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
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
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