then he was a Jew in point of Faith and Religion For a taste of his enthusiastick expressions in imitation of Plato the Reader that is not better acquainted with him of himself may take if he please his interpretation of those words of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Treatise Of the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I would have him read in his own language or not at all For besides that most Translations lose the native grace of the original expressions in such passages as almost all Plato over no translation can be made without great obscuritie wherewith the understanding being perplexed and intangled the matter must needs have lesse influence if any at all upon the heart and affections Now when the mind is fixed upon any such contemplation it is frequently said by Greek Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be agitated by a divine power or spirit It is in that place of Philo but now spoken of and it is in Plato too with some others equivalent to that in his Phaedrus and elsewhere All this while we have insisted but upon one effect of Philosophical Contemplation intellectual pleasures and contentments proceeding from the elevation of the mind above ordinary worldly objects and fixed upon the contemplation of things natural and supernatural which Operation of the mind as we said but now is by some called Enthusiasme We proceed now to the consideration of other effects of Contemplation which by degrees will bring us to the main Controversie beyond which nothing as to this world can go concerning the real and actual separation of the soul from the body by it and to somewhat above that too the absolute transformation of man into God To make our way more plain to all readers we shall first open some points which may be perchance out of the knowledge and consideration of not a few It is a common speech That our eyes see our ears hear and the like There is no need to except against it in common use yet Philosophers and Physicians that have looked more nearly into the nature of things except against the propriety of the speech teaching that not the eye but the soul through the eye nor the ear but the soul through the ear and so of other senses Aristotle in his Problems where he inquireth why the sense of hearing is quicker in the night among other things hath somewhat to this purpose and alledgeth those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind seeth the mind heareth as a common speech Of the Author of those words and of his meaning I have had occasion to treat elsewhere which is not needfull here I shall content my self with with two ancient Latin Authors The first here though later in time shall be Pliny Animo autem videmus ammo cernimus oculi ceu vasa quaedam visibilem ejus partem accipiunt atque transmittunt Sic magna cogitatio obcaecat abducto intus visu Sic in morbo comitiali aperti nihil cernunt animo caligante The second Cicero whom because somewhat more large though to the same effect I will set down in English Neque enim est ullus sensus in corpore c. that is Neither is any sense truly and really resident in the bodie it self but as not only Naturallists but Physicians also who have looked into those places by anatomical dissection teach from the brain the seat of the Soul there be certain passages and conveyances contrived into several pipes and chanels unto the eyes ears and nostrils so that sometimes either through intention of the mind in a deep study or through some distemper of the body the influence being stopped though our ears and eyes be both sound and open we neither see nor hear Whence is easie to be gathered that it is the mind or soul that seeth and heareth not those parts of the body which are but the windowes as it were of the soul Lucrece the Poet opposeth this very much Dicere porro oculos nullam rem cernere posse Sed per eos animum ut foribus spectare reclusis c. lib. 3. but like himself that is a brutish Epicure who would not have us to believe either Sun or Moon to be bigger then they appear to our eyes lest we should in any thing adscribe more to reason then to sense and yet elsewhere denieth that the eye was made to see or the ear to hear c. Illud in his rebus vitium vehementer illum Effugere errorem c. li. 4. lest he might seem to adscribe somewhat unto providence Now whether the faculty only or some spirits with it be conveyed into the organs and why if the faculty be resident in the brain some parts of the body that are furthest off are more quick of sense then those nearest unto the fountain other like questions or objections that may be made I must referre to Philosopers and Anatomists One question we must not omit because it will concern us If it be so as we have said that not the eye properly but the soul through the eye seeth heareth c. why may not the soul at any time though the eye be open forbear to see and the ear open by inhibiting her influence hinder her hearing Such an objection is made by Philo Judaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Though the mind or soul saith he lay its command upon the sight or sense of seeing that it should not see it will have its operation neverthelesse upon its object and so the hearing though the soul interdict it never so strictly it will hear if any voice be within the compasse of it so the smelling c. But the matter will easily be answered For though it be the same soul in man that willeth and seeth yet the one being a faculty of the soul as it is rational the other an operation of it as it is sensitive that there should be such a subordination or necessary dependance of the sensitive faculties as there is of the loco-motiva as commonly called upon the will it doth not follow It is enough that the opening or shutting of the eye dependeth on the immediate command of the will but for the influence of sense the same Providence that took order for the one that it should be arbitrary saw not the like reason for the other and therefore took no order for it which should be reason enough to us why it is not so But if the soul intend it purposely and shall use Art to withdraw its influence which it cannot by command as by intent meditation or the like if then it may be done as we shall shew it may that is enough to prove that the power of sense is resident in the soul But yet let us consider a while if it will be worth the while as I think it will I find it in Cicero too Vt facile intelligi possit animum videre audire
unto us what she hath seen for an account of it is diligently kept and registred that proof may be made upon occasion Among other things said she the substance of a Soul was shewed unto me and it seemed unto me like a spirit c. Here we must observe that when Tertullian wrote this he lived yet in the communion of the Catholick Church and that this particular Congregation he speaks of is meant of a reputed Catholick and orthodox Congregation It is true he became a Montanist afterwards or was accounted so at least though in very deed he never was of his Congregation or belief generally but in matter of private revelations only which he maintained though not those which Montanus boasted of very fervently and for it being more roughly then discreetly as S. Jerom judged dealt with by some at Rome he left them and set up a Congregation of his own which were called Tertullianistae as S. Augustine in his book Of Hereticks doth declare Neither was he questioned about private Revelations untill Montanus an Arch-villain with his two Queans that he carried about with him as Prophetesses had given so much offence He was not accounted an Heretick for his opinion here maintained in this book De Anima of the Corporeity of the Soul in that sense he maintained it as by S. August in more then one place is largely treated What made so learned a man otherwise to adscribe so much to private revelations was certainly an excesse of Zeal which he shews in all his works ignorance of natural causes and the opinion he had of the holinesse and sinceritie true enough in some perchance as shall be shewed afterwards of some of them known unto him that had such visions which were taken for divine revelations We must also if we will judge of this example rightly distinguish between that which Tertullian upon his own certain knowledge which no man probably can doubt or question doth witnesse to wit that such a sister there was which had strange raptures or trances a thing so publickly done and so often yea allowed of in a Catholick Church and that which he writeth upon the credit of others as that she disclosed some secrets or did some strange cures which no man is bound to believe though it might be granted that somewhat either casually or by the power of the phansie as afterwards will be shewed might happen in that kind without any miracle It is ordinary when any thing that is accounted strange doth happen and is become the subject of publick discourse and inquisition there will be some found that will adde unto it to make it more wonderfull though they have no other end in it but to please their humour most men naturally and more women being pleased with nothing more it is a common observation in best Historiographers then with the report of strange things whether false or true Now for the ecstasies and visions of this Soror in Tertullian I am clearly of opinion and perchance my reader will be by that time he hath done with this Chapter that it was nothing else but an effect of devout melancholy but not without the concurrence perchance of a natural disposition as a strong phansie tender brain yea and some casual contracted disposition or indisposition of the body too perchance especially if it were an ancient maid as that maid is reported by some to have been virgo vetula in Thuanus by whom learned Postellus was infatuated in his old age However that it was an effect of melancholy was the opinion of Franc. Junius an orthodox Divine of high account among Protestants Fuit autem hoc in his Annotations upon Tertullian phantasma laborantis melancholia non indita è coelis revelatio I must also warn the Reader before I proceed that wherein I differ from Baronius in those things I have written of Tertullian upon this occasion as I do in some I do it not altogether upon mine own judgement though chiefly grounded upon S. Jerom and S. Augustine but have also the same Franc. Junius his authority to oppose against Baronius and some others But this is not a place to dispute it let this warning serve I am much deceived if that fam'd Galinducha in Mauritius the Emperour his time was not such another as this of Tertullian Strange things have been written of her No part of Aesops Fables had it been written for an History can seem so strange But neither indeed do those that write of her agree among themselves nay manifestly contradict one another Nicephorus doth exceed all even the Greek Menologies in his relation Simocata more modest Euagrius very short but all agree the last excepted who doth only mention her in her ecstasies which I believe might be true enough and that in her fits she might see such strange things of heaven and hell as is usual unto most in those fits The Reader if he be so curious may find them that I have named put together by Raderus the Jesuite in his Viridarium Sanctorum ex Menaeis Graec. c. Aug. Vindelic 1607. first part or tome p. 264. c. One observation only I shall make upon some words of Nicephorus which perchance were taken part of them at least out of some truer relation Haec sane cum graviter à martyrii aerumnis afficeretur I take the words as I find them in Raderus urbes circuibat angelo duce progrediente neque quicquam medicinae doloribus adhibuit these be the words nativis tantum thermarum lavacris usa From which words we may very probably collect that she was much troubled with melancholy since that not only dulcis aquae balnea tepida are commended by physicians against maniam uterinam melancholiam proper to women but the acidulae and thermae in all hypochondriacal distempers though Sennertus indeed doth not hold the external use of the thermae so proper if the distempered be lean and exhausted as commonly they are as the internal Many such we might find perchance in the lives of reputed Saints but I will insist in such especially where there is more certainty and will be lesse offence About the year of the Lord 1581. in Germany at a place called Aldenburgh it happened that a Baker the master of a very untoward Boy upon some great provocation fell upon him with his fists without mercy upon his head especially so that the Boy fell sick upon it of an Epilepsie whereof he had divers terrible fits and was twelve dayes speechlesse Yet after a while those fits abated and by degrees vanished quite away But then instead of them he fell into ecstasies in which he would continue two three four hours without either sense or motion Assoon as he was out of a fit the first thing he would do was to sing divers songs and hymns though it was not known that he had ever learned any very melodiously From this singing he would now and then passe abruptly to some strange
testimonie in these things I have given some reason before And if his arguments be not better in case he have any to prove it possible which is more then I know we should make no great reckoning of them As for Bodinus he was a man famous enough for other learning too but especially well versed in such arguments and speculations as appeareth by his book of Daemonologia The elogium of the man and his writings is in Thuanus at large He plainly maintains it in that choice piece of his his Theatrum Naturae a book full of naturall Curiosities whether as solid as curious I cannot tell But he speaks not of it as of a thing feasible by nature but by power either divine or diabolicall And what is that to us Yes even unto us as I conceive that otherwise desire not to meddle with any thing that is supernaturall For as to divine as I should hold it a mad thing from the power of God which even heathens though not Galen who quarrels with Moses for making it so have acknowledged infinite to argue to the power of nature which God the author from the first creation hath bounded within certain limits so on the other side if it were granted that ordinary Witches and Magicians can at pleasure by power given them from the Devil separate their souls from their bodies for certain houres or dayes and then resume their bodies again and be as before which by the said Bodinus is disputed and maintained truely I should think it might without impietie or improbabilitie be inferred from thence that this kind of separation is a thing possible in and by nature also But I will not engage my self here upon that argument of Witches of which I once purposed to treat more at large and by it self it is yet possible that I may before I die if God please Somewhat Bodinus hath from some presidents in nature that we might not too much wonder at that which he doth averre and maintain though not by naturall causes so often to come to pass Nec debet illud mirum videri si quis meminerit ex electro c. I did expect he would have told somewhat of divers creatures which some for a longer some for a shorter time as Flyes in the winter lie quite senselesse and seem to be dead and yet afterwards are known to revive and to be as active and busie as ever they were Such arguments I remember and instances we had many when young Sophisters in the University upon occasion of severall disputes But this example taken from the separation of Gold and Silver informing the true Electrum or of the separation of Oyl Water after mixture by such such means seemeth to me so remote that I do not see how a rational man can inferre any thing out of it pertinent to this purpose Again had Bodinus gone that way to work to prove or make it probable at least that the rationall soul or spirit of man is really distinct and separable from the vegetative sensitive though contrary to the common opinion of best philosophers yet so he might have laid a plausible foundation to his opinion of separation in ecstasies But that he doth not but plainly maintaineth the contrary I shall not absolutely determine any thing but I shall give some reason why I do not which will be a kind of determination of the businesse S. Paul speaking of his own divine raptures professeth not to know whether they happened unto him in the body or out of the body He is earnest in that profession and repeats it twice I am not of their opinion though it be the opinion of no lesse a man then Hugo Grotius among others that make S. Paul's meaning to be that he did not know whether he were carried in body to heaven or heavenly things represented unto his mind I should account that but for the respect I bear to some that embrace it somewhat a course interpretation Now if S. Paul according to that interpretation of his words which is more commonly received though he knew the power of God very well and that what had hapned unto him whatever it was was not from any naturall cause but altogether supernaturall would not or could not neverthelesse absolutely determine whether that in his divine rapture there were any reall separation of his soul from his body I must think it somewhat bold for any man to maintain that such a separation either by diabolicall power or by causes that are naturall is possible much lesse as Bodinus ordinary Besides in that case of Witches which is the main argument except we can tell of Witches and Sorcerers that are in trances for some weeks moneths or years together what need May not the Devil as easily yea and farre more easily to our apprehension in point of possibilitie represent such things unto their phansie and make them believe which many do without any Devil upon such impressions occasioned by some distemper of the brain or otherwise as in former examples that they saw or did such and such things really in such and such places But they are carried to farre places and give a true account of what they have seen it may be a hundred or a thousand miles off This I believe to be true enough that many Witches Sorcerers in divers places in the world by severall kinds of Witchcraft do it But if a Sorcerer or a Witch shew in a glass what is now done upon the Exchange at Antwerp or at the Louvre in Paris which certainly some have done or somewhat equivalent to that must we therefore conclude that he that hath seen it hath been at either But lastly though the Soul in man be it that seeth properly not the Eyes yet as the Soul is fitted by God to informe a Body it cannot see without Eyes When once as to nature it hath lost its relation to the body it then becomes though the very same substance still a new creature as it were to all manner of operations It seeth it speaketh or to speak more properly communicateth but not either with Eyes or Tongue but as Spirits or Angels do of the particular manner whereof both ancient Philosophers and Schoole-men have disputed and treated at large If therefore the soul separated from the body can return into it again and remember what it hath seen it would also remember as well that it was not with bodily eyes that it saw or knew but in such a manner as is proper and natural if we may so speak to a spirit which is contrarie to the account that is given by Witches and other of like trade If any man should say though separated for a season it might carry with it some species that it had received in the body through the ministery of the Eyes and so of other senses though that be absurd because all such species are imprinted in the brain disposed by the presence of the soul to
so much in praying ex tempore that those two his disciples did verily believe him altogether to have been inflamed or wholly possest by the spirit of God and that his tongue was governed by Him and such admirers were they of him that as they believed there was nothing but he might obtain by his prayers from God so consequently nothing that he desired but he might effect But of all things that I have read in that kind there is not any thing that would more scandalize a man not versed in naturall speculations then what is written of that horrid Hell-hound that incarnate Devil to whom Nero Caligula the fiercest Tyrants of ancient times compared may be thought Saints or mercifull men it is not mine but their expression that have written his life or of him and he lived but in Queen Elizabeth her dayes John Basilides Duke or King of Moscovia of his carriage at his solemn devotions how he prayed how he fasted how severe towards others his souldiers and Courtiers that did not at those times conform themselves to his example I leave it to every man to read in those that have written his life Who would not admire the providence of God who hath left us so many warnings in the Scriptures in the Gospels and the writings of the Apostles of Christ especially that we should not be deluded by such outward appearances and so many signes and evidences how true Pietie might be discerned from false and counterfeit so that no man that can but read and consider can have any colour of excuse for his ignorance if he be deceived And whereas the same that have written the life of the said Basilides tell us of his feigned Visions and Revelations by which he deluded the people that they were feigned and imaginarie mere delusions and impostures as to that which they pretended unto God and Heaven we are sure enough and should think them mad that should make any question but whether altogether feigned and imaginarie as to Basilides himself that is whether the Devil after God for his incredible wickednesse had once quite given him over might not take the advantage of his enthusiastick devotions to represent himself unto him in the shape of an Angel of light to incourage him the better in those inhumane courses the very relation whereof is so full of horror as is able to amaze the most resolute and to draw tears from them who delight in bloud and crueltie some question I think may be made But we have other Euchites or Prayers to speak of that will trouble us more then these in the inquisition of the cause But before I go from this ardor the Reader will give me leave to acquaint him with what I have met with concerning Ignatius Loyola the founder of the Jesuites He had need to have been a very fiery man that hath been the founder of such Incendiaries as they have proved for the most part in most Nations But there be many that practise their tenets yet rail at them I know not how to call them But to my storie I will not bind my Reader to believe it but he may make very good use of it if he believe it not and therefore I am the more willing to acquaint him with it In the life of the said Ignatius Loyola written by a very eloquent man whether as faithfull as eloquent I know not Joannes Petrus Maffeius we are told that he was seen at his devotions elevante spiritu sarcinam corporis quatuor fere cubitis à terra sublimem that is in English four cubits almost above the earth the weight of his bodily lump being elevated by the strength of the spirit Here we may take notice of the prudence of the Jesuite if he had ever read Philostratus Of the life of Apollonius whether to be styled the Philosopher or Magician I know not but one that was worshipped in opposition to Christ by divers ancient Heathens for a very God we have had him once before already in the chapter of Rhetoricall Enthusiasme Or in case he had never read him admire the providence of chance that two good wits should so punctually jump not in the substance only of the thing but in the very name though not quantitie of the measure at such a distance not of places only as probably but of yeares I am sure more then a thousand by many hundreds The matter is this Philostratus accounted by some a very fabulous Author but justifiable enough in comparison of that libertie some have taken since him to forge miracles in his third book of Apollonius his life relating there his peregrination to India and his encounter with the Brachmannes who to this day retain the name and no little portion of their ancient Philosophie their entertainment of him their manner of living in their ordinary conversation among themselves but particularly what wonderfull things they did in his sight among others one is their sacred Dances at their Devotions the manner whereof was They strook the ground with a mysticall rod upon which the ground under them did arise in waves by which they were carried up in height above all ground I should make some question whether he meant above the plain ground or above those mounting surges but that I find in Eusebius by way of explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just two cubits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Philostratus and Eusebius which I know not why the Latine Interpreter in Aldus his edition would rather expresse by duos ferme passus though passus I know there be minores and majores then as the Interpreter of Eusebius altitudine bicubita Now if the Jesuite had read Apollonius there was all the reason in the world that he should double the measure lest it should be objected that Ignatius Loyola had not he gone above two cubits did no more then what by Idolatrous Pagans and Philosophers had been done so long before which would not have been so much to his praise But if he happened upon that measure by mere chance without any regard to those heathen Philosophers I will not repeat what I have said of it already but it may seem so strange unto some perchance as to breed a doubt whether it be not more probable that both the one and the other both Philostratus and Maffeius when they wrote these pretty things were not inspired by one and the same spirit then to cast it upon mere chance But now to somewhat that may be more serious if not more pleasant There be many things written of the Messaliani I know and I believe nothing written but may be true of some of them It is seldome seen otherwise but that they that take the libertie to leave the Common Rule to follow some broacher of new doctrine will also take the libertie to invent somewhat of themselves besides what was thought upon by their Leader But that which was generall unto all that went under that
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