of the Gods that upon that confidence they might attempt great matters with more courage prosecute them with more fervency and accomplish them more luckily as deeming such confidence and security though but upon imaginary grounds a great advantage to good successe I will not enquire into the reasons of the opinion There is enough to be said against it I am sure the latter part of it especially which commends security as probable means to successe from reason if we will go by reason and there is enough already said against it by best Authors Historiographers especially if we will go by authority I think it very probable that Varro when he delivered it had Alexander the Great in his mind of whom indeed some such thing is written by some that have written of him who impute no small portion of his great acts to his fond belief concerning himself that he was begotten by Jupiter For that he was in very deed besotted through excesse of self-love and high conceit of his parts and performances into that opinion and that it was not mere policy to beget himself the more authority and obedience from others is most probable And yet in this very case of Alexander the Great both by examination of particulars and by testimony of good Authors it might be maintained against Varro that it would have advantaged him more to the accomplishment of his purposes and designes to have
not I doubt For I finde that some Greek Physicians challenge unto themselves that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except we could make a difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as proper to themselves and they make it a disease of the body which we said before was excluded by Plutarch and no such thing as Plutarch would have but merely imaginary through the distemper of the phansy Actuarius not very ancient I confesse makes it a kind of melancholy which begins in imaginary Enthusiasms but commonly ends he saith in real madnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as I find him set out by Hen. Stephen But here I must crave though it will not much conduce to that we mainly drive at the benefit of all indifferently that I may for Physicians sakes being bound to honour the profession for the benefit I have received thereby insist a while upon that definition of Enthusiasme which I find in those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Collection of Medicinal Definitions which hath been received among many for Galens but disclaimed by the greater part to be his however by some adscribed to a much more ancient Author His words whoever he be be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So are the words set out by Hen. Stephen in his collections of physical words and Definitions In my edition of those definitions which is the Basil edition in 8o. 1537. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all the difference Most it seems have stumbled at this word For though I finde the place quoted by more then one Physician yet not in any have I found the word rendred but fairly passed over Which is not much to be wondred at in them that make no profession of extraordinary knowledge of the Tongues when Hen. Stephen himself to whose learned and Herculean labours the Greek tongue hath been so much beholding he also doth passe it over in his translation of the words which is this Enthusiasmus est velut cum quidam de statu mentis dejiciuntur in Sacris si quid intueantur aut si tympanorum aut tibiarum sonum aut signa quaedam auribus percipiant Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self what it signifieth as particularly and most properly to burn or offer incense or more generally to smoke c. there is no question to be made but what it should do here in matter of divination or enthusiasme is all the question But for the first it will easily be resolved For Eustathius not to mention others upon the last of Homers Iliads doth plainly resolve us that there was a kind of divination very frequent amongst the ancients by burning or offering up of incense and he hath the very word here in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But neither in him nor any other do I find the particulars of this divination as it was used in those ancient times onely that the same were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Cassius an ancient grave Historian once a Consul himself of great command and authority in his 41 Book in the description of Apollonia a city of Macedonia describes the Oracle or manner of divination then used in the Nymphaeum of it The manner of it was to observe the time of the casting of the incense into the fire and to accompany it with earnest prayers and supplications or vows and in case it took fire well the request if it were a matter of request or question was resolved in the affirmative that it should come to passe If on the contrary it neither would take fire of it self nor endure it but start back when it was cast into it as they write it would it was a certain token that the matter was not feasable It was open to all manner of questions saith Dio but of death onely and of marriage it was not to be consulted Here is no Enthusiasme at all in this But that there were divers kinds of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or incense-divination is sure enough and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the definition we are upon is a clear indication that this here spoken of was attended if not altogether atchieved with strange sights and visions which for the time did alienate the mind of the beholder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are proper words to that purpose as by Macrobius and divers others may appear As for the following words in the definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as no man I think will make any question but that the furor Corybanticus or Bacchical Enthusiasms are thereby intended so upon some further consideration I think it will be granted that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I find it every where printed it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cymbals those three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often joyned together not upon this occasion only but upon this occasion and this particular subject of Corybantical Enthusiasms no word being more frequent or proper in ancient Authors Poets and others then this very word cymbalum Apuleius speaking of these barbara sacra saith that they most consisted of Cymbalistis Tympanistis and Choraulis De Deo Socratis p. 49. where we have them all three and the Cymbals in the first place Ovid calleth them tinnula aera Metam lib. 4. Tympana cum subito non apparentia raucis Obstrepnere sonis adunco tibia cornu Tinnulaque aera sonant Where we have them all in the same order as we find them in the Definitions tympana tibia and tinnula aera or cymbala That the Heathens otherwaies in their mysteries had their symbola properly so called and how much they adscribed unto them we know well enough divers have written of them but not any thing that I know of that can be pertinent to this place Of musical Enthusiasme in general we shall treat in its proper place and there again give some further light perchance to these words So much shall serve concerning this definition whoever be the author of it whose purpose onely was certainly to define Enthusiasme not in its full latitude but as incidentall to corporall diseases or a disease it self as it falls out some times as will appear when we treat of musical Enthusiasms I would not be too long upon this general Protheoria by heaping multitude of places out of ancient Authors to shew the use of the word which places many of them at least I shall afterwards have occasion to produce under their proper heads to which I purposely reserve them To hasten therefore to some conclusion Upon this foundation of Plato and Plutarch's observations and that use of the word Enthusiasme very frequent in ancient Authors I shall thus briefly and plainly endeavour to state this businesse Enthusiasme
been mistaken by many for supernatural I. I will not take advantage of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any other equivalent unto them because often by Greek Authors used figuratively where no real Enthusiasme or supernaturall agitation so farre at least as can be collected from the words is intended Aristotle in his Rhetoricks hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this argument in one Chapter twice Dionysius Longinus a very great master of Rhetorick of whom Christians are bound to think the better for his candid and ingenuous judgement of Moses his expressions about the Creation of the World so contrary and therefore the more considerable to Galen his impertinent exceptions this Longinus in that small book of his as now extant inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath many words to that purpose As when he saith speaking of that kind of language which when I was a Boy in the University was called strong lines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many men saith he whilst they strain their wits to find somewhat that is very extraordinary and may relish of some rapture or Enthusiasme they plainly rave or play the fools and not ravish The same Longinus again speaking of the power of Rhetorick in rhetoricall expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again p. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And again pag. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of Plato p. 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It appears by those qualifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he intended it only after a sort as things may be compared not really Indeed Longinus though a heathen by profession yet was not very superstitious as may appear by this that he durst challenge Homer upon whom especially all heathenish Theology was grounded though but a Poet of Atheisme and grosse absurdity for making his Gods to fight with men and not only to fight but receive wounds also But Aristides on the other side an excellent Orator it cannot be denied and rational enough in other things but as very a bigot as ever was of a heathen who phansied Gods in every dream and tells us of so many wonderfull cures by nocturnal sights and revelations who gave credit to the very Gypsies in telling of fortunes he not only of himself particularly in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks very positively and peremptorily as inspired by God in his Orations of which more afterwards but of Rhetorick in general in his 1a contra Platonem as positively and confidently maintaineth not only that it is the gift of God which might very well be allowed as all other good and usefull things are but also if right and excellent that it comes by immediate inspiration as Oracles and Prophesies without Study or Learning or so much as Nature Though indeed afterwards in the same long Oration because he would not be wanting to his profession in any kind he takes in both Nature and Art or Learning too and would have them to belong to Rhetorick though not to all Orators as he maintaineth of immediate inspiration Such another as Aristides for matter of superstition but more dangerous for craft and subtilty and a great Magician too if all be true which even by ancient Christians is recorded of him was Apollonius that wandring Philosopher opposed by ancient Heathens who adscribed Deity unto him to Christ who being asked by the Governor of Rome under Nero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was his profession gave him this bold answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Inspiration by inspiration understanding chiefly as in all likelyhood his perswasive and bewitching rhetorick whereof he gave such proof in all places and how men should pray and sacrifice unto the Gods or by what prayers and sacrifices the Gods are best served and pleased But Apollonius was an extraordinary man that cannot be denied and it is not impossible but that he might be inspired indeed but by what power may appear by all his deeds and endeavours of which Eusebius in his Treatise against Hierocles that had written of him of purpose to preferre him before Christ hath taken a brief survey shewing great moderation which is not ordinary in his Censures Not to meddle then with such extraordinary men and examples That it was a common opinion among the Scholars of his time that Rhetorick and good lines came more by Enthusiasme then otherwise may appear by Quintilian who having elsewhere described the phantastick or rather phrenetick gesture and behaviour of divers when they were to compose in his tenth book and twelfth chapter he hath these words Vt possimus autem scribere etiam plura celerius non exercitatio modo praestabit in qua sine dubio multum est sed etiam ratio si non resupini spectantesque lectum cogitationem murmure agitantes exspectaverimus quid obveniat sed quid res poscat quid personam deceat quod sit tempus qui judicis animus intuiti humano quodam modo accesserimus This I think is the reading of most editions which I will not warrant to be perfect though more perfect I believe and correct then that of Aldus his edition which in this place certainly goes furthest from the true A little labour perchance might help the businesse My opinion is that one and but one word is wanting which by reason of the affinity with the former might very well excidere or be passed over as is very frequent in all Manuscripts But since he may be understood without it I will spare my further labour But it is well worthy our observation that Seneca the Philosopher so learned a man doth seem to have been of that opinion too Ne potest grande aliquid supra caeteros loqui nisi mota mens Cum vulgaria solita contempsit instinctuque sacro surrexit excelsior tunc demum aliquid cociuit grandius ore mortali Non potest sublime quicquam in arduo positum contingere quamdiu apud se est Desciscat oportet à solito efferatur mordeat fraenos rectorem rapiat suum eoque ferat quo per se timuisset escendere Here is perfect Enthusiasme with allusion to the Sibylls and such others as were generally conceived to be possest Yet whether Seneca himself did believe so much as his words seem to import is a question it being his manner to be very high and tumid in his expressions which neverthelesse a sober reader will not allwayes take to the utmost of what they will bear But to his reasons and arguments I believe Aristotle here quoted by Seneca that all transcendent wits are subject to some mixture neither do I believe that ever any great work that was a fruit of the brain and that begot admiration was atchieved but was also the fruit of some natural enthusiasme if all elevation of the mind above ordinary thoughts and conceptions to which among other helps a generous contempt of
of reason Yet I find not any thing in him to perswade me that any Poets are made by Wine I easily believe that the vapours of wine may dispose a man to make somewhat that may be called a verse or a rime or a strong line but that every one that makes verses or rimes or strong lines is a Poet I believe no more then that an Ape is a man because of some likenesse in outward shape or a Parrot a man because of some words of mans language which he is taught to utter To make a Poet that may deserve that title is as I take it a work both of Art and Nature but more of Nature then of Art A divine wit naturally is the first ingredient in that rare piece and though I allow not any real inspiration to any Poet as a Poet more then to an Orator yet of all kinds of natural Enthusiasme I allow to Poets that which is the purest and hath most of heaven in it An Orator must not alwaies ravish If he affect it in every part it is likely he doth it in no part he is a Fool or a Child not an Orator But if through exuberance of wit and good language he happen without affectation to ravish every where he is not an Orator but a Poet. We admire Plato as a Philosopher but they that read him with the same judgement as many Ancients did will finde that it is his Poetry that he professeth not that is admired more then that Philosophy that he professeth But is Wine nothing then towards the making of a Poet Not toward the making as to the faculty it self but toward the making of a Poem I think it may conduce not a little It may lighten the heart as of sorrow so of care the bane of all sublime thoughts it may raise the spirits when they want to be stirred up and those spirits may work upon the faculty which oftentimes is more at the command of such helps by a secret sympathy then it is of the will though never so much endeavour be used They are seldome good Poets that can be Poets when they will But all that are good are not of one temper of body as they vary in temper of body so may these accidental external helps be more or lesse requisite I do not think it impossible though it be much against the authority of some and practise I believe of most Poets that one that drinketh water the ordinary drink of many nations should be a good Poet. But he had need to have good store of good bloud or a very strong phansie which alone is able to raise spirits and of all spirits those especially that have most power of the wit that is the purest and most abstract from materiality That Wine doth not work upon the wit by any particular property or sympathy but only by heating or raising the spirits I am the more apt to believe because there be other things besides Wine that have no lesse operation upon the wit and invention the fountains of all good language of which no such suspicion can be that they can adde or increase but only stirre up and quicken There be strange things written of the effects of Feavers in that kind few men I think that have been acquainted with feavers or feaverish fits not very violent but can speak somewhat of their own experience But this will have a more proper place where we shall consider of the causes of Enthusiasme in general and among other things of that ardor particularly as one of the chief of which somewhat already hath been anticipated in the former chapter which makes me the more willing to forbear any further prosecution of it here I believe Musick some kind of it may have the same operation in some tempers upon the wit and phansie as Wine hath not by heating or infusing any spirits that can have any such operation of themselves but by stirring up by a secret sympathy But of that also more in its proper place CHAP. VI. Of Precatory Enthusiasme The Contents The Title of the Chapter justified Precatory Enthusiasme not supernatural only whether divine or diabolical but natural also Praying used not by Christians only but by Heathens also by Christians sometimes miss-led by a wrong zeal whether natural or supernatural Natural Enthusiasme in praying 1. By a vehement intention of the mind 2. By powerful language apt to work upon the Speakers as well as Hearers Dithyrambical composition affected by Heathens in their prayers Extemporary praying no difficult thing 3. By natural fervency by the advantage whereof some very wicked in their lives Hereticks and others have been noted to have excelled in that faculty John Basilides Duke or King of Moscovia his Zeal at his Devotions his Visions and Revelations and incredible Cruelty Ignatius Loyola the founder of the Jesuites strange things written of his zeal in praying the same in substance written of the ancient Brachmannes of India both with equal probability The Messaliani or Prayers anciently so called what their heresie or error was Their earnest intent continued praying raptures and Enthusiasmes visions and revelations how all these might happen naturally without any supernatural cause Haron a Mahometan Prince a great Euchite or Prayer in his kind not to be parallel'd ¶ A consideration concerning faith whether besides that which is truly religious and divine there be not some kind of natural faith or confidence which by a secret but settled general providence in things of the world is very powerfull and effectuall A notable saying of Heraclitus the Philosopher Some Scriptures and S. Chrysostome to that purpose An objection made and answered Ardor mentis in S. Jerome how to be understood Best Christians liable to undiscreet Zeal Nicol. Leonicus his Discourse or Dialogue of the efficacy of Prayers Antonius Benivenius De abditis m. causis c. of what credit amongst Physicians A strange relation out of him of one incurably wounded and almost desperate who by ardent prayer was not only healed but did alâ—o prophesie both concerning himself and divers other things Some observations upon this relation THis Title perchance of Precatory Enthusiasme may seem unto some inconsistent with what we have professed more then once and our general title doth bear that we meddle not in this Discourse with any thing that is truly religious It is possible it may seem so to some but unto such I doubt as in matters of truth are better acquainted with things that seem then with things real Such may be jealous without cause and yet may have cause enough too perchance to be jealous if they would not have any thing meddled with that themselves phansie to be Religion Of all duties of Religion I easily grant Prayer to be as the chiefest in necessitie of performance so the highest in point of accesse to God If we may believe S. Basil our prayer is not right or we not right in our prayer until the intention of
Name from which also they took their names of Messaliani and Euchitae what that was S. Augustine tells us in these words Messaliani Enchitae ab orando sic appellati c. that is The Messalians or Euchites so called from praying wherein they are so assiduous that it seemeth incredible unto most that hear of it For whereas our Saviour hath said that we must alwaies pray and not faint and his Apostle Pray without ceasing which rightly understood imports that our set times of prayer should be neglected upon no day these men do it so over-much that for their very excesse herein they are reckoned among the Hereticks Other things are said of them c. The same is more fully related by Theodoret in his Ecclesiasticall History where we read how Flavianus Bishop of Antiochia desirous to know the certainty of those things that were spoken of them found a way to insinuate himself into the good opinion of one of the chief for yeares and authority who informed him to this effect That all men brought with them into the world an evil spirit by which they were possest untill by earnest prayer the only means effectuall and available for such a purpose the evil being driven away the good spirit of God did take possession of their souls who also would testifie his presence unto them by certain visible signes and evidences After which they needed no more no Sacraments no Sermons no Scripture to make them perfect That they could also see the holy Trinitie visibly and foretell things to come This is the summe of the account given to Flavianus by old Adelphius a grand veterane professor of that Sect. That the same did apply themselves as to prayer so to revelations from whence also they got the name of Enthusiasts is the observation not of Theodoret only but of all that write of them Although I will not take upon me to determine whether all or how many in progresse of time of these Enthusiasts became really possest by the Devil and in case it be supposed that all or most in progresse of time were yet then to determine the moment of time or particular manner be as much beyond my abilitie as it is besides my task we may neverthelesse safely and probably enough conclude that there is not much in either of those relations that doth evince more then may well be referred to Naturall Enthusiasme For first of all I will suppose which I think will easily be granted that every young novice after he had once entred his name into that family or sect was prepared partly by strange relations of Devils and Angels and partly by the wild and stern countenance of his Instructors and all their ghastly crew and partly by some other mysticall wayes practised at this day among the Jesuites in some places prepared I say for some time before he betook himself to those exercises that were to be the means of his transformation This very preparation if we reflect upon naturall causes and considerations was enough to crack the brains of them that were not extraordinarilie sound But afterwards when fully perswaded that the Devil was in them which must be driven out by earnest assiduous praying and that the expelling of an evil would be the bringing in of a blessed spirit who would manifest himself by heavenly soul-ravishing visions and revelations what might not this belief this expectation this intention of the mind and obstinate assiduity of endeavours upon the most sound and sober And if once ecstaticall that is out of their right wits they needed no other enchantment for visions and revelations it is very likely except there were somewhat in their naturall temper that hindred that they would offer themselves in course of nature I appeal if any make a question to those many instances that have been treated of in the chapter of Philosophicall Enthusiasme But if they came once to foretell things future as it often happens in such cases though I allow of some kind of divinatorie naturall Enthusiasme as hath been discussed in its proper place yet withall believing with the best and most experienced Physicians and Naturalists that it is very ordinary for the Devil according to his nature and mischievous ends to draw men from the worship of the true God to the observation of such vanities and curiosities little better in the eyes of God then direct Apostacie or Idolatrie to take the advantage of such naturall distemper to produce supernaturall effects upon this ground I should be more apt to referre such divination to supernaturall then naturall causes As for the wonderfull increase and propagation of these praying Enthusiasts in those dayes which occasioned the destruction of many Convents and Monasteries in divers places as we find in ancient Histories I have a consideration or rather a quaere upon it alreadie in the fore-quoted chapter neither am I provided at this time to say more upon it which perchance I may at another time then I have done there I have done with the Messaliani who as hath already been said had their name from their assiduous affected praying But the greatest Euchite that ever I read of was one Haron a Mahometan Prince a Chaliph of Aegypt who a hundred times every day whether of his reign or pilgrimages which were many is doubtfull to some by the words but I think of his reign was upon his knees Erpenius in his translation ingeniculationibus that is according to the proprietie of the Arabick word and the custome of many in the Orient when the body is bowed so low that the hands rest upon the knees at his devotions He was a very valiant Prince and mightily prevailed against Christians But this by the way only There is somewhat else here to be considered of wherein as I shall not peremptorily determine so I shall desire the Reader not to condemn before he have read and well considered That there is a faith of Miracles distinct from a true that is a sanctifying and justifying faith that not unsanctified Christians only which of the two sorts are the worst men but professed Infidels also may do some Miracles as it may easily be proved by Scriptures so is acknowledged as well by Papists who stand upon miracles more then we do as by Protestants Whether there be not some kind of faith or trust in God whereof unsanctified Christians and many that have not the knowledge of the true God are capable which in the course of Gods generall providence according to his will and appointment from the beginning may sometimes with the concurrence of other causes best known unto God produce great deliverances to the parties and other strange and little lesse then miraculous effects is that I would now consider of or rather propose to the consideration of others What may be objected out of Scripture we shall see by and by I will first shew what grounds I have to move this question First for Scripture that God