word ardor elsewhere upon other occasions often enough Aristides calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compares it to that heat by which Souldiers at the first joyning of the battel are usually carried and inflamed beyond all sense of death and danger of which in its proper place And few lines after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here we have two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire Now according to Hippocrates to whose writings Aristotle was much beholding not only whatsoever doth rule and govern in man called Wit Judgement Wisdome or whatever else is a heat or fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but even God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not therefore so much to be wondered that heathens should mistake herein as that such a one as Ben Maimon a man so skilfull in the Law of God and so profound a Philosopher should not distinguish between that influentia divina or that ignis ardens that burning fire that inspired or inflamed if you will holy Prophets as Jeremie and others and that partly naturall and partly supernaturall we shall explain our selves more fully afterwards in some other chapter heat or fire common or incidental at least unto all men by nature by which Arts and Sciences have been brought forth to light and perfection nay all Books in generall for so he teacheth by all men written and composed Just so Philo Judaeus a man of the same race but much more ancient and worth in his kind because sometimes when he purposed to compose somewhat though he earnestly he saith endeavoured it and thought himself suffciently prepared nothing would come and at other times he found himself so full and fluent that he could not hold himself but was as it were transported by the vehemencie of his operative wit and phansie so that he would even forget himself and the place where he was he deemed this a sufficient ground to think himself immediately inspired by a higher power I have met with an observation in Ribera the Jesuite as considerable a man for what he hath done upon the Scriptures as most of that profession I do not like his words though I believe his meaning is right enough His words are Ita et aliarum rerum sive bonarum sive malarum spiritus dicuntur ut spiritus zelotypiae avaritiae superbiae qui solet Latinorum consuetudine ardor animi dici c. That the word spirit in the Scripture is adscribed to divers evils as his effects whether by immediate operation suggestion ministerie or otherwise who amongst other names is styled sometimes the Evil Spirit I know but that when any good things are adscribed to the spirit the same is meant which by Latine Poets for out of them doth Ribera produce his examples is designed by this word ardor or ardor animi I do not know how it can be made good is somewhat ambiguous I am sure Neither indeed do I mention it as an error in the man but of his expression only which by some other may be mistaken for his meaning But if a man will make an observation upon words and language he might further observe that Heathens did not only use the word ardor to expresse their heat in this kind but even the word Spirit So Ovid At sacri vates c. Sedibus aetheriis spiritus ille venit And again Sic ubi mota calent sacro mea pectora thyrso Altior humano spiritus ille malo est And this spirit is no lesse then a very God unto him elsewhere Est Deus in nobis c. as afterwards in its proper place out of him or some other of greater authoritie then he shall be declared But we give it place here because this ardor heat or spirit that possesseth Orators and Poets yea Souldiers and others was by divers heathens deemed but one and the same in its nature though working so differently as hereafter shall be shewed Now on the other side that ardor mentis is sometimes used by Christian Writers for spiritus sanctus is observable too but we keep it for another place However I think that expression very improper and dangerous And whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or zeal according to the Scriptures is oftentimes an effect of the holy Spirit but often too according to the same Scriptures of the evil as for example 1 Cor. 3.3 2 Cor. 12.20 and elsewhere frequently In all such places I wish the word zeal had been left in the translations as well as in other places where used in the best sense that every reader might have understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal or fervent heat in desires and prosecutions is of it self no more to true godlinesse and religion then a good voice or an eloquent tongue or any thing else of the same kind which being natural if it be sanctified by Grace or some degrees of Grace and good intentions may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rom. 10.2 the Apostle speaketh that is a zeal of God or rather for God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 2.17 zeal for the house but not absolutely good and godly for all that yea sometimes very pernicious Philip. 3.6 and John 16.2 untill it be guided by a true light that is by sound and orthodox principles but if as very commonly the instrument of carnal ends and affections and misguided withall by false doctrine then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devillish zeal as S. James teacheth chapter 3.14 15. Now for the spirit of God or true godlinesse what be the effects and properties of it no man needs to mistake that will and can read the Scriptures without either prejudice or partiality S. James is plain enough in that very place but S. Paul more copious and emphatical upon the same subject 1 Cor. 13. and elsewhere So much here of this ardor or heat as the cause of Rhetorical Enthusiasme But being a generall cause we shall have occasion to speak of it again which makes us here shorter upon it IV. Now for the causes of those wonderfull effects of Rhetorick our fourth and last particular such as can be given that are merely natural before we enter into that enquiry we must lay down by way of foundation or necessary supposition that that which so much affected the generality or greater part of Auditors when those Orators and Sophists shewed themselves publickly was not the matter it self that was treated of or rerum ipsarum pulchritudo as we had it before out of Seneca but somewhat else whatsoever it was I said the generality or greater part in that state of corruption as hath been in all places ever since Adam's fall For otherwise why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sound reason well delivered should be powerfull with all or most men no
Body Thirdly and lastly after a distinction of sight internal and external Whether long Contemplation and Philosophy may transform a man into an Angelical nature and unite him unto God in an extraordinary manner by communion of substance c. ¶ That Mystical Theology highly commended by some Christians as the most perfect way shewed to be the invention of Heathen Philosophers Dionysius Areopagita the first broacher of it amongst Christians by some new arguments out of Theophrastus Synesius c. further evinced a Counterfeit ¶ A Relation concerning Visions and Enthusiasms that happened to a Nun in France some years ago examined and those Visions and Revelations against the judgement of divers eminent men of France maintained to be the effects of nature merely Immoderate voluntary Pennances and bodily Chastisements no certain argument of true Mortification and Piety ¶ Maximus the Monk and Martyr his writings Eunapius Of the life of Philosophers passages out of them vindicated from wrong translations The Author of the New Method and the beginnings of Mahometisme CHAP. IIII. Of Rhetoricall Enthusiasme The nature and causes of Speech a curious and usefull speculation by the perfect knowledge whereof the deaf and dumb so naturally may be taught not only to understand whatsoever is spoken by others as some upon credible information have done in England but also to speak and to discourse as one very lately a Noble-man in Spain A Spanish book teaching that Art Another way to teach the dumb to speak out of Valesius A dumb man that could express himself and understand others perfectly by writing Another use of this knowledge conceited but not affirmed ¶ The dependance of reason and speech both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Rhetorick what it is of what use and whether absolutely necessary The matter and method of this Chapter in 4 propositions or particulars I. That divers ancient Orators did really apprehend themselves inspired c. Enthusiasm in point of speech used by some Ancients metaphorically or figuratively by some others properly for divine inspiration Longinus Aristides Apollonius in Philostratus Quintilian upon this subject Seneca concerning the causes of high conceptions and expressions inconstant to himself His violent both style in some places and spirit noted True valour and magnanimity in meekness according to Aristotle A place of Plato considered of Prov. 16.1 The preparations c. II. That Rhetorick or good language hath often had enthusiastick operation upon others Demagogie anciently how powerfull the Athenians particularly blinded and bewitched by it Acts 17.21 concerning the Athenians illustrated Philosophicall Discourses what made them powerfull Ancient Orators Demosthenes and Cicero their language both read and heard how strangely amazing and ravishing proved by some notable instances The Sophistae of those times whose profession was to amaze men both by set and extemporary speeches Gorgias the first of that profession how much admired and almost adored Their usuall Arguments Their extemporary facultie or abilitie publickly and suddainly to discourse of any subject that should be proposed unto them proved by divers instances Callisthenes The Tarsenses of Asia Adolescens sine controversia disertus in Aulus Gellius This extemporary kind of speaking by many now fondly deemed inspiration why not so frequent in our dayes some reasons given for it The learning of severall tongues c. Synesius his way of extemporary speaking much more strange and almost incredible Petavius the Jesuite his translation of Synesius very faulty and some examples of his mistakes III. Whence that apprehension of divine inspiration Ardor Impetus in Latine Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Authors God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Hippocrates Not Heathens only but Ben Maimon and Philo Judaeus both learned Jewes mistaken in this matter An observation of Ribera the Jesuite considered of Spiritus in Latine Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Zeal in the N. T. diversly taken and diversly which we think should not be translated IV. What causes truly naturall of those wonderfull operations mistaken by many for divine and supernaturall That some other cause besides that which is generally apprehended must be sought or supposed proved by the example of some notoriously wicked as Nero Dionysius c. who neverthelesse took great pleasure in the exhortations of Philosophers perswading to goodnesse and sobriety As also by the example of poor Mechanicks who neglected their trade to please their ears Passages out of Seneca and Plinius secundus to that purpose First then The power and pleasure of Musick in good language and elocution proved by sundrie authorities and by arguments taken from the very nature of speech Ezek. 33.31 c. Musonius The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or artificiall collocation of words in speech a great mystery of Eloquence Dionys Halicarn his Treatise of that subject and divers others Contrarie faculties working the same effect A passage of Plutarch considered of Somewhat of the nature of letters and syllables and who have written of them Rhythmus in matter of prose or speech what it is The Organs of speech and Greg. Nyssen interpreted Secondly The pleasure of the eyes in good language The nature of Metaphors and Allegories Aristotle Cicero Plutarch corrected by the way and some others concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of figure and how powerfull Homer and Virgil their proper praise and incomparable excellency Opus emblematicum vermiculatum c. The excellency of that Art and how imitated in the collocation of words Dionys Halicarn and Hadrianus the Cardinall their testimony concerning the ravishing power of elegant Elocution Ancient Orators their adscribing their extemporary speaking upon emergent occasions to Nescio quis Deus or immediate Inspiration and Quintilian's judgement upon it ¶ Vpon this occasion as very pertinent to Enthusiasme in generall though not to Rhetoricall Enthusiasme particularly a more generall consideration of this Aliquis Deus or Nescio quis Deus frequently alledged by the Ancients upon suddain occasions or evasions Passages out of Homer Cicero Plinius Secundus to that purpose Plutarch his rule in such cases not allowed of To make a particular providence of every thing that my be thought to happen extraordinarily how destructive to Gods providence in generall A place of Aristotle's consider'd of Cures anciently by Dreams and Revelations M. A. Antoninus the Roman Emperour Divine revelations and apparitions in Dreams upon other occasions too believed by Galen c. Sortes Homericae Something in that kind amongst Christians also and what to be thought if sought and studied of it Great caution to be used in such things Two extremes to be avoided Unthankfulnesse and Superstition CHAP. V. Of Poeticall Enthusiasme Poeticall and Rhetoricall Enthusiasme how near in nature though the faculties themselves Oratorie and Poetrie seldome concurring in one man The perfection both of Poets and Orators to proceed from one cause Enthusiasme The division of Poets according to Jul. Caes Scaliger Poets by nature
which he sticks not to say that the soul is actually Deified all operations of the understanding do cease The Interpreter quite contrarie Mens immediatam erga Deum unionem adepta totis viribus in id incumbit ut intelligat intelligatur That which deceived him are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which so joyned he did not understand to be put as often figuratively to intimate an absolute cessation of all understanding So Gen. 31.29 either good or evil where evil only was intended properly And Numb 23.25 neither curse them at all nor bless them at all where cursing was extremely desired and endeavoured and blessing only properly intended to be forbidden And so I believe Matth. 12.14 three dayes and three nights which hath so much troubled Expositors should be understood three nights added only for the more emphaticall expression of three dayes Three dayes really and truly though not three full dayes as men are wont to understand dayes ordinarily not figuratively and therefore set out by their contraries also the nights But in Eunapius certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more then omnia humana contemnebat whereas learned Hadr. Junius translating Delicias suas excruciantem se aegritudinem exuit makes Eunapius clearly to contradict himself who both before and afterwards sets out Porphyrius as plunged in deepest melancholie and not likely to hold out much longer had not Plotinus come to his succour in time This mention of Eunapius puts me in mind of Alypius that Pygmie Philosopher who through continuall contemplation if we may believe the storie having reduced his bodie to almost nothing Eunapius saith but there too mistaken by the Latine Interpreter that the saying of Plato was verified in him That whereas the souls of ordinary men were placed in their bodies the bodies of holy men and Philosophers were placed in their souls But this is nothing to what we read of Ignatius Loyola whose body was so transformed into soul that he could lift and bear himself up in the air to a good height without wings as we shall find perchance in its proper place For it was at his prayers only that he could do it when he was at the height of the spirit as my Author tells me But to return to Maximus and what I intended of him Although I honour his Sufferings yet I do not think my self bound by that to approve his Doctrine Neither do I think that Photius had much better opinion of that work then I have who plainly censureth it as an abortive or adulterinum foetum wherein the Latine Interpreter apparently swarving from the originall Greek makes him say the contrary not that he doubted Maximus to be the Author no more then he did of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which he gives the Reader a large account before but because he judged neither the one nor the other being both of a strain those Aporemata and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of that Maximus the Author of those Centuriae De Charitate which he much commends and deservedly And why should not the authoritie of so many ancient Fathers and many of them Martyrs too as well as he who because they neither practised it though not unknown unto them as excellent Philosophers some of them themselves this Mysticall Theologie I mean nor any where in their writings commend it unto others must needs be supposed to have condemned it why not their authoritie say I more considerable then the authoritie of one or two so long after and so much inferiour unto them But besides how contrarie to the doctrine of best Shoolmen I appeal to Thom. Aquinas 2.2 quaestione 174. who there very solidly proveth and asserteth the excellencie of rationall intellectuall Christian knowledge above all prophesy to whom also that excellent Rabbi Ben Maimon the Aquinas of the Rabbins doth agree in divers places of his More Nevochim making it rationall intellectuall Divinitie the highest degree of prophesie who also hath a Chapter there of very good use to keep men from running themselves out of their right wits of moderation to be observed in Contemplation I shall therefore conclude concerning this way of Theologie First that as it hath its origine from heathen Philosophers and by them recommended unto us as the highest and most perfect way so it is extremely derogatory to the Scriptures and to the Doctrine of Christ where no footstep of it is to be seen but contrarily much against it as it deprives a man of the use of Reason Secondly that although it be granted that some profound Philosophers by the advantage of such and such a naturall Disposition of a strong well-settled and temper'd brain c. may make some use of it to their own content yet to commend it to ordinary people and to women especially is to perswade them to madnesse and to expose them to the illusions of the Devil alwayes readie to take such advantages Thirdly that the use of this Theologie doth most properly belong unto Jesuits which I would not have understood of any truly pious and peaceable amongst them and Jesuited Politicians whether they call themselves Lutherans or Calvinists or otherwise who having designes pro re nata upon the lives of Kings and Princes or whoever else they be whom they would have out of the way have no better way when open force doth fail to bring their designes to passe then by the hands of such whom they have brought up to this mysticall art For what will not even a sober man do upon a strong whether right or wrong apprehension of Heaven or Hell How much more those who besides their common obligation of blind obedience by long forced wild contemplation are become ecstaticall that is fitted for any desperate attempt Neither can I have any better opinion in point of Sciences of that Method which of late years hath been proposed by some and by many whom Plutarch would not have thought very wise for looking with more admiration upon fiery Meteors and other apparitions of the Air then ever they did upon the Sun by whom we enjoy all that is comfortable in this World gladly entertained For my part I never looked upon it as a New Method as to the main end of it knowing that Numa Pompilius long before to make his Lawes received as Oracles did his best to perswade that he did not come by them as other men did by theirs but that they were the fruits of Caves and retirednesse not to speak of what hath been devised by severall Poets in that kind to inhaunce their reputation And it seems the Author did not altogether misse of his aim in that But for the pretended end of it to direct others if he would have dealt ingenuously he might in two or three lines that had contained the names but of three or four herbs have prescribed a farre shorter way I meddle not with his abilities what ever they were I
believe he saw much in the Mathematicks and he might in divers other things though I would not have any man to rely upon his demonstrations concerning either the being of a God or the Immortalitie of the Soul But his abilities I question not his Method having so much affinitie with this Mysticall Theologie against which I think too much cannot be said I could not passe it without some censure I am one I confesse that think reason should be highly valued by all creatures that are naturally rationall Neither do I think we need to seek the Image of God in man elsewhere then in perfect Reason such as he was created in Holinesse and Righteousnesse were but fruits of it Let others admire Witches and Magicians as much as they will who by their art can bring them their lost precious things and Jewels I honour and admire a good Physician much more who can as Gods instrument by the knowledge of nature bring a man to his right wits again when he hath lost them and I tremble homo sum humani à me nihil alienum puto when I think that one Mad man is enough to infect a whole Province Somewhat to that purpose we have had already and I doubt whether by this there would have been one sober man left in all Spain had not the Alumbrados or Illuminated sect which also pretended much to Contemplation and thereby to Ecstasies and mysticall unions been suppressed in time Here I should have ended this Chapter which hath taken up I believe the greatest part of this whole Discourse But I promised somewhat of Mahomet I must acquit my self of that before I have perused severall relations of Greek Authors set out by Sylburgius an Dom. 1595 concerning the beginning of Mahomet They all agree that a naturall disease was his first inducement Some call it a Palsie but more and I believe more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an epilepsie or epilepticall distemper of which he made that advantage as to beget himself Divine authority Now to such a disease how naturally incidentall strange Visions and Apparitions are by which the parties themselves deeming their phansies and visions realities and truths are often deceived I appeal to former examples I could have told of them too that have thought books brought unto them by Angels in their Ecstasies and some such other things which may come somewhat near to Mahomet's case Now whether he might not be deceived at first before he used other Arts and Impostures the better to countenance his Phrensies I propose it as a disputable matter In point of Mahometisme as to the horridnesse of the delusion whether so or no it is all one I know It makes it neither greater nor lesse Neither do I make any question but that the Devil was a chief actor in the progresse of it But when we shall consider with our selves seriously what these beginnings that began with epilepticall Raptures and Ecstasies and supposed revelations of Angels and the like came to afterwards it would it should I am sure and to that end I mention him here make men the more warie either how they give credit to such fits and revelations of others or how themselves by their ignorance or indiscretion expose themselves to delusion CHAP. IIII. Of Rhetoricall Enthusiasme The Contents The nature and causes of Speech a curious and usefull speculation by the perfect knowledge whereof the deaf and dumb so naturally may be taught not only to understand whatsoever is spoken by others as some upon credible information have done in England but also to speak and to discourse as one very lately a Noble-man in Spain A Spanish book teaching that Art Another way to teach the dumb to speak out of Valesius A dumb man that could expresse himself and understand others perfectly by writing Another use of this knowledge conceited but not affirmed ¶ The dependance of reason and speech both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Rhetorick what it is of what use and whether absolutely necessary The matter and method of this Chapter in four propositions or particulars I. That divers ancient Orators did really apprehend themselves inspired c. Enthusiasm in point of speech used by some Ancients metaphorically or figuratively by some others properly for divine inspiration Longinus Aristides Apollonius in Philostratus Quintilian upon this subject Seneca concerning the causes of high conceptions and expressions inconstant to himself His violent both stile in some places and spirit noted True valour and magnanimitie in meeknesse according to Aristotle A place of Plato considered of Prov. 16.1 The preparations c. II. That Rhetorick or good language hath often had enthusiastick operation upon others Demagogie anciently how powerfull the Athenians particularly blinded and bewitched by it Acts 17.21 concerning the Athenians illustrated Philosophicall Discourses what made them powerfull Ancient Orators Demosthenes and Cicero their language both read and heard how strangely amazing and ravishing proved by some notable instances The Sophistae of those times whose profession was to amaze men both by set extemporary speeches Gorgias the first of that profession how much admired almost adored Their usuall Arguments Their extemporarie facultie or abilitie publickly and suddainly to discourse of any subject that should be proposed unto them proved by divers instances Callisthenes The Tarsenses of Asia Adolescens sine controversia disertus in Aulus Gellius This extemporary kind of speaking by many now fondly deemed inspiration why not so frequent in our dayes some reasons given for it The learning of severall tongues c. Synesius his way of extemporary speaking much more strange and almost incredible Petavius the Jesuite his translation of Synesius very faulty and some examples of his mistakes III. Whence that apprehension of divine Inspiration Ardor Impetus in Latine Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Authors God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Hâ—ppocrates Not Heathens only but Ben Maimon and Philo Judaeus both learned Jewes mistaken in this matter An observation of Ribera the Jesuite considered of Spiritus in Latine Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Zeal in the N. T. diversly taken and diversly which we think should not be translated IV. What causes truly naturall of those wonderfull operations mistaken by many for divine and supernaturall That some other cause besides that which is generally apprehended must be sought or supposed proved by the example of some notoriously wicked as Nero Dionysius c. who neverthelesse took great pleasure in the exhortations of Philosophers perswading to goodnesse and sobriety As also by the example of poor Mechanicks who neglected their trade to please their ears Passages out of Seneca and Plinius secundus to that purpose First then The power and pleasure of Musick in good language and elocution proved by sundrie all hoâ—ties and by arguments taken from the very nature of speech Ezek. 33.31 c. Musonius The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or artificiall colâ—ocation
the world doth much conduce must be so called But if Seneca thought really as Aristides did what he chiefly grounded upon shall be examined in due place In the mean time before I leave Seneca the Reader may take notice of his inconstancy who what he doth here so gloriously set out doth not stick elsewhere to adscribe unto savagenesse and immanity the proper temper of Tyrants and bloud-thirsty men Ac nescio quomodo saith he ingema immania invisa materia foecundiori expresserunt sensus vehemontes concitatos Nullam adhuc vocem audivi ex bono lenique animosam For his Sensus vehementes â—â—ncitati to be natural enough to such a disposition we would not quarrel with him But that no man naturally good and mild ever spake couragiously or never was the author of any apophthegme that resented of a gallant spirit which is in effect as much as to say that goodnesse or meeknesse and a gallant spirit are things incompatible is a speech that resenteth little of either a Philosopher or a sober man The contrary quite contrary to this is divinely asserted and proved by the Prince of Philosophers divine Aristotle both in his Ethicks and Politicks But we need not in this appeal to any other then Seneca himself Epist 85. Non est enim fortitudo c. and elsewhere We must therefore conclude that Seneca in this place was against reason overswayed by his own genius being a man of a violent spirit naturally as appears by him in many places and would have appeared much more had not Reason and Philosophy moderated it and that by animosam vocem we must understand rather violent and furious such as he hath sometimes then truly magnanimous I think this is enough to my first point to satisfie the reader not versed in ancient Authors that it is so as I have said Yet I must crave the liberty to consider of a notable passage in Plato Not that I think it very needfull nor perchance if well understood very pertinent but because it may seem by reason of the words so pertinent unto some others that shall light upon it that I may be blamed for the considerablenesse of the Author if I should leave it out In a Dialogue of his inscribed Menon wherein he treateth of vertue whether it may be taught c. in the end of it he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is As we rightly call all Oracle-Priests Prophets and Poets divine so may we as rightly style divine and divinely-agitated all civil Orators these also whensoever they speak publickly as they ought to speak of great matters and with like eloquence being certainly inspired by God and plainly possest at all such times as not understanding any thing themselves of those things which they speak and deliver Here first of all I will suppose that the Reader not read in Plato will stick at those words as not understanding any thing c. It is true indeed that as he compares them to Oracle-Priests and Prophets who for the most part understood not what they said themselves the words may be thought pertinent enough but how truly either Poets or Orators may be compared unto such if the comparison be so strictly pressed will be the question Yes rightly enough according to Plato's doctrine who distinguisheth in that very Dialogue between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right opinions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the science or knowledge of right opinions grounded upon cleare demonstrations of sound reason Which untill a man have attained unto Plato's opinion is that whatsoever he doth though right and just according as his present opinion and apprehension leads him yet he doth it ignorantly and is still liable to do the contrary at another time and to think that just and right untill his opinion be turned into science Though therefore if things be strictly examined there is great difference between Poets or Orators and those Oracle-Priests and Prophets in point of knowledge generally because these did not so much as grammatically understand what they did utter yet in point of true knowledge which presupposeth the consideration of causes c. they are said by Plato to know nothing no more then those But now to the point of Inspiration Had not Plato so joyned Poets and civil Orators together though it may be he did not intend an absolute conjunction of these neither in all respects no more then his similitude of Poets and Orators with Oracle-Priests and Prophets will hold in all respects but had not he so joyned them I should have made no question but that his assertion herein had been very sound and orthodox to wit that when great States-men Princes and Senators make publick speeches unto the people about great matters as peace or warre for of such men and matters especially his words are to be understood as appeareth by the persons by him mentioned before Themistocles Aristides and the like and such other things that God whose providence hath an influence more or lesse upon all events doth move them to speak those things which may conduce to those ends Himself hath forecast or condescended unto whether by permission only or by approbation to punish or to blesse or any other way best known unto himself Which is no more I believe then was intended by Solomon when he saith The preparations of the heart are in man but the answer of the tongue is from the Lord Proverb 16. ver 1. I vary somewhat from our English Translation which herein varies much in sense though the words seem to be the same from the best both Translators and Expositors But we have warrant enough from the ninth verse where the same thing in other words is repeated and well expressed there in our English A mans heart deviseth his way but the Lord directeth his steps But I have done with Plato II. Our second point is a consideration of the efficacy of ancient Rhetorick I will not insist upon Demagogie so called anciently though it be the chiefest and almost only Oratory in most places either used or desired But I will not meddle with it because it may be conceived that divers other things in such matters of State and Government might concurre to produce those bewitching effects for which it became so infamous where most used I remember a witty passage if I may so farre digresse in Thucydides where an ancient Orator gives this character of the Athenians Athens being the place where Rhetorick had its first birth and was brought to an height greater then it ever had in any other place that they were a people that did hear with their eyes and see with their ears meaning thereby that they gave ordinarily in matters of greatest concernment more credit to the smooth bewitching language of their Orators and Demagogues being led by them to many actions contrary to all sense and reason yea and their own proper interest then they gave to their own
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