A treatise concerning enthusiasme, as it is an effect of nature, but is mistaken by many for either divine inspiration, or diabolical possession by Meric Casaubon ...

A TREATISE CONCERNING ENTHVSIASME , As it is an Effect of Nature : but is mistaken by many for either Divine Inspiration , or Diabolical Possession .

By Meric Casaubon , D.D.

AD ARDUA PER ASPERATENDO

LONDON , Printed by R. D. and are to be sold by Tho. Johnson , at the Golden Key in S. Paul's Church-yard . 1655.

To the READER .

I Have been present sometimes at some discourses , and have lighted also upon some relations , in print , concerning Visions and Revelations , that have happened unto some . I did not apprehend them alwaies , as they seemed unto me to do , that were partakers with me of the same whether relations , or discourses . But neither was I so confident , that I was in the right , and they in the wrong , as peremptorily to conclude any thing in mine own thoughts : much less so confident , that I could think it needfull , to oppose by words and arguments , what was believed by others , different from mine own opinion . For how indeed should I be confident , that I was in the right , without the diligent examination of severall circumstances , unknown unto me , and as little perchance known unto them that were of another opinion ? without which to conclude of particular cases , by general Rules and Maximes ; I knew full well , to be a principall cause of most strifes and confusions , that either disturb the brains , or divide the hearts of men in this world .

But even when more confident , upon good and perfect knowledge of all circumstances ; yet where no manifest danger is , either of impiety towards God , or breach of peace , whether publick or private , among men : I never did think my self bound to oppose ; no more then I did think that my opposition would be to much purpose . I am not of the opinion of some ancient Philosophers , that man is the measure of all things , and therefore that whatever appeareth true unto any , is in it self as it appeareth unto him : neither do I think so meanly of any truth , that can be reduced to any reality , whether sensible or unsensible ; as to think either Lands , or Jewels , too dear a price for it . However , as all mens brains are not of one temper , naturally ; nor all men equally improved by study ; nor all led by one interest : so is it , I think , as impossible , by any art , or reason of man , to reduce all men to one belief . I cannot think that the warres of the Giants against the Gods , and their attempt ( feigned by the Poets , ) of scaling Heaven by heaping high Mountains upon one another ; can by any sober man be conceived either more ridiculous , or impossible , then the project of some men ( for which also some books have been written lately : ) doth appear unto me , of making all men wise . I think my self bound to judge of others as charitably as may be : but though I would , yet I cannot conceive , how any man can , really , promise himself so much , or make boast of it unto others ; but he must think himself either more good , or more wise , then Almighty God . Or if he pretend to act by God , as his instrument , or Deputie : yet even so , more wise , or more successfull then Christ , the Son of God : Who though he was come into the world , as to suffer for men , so to teach men wisdome , without which his sufferings would do them no good ; and might have made use of his Omnipotency , had he pleased , to transforme all men , even the dullest of men , in a moment of time , to make them more capable of his instructions : yet thought that way best that he chose ; and after many Miracles , by himself and his Apostles ; and his heavenly Doctrine , conteined in the Gospels , and the writings of his said Apostles ; left many men to themselves as before ; and was content the world should continue ( which it hath already done 1653 yeares since ) for a while ; though it consisted of men , more bad , then good ; more fools , then wise . But this is too much , to them that will not be the better for it : and I do not desire to make sport unto others .

Since my forced retirement into this country life ; among those few books which have had the luck to stick to me , not many yeares since I lighted upon one , whereof I can give very little account , if I should be put to it , how I came by it , or it to me ; but found it among the rest ; the title whereof is , The life of Sister Katharine of Jesus ; Nunne of the Order of our Lady , &c. at Paris , 1628. The title did not much invite me to read : but being at very good leisure at that time , and turning the leaves to satisfie my self with a superficiall view ; I soon observed somewhat that I thought extraordinary , and further provoked my curiosity . For besides a long dedication to the Queen of France , made by a Cardinal ; I observed at the end , the Approbatiōs of severall persons : of one Bishop , one Archbishop , besides Sorbonists , and Doctors of Divinity , no lesse then four : all these approbations , distinct and severall ; and some of them very long , and written with great accuratenesse both of style , and matter . I then resolved to read in good earnest . But though I had both will and leasure enough ; yea and resolution too , to read unto the end , before I gave it over : yet was my reading often interrupted with different thoughts and contests ; which made great impression in my mind . I found the book to be a long contexture of severall strange raptures and enthusiasms , that had hapned unto a melancholick , or if you will , a devout Maid . See the particulars , at the end of the 3. Chapter , Of contemplative , or philosoph. Enthus . pa. 119 , &c. In this I saw no great matter of wonder : Neither could I observe much in the relation of the particulars , but what as I conceived , rationally , probable ; so I might believe , charitably , true . I could observe , as I thought , a perpetuall coherence of naturall causes , in every particular ; which gave me good satisfaction . But then that such a judgement should be made , of such an accident , wherein I apprehended so little ground of either doubt or wonder ; and this judgement , not the judgement of a woman only , the Author , as is pretended , of the whole relation ; but of men of such worth and eminency : this in very deed troubled me very much . I did often reason with my self , against my self : That it was as possible , that what I thought reason , and nature , might be but my phansy and opinion ; as that what by such , and so many , was judged God , and Religion , should be nothing but Nature , and Superstition : that where the matter was disputable , and liable to error , it was safer to erre with authority , then through singularity . These things and the like I objected to my self : but for all this , the further I read , the more I was unsatisfied and disturbed in mine own thoughts ; and could have no rest , untill I did resolve , as soon as any good opportunity should offer it self , to make it my businesse , so farre as I might by best inquisition , throughly to satisfie my self .

This opportunitie , after I had acquitted my self , so farre as in me lay , of some other things , wherein the publick weal of Learning may be more concerned ; ( whereof I have given an account to my friends : ) having offered it self some moneths ago , because nothing else did then offer it self , that I thought more needfull ; I thank God , I have satisfied my self . I have , so farre as by private inquisition I could : but then shall I think my self fully satisfied , if after the publication of what I have done to that end , I shall find it satisfactory unto others also , that can judge of these things , and are not engaged ; as well as unto my self . However , it is a subject of that consequence , as will be shewed in the Preface ; and , as all confesse , liable to so much illusion ; that no reader , that loveth truth more then appearances , though he do not acknowledge himself satisfied with what I have written ; can have just cause neverthelesse , to repent that this occasion hath been given him by me , to satisfie himself more fully . It may concern him , he knows not how soon . He may deceive himself ; he may be deceived by others ; if he be not armed against it . Pro Junone nubem , to embrace a Cloud , or a Fogge for a Deitie ; it is done by many , but it is a foul mistake : let him take heed of it .

The Contents of the several Chapters contained in this Treatise .

CHAP. I. Of Enthusiasme in general .

VArro's opinion , that Heroick men should believe themselves , though falsely , to be descended of the Gods , &c. noted and rejected : in Alexander the Great his Case particularly . ¶ The consequence of this knowledge or Disquisition . Politick pretensions to Enthusiasme , or Divine Inspiration , very usual in all Ages : But mistaken , through ignorance of natural causes , ( our only Subject and aime in this Treatise ) as more frequent , so more dangerous . Enthusiastick times and tempers noted by ancient Authors . In those times the Eleusinia , Bacchanalia , and other Mysteries hatched . The abomination of those Mysteries , though pretending to great holinesse and piety . Ancient Theologues and Poets , pretending to Divine Inspiration , the authors and abettors of Idolatry . Heresies among Christians through pretended inspirations . Mahometisme . ¶ The word Enthusiasme , what it implies properly . The division of Enthusiasme according to Plato and Plutarch . Plutarch's Definition . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Plutarch ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Actuarius . A difficult passage out of The Physical Definitions , attributed to Galen , concerning Enthusiasme , explained and amended . Our Definition ( or description ) and division of Enthusiasme , into nine several Kinds , or Species . Theophrastus his Treatise concerning Enthusiasme , whether extant . Meursius his conjecture about the Title rejected .

CHAP. II. Of Divinatory Enthusiasme .

All true Divination most properly from God . Opinions of Heathens about the causes of Divination . Plutarch corrected . Divination in a more general sense . Some kinds of it merely natural , or physical . Our question here of Enthusiastick Divination , particularly , whether any such from Natural Causes . But first of all , whether any such among Heathens anciently , truly and really . The grounds of the contrary opinion discovered and refuted . Pythones , or Pythonici , in the Scriptures and ancient Histories . Pomponatius and Tho. Leonicus noted . The Question rightly stated . First of all , a concurrence of natural causes in some cases generally granted . Some Enthusiasts not onely foretell things future , but also speak strange Languages , through mere natural distemper , according to the opinion of some Physicians . But the contrary more probable , and why . That some things of like nature , ( in some respects , ) as Enthusiastick Divination , and not lesse to be wondered at , are certainly known to proceed from causes that are natural , though unknown unto men : and some things also , though from causes that are known , not lesse wonderfull in their nature . Instances in both kinds . The power of smelling in Dogs . An Example out of an Author of good credit , of a man , who being blind , was a guide unto many that had eyes , by his smell only , through vast Deserts . The power and nature of the Memory in man , how incomprehensible , and how much admired by both Divines and Philosophers . The invention of conveying secret thoughts at any distance , whether of place or of time , by writing , how admirable a thing . Their opinion that fetch Divination from the nature of the Intellectus agens , in every man . The opinion of Aristotle in his Problems , ( some question about the Author ; ) of the effects of atra bilis or melancholy , a probable ground of some naturall divination . But after some general grounds and propositions , the continual 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or emanations of bodies , according to Aristotle and others , and the parturitions of causes , ( or foregoing natural signes of strange events and alterations , ) discernable to some tempers , as also the concatenation of natural Causes , according to the Stoicks , a more probable ground . The Divination of dying men . A notable observation of Aretaeus , an ancient Greek Physician , to this purpose . Enthusiasme by vast prospects , and other natural objects .

CHAP. III. Of Contemplative and Philosophicall Enthusiasme .

Contemplation ; θεωρία : the happinesse of God , ( and thence the Greek word , ) according to Aristotle : The chiefest pleasure of man in this life , according to divers of the Epicurean Sect. Lucretius the Poet , and Hippocrates the first of Physicians , their testimonies . Plato and Philo Jud. their Philosophy . ¶ The dependance of external Senses on the Mind : their operation suspended by the intention of it ; as particularly , that of Feeling : and the usefulnesse of this knowledge , for the preservation of publick peace , and of whole Kingdomes , shewed by a notable instance out of Thuanus . Some cautions inserted to prevent ( in that which follows ) offense by mistake . ¶ Ecstasis ; the word how used by the Ancients : how by later writers . The words of S. Mark 3. v. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for they said , &c. vindicated from a wrong and offensive interpretation . Ecstasis taken for a totall suspension of all sensitive powers , the effect sometimes of Contemplation , and earnest intention of the mind . Enthusiastick Delusions incidental to natural Ecstasies , and bodily distempers , proved by many examples , both old ( out of Tertullian , &c. ) and late ; one very late , in Sussex . This matter how subject to be mistaken , even by men judicious otherwise , through ignorance of natural causes . One notable instance of it . The power of the phaensie in Ecstasies , and other distempers of body , against Reason , and perfect ( but in some one object ) Vnderstanding ; argued by reason , and proved by many examples and instances . A sure way to avoid the danger of Enthusiastick Illusions , out of Tertullian , Not to seek after New Lights , &c. A caveat concerning the case of Witches : their actions real , not imaginary . ¶ Several questions proposed , and fully discussed by reasons and authorities . First , Whether a Voluntary Ecstasie be a thing possible in nature . Giraldus Cambrensis , and his Enthusiasts : Merlins . Turkish Enthusiasts . The Messaliani , or Prayers , so called anciently . A consideration concerning the nature of their distemper , whether contagious or no. Secondly , Whether in Natural , or Supernatural and Diabolical Ecstasies there be , or may be ( without a Miracle ) a real separation of the Soul from the 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 , λόγος 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 : 〈◊〉〈◊〉〈◊〉〈◊〉 Πῦρ , in Greek Authors . God himself , θερμὸν , 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 σύνθεσις 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 . Ἐνάργεια , or Ἐνέργεια , 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 , and by inspiration . Plato his Dialogue concerning that subject . Not only Poets , but their actors also , &c. according to Plato's doctrine , divinely inspired . Plato not to be excused in that Dialogue ; though more sound in some others . Much lesse Scaliger , a Christian , for his expressions in this subject , if not opinions , as some have apprehended him . Homer ( the occasion of Plato's Dialogue , ) how much admired by the Ancients : by Aristotle , particularly . His language : his matter : and why not so much admired , and so ravishing in our dayes , as he hath been formerly . Some use to be made of him , for confirmation of the antiquitie of the Scriptures of the Old T. No Poets ( true Poets ) made by Wine ; disputed and maintained against Scaliger : though it be granted , that Wine may contribute much towards the making of a good Poem ; and why . So , some other things , proper to stirre up ( in some tempers ) the spirits , or the phansie , to Enthusiasme ; as Musick , &c.

CHAP. VI. Of Precatory Enthusiasme .

The Title of the Chapter justified . Precatory Enthusiasme , not supernaturall only , ( whether divine , or diabolicall , ) but naturall also . Praying used not by Christians only , but by Heathens also : by Christians sometimes , miss-led by a wrong zeal ; whether naturall , or supernaturall . Naturall Enthusiasme , in praying : 1. By a vehement intention of the mind . 2. By powerfull language ; apt to work upon the Speakers , as well as Hearers . Dithyrambicall composition affected by Heathens in their prayers . Extemporary praying , no difficult thing . 3. By naturall fervency ; by the advantage whereof , some very wicked in their lives , Hereticks and others , have been noted to have excelled in that faculty . John Basilides Duke , or King of Moscovia : his Zeal at his Devotions : his Visions and Revelations ; and incredible Cruelty . Ignatius Loyola , the founder of the Jesuites ; strange things written of his zeal in praying : the same in substance , written of the ancient Brachmannes of India : both , with equall probability . The Messaliani , or Prayers , anciently so called : what their heresie or error was . Their earnest , intent , continued praying ; raptures and Enthusiasms ; visions and revelations : how all these might happen naturally , without any supernaturall cause . Haron , a Mahometan Prince , a great Euchite or Prayer , in his kind , not to be parallell'd . ¶ A consideration concerning faith ; whether besides that which is truly religious and divine , there be not some kind of naturall faith or confidence , which by a secret , but settled general providence , in things of the world , is very powerfull and effectual . A notable saying of Heraclitus the Philosopher : Some Scriptures , and S. Chrysostome , to that purpose . An objection made , and answered . Ardormentis , in S. Jerome , how to be understood . Best Christians liable to undiscreet Zeal . Nicol. Leonicus his Discourse , or Dialogue of the efficacy of Prayers . Antonius Benivenius , De abditis m. causis , &c. of what credit amongst Physicians . A strange relation out of him , of one incurably wounded , and almost desperate ; who by ardent prayer was not only healed , but did also prophesie , both concerning himself , and divers other things . Some observations upon this relation .

Errata .

¶ Of the Copie : ( not to wrong them , whose extraordinary care and diligence in this kind deserveth great commendation : ) Page 16. line 6. read κύμβαλα . p. 22. l. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 21. l. 2. Title , Divinatorie . p. 92. l. 3. probabatur . p. 162. l. 8. τὸν . p. 167. l. 17. impert . p. 170. l. 9. he be pl. p. 174. l. 9.10 . proof enough , th . p. 181. l. 4. and of the r. Ibid. l. 32. reader he might s . ¶ Typographicall : p. 18. l. 24. as one . p. 184. l. 1. please . Ibid. l. 2. even s . p. 200. l. 31. concurred for . [ In most of the books these three last are amended . ] p. 213. l. 24. Ecclesiastici . p. 220. l. 21. me by the w.

CHAP. I. Of Enthusiasme in generall . The Contents .

Varro's opinion , that Heroick men should believe themselves , though falsely , to be descended of the Gods , &c. noted and rejected : in Alexander the Great his Case particularly . ¶ The consequence of this Knowledge or Disquisition . Politick pretensions to Enthusiasme , or Divine Inspiration , very usual in all Ages : But mistaken , through ignorance of natural causes , ( our onely Subject and ayme in this Treatise ) as more frequent , so more dangerous . Enthusiastick times and tempers noted by ancient Authors . In those times the Eleusinia , Bacchanalia , and other Mysteries hatched . The abomination of those Mysteries , though pretending to great holinesse and piety . Ancient Theologues and Poets , pretending to Divine Inspiration , the authors and abetters of Idolatry . Heresies among Christians through pretended inspirations . Mahometisme . ¶ The word Enthusiasme , what it implies properly . The division of Enthusiasme according to Plato and Plutarch . Plutarch's Definition . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Plutarch ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Actuarius . A difficult passage out of The Physical Definitions , attributed to Galen , concerning Enthusiasme , explained and amended . Our Definition ( or description ) and division of Enthusiasme into nine several Kindes , or Species . Theophrastus his Treatise concerning Enthusiasme , whether extant . Meursius his conjecture about the Title rejected .

IT was the opinion of Varro , that learned and voluminous Roman , ( to whom whether S. Augustine were more beholding for that use he made of his writings , or he to S. Augustine for preserving so much of him , which otherwise would have been lost , I know not : ) but his opinion , I say , recorded by S. Augustine in his third de Civ . Dei , ch. 4. That it was expedient for the publick good , that gallant Heroick men should believe themselves , though falsely , ( ex Diis genitos ) to be issued of the Gods , that upon that confidence they might attempt great matters with more courage ; prosecute them with more fervency ; and accomplish them more luckily : as deeming such confidence and security , though but upon imaginary grounds , a great advantage to good successe . I will not enquire into the reasons of the opinion . There is enough to be said against it , I am sure , ( the latter part of it especially , which commends security , as probable means to successe ; ) from reason , if we will go by reason : and there is enough already said against it by best Authors , Historiographers especially , if we will go by authority . I think it very probable that Varro when he delivered it , had Alexander the Great in his mind , of whom indeed some such thing is written by some that have written of him ; who impute no small portion of his great acts , to his fond belief concerning himself , that he was begotten by Jupiter . For that he was in very deed besotted through excesse of self-love , and high conceit of his parts and performances , into that opinion ; and that it was not mere policy , to beget himself the more authority and obedience from others ; is most probable . And yet in this very case of Alexander the Great , both by examination of particulars , and by testimony of good Authors , it might be maintained against Varro , that it would have advantaged him more to the accomplishment of his purposes and designes , to have contented himself with the title of the Son and Successor of Philip , a mortal King , but of immortal memory for divers excellent and princely parts : then to have assumed that unto himself , by which , even among the vulgar , prone enough of themselves to adore a visible Greatnesse , more then any invisible Deity , he got but little ; but unto the better sort he made himself , to some , ( who though they made no scruple to give him what titles himself desired , yet could not but scorn him in their hearts , whiles they now looked upon him rather as a juggler , or a mad man , See Quintus Curtius and others . then a Prince , ) ridiculous ; and to others , ( whose fidelity he most wanted , because the most generous of his Subjects ) more grievous ; whilest he compelled them against their wills and consciences to do that , which some chose rather to die , then to do : and that himself for this very occasion came to a violent untimely death , is the opinion of best Historians .

But of this assertion of Varro , I will leave every man free to judge as they please . It came in my way casually , and I thought fit to take notice of it , because of the affinity ; but it is no part of my businesse . That which I have here to shew , and to maintain , is , that the opinion of divine Inspiration , which in all ages , and among all men of all professions , Heathens and Christians , hath been a very common opinion in the world ; as it hath been common , so the occasion of so many evils and mischiefs among men , as no other errour , or delusion of what kind soever , hath ever been of either more , or greater .

By the opinion of divine Inspiration , I mean a real , though but imaginary , apprehension of it in the parties , upon some ground of nature ; a real , not barely pretended , counterfeit , and simulatory , for politick ends . For that hath ever been one of the main crafts and mysteries of government , which the best of heathens sometimes ( as well as the worst , more frequently , ) the most commended Heroes , in ancient times , upon great attempts and designes , have been glad to use ; as anciently , Minos , Theseus , Lycurgus , founders of Common-Weales , and others , for the publick good ; the nature of the common people being such , that neither force , nor reason , nor any other means , or considerations whatsoever , have that power with them to make them plyable and obedient , as holy pretensions and interests , though grounded ( to more discerning eyes ) upon very little probability .

But here I meddle not with policy , but nature ; nor with evil men so much , as the evil consequence of the ignorance of natural causes , which both good and evil are subject unto . My businesse therefore shall be , as by examples of all professions in all ages , to shew how men have been very prone upon some grounds of nature , producing some extraordinary though not supernaturall effects ; really , not hypocritically , but yet falsely and erroniously , to deem themselves divinely inspired : so secondly to dig and dive ( so farre as may be done with warrantable sobriety ) into the deep and dark mysteries of nature , for some reasons , and probable confirmations of such natural operations , falsely deemed supernatural . Now what hath been the fruit of mistaken inspirations through ignorance of natural causes , what evils and mischiefs have ensued upon it , what corruptions , confusions , alterations in point of good manners and sound Knowledge , whether naturall or revealed ; although it will appear more particularly by several examples and instances upon several heads , to which we have allowed so many several chapters : yet I think it will not be amiss to say somewhat of it here before-hand in general , whereby the Reader may be the better satisfied , that this is no idle philosophical speculation , but of main consequence both to truth in highest points , and publick welfare ; besides the contentment of private satisfaction in a subject so remote from vulgar cognisance .

It is observed by divers Ancients , but more largely insisted upon by Plutarch , then any other that I know , Plut. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. alibique . that for divers Ages before Socrates , the natural temper of men was somewhat ecstaticall : in their actions , most of them tumid and high ; in their expressions , very Poetical and allegorical ; Hence it is that ancient authors , as Aristotle , Strabo , and some others , affirme that Poetrie , in matter of writing and composition , was in use long before prose : which might seem strange , if not incredible , if we judge by the dispositions of later times ; but of those times and tempers , not less probable , then certain . in all things very apt to be led by phansie and external appearances ; very devout in their kind , but rather superstitious : In most things that they did , more guided by certain suddain instincts and raptures , then by reason ; not out of any contempt of it , but because they had it not . In those dayes there was no moral Philosophy : and they were accounted worthy of highest honours , that could utter most sentences that had somewhat of reason in them ; which by other men were generally received as Oracles because they seemed to surpasse the wisdome of ordinary men .

There were as many Religions almost as men ; for every mans religion was his phansy ; and they had most credit and authority that could best invent , and make best shew . Among so many religions , there were no controversies , but very good agreement and concord ; because no reason used either to examine , or to disprove . There was no talk among men , but of dreams , revelations , and apparitions : and they that could so easily phansy God in whatsoever they did phansy , had no reason to mistrust or to question the relations of others , though never so strange , which were so agreable to their humors and dispositions ; and by which themselves were confirmed in their own supposed Enthusiasms . That was the condition of those dayes , ( in Greece at least , and those parts , ) as it is set out by ancient Historiographers , and others ; until the dayes of Socrates , who for his innocent heroick life ( commended and admired by Christians as well as by Heathens ) and his unjust death , ( to which he was chiefly condemned for speaking against the Idolatry of his times ) might be thought in some measure ( as amongst Heathens ) to have born the Image of Christ : but certainly not without some mystery , and some preparation of men to Christianity , was so magnified by all men , for being the founder of moral Philosophy , and for bringing the use of Reason into request : by which he would have all things tryed , nor any thing believed , or received upon any private account or authority , that should be against Reason .

Λόγος was the word which he had so frequent in his mouth , and which he so much commended to his auditors and disciples : and λόγος , though in a far different sense I know , is the word by which Christ is styled in the Gospel . And as it is commonly observed , and true , that at the coming of Christ or thereabouts , all Oracles in all parts of the world began to cease ; so may we say that even of this somewhat might be thought to be prefigured in Socrates , by whose doctrine , as it did increase in the world , ( as we know it did in a little time very mightily , ) so private inspirations and Enthusiasms began to be out of request , and men became , as more rational every where in their discourse , so more civil and sober in their conversations .

Now those were the times and tempers , that did produce those horrid rites and mysteries , the Dionysiaca , Cybeliaca , Isiaca , Eleusiniaca , and the like : in the description whereof many ancient Fathers have been very exact and accurate ; it being an argument that did afford matter enough to any mans wit or rhetorick ; the senslesnesse on the one side , and the beastlinesse , wickednesse in the other , of those things that were there performed and observed under the name of Religion , being beyond any exaggeration , nay , beyond any sober mans imagination . Had we not seen the like in these latter dayes upon the same ground of enthusiasms and divine revelations acted and revived , it cannot almost be expected that any man should have belief enough to credit such relations . I shall my self willingly forbear particulars , which no modest reader can read without some reluctancy . There is enough , and more then enough of that stuffe , in those Authors I have already mentioned . But I had rather appeal to heathens themselves herein , for the truth of such things , of themselves so incredible , then to Christians ; who might be thought partiall . Seneca hath done pretty well upon this argument , in setting out the horror of these mysteries , in those fragments of his Contra superstitiones , preserved by S. Augustine in his books De Civ . Dei [ l. 6. c. 10. ] But Livie the Roman Historian , farre more particularly , in his twenty ninth Book ; who although he speak onely of the Dionysiaca , or Bacchanalia , as they were clancularly kept at Rome ; yet what he writes of them , is for the most part generally true of all those hidden mysteries , well called Opertanea . They were not instituted all at one time , nor by one man : they differed in some certain rites and ceremonies : but in point of brutishnesse and licentiousnesse otherwise , so like , that though we distinguish the founders by names , yet we must needs acknowledge them all guided by one Spirit , stiled in the Gospel an unclean Spirit : not as unclean by nature , which we know he is not ; but as the author of all uncleannesse among men ; as an enemy , since his fall , both to God and man . Now that these mysteries were devised at first by men , who professed themselves , and were generally supposed by others , to be inspired , is most certain . Whether they themselves did really believe it , is not easie to determine . But by that time we have gone through what we purpose here upon this subject , of the several kinds and causes of Enthusiasms , we may speak of it perchance with more confidence , and not fear to offend any judicious Reader .

The first institutor of mysteries among heathens , according to some , ( but indeed rather propagator and improver , then first author ) was one Orpheus , a mere fanatick , as in our Chapter of Corybantical Enthusiasme shall be more fully declared : and Diog. Laertius judgeth of him rightly , that he did not deserve the name of a Philosopher , that had made the Gods ( by his strange Fictions and relations of them ) more vile then the vilest of men . Yet many others for his great antiquity , and because they were glad to entertain any traditions , upon which they might ground a divine worship , which must presuppose the being of a God , and immortality of the soul , both which might be proved by Orpheus ; speak of him with great respect . Plato plainly of him , and some other ancient Theologues , that they were progenies Deorum , ( as he is interpreted by Tullie , ) and that men were bound to believe them whatsoever they said , upon that score , without asking any further reason . A man would wonder that so wise a Philosopher as Plato , whose discourses otherwise , where he treateth of virtue and godlinesse , relish so much of sound reason , and have had such influence upon rational men in all ages ; should adscribe so much to the authors of such abominable superstitions . But besides what hath already been said , that out of his good will to Religion , he was loth to question his authority , upon which , as divine , many of his dayes grounded their belief of a God , a judgement , and the like ; and that himself neverthelesse in some places , doth not stick to shew his dislike of some main points of Orpheus his Divinity : after all this I must acknowledge , which no man that hath read him can deny , that Plato himself naturally , had much in him of an Enthusiast . His writings , I am sure , have really made many so , as we shall afterwards in due place declare .

Now for Poets in generall , it clearly appeares by ancient authors , that unto the common people at least , if not unto the wiser , ( though unto them too for the most part , by their own testimonies , ) they were as it were their sacred Writ and records , from which they did derive their Divinity , and their belief concerning the Gods ; as who , and how to be worshipped , how pleased and pacified , by what prayers and ceremonies ; and whatsoever doth come within the compasse of Religion . All which was upon this ground , that there could be no true Poet , but must be divinely inspired ; and if divinely inspired , certainly to be believed . This we find even by Philosophers of best account in those dayes largely disputed and maintained . The two main arguments to induce them to that belief , were , That extraordinary motion of the mind , wherewith all good Poets in all ages have been possest and agitated ; and the testimonie of Poets themselves , who did professe of themselves , that they were inspired , and made particular relations of strange Visions , Raptures , and apparitions to that purpose : as shall be shewed in its proper place and chapter . So that as the beginning , growth and confirmation of Idolatry may be adscribed , as by many it is , unto Poets , and their authority ; so to supposed Enthusiasms and Inspirations also , upon which that authority was chiefly grounded .

I know that what is here delivered concerning those ancient Poets and Philosophers , of greatest antiquity , as of Orpheus particularly , is subject to much opposition , because of that respect , and Veneration almost , that both his name , and some fragments of his have found with many , whose names ought to be venerable unto all . I said , fragments ; for as for those entire pieces that go under his name , his Hymns or Prayers , his Argonauts , his Treatise of the vertue of Stones , &c. as full of superstition and grossest idolatry as may be ; it is generally agreed upon , that they are falsely adscribed unto him . I will not here take the advantage of Aristotle's opinion , as it is affirmed by Tully , that there never was any such man really as Orpheus : though it appear clearly by Plato , which would make a man the more suspicious , that there were many in his time who made great profit of that common errour , that Orpheus and his mates , Linus and Museus , were descended of the Gods : whereof the poor ignorant multitude being throughly possessed , they were the more inclinable to purchase those pretended Orphical charms and expiations , by which the guilt of any sin might be taken away . For such they carried with them up and down the countrey , as things of that nature use to be carried : and so made a great prey of the peoples credulity . But granting that such a man hath been ( whether Poet or Theologue ) it will concern me , that it may be known , that I am not the first , or onely that have so judged of him . Let the Reader therefore if he please , Primi ergo inter Graecos superstitionū magistri illi , Theologi ab his dicti , Poetaeque , qui Deorum genealogias decantaverūt , mysteriaque & numinum cultum tradiderunt , sapientiae nomine celebrantur , cum hi in nulla sapientiae parte operam posuisse sint dicendi : fucatè vero personateque illam quae politica dicitur , coluisse videantur , &c. Petrus Valentia in De judicio erga verum ex ipsis primis fontibus : Antuerpiae , 1596. read in the note somewhat that may satisfie him that it is not so . I content my self with the judgement of one : but if the Reader can weigh that one with good judgement , he may think perchance the judgment of that one as considerable as the authoritie of many others .

¶ Of detestable Sects and Heresies , upon this very ground of Divine Inspiration , by which Christianity hath been divided , defamed , impaired , and stopt in his course , Ecclesiastical Histories are full : they especially that have written of Heresies , as Epiphanius , Augustine , and the like , will afford examples of all kind . But that which is much to be wondered at and lamented , is , that some men , otherwise of great worth and ability , through mere ignorance of natural causes have been seduced by supposed raptures and Enthusiasms , and made shipwrack of the true faith , which before they professed . I dare say , and I hope it will not seem strange to them that shall well ponder what we have to say of natural raptures and visions , ( where also Tertullian shall be mentioned again , ) that Tertullian had never been an Heretick , had he been a better Naturalist : and yet Tertullian such a man for life and learning otherwise , as can hardly be paralleld by any one of those times ; in whom the Church had as great losse , and lamented it as much , ( see but Vincentius Lyrinensis of him ; ) as almost it ever had in any one man .

I never affected to be the Author of Paradoxes and strange Tenents : this age , I know , gives liberty enough and encouragement to any that is so minded ; when nothing almost is accounted true , but what is new , and in opposition to antiquity . However , as I do not affect Paradoxes ; so would I not be afraid to say somewhat ( if upon probable grounds ) that perchance hath not yet been said , or thought upon : especially , when more Academico , that is , by way of proposal unto further consideration ; not of peremptory affirmation , or determination . What progresse Mahometisme hath made in the world , cannot be unknown to any that know any thing of the world , beyond the very place of their own birth and abode . Certain enough it is , that the best and greatest part of the world ( America being laid aside ) is now possessed by it . What the first occasion and beginning of it was , is not so certainly known perchance . We are commonly told that Mahomet did assume to himself divine authority by feigned Enthusiasmes . by false , we are sure enough , as to Divine Authority : but whether feigned , I make some question ; and whether himself , and those about him , that helped to promote his phrensies , were not at first really beguiled themselves , before they began to seduce others . It shall be mentioned again , when we speak of raptures and extasies from natural causes , and bring examples , which will be in the Chapter of Contemplative or Philosophical Enthusiasmes .

So much here in general , that the Reader may the better understand my aim , which is the first thing in every work to be considered of , and so may the better know what to expect , if he shall think it worth his pains to read unto the end ; untill which done , it is but reason that I should desire him to suspend his judgement . It may be thought a curious argument ; which I cannot deny , and might well deserve greater abilities . Yet I my self thought it not so curious , as profitable , which made me to adventure upon it . And that our proceedings may be the more clear and methodical , I shall begin with the consideration of the word it self , and in the multiplicity of different uses and acceptions , ( as in most others ) pitch upon one that may fit our purpose , and may be a good help also to keep us within our bounds , in case the affinity of the matter , or ambiguity of the word and title , should tempt us to digresse , or lead us out unawares .

Enthusiasme ; In Greek ( from whence we have the English ) ἐνθυσιασμός . Now as τὸ 〈◊〉〈◊〉〈◊〉〈◊〉 is that which is replenished with wind ; and τὸ ἔμφρον , with wisdome : so , saith Plutarch , must ἐνθυσιασμός in the subject where it is , Plut. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . import a [ full ] participation and communion of Divine power . We must not expect from Philosophers , that they should be very exact Grammarians ; for it will not hold in all words that are of that forme . as for example , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; it implies an effect of the thunder indeed , but not a participation ( at least not active , but passive ) of the power : in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is a mere relation ; but in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I confesse , and many others , it doth imply both participation and plenitude .

But besides ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not so properly answer to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rather . But this is not a thing long to be stood upon . It will be more to our purpose to take notice of Plato's distinction of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Enthusiasme , ( for in Plato's language they are all one , and he hath a long dispute about it , to prove that it must be so : ) by the same Plutarch mentioned in the same place . It is in Plato's Dialogue which is called Phadrus , where he doth constitute four species of Enthusiasms : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as himself doth afterwards in the same Dialogue briefly rehearse them , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato's words are so obscure , that it would take us much time to make him intelligible : which I doubt to most that will read this , will neither be pleasing nor profitable . If any studious of Plato , shall desire private satisfaction , I shall hope that it may be given to their own good liking . I shall therefore spare that labour , and content my self with Plutarchs division ; which , although he mention Plato , yet I am sure is not the same , neither for the number , nor definition of particulars . I will therefore take it as from Plutarch , rather then from Plato , whom he quotes . According to Plutarch then , there be five kinds of Enthusiasms : Divinatory , Bacchical , ( or Corybantical , ) Poetical , ( under which he comprehends Musical also , ) Martial , and Eroticall , or amatorie . All these , besides that kinde of Enthusiasme which proceeds from distemper of body , which both by Plato and Plutarch is particularly mentioned and excluded . Plutarch gives us no other definition of Enthusiasme in general , but this , That it is a participation of an extrinsecal and divine power : which is very light and superficial . He saith all those kinds have one common name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which whether so generally true , ( except I my self mistake him , which I think I do not , ) I doubt . For I finde that some Greek Physicians challenge unto themselves that expression , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( except we could make a difference of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) as proper to themselves : and they make it a disease of the body , which we said before was excluded by Plutarch , and no such thing as Plutarch would have ; but merely imaginary , through the distemper of the phansy . Actuarius ( not very ancient I confesse ) makes it a kind of melancholy , which begins in imaginary Enthusiasms ; but commonly ends , he saith , in real madnesse . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. as I find him set out by Hen. Stephen .

But here I must crave , though it will not much conduce to that we mainly drive at , the benefit of all indifferently , that I may for Physicians sakes , being bound to honour the profession for the benefit I have received thereby , insist a while upon that definition of Enthusiasme which I find in those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Collection of Medicinal Definitions , which hath been received among many for Galens , but disclaimed by the greater part to be his ; however by some adscribed to a much more ancient Author . His words , whoever he be , be these : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So are the words set out by Hen. Stephen in his collections of physical words and Definitions . In my edition of those definitions , which is the Basil edition in 8ᵒ. 1537. instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is printed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which is all the difference . Most it seems have stumbled at this word . For though I finde the place quoted by more then one Physician ; yet not in any have I found the word rendred , but fairly passed over . Which is not much to be wondred at in them that make no profession of extraordinary knowledge of the Tongues ; when Hen. Stephen himself , to whose learned and Herculean labours the Greek tongue hath been so much beholding , he also doth passe it over in his translation of the words ; which is this : Enthusiasmus , est velut cum quidam de statu mentis dejiciuntur in Sacris , si quid intueantur : aut si tympanorum , aut tibiarum sonum , aut signa quaedam auribus percipiant .

Of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by it self , what it signifieth ; as particularly , and most properly to burn , or offer incense , or more generally to smoke , &c. there is no question to be made : but what it should do here in matter of divination or enthusiasme is all the question . But for the first , it will easily be resolved : For Eustathius ( not to mention others ) upon the last of Homers Iliads , doth plainly resolve us , that there was a kind of divination , very frequent amongst the ancients , by burning or offering up of incense : and he hath the very word here in question . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But neither in him nor any other do I find the particulars of this divination , as it was used in those ancient times : onely that the same were also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dio Cassius , an ancient grave Historian , once a Consul himself , of great command and authority , in his 41 Book , in the description of Apollonia a city of Macedonia , describes the Oracle , or manner of divination then used in the Nymphaeum of it . The manner of it was , to observe the time of the casting of the incense into the fire , and to accompany it with earnest prayers and supplications , or vows : and in case it took fire well , the request , ( if it were a matter of request ) or question was resolved in the affirmative , that it should come to passe : If on the contrary , it neither would take fire of it self , nor endure it , but start back when it was cast into it ; ( as they write , it would , ) it was a certain token that the matter was not feasable . It was open to all manner of questions ( saith Dio ; ) but of death onely , and of marriage , it was not to be consulted . Here is no Enthusiasme at all in this . But that there were divers kinds of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or incense-divination , is sure enough : and the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the definition we are upon , is a clear indication , that this here spoken of was attended , if not altogether atchieved , with strange sights and visions , which for the time did alienate the mind of the beholder . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are proper words to that purpose , as by Macrobius and divers others may appear . As for the following words in the definition , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. as no man I think will make any question but that the furor Corybanticus , or Bacchical Enthusiasms are thereby intended : so upon some further consideration I think it will be granted , that instead of Cυμβόλων ( as I find it every where printed ) it should be read κυμβόλων cymbals ; those three words , ἀυλὸι , τύμπανα , κύμβαλοι , being often joyned together not upon this occasion only : but upon this occasion , and this particular subject of Corybantical Enthusiasms , no word being more frequent or proper in ancient Authors , Poets , and others , then this very word cymbalum . Apuleius speaking of these barbara sacra , saith that they most consisted of Cymbalistis , Tympanistis , and Choraulis : ( De Deo Socratis , p. 49. ) where we have them all three ; and the Cymbals in the first place . Ovid calleth them tinnula aera Metam . lib. 4. Tympana cum subito non apparentia raucis Obstrepnere sonis ; & adunco tibia cornu , Tinnulaque aera sonant . — Where we have them all , in the same order as we find them in the Definitions ; tympana , tibia , and tinnula aera or cymbala . That the Heathens otherwaies in their mysteries had their symbola properly so called , and how much they adscribed unto them , we know well enough : divers have written of them ; but not any thing that I know of , that can be pertinent to this place . Of musical Enthusiasme in general we shall treat in its proper place , and there again give some further light perchance to these words . So much shall serve concerning this definition , whoever be the author of it : whose purpose onely was certainly to define Enthusiasme , not in its full latitude , but as incidentall to corporall diseases , or a disease it self , as it falls out some times : as will appear , when we treat of musical Enthusiasms .

I would not be too long upon this general Protheoria , by heaping multitude of places out of ancient Authors , to shew the use of the word ; which places , many of them at least , I shall afterwards have occasion to produce under their proper heads , to which I purposely reserve them . To hasten therefore to some conclusion . Upon this foundation of Plato , and Plutarch's observations , and that use of the word Enthusiasme , very frequent in ancient Authors , I shall thus briefly and plainly endeavour to state this businesse . Enthusiasme , 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 , †s 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 Divination most properly from God . Opinions of Heathens about the causes of Divination . Plutarch corrected . Divination in a more general sense . Some kinds of it merely natural , or physicall . Our question here of enthusiastick Divination , particularly , whether any such from Natural Causes . But first of all , whether any such among Heathens anciently , truly and really . The grounds of the contrary opinion discovered and refuted . Pythones , or Pythonici , in the Scriptures and ancient Histories . Pomponatius and Tho. Leonicus noted . The Question rightly stated . First of all , a concurrence of naturall causes in some cases generally granted . Some Enthusiasts not only foretell things future , but also speak strange Languages , through mere natural distemper , according to the opinion of some Physicians . But the contrary more probable , and why . That some things of like nature , ( in some respects , ) as Enthusiastick Divination , and not lesse to be wondred at , are certainly known to proceed from causes that are natural , though unknown unto men : and some things also , though from causes that are known , not lesse wonderfull in their nature . Instances in both kinds . The power of smelling in Dogs . An Example out of an Author of good credit , of a man , who being blind , was a guide unto many that had eyes , by his smell only , through vast Deserts . The power and nature of the Memorie in man , how incomprehensible , and how much admired by both Divines and Philosophers . The invention of conveying secret thoughts at any distance , whether of place or of time , by writing , how admirable a thing . Their opinion that fetch Divination from the nature of the Intellectus agens , in every man . The opinion of Aristotle in his Problems , ( some question about the Author ; ) of the effects of atra bilis or melancholy , a probable ground of some naturall divination . But after some general grounds and propositions , the continual 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or emanations of bodies , according to Aristotle and others , and the parturitions of causes , ( or foregoing naturall signes of strange events and alterations , ) discernable to some tempers , as also the concatenation of natural Causes , according to the Stoicks , a more probable ground . The Divination of dying men . A notable observation of Aretaeus , an ancient Greek Physician , to this purpose . Enthusiasme by vast prospects , and other natural objects .

IT is acknowledged , as well by Heathens as by Christians , that absolutely & infallibly to foretell things future , doth belong unto Him only , to whom all things passed , present and future are equally present . Men therefore , as many as have taken upon themselves , or have been believed to prophesy ( a word used as ordinarily by Heathen as by Christian Authors , ) or to foretell , they have been generally deemed and termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the like : all which signifie men inspired by God . And although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Enthusiasme ) be used to many purposes , as will appear throughout this whole Discourse ; yet it is most properly used to imply Divination , such as is by inspiration . And because such Divination among Heathens was not usually without a temporary alienation of the mind , and distraction of the senses ; hence it is that both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greek , and Vaticinari in Latin , is taken sometimes for deliration and idle speaking .

Of the causes of Divination many Ancients have written very largely and variously . All make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or divine inspiration , to be the chief and principal . Tullie's first Book De Divinatione is altogether of that Subject . But that is not my businesse here . Neverthelesse , for their sakes that love and read Greek books , ( which in very deed , if any , after the Sacred , are best able to make a man wise and learned , ) I will produce a place of Plutarch to this purpose : not only because it conteineth much in few words ; but also because in all editions of Plutarch which I have seen ; as that of H. Stephen in 6 vol. in 8ᵒ. which I account the best , and that of Paris , in Greek and Latine , of later yeares ; it is corruptly exhibited , and marvelously both by the French and Latin interpreters mistaken , who hardly make sense of those which they have , and leave out part of Plutarch's words and sense . Plutarch . de placit . phil. l. 5. c. Plato ( saith Plutarch ) and the Stoicks bring in ( or assert ) Divination either as from God , immediately , ordinarily called a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . enthusiastick ; or from the Divinity ( or divine nature ) of the Soul , which Plato calleth b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ecthusiastick ; or by dreams . I will forbear to say more of it .

Of Divination in general ( that is , as the word , though not so properly , is often taken , for any foretelling of things future , ) that there be many kinds which are merely natural and physical , some usual and ordinary , some more rare , and remote from vulgar knowledge , some proceeding from hidden , though naturall causes , and grounded upon experience only , others known ( to the learned at least ) by their causes , as well as by experience ; they that have written De Divinatione , as Cicero anciently , Peucérus lately , ( besides divers others , ) will afford store of examples and arguments , if any desire further satisfaction in that point . That which doth here lie upon me to enquire into is , whether any kind of enthusiastical Divination , properly called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and by Tully , furor , either now known , or formerly practiced , may be accounted natural . Of such kind of Divination there were among ancient Heathens many sorts , cum furore and alienation of mind , all ; ( such as I intend here at least ; ) but in other circumstances , as in the carriage of the party possest , in the manner of the utterance , in the Place , Rites , and Ceremonies belonging to it , very different .

But here I must stop a while , to remove an Objection . For what if all these pretended enthusiastical Divinations , by Oracles , or otherwayes , were but mere Gulleries and Impostures to get money ; ( as is daily practised to this day , though not in the same kind , in all parts of the world , ) & to amaze credulous and superstitious people ? Or at the best , the subtle devices and artifices of well-meaning Politicians , to compasse great matters for the good of the people , ( as must alwaies be presupposed , ) and their own good content ? That this hath been the opinion of some Ancients , ( even Heathens ) and is at this day of many learned Christians , it cannot be denied . But upon some further enquiry into the businesse , I hope I shall be allowed to deliver mine own opinion without offence ; which is this : I take it to be a very partial , or very illiterate account or come off , in a matter ( as to the cause ) of such both consequence , and obscurity . First , I call it a partial account . Amongst Heathens there were divers Sects , for which there was as much strife and emulation , as is now amongst Christians of different opinions . The two grand Sects , were of those that maintained the being of a God , ( whether one or more , ) and his Providence over the world , on the one side ; on the other , those that either absolutely denied the very being of any Deity , ( which few durst ; ) or granting that there is a God , yet denied his Providence , or that he intermedled in humane affairs . Now it was taken for granted on all parts that , si Divinatio sit , Dii sunt ; if any true ( enthusiastical ) Divination , then Gods also : if no Gods , no Divination . It is Tullies word , that ista reciprocantur ; that they are termini convertibiles , as we say commonly . What ground there is in nature it self for this supposed reciprocation , would be an unnecessary digression : my matter will not oblige me to warrant it true : it is enough for me , if it be granted , as I know it must , by them that have read the writings of ancient Heathens of either side , that it was so generally believed . Now as men that are once ingaged both in inward affection , and in outward profession ( which commonly go together ) unto a party , are very apt to credit any thing for truth that makes for them ; and on the contrary ; nay some though they themselves know it to be otherwayes , yet will do what they can , that what is advantagious for their side may be believed by others ; such is the wretchednesse of most men , where their affections , or interests are once engaged : so doth it manifestly appear to have happened in this particular businesse . If therefore Lucian , a profest Atheist or Epicure , who employed what he had of wit and eloquence in deriding all manner of Religions , scoffe and jeare at all miraculous relations , which he hath made the subject of one of his Dialogues , entitled Philopseudes ; if he will not admit of any Divination , or Oracles , as proceeding from any kind of enthusiasme ; it is not much to be wondred at . If others besides Lucian and such profest Epicures have done the like in ancient times , somewhat might be said to them too ; but that we will not be too long upon it . As for late Authors , I would rather blame their negligence in this point , then suspect their partiality . Certainly , except all ancient Authors both Greek and Latin did conspire together to make themselves a scorn to their own time , by writing such things as generally known and received , which neverthelesse were but either their own phansies , or the slights of some cunning merchants ; and to make a scorn of after times , who upon the warrant of such witnesses , accounted grave and sober , might easily be induced to believe such things , though strange enough otherwaies , when it should be too late to disprove them by any visible search and triall : except , I say , they did of purpose so conspire , so many Authors , of so many different ages , and different countries , Poets , Philosophers , Historians , and others ; it must needs be , that such Enthusiasms were very frequent in ancient times . Neither was it a jesting matter to some of them , that did offer themselves , or were chosen by others to that ministry , according to the several rites , ceremonies , and conditions of several places . Lucan perchance , as a Poet , may be thought to deliver it more generally , then truly , when he saith ; — Siqua Deus sub pectora venit ; Numinis aut poena est mors immatura recepti , Aut pretium : quippe stimulo fluctuque furoris Compages humana labat : pulsusque Deorum Concutiunt fragiles animos . — Lucan . lib. 5.

He seems to make it a general case , as though all so inspired ( in that particular place at least , ) did die soon after . But in his time that Oracle was almost expired ; and therefore he might the easier mistake , because so little used . That some died in the fit , or presently after , is not to be doubted ; and Plutarch in his book De Def. Oraculorum writeth very particularly of one of his time that did so . But that which is more strange is , that gravest authors of those times stick not to adscribe a great part of that worldly greatnesse and prosperity , unto which the affairs of Greece did once arrive , when several Common-wealths among them , some together , some successively , as that of the Athenians , the Lacedemonians , and the like , did flourish ; to the Oracles , and other kind of divinations of those times . So Plato in his Phaedrus , where he disputes that divine madnesse is to be preferred before humane sobriety and wisdome : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plutarch , though upon another occasion , hath the same observation , of the many benefits that did accrew to the Grecians by the Oracle at Delphos . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Whence it is that even Socrates , the author of the rational sect of Philosophers , because he would have all things as well in matter of belief as practice brought to the trial of reason ; yet even he did allow of the use of Oracles , nay commend it , and thought it necessary 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. and judged them no lesse then mad , or strangely besotted , that maintained the contrary . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : as is recorded by one of his disciples , * * Xenoph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . lib. 1. Xenophon , a famous both Philosopher and Historian . And I pray what were the Pythones , or Pythonici , so called because of the supposed spirit of Divination in them , but Enthusiasts ; but that the fit or faculty , because more habitual , was not so strong and visible ? They were for the most part of the meanest sort of men , women often , neither so experienced in the world , or so perfected by study , as that any could suspect them to deal cunningly .

Such a one we read of Acts 16.16 . and such a one is Alexander said by some to have had with him in his expedition for the conquest of the East ; as is recorded by Arrianus : and such another Marius , in his expeditions against the Cimbri , so terrible unto the Romans : Syrian women both . Martha was her name whom Plutarch speaks of .

Yet for all this , and what else might be added to the same purpose , ( if it concerned us , and our purpose here to be long upon it , ) it is farre from me to deny or to doubt , that in the carriage of these things , in all places there was much cunning and juggling , much error and deceit ; and perchance some particular places and Oracles , where all that outwardly had a shew of Enthusiasme , was nothing but Art and Imposture . But that all was therefore , is as good as to say , that there is no truth in the world , because nothing in the world that is not lyable to the imposture of men .

But now to the proper businesse of this chapter ; Whether any enthusiastical Divination might be accounted merely natural , or whether altogether either divine or diabolicall ; that is it we are now to consider of . I shall not here referre my Reader to such as either Pomponatius , or Leonicus : the first whereof doth not allow of any miracles at all as supernatural but takes upon him ( blasphemously ) to give natural reasons for all , even for those that were done by Christ ; the other , if not in all points of Pomponatius his faith , yet in this of Divination and some others , a mere Peripatetick , without any mixture of Christianity . I have nothing to do with such ; and I think their grounds , for the most part , as contrary to sense and reason , as they are to faith . I would not be so mistaken . Here is no question made of Enthusiastick Divination , either divine or diabolical : but whether any such , as may be thought to proceed from natural causes . Again , by Enthusiastick Divination we do not here understand a pretended , imaginary , though not hypocritical divination , which hath nothing of truth or reality in it , ( except by some chance , among many false sometimes , ) saving the boldnesse of the parties who are deluded . That such confidence and delusion is incidental to some kind of distempers of the brains , is certainly known ; and we shall meet with some examples , where we shall have occasion to treat of such distempers . We intend such Enthusiastical Divination , as by several Events , and by due observation of all Circumstances , hath been observed to be true . It is a very obscure point that we are upon , and therefore the Reader must not wonder if I lead him about before I come to any determination . If we had to do with them that are Scholars only , we should be shorter .

First then we shall observe a concurrence of Natural Causes . This is granted by all Physicians and Naturallists . Melancholici , maniaci , ecstatici , phrenetici , epileptici , hystericae mulieres : All these be diseases naturally incidental to all both men and women ; the last only proper to women . as naturally incidental all , so curable by natural means and remedies . No body doubts of that . To all these natural diseases and distempers , enthusiastick divinatory fits are incidental . I do not say that it doth happen very often : that is not materiall , whether often or seldome . but when it doth happen , as the disease is cured by natural means , so the Enthusiasms go away , I will not say by the same means , but at the same time . That is certain by frequent experience , and by the acknowledgement of best Physicians , Sennertus , Peucerus , and divers others whom I could name . Those men and women , which , when they were sick of those diseases , did foretel divers things which came to passe accordingly , and some of them ( which I think more wonderfull , as more remote from natural causes , ) had spoken some Latin , some Greek , some Hebrew , or any other language , whereof before they had no use , nor skill ; when once cured of these Diseases , they return to their former simplicity and ignorance . Lev. Lemn . de occul . nat. mir . l. 2. c. 2. this is granted by all . Whereupon some , as Levinus Lemnius particularly , do peremptorily conclude that no other cause of such accidents is to be sought , but natural . Quos ego pronuncio , saith he , non à malo infestoque Genio divexari , nec Daemonis instinctu impulsuve , sed vi morbi , humorumque ferocia , &c.

And he doth endeavour to give some reason from the nature of the Soul , &c. how such a thing might happen naturally . But his reasons are no wayes satisfactory . And that these extraordinary operations do rather proceed from the Devil , to me is a great argument , ( besides other reasons , ) because the very self-same things are known to happen to divers that are immediately possest , without any bodily distemper , other then the very possession , which must needs affect the body more or lesse . Besides what hath been observed out of ancient Fathers , as S. Jerome and others ; Lucian . Philops . Ald. ed. p. 318. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. An id potius vult Lucianus , pro daemoniaci cujusque loco patriave , ita daemonem vel Graece , vel alia quavis linguâ , quae propria fit illius loci , respendere ? Lucian hath a relation to that purpose in his Philopseudes , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which although ( as all other things of that nature as is before observed , ) he seem to reject as a Fable yet by many probable circumstances might be commended , if not concluded , an History : though not with all those circumstances perchance , wherewith , the better to serve his purpose , he doth endeavour to make it as ridiculous and improbable as he can .

But to passe by divers relations of later times , upon the credit ( some of them at least ) of very creditable Authors and witnesses ; I shall content my self with the testimony of one , a man of exquisite learning , and a curious sister of the truth in doubtfull points ; and a man of that integrity , that having got great credit in the world for his skill ( among other things ) in Judicial Astrology , being convicted in his Conscience , as himself relateth , that it was but men Couzenage and Imposture , he made no scruple to make open recantation , and wrote against it very learnedly . Georgius Raguseius is the man : whose words in his second book De Divinatione , Epist. 11. De Oraculis , are ; Novi ego Venetiis pauperem quandam mulierem , &c. that is , I have known at Venice a certain poor woman , which we possest : sometimes she would be stupid and sottish ; sometimes she did speak with divers tongues , and discourse of things belonging to the Mathematicks , and Philosophy , yea and to Divinity . I do not write here what I have heard from others , but my self have disputed with her more than once . Thus he .

However , though we do not adscribe such wonderfull effects to nature ; yet it is somewhat , that best Physicians acknowledge such a preparation and disposition of the body , through distemper of humors , which giveth great advantage to the Devil to work upon ; which distemper being cured by physical drugs and potions , the Devil is driven away , and hath no more power over the same bodies . Neither do I think Divination , in some kind at least , ( as by and by shall be shewed ) so supernatural an operation , as the speaking of Languages , ( without any teaching , ) and use of Sciences is . If a man examine all those wayes of enthusiastick Divination that have been heretofore in use , which were not a few in number , and in many circumstances very different ; he may observe in some of the chiefest , a manifest concurrence of some natural causes preparing or disposing the bodies for such impressions and operations ; if no more . I would insist in some particulars , but that I would not be too long upon this point , as of least consideration to our main scope and argument . The Reader ( if a Scholar , and acquainted with books , ) may satisfie himself if he please , reading but Iamblichus De mysteriis Aegypt . where he describes ( in one of those chapters ) very particularly the manner of three Oracles , the Colophonian , Delphick , and Branchidicum . Iamblichus himself , I know , is much against it , that any natural thing should be conceived as a partial or concurrent cause . but the understanding Reader may make his own observations upon divers particulars neverthelesse . However , our disquisition is not of Oracles in particular , wherein I should easily grant other causes then natural ; but of enthusiastick Divination , of what kind soever , in general ; whether any such , &c. Well , so much we have got by this first observation , that natural causes may contribute very much towards it , if not wholly sufficient to produce this effect .

Secondly , because the question is not ( so properly ) whether any manifest , or very probable natural cause can be shewed ; but whether it be against all reason , whether manifest or probable , to believe that some kind of enthusiastick Divination may proceed from causes that are natural , though it be beyond the reach of man to find them , as in many other things whereof no question is ; this , I say , being the true state of the Question , before we come to the consideration of particular reasons and causes , I think it necessary for their sakes that are not used to the speculation of Nature and her secrets , to insist a while upon some such things as are certainly known ( though from causes to most men unknown and incomprehensible , ) to be natural : and some such things also which in themselves , if well considered , deserve no lesse admiration , though the causes be not unknown . This will be a very good way , as I conceive , to prepare men not versed in such speculations , not to cast off presently for ridiculous or impossible , all things the reason whereof they cannot understand .

I will not take the advantage of Natures amplitude in this kind , as full of wonders , as it is of objects , if rationally and philosophically looked upon . It is sure enough , that there is not any one of Natures works , how mean soever and ordinary to vulgar sight and eyes , but may afford somewhat in the cause whereof the reason of the most rational and understanding may be posed . I will confine my self to such things , generally known , and such as may have some reference to our present occasion . That which I shall first propose to be considered is , that quicknesse and exactnesse of some senses in some dumb creatures , so far exceeding that proportion wherewith nature hath endowed Man . As for example ; Who knows not that Hounds and Dogs excell in smell beyond all comparison ? Hunters , they that have written of it , as some Ancients , and they that practice it daily , tell of strange things in that kind ; but who doth not daily observe it in every ordinary Curre ? Who knows not , that by their bare smell they can discern their Master among thousands , ( an argument of their exactnesse in dijudicating of different smels , among so many of one kind , ) and how they will trace their steps throughout a whole Country , and find their own way home at a vast distance , by the same faculty ? Naturalists tell us , that the reason of their excellency in that sense is , because the nervus odoris is very great : greater ( they say ) in a Dog , then it is in an Ox. Whether that be it or no , I shall not here dispute . But suppose that a man , ( as many things happen to men naturally , contrary to the common course of nature , ) suppose , I say , that a man , unknown to others , should be born to such a perfection of sense ; might not he , by the advantage of reason to boot , do strange things , think we , to the admiration of all men that should not know the cause ? As for example , disclose Secrets , which no man would think possible , except he were a Witch ; to tell who came to his house , though he saw them not , and from whence ; and in a good measure , what should be done in it , by day or by night , though he stirred not from one place ? All this , and many such things , by the advantage of that one sense heightned to that perfection , joyned with humane ratiocination and wit , he might do ; for which I believe be would be no lesse admired , ( and even in that kind he might do much too , by the said advantage , ) then if he did foretell many things future . But this is but a supposition : It is true : but such a supposition , as shews a possibility in nature , of things that would generally be deemed supernaturall . And there be some examples of men that have excelled , if not in this one , yet in some other sense , far beyond the ordinary proportion of men . Jo. Leo Afric . Descr . Afr. lib. 6. p. 246. Joannes Leo of Africa , a man for his fidelitie , amongst the learned in the Eastern Languages and Histories of very good esteem , hath a strange relation , of a blind man that was a guide to certain Merchants travelling through the Deserts of Arabia . The man road upon a Camel , and led his company , not by his Eyes , which he had not ; but by his Smell , which was so exquisite , that having been acquainted with those wayes before , he could find by the sent of the very earth , nay , of the sand , ( which was reached unto him at every mile , ) where he was , and would describe the places unto them as they went along : yea , told them long before ( which proved true , though not believed then , ) when they drew near to inhabited places .

But we will consider something more common , and more generally known in man . Wherein if we look upon the Body , or the Soul , but especially upon some Faculties of the Soul , and their several functions in the bodie , we have matter of admiration enough . It is well known , how Galen in the consideration of these things was often posed in the cause , and doth ingenuously acknowledge his ignorance . Fernelius , who was accounted the Galen of his time , hath collected many passages out of him to that purpose ; and is so far from pretending to give us light himself in those things where Galen wanted eyes , that he makes it his task , to shew us onely that they are things to men incomprehensible . I will insist upon somewhat that may be thought to have some affinity with possession and Enthusiasme . And what more to be wondred at in this kind , then the power of the Phansy , which is able to carry a man out of his bed in his sleep ; to make him walk up and down ; to lead him over bridges ; and to set his hands at work sometimes ( all this in his dead sleep ) to the accomplishment of such things , as no man otherwayes would have thought could have been done without the use of open eyes , and perfect reason ? Examples of this distemper of body ( for it is but a distemper of body , ) there be so many and so strange , both in the writings of Physicians , and other Histories , besides what daily experience doth afford , that I shall willingly spare them here .

I will insist upon another thing , of it self more wonderfull by far , though commonly lesse wondered at , ( as the fashion is amongst the vulgar of men , ) because more ordinary . and that is , the power of Memory in man . I know no man that hath done upon that subject better then S. Augustine in his Confessions . he hath bestowed several chapters upon it , not to find out the natural cause , which he professeth to be far above his reach ; but to set out ( which he doth very pithily and copiously ) to the view and consideration of other men the wonderfull effects of it . Magna ista vis est Memoriae , magna nimis , Aug. Confess . lib. 10. c. 8. &c. Deus meus , penetrale amplum , &c. c. 8. Et hoc quis tandem indagabit ? Quis comprehendat quomodo sit ? Ego certe , Domine , laboro hic , & laboro in meipso ; factus sum mihi terra difficultatis ; &c. ch. 16. and again ch. 17. Magna ista vis est memoriae . Nescio quid horrendum , Deus meus , profunda & infinita multiplicitas , &c. Aboali ( to whom Julius Scaliger gives this testimony , Exercit. contra Card. 307.28 . that he is omnium philosophorum acutissimus atque cordatissimus , that is , the wisest and acutest of all Philosophers , ) after he had turned himself all the ways that he could to make somewhat of it , that might sound of natural reason , was at last , by the many inextricable difficulties that he met with , driven to this , to make a God or a Daemon of it . For he doth plainly deny that there is any such thing in the natural constitution of man , as Memory ; but that it is resident in an extrinsecal intelligentia ; and that what we call Memory , is nothing but a natural power of the intellectus to reflect upon that intelligentia , and to dispose it self for the influence of it . Scaliger having spoken of this Philosopher and his opinion with great respect , as though he intended to maintain it against all gainsayers , is content at the last , for Aristotles sake , to bring many arguments against it ; which was no very hard thing to do : But as for those difficulties and perplexities , by himself acknowledged , that drove that optimum virum , as he calls him , into this opinion , I do not find that he takes away any , or so much as goes about it .

I shall insist but upon one thing more , which is of another nature indeed , because the cause of it is not hidden , but known unto all men : but yet such a thing in my judgement , as deserveth no lesse admiration , and hath as much affinity in its effects with Enthusiastick Divination as any thing that bath been spoken of . There was a time , it is well known , when none of those things that we call letters , which children are taught when first sent to school , were known or heard of . It is so yet , I believe , in some parts of the world : but in all parts time was when no such thing was known . If no letters , then no reading , no writing . This might very well be , when men in other things were wise and rational enough ; and perchance had some inventions of good use , which we have not . But I would have any man to consider with himself , if at such a time , some two or three that had been acquainted with the use of reading and writing had appeared , and made publick shew ( yet concealing purposely the mystery of it , to beget admiration , ) of their Art , by communicating with one another at a great distance ( as now is ordinary ) by the mediation of written papers , which should contain particulars of the present condition of each place , what is done , what hath happened , &c. who can think otherwise , but that either the men would have been judged more then men , that could see and know at such a distance ; or at least , the papers that brought intelligence unto them , to be some kind of Angel or Devils ? But we need not go by conjectures ; for it is cetain enough , by the experience we have had of it in these later times , that it would have been so : witnesse divers that have written of the Indies , and of America : who also relate what use the Spaniards made of it , to beget to themselves , for this very thing , an opinion of divine and supernatural abilities . You may read of it , if you please , and be not better furnisht , in Herm. Hugo , De prima scribendi origine , printed at Antwerp , 1617. in his Preface . And if any man think that I make too great a wonder of it , as I know there be many ( never born to be Philosophers ) who can hardly be brought to admire any thing that is known and ordinary : I could appeal to many both ancient and late , men of great reputation and learning , that have been of the same judgement , who have given it place ( and some , preeminence , ) among the greatest miracles in the world . You may find many of them quoted by the said Author . For my part , I professe to admire nothing more . I should not think it so much , to see a dead body made to walk by some Necromancer for a time , as I do to hear a man , that hath been dead some hundred , or thousand of years perchance , to speak to me so audibly and plainly by this Art . Neither do I think it a greater wonder , that some men have spoken without a tongue , ( whereof I reade a very late example in Nicol. Tulpius his Observ . Medicae lib. 1. c. 41. Mutus loquens . ) then that men should be able so familiarly and readily to communicate with one another at a distance , by the onely help of their hands . We may give men the praise , to have been the instruments and secondary cause ; as some , we know , are commonly named to have invented some letters , and some others : but he is much to blame , in my judgement , that looks upon any other then God himself as the author of so great and so inestimable a benefit .

Were we to treat of the causes of Divination in general , and of the several opinions about it , we should think it necessary to begin with a consideration of that , which is commonly called among Philosophers Intellectus agens ; what it is according to Aristotle , what according to Averroes and other Arabs ; whether a particular existence in every man , or whether universal in all men ; whether part of the soul of man , or whether extrinsecal and adventitious ; whether eternal à priore & posteriore , or whether à posteriore only , or not so much as à posteriore ; and the like . From the nature of which intellectus agens , most Arabs and many Jews fetch Divination ; yea and some Christians too , not of them only who had the bare name , as Pomponatius and the like ; but some also that seem to adscribe very much to the Scriptures , Bod. Theat. Nat. p. 529 , &c. as Bodinus particularly ; whose opinion of an extrinsecal intellectus agens in every man , seems not much repugnant to Aboali's in point of memory , before spoken of . He is copious enough upon that argument , if any desire to know his opinion . There is no question but if these opinions were true , or fit for our consideration in this place , we might conclude rightly enough , that enthusiastick Divination is no supernatural thing , but natural unto man as he is a man , endowed with such and such properties . For as in case of the pestilence incidental unto men , we do not say that it is supernatural , but natural unto man to be infected ; though the immediate cause ( sometimes at least , ) be not in man , but from such and such a constitution of the skies , and such a temper of the aire , to which such a constitution , and such a temper at some times is natural , or doth happen by course of nature : So though this intellectus agens , as many teach , be a thing extrinsecal , yet as ( according to their opinion ) it is natural unto all men , that are right men , to have such a one ; so both it and the effects of it , ( Divination among the rest , ) may be thought natural unto men . But for my part , as I do not embrace the opinion my self , so do I think the disquisition too abstruse for ordinary men : and perchance more abstruse then profitable , for any .

Aristotles opinion is that which I shall chiefly pitch upon ; and if he do not help us , I see but little hopes from any other . Aristotle then in his Problems , sect. 30.1 . hath a long discourse of the several effects of the atra bilis , according to its different κράσις or temperature ; that is , as it is mixed either with heat , or cold . Among other things , he hath these words : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. that is ; They to whom this [ melancholick ] temperament is natural , it presently shews it self in the varietie of their nature and dispositions , according to the diversity of the temperament or mixture . They that have superfluity of it , and cold , they are [ naturally ] sluggish and stupid . but they that abound with it joyned with heat , they are wildish , good natur'd , [ or witty ] prone to love , quickly moved to passions and concupiscences ; and some also very talkative , [ or discoursive . ] And some again , because of the nearnesse of this heat to the seat of reason , are liable to distempers of madnesse , and enthusiasticknesse . Hence also are proceeded the Sibyls , and the Bacchicks , and all that are truly ἔνθεοι , [ so called and accounted , that is , divinely possessed , and inspired , ] when it doth not happen through sicknesse , but by natural temper . Aristotle doth seem to contradict himself in those last words , in that having made enthusiasticknesse a νόσημα , that is , a distemper , or sicknesse , he doth afterwards affirm , that the [ true ] ἔνθεοι must be so by their natural temper . which perchance made Budeus to leave out those last words in the Greek , Bud. Annot. in Pand. ed. Lug. 1562. p. 698. where he cites them in his Annotations upon the Pandects . But it must be remembred , which was noted before , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is sometimes taken for a bodily disease ; and so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( commonly confounded ) are distinct : Aristotles purpose being to say , that both the ἐνθυσιασικοὶ 〈◊〉〈◊〉〈◊〉〈◊〉 , through disease , and the ἔνθεοι , naturally , proceed from this kind of mixture of the atra bilis . But again , If ἔνθεοι , may some say , so really , how naturally ? Except we shall say , that Aristotle intended to assign a double cause : the one natural in preparing the bodie , without which preparation nothing would be done ; the other supernatural , the formal and immediate cause of the operation . And if this were his meaning , then he is much wronged by them who lay to his charge , as though he made Melancholy the only cause ; whereas themselves also allow of some previous preparation and disposition ( in such cases ) as necessary .

I have heard some learned men make a question whether those Problems were truly Aristotles , because they have observed some things in them not worthy ( they think ) so grave and solid a Philosopher . I have thought so my self sometimes , I must confesse ; and it is not impossible but that something might be foysted in here and there , that is of another stamp . But for the generality of the book , there is authority enough from ancient Authors by whom it is often quoted : and for this part and parcel of it we are now upon , there is too much of Aristotles stile and genius in it , to leave it doubtful and questionable . And besides that , we have Cicero's testimony , in his first of Divination : Aristoteles quidem eos etiam qui valetudinis vitio furerent , & melancholici dicerentur , censebat habere aliquid in animis praesagiens atque divinum . Except Aristotle should treat of it somewhere else too , as I think he doth ; though this be the place most taken notice of . For my part , I confesse that I adscribe much to this discourse of the Philosopher concerning the effects of atra bilis . I wish some few lines had been left out , that the whole might have been read or interpreted in offensively . However , because I would not be over-long upon this subject , I shall content my self with what hath been said upon it , hastening to the consideration of another opinion of the same Aristotle , which few take notice of that have written of this subject , concerning the causes of Divination ; upon which I purpose to ground my conclusion . But first of all to make it the more intelligible to all men , I must begin with some general grounds .

First , That there is nothing without a cause , but God .

Secondly , That some things are by Gods immediate will , without any subordination of secondary means ; and some things though by the will of God , yet through means which he hath appointed , known to us under the name and notion of natural causes .

Thirdly , Of things that happen by natural causes , some things happen according to the ordinary course of nature , having their limited times and seasons , &c. other things extraordinarily , ( as to the ordinary course of nature ) though not lesse naturally .

Fourthly , Nothing that happens according to the ordinary course of nature , whereof the cause is known , though it be foretold long before , comes within the compasse of true Divination .

For example ; An Astrologer can foretel what Eclipses of either Sun or Moon will be a hundred or two hundred years hence ; at what Day of the Moneth , and what Hour of the Day they will happen . I know what can be said against it , that some have been deceived in the hour , as in the Eclipse that happened 1605. April 3. about which some very able Artists are noted to have mistaken ; and the reason is given by Astronomers how such a mistake might happen : However it is very seldome that such a chance doth happen , and when it doth , it is but a mistake of the hour , not of the day . In such predictions , though wonderful to ignorant people , and to some that make a trade of cheating people that are ignorant , there is nothing supernatural , nothing that really can be accounted Divination .

Fifthly , That many things happen according to the constant course of nature , the causes whereof are not known : For example ; the Flux and Reflux of the Sea , the inundation of the river Nilus ; and the like .

Sixthly , That many natural things before they come to that passe , as to be generally known or visible , have some kind of obscure beginnings , by which they be known by some long before . Or thus ; That many natural things , by some natural foregoing signes , may be known , felt or discerned by those men or creatures , that have a natural disposition or sympathy , whether constant or temporary , to those things or their signes , though unto others that have not they be altogether unknown .

So , for example , many dumb creatures are sensible of future changes and alterations of air , of imminent storms and tempests . They foresee them not by any ratiocination , or consideration of the causes , but feel some effects of the agitation of causes , and foregoing symptomes , which in very truth are part of the being of the things themselves , not yet so discernable as afterwards . And not dumb creatures only , but men also , by the natural temper of their heads , or by some accidental distemper in some member , can foretel , some times a long time before , such alterations and Tempests , Frost or Snow , wet or drie weather , and the like ; not by the help of their reason , but by some proper antecedent effects of such changes and chances , which they feel in themselves .

And this hath brought us to the main businesse which we are to consider of , and so to come to a conclusion . The ancient Stoick Philosophers , who did adscribe all things unto Fate or Destiny , did enlarge themselves very much upon this subject ; alledging , first , that as nothing did happen in the world , but by an eternal concatenation of causes ; so secondly , that there is such dependance of these causes , of the one upon the other , that nothing can truly be said to happen suddenly , because nothing but had in , and of it self an aptitude to be foreseen long before in its Causes . Nay , some went further , that all things that should be , had a kind of present being in the generality of nature , though no actual visible existence . Upon all which they inferred the possibility of Divination by the knowledge of nature . But leaving them to their opinions as too general and remote , Democritus will bring us nearer to our aim ; who maintained that out of all things that happened by natural causes , there proceeded certain species ( εἴδωλα he called them ) and emanations ; not from the things themselves only when actually existent , ( though then indeed most strong and apparent , ) but from their Causes also . It will be hard to make them that have no philosophical knowledge of nature at all to comprehend this : I do not say to believe it , that is another thing ; but to comprehend what is intended , whether true or false . But they that have so much philosophy in them , as to be able to give some account more then every child can , ( because he hath eyes , ) how they see , especially if ever they have been spectators of the species of objects , gathered through a little hole and piece of glasse before it in a dark chamber , upon a white wall , or sheet of paper ; as most ( I suppose ) that have any curiosity , have seen at some time or other : such may the better conceive what is intended . Not that I make those species that issue out of objects , by the intromission whereof the sight is accomplished , to be the very same as those emanations he maintained ; but only to have some kind of resemblance , whereby those may the better be understood .

Now this was Aristotles opinion , and the opinion of Synesius too , a very learned Philosopher of later times , that these emanations were the natural cause of Divination by Dreams , when and where there was a disposition in the subject for reception or impression : which was , when and where reason had least force , as in Sleep , and Trances ; and in such persons where reason naturally was weakest , and the phansie strongest , as in Women , weak men , Idiots , and the like . Aristotle indeed doth not there mention ( neither doth Synesius ) other Divination , then that which is by Dreams : but there being the same reason , I take it as generally intended by him ; or at least appliable to any other kind , whereof question may be made , whether natural or supernatural . I make the more of this opinion , though I propose it but as an opinion , because I am very confident that greatest secrets of nature do depend from such kind of natural unsensible emanations ; as might appear by the consideration of many particulars , and the examination of several opinions , if it were part of my task . Now from all that hath been said and observed hitherto , that which I would inferre , is ;

First from those general instances , not lesse to be wondered at , though certainly known and acknowledged to proceed from causes that are natural , whether known or unknown , That it is possible , if not probable , that some Enthusiastick Divination may proceed from naturall causes .

Secondly , That such Divination as is concerning natural events , grounded upon natural causes , whether known or unknown , may possibly proceed from some such unsensible emanations as have been spoken of : those emanations at least as probable a cause of Divination in Fools and Idiots , as any other that hath been given ; as Melancholy may be of some kind of Divination in a different temper and disposition .

What else may be said in this point agreeable to Aristotles doctrine , delivered by him in many places , shall be shewed when we shall treat of the causes of Enthusiasme in general .

Most that have written of Divination , to prove that it proceeds of natural causes , insist upon the divination of some dying men , upon which they inferre a natural aptitude of the Soul to it when loose and free from the body . That holy men when near to death , have often prophesied by immediate divine Inspiration , is not a thing to be disputed among Christians . But what should make some , ordinary men , sometimes , to foresee , not the day and hour of their own Departure only , but to foretel the period of some other mens lives also , whereof there be divers examples both ancient and late : and not to foretell things only that belong to life and death ; but sometimes more generally , many future things , which have proved true by the event : of this , question may be made without offence , whether natural , or supernatural . First for emanations ; it cannot be doubted , but that long sicknesse in general , but especially such and such as may have more particular operation and sympathy , may so affect the body , as to dispose it for the reception or dijudication of such emanations , if the thing foreseen and foretold be such as may be adscribed to natural causes . But secondly , I remember an observation in the Author of the History of the Council of Trent , that it is natural unto many , dying , out of some hidden and supernatural cause , to fall into a great contempt and loathing of all worldly things and humane affairs . But I know not how far I may trust my memory . For I have not the book at this time . The words ( the best satisfaction I can give to the Reader , ) in which I have entred it many yeares ago , when I first read it , into my Adversaria , are these ; [ P. 758. that refers to the Latin Translation , printed in Germany in 4o. ] ὅτι solemne in confinio mortis positis , res humanas ex ignota quadam & supernaturali causa fastidire . Now such a fastidium we know , is an effect , as of greatest wisdome and religion often ; so sometimes of pure melancholy , which would bring us to Aristotles opinion of the effects of atra bilis before spoken of . But I have met with an observation of Aretaeus , an ancient Physician long before Galen , which I think very considerable in this place . Aretaeus doth affirme , that they that are sick in the heart ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is a very general word , but more particularly intended of those that labour of a syncope , ) have their external senses more quick ; that they see better , and hear better ; that their mind is better settled , and their hearts more pure . and not only so , but that the same do foretell many future things also with great certainty . It is much against my will , that I must take any thing upon trust ; I see very learned men so often deceived by it ; but this I do : Hieron . Mercurialis is my Author , in his Variae Lectiones ; where you may find it , and the Authors own words . I would not give any occasion of offence , by mixing impertinently and unseasonably things natural and supernatural , that is , heaven and earth : But who can read those words of that ancient Author , ( especially if compared with Galens , who hath almost the same of the vulnerati corde , but that he doth not go so far as Divination , ) but will think of Esays words 57. v. 15. For thus saith the high and lofty One , &c. Plin. Nat. Hist. lib. 7. c. 52. But this by the way only . Plinie in his Natural Historie witnesseth of his time , that Plena vita est his vaticiniis ; that is , that such Prophesies of dying men happened very frequently : which neverthelesse he professeth to make no great reconing of , because for the most part false . Whereof he doth give a very notable instance of one Gabienus , in the time of the Civil warres . It may be read in him : and I am confident that he made choice of that instance among many , as of a thing that was generally known , and indoubtable .

Cicero 1. De Divin . Multos nemora sylvaeque , multos amnes aut maria commovent ; quorum furibunda mens videt ante multo quae futura sunt ; saith Tully . That the sight of vast objects , as rocks and mountains , and wild prospects , and the attent consideration of some natural object in a solitary place , doth dispose some men to Ecstasie , that is , transport their thoughts beyond their ordinary limits , and doth raise strange affections in them , I know to be most true : and if any should affect ecstatical raptures , or alienation of mind , it is like enough that by the use of such means , with the concurrence of some others , as some kind of Musick , ( to such as are of that temper , ) they might be procured . But that any true Divination , or foretelling of things future , would follow upon it , I am not very apt to believe , neither do I know any reason for it .

However , I think that man that can enjoy his natural wit and reason with sobriety , and doth affect such raptures and alienations of mind , hath attained to a good degree of Madnesse , without rapture , which makes him so much to undervalue the highest gift of God , ( Grace excepted , which is but a perfection of Reason , or a reformation of corrupt Reason ; ) sound Reason . It made Aristotle deny that any Divination , either by Dreams or otherwise , was from God , because not Ignorant only , but Wicked men also were observed to have a greater share in such , then those that were noted for either Learning or Piety . And truly , I think it is not without some providence of God that it should be so ; that those whom God hath blessed with wisdome , and a discerning spirit , might the better content themselves with their share , and be the more heartily thankfull . And in very deed , sound Reason and a discerning spirit is a perpetual kind of Divination : as also it is somewhere called in the Scriptures . I could say much more : but it is not my Theme here , and I shall have a better opportunity , in the next Chapter , to say somewhat of the excellency of Reason in matter of True Prophesie .

CHAP. III. Of Contemplative and Philosophicall Enthusiasme . The Contents .

Contemplation ; Θεωρία : the happinesse of God , ( and thence the Greek word , ) according to Aristotle : The chiefest pleasure of man in this life , according to divers of the Epicurean Sect. Lucretius the Poet , and Hippocrates the first of Physicians , their testimonies . Plato and Philo Jud. their Philosophy . ¶ The dependance of External Senses on the Mind : their operation suspended by the intention of it ; as particularly , that of Feeling : and the usefulnesse of this knowledge , for the preservation of publick peace , and of whole Kingdomes , shewed by a notable instance out of Thuanus . ¶ Ecstasis ; the word how used by the Ancients : how by later writers . The words of S. Mark 3. v. 21. ἔλεγον 〈◊〉 ὅτι 〈◊〉 , for they said , &c. vindicated from a wrong and offensive interpretation . Some cautions inserted to prevent ( in that which follows ) offense by mistake . Ecstasis taken for a totall suspension of all sensitive powers , the effect sometimes of Contemplation , and earnest intention of the mind . Enthusiastick Delusions incidental to natural Ecstasies , and bodily distempers , proved by many examples , both old ( out of Tertullian , &c. ) and late ; one very late , in Sussex . This matter how subject to be mistaken , even by men judicious otherwise , through ignorance of natural causes . One notable instance of it . The power of the Phansie in Ecstasies , and other distempers of body against Reason , and perfect ( but in some one object ) Vnderstanding ; argued by reason , and proved by many examples and instances . A sure way to avoid the danger of Enthusiastick Illusions , out of Tertullian , Not to seek after New Lights , &c. A caveat concerning the case of Witches : their actions real , not imaginary . ¶ Several questions proposed , and fully discussed by reasons and authorities . First , whether a Voluntary Ecstasie be a thing possible in nature . Giraldus Cambrensis , and his Enthusiasts : Merlins Turkish Enthusiasts . The Messaliani , or Prayers , so called anciently . A consideration concerning the nature of their distemper , whether contagious or no. Secondly , Whether in Natural , or Supernatural and Diabolical Extasies there be , or may be ( without a Miracle , ) a real separation of the Soul from the Bodie . Thirdly and lastly , ( after a distinction of sight internal , and external , ) Whether long Contemplation and Philosophy may transforme 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 Confessor 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 .

THe word in Greek for Contemplation is θεωρία . the reason of which word may be , either because the highest object of mans Contemplation is God ; ( Θεὸς in Greek ; ) or because as perfect happinesse doth most properly belong unto God , so doth Contemplation , wherein his happinesse doth chiefly consist ; as by Aristotle is excellently well , to the utmost of what could come from mere man , in his Ethicks and elsewhere , disputed and declared . Who also doth thereupon well inferre , that as that man must needs be accounted most happy that is likest unto God , so the chiefest happinesse of man also must needs consist in Contemplation . Hence it is ( for I go no further then humane reason here , I determine nothing my self , ) that your refined Epicures , in profession Epicures , because they maintained that pleasure was the end ( or summum bonum ) of man ; but in their particular tenets , and in their lives too , some of them , upon this ground , that there was not any true lasting pleasure but in the exercise of vertue , and peace of Conscience , ( of which argument you may read an epistle of one of that profession , among Cicero's ad Familiares , lib. 15.19 . ) not inferior to the best of Philosophers ; these refined Epicures , that proposed unto themselves no other end but their own pleasure and contentment of mind , divers of them , willingly bereaved themselves of all other sensual pleasures , contemned the pomp and glory of all worldly wealth and greatnesse , that they might enjoy the pleasure of Contemplation . It may seem strange to some ; but it must be to them that never had any experience in themselves of this noblest operation of the soul , and will believe nothing , though attested by never so many credible witnesses , that is not suitable to their own disposition . I know not in what rank of Epicures I should place Lucrece the Poet : but sure I am , ( and I doubt not but it hath happened unto others as well as unto me ; ) that some of his verses , setting out the happinesse of some kind of contemplation , have had that operation upon me ( as often almost as I have had occasion to ride , and wanted other company , till of late years , ) as I thought might compare with the highest contentments they can brag of , that have no other aim or end in this world , then present pleasure and contentment . The verses I mean ( if any shall be so curious as to desire to know , ) are those at the beginning of his second book , Suave mari magno , &c. to , Nunc age quo 〈◊〉 tu , &c. I wish some good English Poet would take them to task ; though I doubt much whether it be possible for any traduction to reach the excellencie and the elegancie of the original , when the original hath so much of both : and better they should not be meddled with at all , then spoiled in the translation .

But to leave these Epicureans , whose very name , because of the major part of that name , ( those of later ages especially , ) ought to be in detestation to all that love vertue and goodnesse : what man so dull and stupid , that can read Hippocrates upon this subject of philosophical contemplation , without being affected himself , yea transported besides himself in some measure ? His whole Epistle to Demagetus , conteining his relation and judgement concerning Democritus , who by others generally was conceived mad or phrantick ; and his conference with him , wherein the vanity of all humane affairs is set out to the life ; is in my judgement a very divine piece to that purpose . The oftener I read it , the more I am affected with it : but that it is still with some suspicion , that the Author of it ( no Christian I know ) should be later then Hippocrates . But since that by very learned men , and best versed in Greek Authors , Physicians and others , it is acknowledged a genuine piece , I rather submit to better judgements . In one of his Epistles to Philopoemen , having first treated of melancholy as the effect of a bodily disease , he proceeds to melancholy as an effect of learning . Not only ( saith he ) mad men covet Caves and Solitudes ; but they also that have attained to that sublimity of mind , as to be above all worldly cares , that they may not be subject to any disturbance . For as often as the mind , interrupted in its operation by external objects , would have the body to be still , presently it betakes it self unto retirednesse . There rising betimes in the morning , as it were , [ the morning being the most advantagious time for contēplation ; whence also it is , that the Hebrew word which signifieth to seek diligently , is taken from the aurora and day-break : ] it beholds round about in it self the region of [ solid ] Truth ; where neither wife , nor children , nor mother , nor any cousins , or kindred , or servants , or any thing else of what nature soever it be , that can make any trouble are to be seen . All things are excluded that can disturb : neither dare they attempt to come , for reverence of those that inhabit there . For there inhabit the Arts and the Vertues : there Gods and * * δαίμονες . The word Angel , for a good Spirit , is used by divers heathens . Angels : there Counsels and Decrees : yea the wide and ample Firmament it self , with all its variety of Starres and Planets of several motions , by which it is so beautifully decked and adorned , is there also . I do not expect that all men should be affected with these things . I will forbear to enquire into the reason , which it may be would be more unpleasing . They may make a vertue of a defect , that will forbear to read , so they forbear to censure . As for them that have any curiosity at all for the speculation of Nature , and her wonderfull works ; I dare promise them that they shall find somewhat before they come to the end of this Chapter , that may give them better content . But I must take my libertie to proceed by degrees ; and I am sure I do not digresse from my subject .

I have said somewhat of Hippocrates : how much more may we of Plato the Philosopher ! whom no man ( in some principal passages ) can read in his own language , without some passion tending to Enthusiasme : much lesse can we think that he could so write himself , had not he been carried by some excesse of natural wit and vigor , beyond ordinary men . Certain enough it is , that the sublimity both of his matter and language , hath been the infatuation of many , who being but weak , adspired high . It hath happened so unto many , not Heathens only , but some also that made profession of Christianity . And if his Philosophy hath been a great advantage to Christianity , as some ancient Fathers have judged : yet of Christians it hath many Hereticks ; and is to this day the common refuge of contemplative men , whether Christians , or others , that have run themselves besides their wits : who also have not wanted Disciples , studious and ambitious to vent and propagate the abortive fruits of such depraved phansies , unto others . Not to speak ( as not needful here ) of some of his expressions in his sublimest contemplations : wherein though I can be perswaded my self , that he intended well ; yet it cannot be denied , that he hath given just offence to them that are not so perswaded ; seeming thereby to countenance some vices , no lesse brutish and unnatural , then his best vertues and abilities have exceeded , or have been thought to exceed ordinary nature . Plato may be read with lesse danger , and no lesse pleasure perchance , in Philo Judaeus ; a natural Jew , but a better Platonist by far , both for his Stile and his Tenets , 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 , 〈◊〉 εἰχόνα 〈◊〉〈◊〉 ὁμοίωσιν ; 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 , νοῦς ὁρᾷ , καὶ νοῦς ἀκούει , ( 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 , Cic. 1 Tuscul . 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 , non eas partes quae quasi sunt fenestrae animi : quibus tamen sentire nihil que at mens , ( which is quite contrary to Philo's assertion : ) nisi id agat & adsit . He seemeth to say , that except the mind intend it , though the organs themselves do their parts , the sense is not accomplished . It is not so ordinarily , we know : but whether by long use and custome , some such thing in some senses may not be brought to passe , I cannot tell . For what shall we think of those Lacedemonian boys and girls , ( a thing so generally attested by so many Christians , as well as Heathens : ) that would not onely play , prattle , and quarrel with one another in their play , but also keep their countenances without any the least appearance of change ; whilst their backs were torn with unmercifull whips and scourges ? Which were used so long sometimes , and so cruelly , that some were known to die in the exercise ( for it was accounted no other : ) very really , before it could be discerned that they smarted . Which made the Stoick Philosophers to maintain , ( which also some of them confirmed by experience made upon their own bodies , ) that pain was but opinion : and Galen also to maintain against Aristotle , ( I shall name my Author by and by : ) that sensus non est mutatio quae fit in instrumento , sed à mutationis cognitione provenire .

I am very well pleased with the occasion that offers it self , that the Reader may the better be satisfied , how necessary the knowledge of these things is , not for the satisfaction of curiosity only , but even for the maintenance of publick peace . In the year of the Lord 1599. was brought to Paris in France a certain maid named Martha , ( we had one before of that very name , and not unlike profession , out of Plutarch : ) which was supposed to be possessed . She did many things to make the world think so . Strange gestures and convulsions , or convulsive motions rather , she had at command , and sometimes she was heard to speak strange Languages : but that was but sometimes and sparingly ; which gave occasion of suspicion that she was a counterfeit . One thing she was very perfect at : She would endure pins and needles to be thrust in at the fleshy parts of her neck , or arms , and never seem to feel it . All the Physicians in Town , that were accounted of any ability , were imployed about it , to find out the truth . but being much divided in their judgements themselves , how should others be certainly resolved ? The Monks and Friers were very zealous that she might be accounted possest , as thinking thereby to get great honour to their Exorcisms , and to give a great blow ( their own profession : I have a good Author for it : ) to the Hereticks , who despised them : by which Exorcisms though they could not , ( having often tried , ) dispossesse her ; yet because the supposed Devil shewed himself very impatient at the hearing of them , they thought that conviction enough , untill more could be done ; which certainly would have been the end , if things had been carried with more moderation . But the whole City being so divided about it , that a dangerous uprore was daily expected , and a worse consequent upon that feared ; so that the King and his Councel were glad to interpose with all their power , and all little enough to prevent it : the conclusion was , that Martha was found to be a mere counterfeit . Yet herein the Pope must have his due commendation . For to Rome she was had by no mean persons , that intended notable feats with her , and perchance no lesse ( so much was feared at least ; and a lesse thing hath done it , we know , in some Kingdomes : ) then the subversion of a whole Kingdome . But the Popes impartiall carriage in the businesse brake the neck of the plot , for which some of the chief contrivers , though they escaped the justice of men , yet soon incurred the just vengeance of God , and through shame and vexation of spirit came to a speedy death . But before things came to this light , whilest the Physicians at Paris were divided about it into Parties ; one Morescot did set out a book about it , by which he did endeavour to prove that she was a counterfeit , & among other things did very particularly insist upon that point of the Needles , shewing that it was not without either president in History , ( by the example of the Lacedemonian boys ; ) or without grounds of possibility in nature ; by unfolding the nature of sense , with many curious observations upon it . I never saw the book . Thuanus , Hist. sui temp . tom. 5. lib. 123. what I have of it , I have it out of Thuanus , that faithfull and noble Historian , where also the whole story is more particularly to be found . But for that particular of the Lacedemonians , I have had occasion to treat of it , and of divers other examples of the same kind , in another place ; from which I think so much may very probably be inferred , that where the will is obstinately bent , ( to which kind of * * See more below , in the First question : in S. Augustin 's words , concerning Restitutus . obstinacy , besides the advantage of a natural temper in some , long use is much available ; ) the sense , if not altogether taken away , yet is nothing near so great , or so sharp , as it is in others , where no such preparation is made .

However , in the order that I propose unto my self , we are not yet come to that : we shall have another place for it afterwards . In the mean time I require no more here , but that intent Contemplation may stop the influence , and so hinder the operation of some one sense . Who is it almost , especially if , naturally , in prosecutions sad and serious , that hath not made trial of it in himself ? As for the sense of Feeling , Erasmus ( whose credit , I believe , will hold with most for a greater matter , ) speaketh of himself : Et ipse sum expertus in cruciatu dentium aut calculi , Eras . Ad. Chil. 4. Cent. 5. multo leviorem reddi doloris sensum , si possis animum in aliquam cogitationem alienam intendere . Might we believe Epicurus of himself , he tells us very strange things of his Patience , shall I say ? or unsensiblenesse in greatest extremity of bodily pains . He would make us believe , that he was at the height of his Contemplation , when his Disease was come to its height . Were it another , that had more credit with me then Epicurus , I should believe that the intention of his Contemplation , ( as in Erasmus his case ) might take off the edge of his pains : But Cicero long ago hath well argued it with him , Cic. 5. Tuscul . Quaest . or against him rather ; whether it were possible that a man of such principles , could afford an example of such patience : to whose judgement and determination in this particular , ( though I make a great difference between patience , as a vertue , and such resolution and obstinacy , which the most wicked , yea most brutish are capable of : ) I do adscribe much more , then to Epicurus his testimony concerning himself .

This concerning a partial deprivation of sense through natural causes , as subject to lesse difficulty , may serve : but a total , commonly called Ecstasie , or Trance , as liable to more both opposition and difficulty ; so shall we more largely and punctually insist upon it , both by reasons , and by examples . But before we enter upon it , I must premit some cautions , to prevent offence upon mistake .

First , whereas by our inscription or indication at the beginning , we professe to treat in this Chapter of Contemplative philosophical Enthusiasme ; by Philosophical we do not intend such as is proper to contemplative Philosophers only ; of which kind somewhat hath already , and much more remaineth in the conclusion of all to be spoken : but all kind of Enthusiasme having any dependance from the intention , or contemplation of the mind : which because most proper unto Philosophers , is therefore designed by that name ; though incidental unto some , who never had to do with any , ( more then natural unto all , that are naturally rational , ) Philosophy . If this do not satisfie , I desire that my general title , Of Enthusiasme proceeding from natural causes , &c. may be remembred : beyond which not to excurre , but where I give an account in some petty digression , is my chiefest care .

Secondly , whilst we endeavour to reduce divers ecstasies to natural causes , the ignorance of which causes we shall shew to have been the cause of many evils ; we would not be suspected by any , to question the truth and reality of supernatural : not only of such , for which having the authority of the Holy Scriptures , no man can denie or question them , except he first deny or question the truth and reality of these as divine ; but also of many others , which either good , though not infallible authority , or sound reason , upon due examination of circumstances , hath commended unto us for such . Except a man will argue , because we do not believe all dreams that are dreamed by all manner of people in any part of the world , ( which some have maintained , ) to be prophetical , that therefore none are from God : or , because precious stones may be counterfeited , so that the most skilfull ( * * See Abrah. Ecchel . in Habdarrhamāum , De proprietat . &c. Not. p. 155.160 . as is noted by some , ) may sometimes be deceived , therefore there is no such thing in the world as true Sapphires , or Diamonds .

Thirdly and lastly , when in matter of diseases , we oppose natural causes to supernatural , whether divine or diabolical ; as we do not exclude the general will of God , without which nothing can be ; so neither the general ministerie and intervention of the Devil , who , for ought I know , may have a hand in all , or most diseases , to which mortal man ( through sin ) is naturally liable . But whether it be so or no , and by what kind of operation , is a speculation not proper to us here . No man doth sin , but he is possest in some degree ; it is good Divinity : and best Philosophers have maintained , that there was no vice , but was the fruit of madnesse ; and I believe that too to be good Philosophy ; especially since I have Hippocrates too his authority for it . However , we make a difference between personal immediate possession , or operation , which we oppose to natural causes ; and that general concurrence , or intervention of the Devil , which may be supposed in all that is evil , whether in a moral or natural sense . So much to prevent mistakes . Now we proceed .

Not to insist upon the several acceptions of the word ecstasis , which are not to our purpose ; I shall only observe , that it is used by ancient Greek Physicians and others , in a much different from the now common use and notion . As used by ancient Authors , it doth import a distraction of the senses , a violent alienation of the mind , nay , violent , but not fixed or settled , madnesse ; by which onely it doth differ from it . Such distraction of the senses , and such alienation of mind , as may be seen in some passionate men in a fit of Anger . As we read * * Baron . tom. 12. a. d. 1163. § 21. of one of the Kings of England , a Prince otherwise of excellent parts , and in his ordinary conversation very meek ; but in his anger so furious , that he would not onely fling and tear whatsoever was in his way , as many others ; but sit upon the ground , pick straws , and do other such acts of a perfect Bedlam . As therefore of Anger it hath been said anciently , that Ira furor brevis est : so do I find 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Author of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Physical Definitions , ( supposed by many to be Galen's , ) defined , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . However , that the word is alwaies so taken by ancient Heathens for a violent Distraction , is more then I can say . For where Aristotle , in De Divin . por insomnia , upon his former position of unsensible emanations from natural objects , ( of which in the former Chapter , ) gives a reason why † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. some that fall into Ecstasies do prophesie ; to wit , because their senses being discharged from their own proper operations , they are the more exposed to external impressions : I do not see how he could mean it of any such extasie , where there is a violent distraction , such as was in the Pythiae , and other , whether men or women , by whom Oracles anciently were issued ; as he is interpreted by some Latin Commentators : neither was it so agreeable to his subject , of divination by dreams , to treat of alienation of mind incidental unto men perfectly waking : but very proper and pertinent , to say somewhat of Ecstasies , as the word is now taken commonly ; which have great affinity with Sleep , though from causes very different .

I take notice of it the rather , to vindicate a place of Scripture from a wrong interpretation , at which many godly men being scandalized , some have studied evasions , for which their good will hath been commended by others , more then their good luck , or judgement . It is Mark 3.21 . where the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is translated in our English , For they said ; he is besides himself . Neither is it in the vulgar Latin better : rather worse . The Syriack , doubtful . What interpretations , or evasions rather have been devised , may be found in Maldonat and others . The Arabick translation of all others , hath been thought by many learned men to have lighted upon the right sense . For which also it hath found great commendations among Translations . It interprets the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rather , not of madnesse , but of fainting : which as it is most proper to the Story , so not improper to the word . For first , it appears by the ninth verse , that Christ himself , as man , feared that he should suffer by excessive throng : and by verse 20. that they had not time to eat . And what more likely in a hot Countrey to cause fainting , then a great crowd , and an empty stomach ? And besides , that it was ordinary enough in those Countreys for people when they travailed fasting , to faint ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , used of trances and ecstasies sometimes , ) by the way , may probably be gathered by Matth. 15.32 . except we shall conceit with some , that the people there spoken of , had been three dayes without eating : ( enough to cause faintnesse in any place : ) which as of it self it is improbable ; so neither can it be collected by any necessary consequence ( such as we must have , before we come to miracles , ) from the words of the Text : but this rather , ( as by learned Maldonat is well observed , ) that having been three dayes already with Christ , and spent what small provision they had brought with them , or could procure in that place , they must have gone away fasting ; which , unto them especially that had far to go , ( which therefore as a considerable circumstance is well supplied by S. Mark , ch. 8. v. 3. for divers of them came from far : ) would have been of dangerous consequence . And as for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from whence the word ecstasis is taken ; if ecstasis be commonly taken ( as at this day , ) for a Trance , and was so anciently too ; I pray what is the difference between a Trance , and a fainting or swooning , otherwise called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or deliquium , or syncope ? I do not say that there is no difference : but that there is so much affinity , that the words may probably be confounded sometimes , as divers are upon lesse . I omit what is added by Grotius , and some others . I should have thought that lesse would have served , to have perswaded them that are not very contentious . But I will judge no man . I wish heartily that that Translation were corrected in all Bibles . I would not have it believed , since there is no need , that Christs kindred did believe , or suspect at any time , that he was ecstatical . They might , I know , believe it , or make as though they believed it , and yet upon no real ground . But why should we give ground to any man ( in these Anabaptistical times especially , ) to dispute it , where the Scripture doth not ? If it be objected that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not found in this sense elsewhere , in the Old or New Testament ; the weaknesse of this objection may appear , if it be remembred , as by divers upon several occasions is observed , that even in the New Testament ( not to speak of other ancient Authors and writers of all kind : ) there be divers words found , which in some one place , and but one , are taken , and so commonly expounded , in a very different sense from the more known and usual . We could shew divers examples , if need were .

As for those words , 〈◊〉〈◊〉 αὐτόν 〈◊〉〈◊〉 I wonder any man should find ground of an argument upon an Accusative , and not a Genitive , here used : whereas it is well known , that the construction is promiscuous enough : whereof we have an example , Mark 7.3 . and Hebr. 4.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the one ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the other : as by learned men hath been observed . The words therefore will afford either : but I make no great matter of it , whether we translate , they went out to hold him up ; or , they went out to lay hold on him . They that are in a swoon , or ready to drop down through faintnesse , had need both of outward and inward support : to either of which the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is very proper . But again 2 Kings , chap. 4. v. 8. we have this very phrase and construction : καὶ 〈◊〉 αὐτὸν φαγεῖν ἄρτον : and she laid hold on him to eat bread . There , Elisha resisted , till the woman used some kind of force to make him eat : here , the pressing multitude ( verse 20. ) hindred ; some force must be used , to get him out of it , that he might be at liberty to eat . It is not improbable : but neither is it necessary that we should fly to this . I have been the longer upon it , because of the consequence , as I apprehended it ; and that I thought this a very proper place .

Scaliger's definition of an Ecstasie , as we take it commonly , allowed by Sennertus , is ; Privatio officiorum animae sentientis , moventis & intelligentis . very different from the true supernatural and divine , properly called ἀναγωγή . which they define ; Animae abstractionem à potentiis sensitivis , & aliquando etiam intellectualibus , &c. Such ecstasies ( defined by Scaliger ) to be incidentall to natural diseases of the bodie , as Epilepsies and the like , is generally granted by all Physicians . As this also : That they are commonly accompanied ( in the fit ) with strange sights and visions : sometimes , without any further effect ; which , for distinctions sake , we may call ordinary : but sometimes leaving impressions in the brain , which have their operation out of the fit ; so that the partie , after he is come to himself again , as to his senses and other natural functions , yet is fully perswaded that his visions which he had in the fit , were not the natural effects of a bodily disease , but true and real . By which impressions , if strong and fixed , as in some , the party becomes often subject unto relapses into ecstasies , or ecstatical fits ; though the original cause , the epilepsie , or whatever it was , be either cured , or for the present , at least , removed : So that what before was the symptome of a more general distēper , becomes now the proper distemper of the brain : which kind we shall call , as well we may , extraordinary ecstasies . Besides , a man through mere melancholy may become ecstatical ; and without any direct ecstasie , yet liable to the effects of it , ecstatical impressions , and illusions in the brain . And Physicians and Philosophers observe , that there is a double Melancholy : the one that proceeds originally from general diseases ; ( vitio corporis ; ) the other , vitio solius animi , ut fit in iis qui ex nimia devotione , studio , aut amore melancholici evadunt , to use learned Fyenus his words . Now whether with ecstasies , or without them ; as many as are subject to visions , whether internal or * * See below 3. question , at the beginning . external , proceeding from natural causes , with a real apprehēsion of certainty & reality , where there is no real ground for either , but mere imagination ; so many we take into the number of ecstatical men .

But I will come now to particular examples , by which all that I have said will better be understood . I will begin with an example out of Tertullian . There is a sister with us , Tertul. de Anima , c. 9. saith he ( that is , in that particular Church and Congregation which he used , whether at Carthage , his own Countrey ; or rather at Rome , where he was made priest , lived and wrote a long time , till his errors drove him out of it : ) at this day , which hath obteined the gift , ( or grace ) of revelations ; which in ecstasies of the spirit happen unto herin the Church , at the ordinary time of divine Service . She doth ( in her fits ) converse with Angels : sometimes with the Lord himself . She doth both hear and see things secret and mystical : beholds the hearts of some : ( or , discovers the secrets of some mens hearts : ) & doth some cures also upon some that come to her . Now according as either Scriptures are read , or Psalms sung , or Exhortations made , or Prayers uttered ; so do different visions offer themselves unto her . It happened at a time , that I had discoursed of the soul when this our sister was in the spirit . After publick Service , the people being dismissed , when she is wont to relate 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 , Baronius a. d. 173.31.70 . & 201.7 . &c. 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 relations , but especially of such and such , lately dead , whom he had seen in Paradise : and then fall to singing again . But when he was perfectly come to himself , and had left singing , then would he sadly and with much confidence maintain . That he had been , not upon his bed , as they that were present would make him believe ; but in heaven with his Heavenly Father , having been carried thither by Angels , and placed in a most pleasant green , where he had enjoyed excessive happinesse , and had seen things that he could not expresse ; &c. The same Boy when he foresaw his fit coming upon him , he would say , that now the Angels were ready to carry him away . There were divers relations made of him at that time : but that which I have here , I have it from Joh. Coboldus , a Doctor of Physick of the same Town : Divers Epistles of whom , both of his judgement , and of the particulars in point of relation , are to be seen in a book intituled Historia admiranda & prodigiosa Apolloniae Schrierae &c. containing several relations concerning certain persons , maids especially , in several ages and places , but of late years & in Germany chiefly ; which after diligent observation made by learned Divines and Physicians , and long custody in the hands , or by the appointment of Magistrates , have been known , & approved to live divers years without either eating or drinking ; set out by one Paul . Lentulus , a Doctor of Physick , printed Bernae Helvetiorū , an . dō. 1604. Thuanus also in his History , hath most of them , with some notable particulars , not found in this Collection : not to mention Physicians , as Sennertus , Quereetanus , and others , who write of the same . But to return to the Boy : That learned Doctor his opinion there is , that they were symptomata morbi melancholici , occasioned by the Epilepsie . For that it is natural to those that have been epileptical , to fall into melancholy , besides his own experience , he proves out of Hippocrates . But because this Boy besides his visions , was also reported , and believed commonly , to prophesie many things : the Doctor doth acknowledge himself posed in that , and professeth to doubt , that besides Nature , there might be some operation of the Devil concurring . Wherein neverthelesse he seemeth afterwards to have altered his opinion , and to adscribe all partly to Nature , ( Ecstasies and Visions , ) and partly ( Prophesies , ) to Art and Imposture : not only because the Boy had alwaies been an arrant Rogue , ( for his age , ) and very subtle and cunning ; but also because when he was removed to another house , and more carefully watched , his prophesies did vanish ; yea and his ecstasies too , ( after a while ) as he seemeth to intimate .

In the same book there is another relation of an ecstaticall Maid in Friburg ( in Misnia ; for there is another Friburg in Helvetia , and a third too , elsewhere ; ) with the judgement of Paulus Eberus , a Lutheran Divine , a man of great fame in those dayes . It doth not appear that this maid had any discoverable epilepsie at all , but began at the very first with ecstasies and visions . After her fits , she was ful of religious discourse , most in the nature of Sermons , and godly Exhortations : so that she was generally apprehended to be inspired , and her speeches were published in print , under the name of divine Prophesies and Warnings . Paulus Eberus was much against it : and though he durst not , against the publick voice , affirm that there was nothing of Gods spirit in all that she said ; yet in effect , he doth plainly enough declare his judgement to be , that the maid did laborare epilepsia , &c. that her ecstasies were epileptical fits , but of a more gentle and remiss kind of Epilepsie then is ordinary : and as for her godly speeches , that they were the effects of a godly education , frequent hearing of the Word , intent and assiduous meditation , and the like . which it seems , upon diligent enquirie , he had found to be her case . This happened in the year of the Lord 1560.

Before I proceed further , I will here insert somewhat , that happened among us here very lately . In September last , on the fifteenth day , there was a Court kept at a place called Bosam , not above one mile or two from Chichester in Sussex : where a worthy Gentleman , and my very good friend , is Steward to the right Honourable ( to whom I wish all increase of Honour , that his noble and vertuous mind , whereof my self have had some experience , doth deserve : ) GEORGE BERKLEY . I happened to be there : and saw there , before I went away , and spake with him , one John Carpenter , of the same parish and tything , where I now dwell and write , between a Yeoman and a Labourer . I observed no alteration at all in the man , having had in the Sommer moneths often occasion to speak with him , about some commodities which he sold , and I wanted , for winter provision . The very next day in the morning a daughter of his was at my door ; though not to speak with me , but with some others in the house . I happened to open her the door , and observing by her eyes and speech , that she was troubled , I inquired and understood by her , that she was sent to procure some body to go to the Minister of the Parish ; her father ( she said ) not being sick bodily , but talking very strangely of strange things that he had seen so that they could not tell what to make of it . After that the maid had done her errand , & was gone ; although I have been very carefull ever since I came hither , not to meddle with any businesses of the Parish ; but especially not with any thing that belongeth to a spiritual charge , wherein I know how much it concerned my peace and quietnesse not to intermeddle : yet partly charity , ( because the Minister lived in another Parish , at some distance : ) & partly curiosity , led me towards the house . When I was come near , before I would go further , I sent one of purpose to know who were there , and whether my coming would be well taken . Whereupon some coming out to me , and desiring me , I went with them , and found the man in a low room walking . I observed nothing , not even then , either in his eyes , or voice , or motion , either so quick , or so loud , that seemed extraordinary . Assoon as I was come in , after some expressions of his good acceptation of my presence , he began a relation of visions and raptures , to this effect : That in the night , God had taken him under the arm , ( wherein he was very punctual in all the particulars : ) and first had lift him to heaven , where he had seen the joys of Paradise , the glory of God , &c. then carried him to hell , where he had seen such and such things . He was very plentifull of discourse to that purpose : but my mind was so intent upon the general , that I did not much heed particulars : neither indeed did I then think that I should ever have this occasion , to remember any thing that he had said . And it is observable , that even the night before , by his relation to his wife and children in the morning , he had had the same phansies , or very like . He expressed much sense of his former errours of his life , and as much joy that God had been so gracious unto him ; not for himself only , but for others also ; not doubting but many thousands ( those very words he used , ) would be converted unto God by his ministery and revelations . This he spake so zealously , that he fell upon his knees in the middle of the room , to give God thanks , but rose again very soon of his own accord . I commended his zeal and good intentions for others , congratulated unto him the good use that he had made of what had happened unto him for the comfort of his own soul . But when I endeavoured , as gently as I could , to make him understand that he was in some distemper of body , which would require some help ; he had not patience to hear me ; wondred at my incredulity , if I mistrusted the truth of his relations , or the power of God ; and began by degrees to be so hot and earnest , that I judged it altogether impertinent to reason with him any longer . And because I knew the man was no contemplative man , by his profession , nor observed so zealous in point of religion , above others , in his life , that this could probably happen unto him ( in which case , though his melancholy would have been more incurable , yet his life in lesse danger : ) through pure contemplative melancholy : I concluded with my self , that it was an effect of some great bodily distemper , which would in time shew it self . To that purpose I spake with his wife by her self , ( out of his sight , I mean , but in the presence of some others , ) and earnestly advised her speedily to repair to some Physician : for that her husband , I thought , though little sign of it yet , would be very sick ; and that I feared he would before long be very outragious , and would want good keeping , both for his own , and their safety that should be about him . This is all the sight I had of the man since his distemper , whilest he was yet to be seen . Only the next day I met his wife in the street casually , very sad : and was again very earnest with her , that she would do somewhat speedily , and lose no time . What she did , or any others that had to do with him , I cannot give an account . It was reported , that they had given him some strong water , to comfort his heart and strengthen his brain : but I have heard it denied . On the third day , being a Sunday , or Lords day , a woman was sent for , which was reported to have good skill , and to have done some cures upon some , committed unto her in the like case . She would speedily have let him bloud , as I have heard , ( for by this he was grown very outragious and violent , ) and plyed him with other things which she judged proper to his case , to allay his heat , procure sleep , &c. But some of the good women of the Parish , that were there met together , ( of the inferior sort , ) had , according to their learning and wisdome , concluded among themselves , that the poor man was possest ; and consequently , that if the woman did take upon her to drive out Devils , she must be a witch : that they must not lose a soul ( O wisdomes ! ) to save a body . Certain it is , that the woman was driven out of the house , ( though she lay in the Parish that night , ) by their insolent language and carriage : and as certain , that the poor man , being in a high fever , and having spent himself in such violent actions and speeches , as are usual to men in that case , having none about him but those that were imployed to hold him , and to give him drink as often as he called for it , died that very night .

But for ignorant people to be bold and confident , and in their confidence to deceive themselves and others , is no wonder at all , a man had need but open his eyes , to see such sights at every door . That which I ( not without some indignation sometimes ) have wondered at , is ; that even learned men , yea men of great fame and credit in the world for their parts and performances in other kinds , have in this particular of Ecstasies and Raptures , been so apt in all ages to be gulled . We had an example before in Tertullian , in whom it might seem the more wonderfull , because himself had observed it of some others ( lapsed into heresie by it ) before him , and condemned them for it . We might find divers instances , with little seeking , if need were . but of all that I have read or known in that kind , I shall pitch upon one above the rest , and make some observations upon it , which may be of some use . That contemplative men , wise and sober otherwise , should become ecstatical themselves , being subject to all infirmities incidental to flesh and bloud , as well as others ; and by their authority ( though in that case , not to be accounted the same men as before , ) should deceive others of lesse learning and judgement , is no strange thing : but that any sober , wise , and learned , whilst sober , wise , and learned , should at any time be liable to the delusions of ignorant and silly people , is not so easie to be believed by them that do not know , that all sciences have their bounds ; and that it is very possible , that a man should excel in some one , or more faculties , who yet may be very defective in some other knowledge , not lesse necessary perchance , though lesse regarded , or known . I shall be beholding to a Jesuit for the relation , to whom we are beholding for many other relations , wherein he hath approved his fidelity unto many . But however , there is no ground of suspicion in this relation , why we should like it the worse because it comes from a Jesuite . Josephus Acosta is the man ; a Spaniard by birth : among whom I believe , if not such examples , yet raptures and ecstasies in general , because naturally devout and contemplative , to be frequent enough . I shall set down his words at large , partly because of the observation I intend upon them , to give the Reader the better satisfaction ; and partly because I doubt that the book is not so ordinarily known among us .

There was ( saith Acosta , Jos. Acosta , de temporibus novis . lib. 2. c. 11. Rom. ed. 1590. p. 54. &c. ) in this very Kingdome of Peru ( where himself was once Praepositus Generalis , ) a man of great esteem in those dayes , a learned Divine , and Professor ( or Doctor ) of Divinity . The same also accounted religious and orthodox : yea in a manner , the Oracle , for his time , of this other world , [ America . ] This man being grown familiar with a certain muliercula [ or , plain woman , ] which as another Philumena , or Maximilla that Montanus carried about , boasted of her self , that she was taught by an Angel certain great mysteries ; and would also fall , ( or feign it at least ) into trances and raptures , which carried her quite besides her self : he was at last so bewitched and captivated by her , that he did not stick to referre unto her concerning highest points of Divinity ; entertain her answers , as Oracles ; blaze her abroad , as a woman full of revelations , and very dear unto God ; though in very deed a woman , as of mean fortune , so of as mean a capacitie otherwise , except it were to forge lies . This woman then , whether really possest of the Devil , which is most likely , because of those ecstasies ; or whether she acted it with art and cunning , as some learned men suspected ; because she told him strange things concerning himself , that should come to passe , which his phansie , made yet greater : he did certainly the more willingly apapply himself unto her , to be her disciple , whose ghostly Father he had been before . To be short ; he came at last to that , that he would take upon himself to do miracles , and did verily think that he did , when in very deed there was no ground at all for any such thought . For which , and for certain propositions contrary to the Faith , he had received from his Prophetesse , he was at last , by order of the Judges of the holy Inquisition , to the great astonishment of this whole Kingdome , apprehended , and put in prison : where for the space of five years he was heard , tolerated , examined : until at last his incomparable pride and madnesse was made known unto all men . For whereas he pretended with all possible confidence and pertinacy , that he had a private Angel , of whom he learned whatsoever he desired ; yea , that he had been intimate with God himself , and conferred with him personally : he would utter such fopperies as none would believe could proceed from any that were not stark mad : yet in very truth , the man was in perfect sense , as to soundnesse of brain ; as perfect as I my self can think my self , at this time now writing of him . Very sadly and soberly therefore he would affirm , that he should be a King : yea , and Pope too ; the Apostolical Sea being translated to those parts : as also that holinesse was granted unto him above all Angels , and heavenly hoasts , and above all Apostles : yea that God had made profer unto him of hypostatical union , but that he refused to accept of it . Moreover , that he was appointed to be Redeemer of the world , as to matter of efficacy : which Christ , he said , had been no further then to sufficiency only . That all Ecclesiastical estate was to be abrogated ; and that he would make new laws , plain and easie , by which the Coelibatus ( or restraint of Marriage ) of Clergie-men should be taken away , multitude of wives allowed , and all necessity of confession avoided . These things , and other things of that nature he would affirme with such earnest confidence , as we were all amazed , that any man could be in his right wits that held such opinions . In fine , after the examination of his actions , and heretical propositions , to the number of a hundred & ten and upwards , either heretical all , or at least not agreeable to the sound doctrine of the Church ; as the manner of that High Court is , we were appointed to dispute with him , if possibly we might reduce him to sobriety . We were three in all , besides the Bishop of Quinto , that met before the Judges about it . The man being brought in , did plead his cause with that liberty & eloquence of speech , that I stand amazed to this day , that mere pride should bring a man unto this . He acknowledged that his Doctrine , because above all humane reason , could not be proved but by Scripture , and Miracles . As for Scripture ; that he had proved the truth of it by testimonies taken from thence , more clear and more pregnant , then ever Paul had proved Jesus Christ to be the true Messias by . As for Miracles ; that he had done so many and so great , that the Resurrection of Christ it self was not a greater Miracle . For that he had been dead verily and truly , and was risen again ; and that the truth of it had been made apparent unto all . All this while , though he had never a book in the Prison , so that even his Breviary was taken away from him , he did quote places of Scripture out of the Prophets , the Apocalyps , the Psalms , and other books , so many and so long , that his very memory caused great admiration . But these places he did so apply to his phansies , and did so allegorize them , that any that heard him must needs either weep or laugh . But lastly , if we did yet require Miracles , that he was ready to be tried by them . And this he spake as either certainly mad himself , or accounting us all mad . For that by revelation it was come to his knowledge , he said , that the Serenissimus John of Austria was vanquished by the Turks upon the Seas : that Philip the most puissant King of Spain , had lost most part of his Kingdome : that a Council was held at Rome , about the deposition of Pope Gregory , and another to be chosen in his place . That he told us these things , whereof we had had certain intelligence , because we might be sure that they could not be known unto himself , but by immediate divine revelation . All which things , though they were so false that nothing could be more , yet still were they affirmed by him , as certainly known unto us . But at last , having disputed with him two dayes to no effect at all , being led out , with some others ( as the fashion is in Spain ) to be made a publick Spectacle ; he ceased not to look up to Heaven , expecting ( as it seems the Devil had promised him , ) that fire would come to consume both Inquisitors , and Spectators all . But in very deed , no such fire came from above ; but a flame came from below , which seized upon this pretended King , and Pope , and Redeemer , and new Law-giver , and quickly did reduce him into ashes .

In this relation , the first thing I shall take notice of , which to me seemeth very strange , is , that neither Acosta himself , nor any of those grave men and Judges by him mentioned , did seem to know , that there is a sober kind of distraction or melancholy : not such only wherein the brain is generally affected to all objects equally ; never outragious , nor out of reason , as it were , to outward appearance ; but also where the distemper is confined to some one object or other , the brain being otherwise very sound and sober upon all other objects and occasions . I need not go so farre as Aristotle for an instance , though to be found in him , or at least , in that book that beareth his name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which by Horace , — Fuit haud ignobilis Argis , Qui se credebat , &c. — is very elegantly rendered in Latin verses . We need not go so farre , either for an instance , or for his authority : there is not any Physician , either ancient or late , that treateth of Melancholy , but doth both acknowledge it , and hath several examples . Laurentius in his treatise of melancholick diseases , hath one whole Chapter of examples , whereof some were of his owne time and knowledge . As that of a Noble-man , that otherwise had his senses very perfect , and would discourse ( as Laurentius observeth ) of any subject very rationally ; but that he was perswaded that he was glasse ; would keep himself still in a chair : and though he loved to be visited , yet was very much afraid of his friends , when they came to him , lest they should come too near him . And of another , a Poet , yet then alive when he wrote , and not yet cured , who was perswaded that all men that came near him , smelt of a certain ointment that had been used about him in a fever , to make him sleep ; which he did ever since extremely detest and abhorre : insomuch that no man might speak to him , but at a distance : and if any man had touched him , he would cast away his cloaths , and never wear them again . Yet in all other things , saith my Author , very rational , and as good a Poet as ever . Fyenus also out of divers Authors , hath divers examples in his Treatise De viribus imaginationis . Sennertus treats of it , lib. 1. part. 2. c. 8. de melancholia in genere : wherein Aretaeus , an ancient Physician , his words are , In melancholia , in una re aliqua est lapsus ; constante in reliquis judicio . He hath a merry example out of Huartus his Examen de Ingen. of one , a noble mans foot-boy in Italy , that thought himself a Monarch . But Laurentius , in the forenamed Treatise and Chapter , professeth to forbear of purpose such instances , because so common and obvious . Indeed , I remember to have read in Antony du Verdier his Divers Readings , two notable examples : the one of an ordinary serving-man , that thought himself Pope ; the other of a Groom , that belonged to an Italian Noble-man , who thought himself Emperour , and at a certain hour of the day would lock himself in a chamber privately , there place himself in a chair of State , such as himself had erected to that purpose , give answers to Embassadours of several Nations , make speeches upon divers subjects , ( some of which speeches were taken clancularly , there inserted ; ) and perform many other acts to the same purpose . I my self in my life time , have known one , ( yet alive for ought I know , ) who upon apprehension of great wrong done unto him by some in Authority , fell into some hypochondriacal conceits much of that nature . sober and discreet otherwise , in all his conversation : only upon that subject he would be very earnest ; and if opposed , grow fierce . A man might have conversed with him long enough , before he should have discovered any thing ; for he was purposely very reserved : and except a man had been acquainted with his case by others , not apt of himself to fall upon it : so much command he had of himself , notwithstanding his melancholy . But I knew him very familiarly , and therefore can speak of him with more confidence . I mentioned Aristotle , at the beginning , concerning Melancholy confined to a particular Object . Though I did not think it needfull to make use of his instance ; yet that instance of his puts me in mind of a strange case , not unworthy to be related : of a kind of tragical , or poetical Melancholy , that is reported to have happened unto many together , almost to a whole town , at one time . Lucian is my Author , a man otherwise not very apt to believe strange things : a right Infidel in most things , as well to all Natures wonders , as to supernatural and divine . And he tells it in good earnest , in a very serious discourse of his , Of the conditions of a true History , at the very beginning of it . Most of the town Abdera ( in Greece ) in such a mans reign , as is there expressed , fell into a kind of Fevers at one time . At the seventh day , some bleeding at the nose , some sweating in their bodies very plentifully were quitted of their agues : but became ( in a degree ) maddish of the stage , and were perpetually acting some part of a Tragedy . Lucians opinion upon it ( if it were his own , and not part of his History ; ) is very probable . There was an excellent Tragedian in the Town , who had lately represented a play called Andromede . It was in the very middle of Sommer ; and it happened to be an extraordinary hot day . So that partly with hearing with great intention of mind , and thronged besides in their bodies , most of them probably , at such a concourse of the whole town , it is no wonder if they fell into fevers : and in their fevers , ( as it is very natural , ) what they had so lately heard with great admiration , occurring to their minds , and making ( as at such a time , when the spirits are quickened by the heat of the fever , is most natural too , ) great impression ; no wonder if the effects of that impression continued , even after the fever , for a long time : till the winter time , and a very great frost that happened , wiped it away . I cannot warrant the truth of this relation , otherwise then as I have said . but other things of the same nature I can , and shall impart to the Reader , which will be warranted by good authority ; which I my self wonder at much more , and yet can give some reasons to my self , why I can believe them possible and true . It seemeth strange unto me , that this conceited Melancholy , being nothing else but mere conceit , ( in common opinion , ) should have so real an operation upon the senses , as in some cases it hath . Zacuthus Lusitanus , for example , tells of one , that phansied unto himself that he was very cold ; bemoned himself both night and day , and would have cast himself into the fire many times , had not he been bound with chains to keep him from it : being perswaded except his body were burnt , he should never be warm . At last he was cured ( Zacuthus himself did the cure : ) by an excessive artificial heat , which would have made another roar , but made him leap and dance for joy , and in time , acknowledge that he was warm , and after that acknowledgement , sound . It is not improbable that he had felt some great cold , either waking or sleeping , by which he was much affected , the species whereof might remain in his memory ; which being stirred up and quickened by his imagination , might cause some reality of sense . So they , not all , but some , as is observed by that Treasurer of rare Observations , Ambrosius Pareus , ( I have met with the observation , out of him in Sennertus : but long before , when but a Boy , I remember well that I heard a very learned Physician , a man of excellent parts in some other faculties , Raphael Thorius , discourse upon that subject from his own experience : not upon his own body , I do not mean ; but upon some that had been his Patients : ) some then , I say , that have had a Foot , or a Leg , or any other member cut off , have complained long after of the very pains that they suffered in that very part , before it was cut off . So that I conceive that there may be some reality of sense , where there is no reality of hurt : except a man may dy also without any reality of sense ; it being a case tried and granted , that some men have been put to death by the conceit of death , being struck only with a little wand , or a wet role of cloath , when they expected they should have been struck with a naked sword . So we read of one that phansied unto himself , that he was so big of body , Fyenus , de virib . imagin . that no door was wide enough for him . He was forced violently , that is , against his will , ( for many are often cured by such experiments ; ) through a door , wide enough for a greater body : but he was not cured of his conceit ; but conceiting that his body had been by that violence extremely squeezed and bruised , complained much of pain , and dyed . I believe that there is more then bare imagination in such cases , to cause such effects ; though imagination be the original cause . But the further consideration of this I will leave to learned Physicians : somewhat I will add of mine own experience , which may contribute somewhat to their speculations . When a young Scholar in the University , I used swings often . they are prescribed for health ; but I used them as much for pleasure : and I remember I have read somewhere , that Asclepiades , who prescribed nothing but pleasing remedies , did cure many diseases by such jactations . I have dreamed often that I was swinging ; or without swings , floating , as it were , in the aire . I am certain that I have found in my sleep that very ease , or pleasingnesse ( if I may so call it , ) of the whole body , that I did when I was really swinging : and I have thought after I was awaked , ( a good while after , ) that my body was the better for it . Again , I have been in the cold water against my will twice , in boats that sunk to the ground : ( whereof in due time , as of some other things in point of nature strange , if not miraculous , that have happened unto me in my life , I may perchāce give some account to the world : ) I have dreamed that I was in the water , & thought I felt cold . but of this I cannot speak so much , because not often , as of my nocturnal imaginary swinging or flying , which doth happen very often .

I hope the Reader will not be offended with this digression : which in very deed is no digression ; such distempers of the brain , as we have hitherto spoken of , falling very naturally within the consideration of enthusiasme : and besides , as they conferre to the clearing of other obscure matters , that have or shal be treated of , not impertinent , even so .

Now to return to Acosta and his example : When that poor man so confidently averred himself as destinated to be a King or a Pope , or when he confidently bragged of his miracles , and wondred at the perversnesse of his Judges for not acknowledging the truth of that which seemed unto him , though not unto any other but himself , so truly visible and palpable ; as that of his resurrection , of John Duke of Austria , of the king of Spain , and the like : whether in such a case and condition , he might as truly be conceived , as is confidently affirmed , in his right witts , since Acosta thought fit to make the case publick , he must give every man leave , if not to judge , yet to consider . Though it can do him no good whom he writes of ; yet it may concern divers others , who in their melancholy ( as many have done , and do daily , if we may credit Laurentius ; ) may conceit themselves Popes and Emperours , and perchance assume the Titles too , and yet no dangerous men , nor liable , if they meet not with very severe Judges , to any other judgement , then to be laughed at by some , ( which is uncharitable enough , since it is a common chance , ) and to be pitied by others . But if a man should be found and convicted , whilst in his right wits , through excesse of ambition to have tampered ( which is done sometimes ) with either men or Devils , by secret unlawfull plots and projects , to compasse a Crown , or a Mitre : though that man afterwards , by continual and vehement intention of his mind upon the same subject , should crack his brain , and believe himself really , what he had long endeavoured wickedly ; I doubt whether the innocency of his belief ( as a distracted man , ) would acquit him from the unlawfulnesse of his attempts , when a sound man , which brought him to that distraction . So if a man , neither factious in his life , nor abettor of strange Opinions , when himself , in a fit of a burning fever , or through some proper distemper of the brain , occasioned by a melancholick constitution of bodie or otherwise , should fall into a conceit , and speak accordingly , that he is Christ , or God , or the like ; I think he should have hard measure , if he should be punished as a Blasphemer . But if he bring himself to this through excesse of spirituall pride , and self-conceit , but especially , by using such indirect courses , little better then witchcraft , as private Revelations and Enthusiasms ; as I desire not to be judge in such cases , so I think it may be spoken by any man without presumption , that they that are condemned to suffer for it by others , do not suffer innocent . For truly my opinion is , that it is no lesse then absolute renunciation of the Gospel , and Faith of Christ ; and the ready way , I am sure , to bring in Mahometisme , or if any thing can be worse ; after the Gospel , and faith of Christ once delivered , to pretend to new Lights , and to seek after Revelations in matters of Faith and Doctrine . God make me constant to that profession of Tertullian , falling from which himself , he became an Heretick , and a persecutor of the Catholick Church by his writings : Nobis curiositate opus non est post Christum Jesum ; Tertul. advers. haer . cap. 4. nec inquisitione post Evangelium . Cum credimus , nihil desideramus ultra credere : hoc enim prius credimus , non esse quod ultra credere debeamus . There can be nothing plainer : yet for their sakes that understand nothing but English , I will English the words . There is no need of curiosity [ after Oracles , or Prophets , or Philosophers , to teach the way to happinesse ; ] after Christ Jesus : nor of inquisition , after his Gospel . When we professe our selves to believe , [ being well grounded by good Catechizing , &c. in the Christian faith , ] all our desires , and all our endeavours in point of believing , are at end . For even that we believed , before we professed , that nothing more was to be believed , then barely that which we should professe .

But this is somewhat besides my subject , and purpose too , however I am fallen upon it . What Courts of Justice have determined in these cases , doth not concern us ; but what learned Naturalists . And here I meet with an objection , which I must remove , or recant part of what I have said . Some Physicians in their Consultations and Resolutions seem to say , Jul. Caes . Claudini , Consultat . medic . Resp. 21. as Acosta doth in his relation , that in such distempers the intellectus is integer , that is , the understanding sound . That some Physicians say so , I should make no great matter of it : they may have their opinions as well as other men ; and there be of all professions that affect it . But it troubles me , that Galen should be named for one of that opinion . The case related out of him , is of one Theophilus , who did phansie to himself , that he both saw and heard some Minstrels in a corner of his Chamber , and could not rest for them : otherwise it seems , both before and after his recovery , very rational in all other things . Hereupon it is determined , that it was an error of his imagination only , and not of his understanding . I would not contend about words . If their meaning be , that the Imagination and the Intellect being different faculties , really different by place and proprieties , and liable to particular symptomes and distempers ; that in such cases the distemper originally and inherently is in the imaginative , not intellective faculty , though the error by reason of that relation , or subordination which is between the two , be communicated to the understanding : though I know there is matter enough of dispute about the differences and proprieties of each faculty , yet I shall not oppose any thing . To some other purposes , the difference may be very observable . It may satisfie a man , how it comes to passe that the understanding should be so right in all others , though so wrong in one particular object : whereas if the distemper were in the ratiocinative it self , the distraction would be general . Neither is every error of the imagination an error of the understanding . For we phansie many things awaked , as in the water , or in the clouds , which our reason doth oppose , & therefore we believe not . Nay sometimes in our very dreams , reason doth oppose phansy , and informes us , that what we wonder at , or fear , is but a dream , because impossible or absurd ; when yet that very information is part of our dream . But if once any particular imagination be so strong & violent as to force assent from the understanding , so that no power of ratiocination that is left in us , is strong enough to make us believe that it is otherwise then we imagine : is not this a depravation of the Understanding , as well as of the Imagination ? Or what if the Imagination be altogether depraved , and a man , not out of any proper distemper of understanding , ( for that is as possible as the other , ) but of the imagination , in every thing that he saith or doth , both speak and do like a mad man ; shall not he be accounted mad ? I will believe that Galen intended it not otherwise then as I have explained it untill I have better considered of his words in himself , which now I have not the opportunity to do ; or that I meet with further reason , to satisfie me that it is so as some make him to say , then any I have yet met with .

As for the muliercula , or simple woman , the cause of this mans infatuation ; whether she were really possest , or a counterfeit , or whether ecstatical from some natural cause ; because we find so little of her in the relation to help our inquisition , I must let her alone . It is certain , that many that fall into those fits , naturally , or , to speak more plainly , from natural causes , phansie to themselves heavens , and angels , and revelations of mysteries , very really ; and are in a better capacity , through the agitation of the brain and purest spirits , ( as in Fevers , many , ) after their fits , to speak and discourse of many things , then they were before . It is not so in all , I know : some become more stupid : but in some it is so ; and whether it were this womans case particularly , I know not . But I leave her : and before I proceed to new matter , I must insert a caveat . In the case of Witches in general there is much dispute among learned men , ( as , whether corporally transported from place to place , &c. ) of the power of the imagination . I would not have any thing that hath been said by me , to be drawn to that case , which I apprehend to be a quite different case . For it is certain , ( if any thing be certain in the world , ) that most Witches , though they may suffer depravation , or illusion rather of phansie , in some other things ; wittingly and willingly , in perfect use of sense and reason , and upon apparent grounds of envie , malice , revenge , and the like , do many mischiefs . But if any supposed Witch , being accused by others , or any that should acknowledge her self to be such , should not or cannot be convicted legally , to do , or to have done any thing worthy of death ; such a one though she should tell many strange things of her self , which may be thought to deserve death , yet I should not think it very safe to condemn her , without better evidence then her own confession , or testimony .

After so much of Ecstasies , which are the proper passion of the Mind or Understanding , and so most naturally the effects of Contemplation , which is the proper and supreme operation of the understanding : we shall now proceed to the consideration of two notable controversies , which will much conduce to the further clearing of these hidden mysteries , and lead us to the main businesse of this Chapter .

The first is , Whether it may be conceived possible in nature , for any man , whether by the advantage of some idiosyncrisia , ( more commonly , but not so truly written , idiosyncratia , ) that is , some peculiar natural property , some secret sympathy or antipathy , or the like ; of which kind of idiosyncrisiae there be so many rare examples in Physicians and Philosophers , as may seem in point of crediblenesse to surpasse the greatest wonders in the world ; whether then , by some such help or advantage ( if it may be so called , ) of nature , or by some contracted propriety by long use and endeavour , it may be thought possible in nature , without the concurrence of any supernatural cause , for any one man or woman to put themselves into a Trance , or Ecstasie , when they will .

The second , Whether in any Trance or Ecstasie of the mind , whether voluntary or involuntary , a true and real separation of the Soul from the Body for a time , be a thing possible in nature .

For the first question ; I find Avicenne , ( an ancient Arab , of great credit among all ; by some preferred above all other Philosophers , or Physicians ; ) quoted by some , concerning one , who besides some other extraordinary properties , nothing to our purpose , could put himself into a fit of Palsie when he would . And if that were granted , there would be no great question of the possibility of voluntary Trances : it being a thing ( in ordinary judgement ) of equall facility in point of nature , to fill the Ventricles of the Brain with pituitous ( or whatever Physicians will make them , ) humours , and to empty them at pleasure ; and to command certain humours into the chine of the back , and nerves , to be recalled again at will . So that if the one may be arbitrary in some one or other by some propriety of temper &c. the other may as probably . But I will not much insist upon this example , because of the uncertainty . I think there is no body almost , that pretends to learning or curiosity in any kind of nature and Philosophy , but hath heard , or read of Restitutus , an African Priest , in S. Augustine ; who with the help of a mournfull tone , or lamenting voice , whether real or counterfeit , would presently fall into a perfect ecstasie , so that he would not stirre at all for any punching or pricking , though to a considerable wound : no , nor at the applying of fire ; except perchance a man had applied so much , as to have endangered his life . So much perchance might be thought somewhat , to make faith of a real Trance . We heard before out of Thuanus , what a mighty matter was made of it , that a Maid should endure patiently ( without any sign of sense , I mean , ) the driving of pins or needles into some fleshy parts . But S. Augustine had more experience in the world then so . Besides that common president of the Lacedemonian Boys and Girls , he had observed with many Philosophers , ( yea and Civilians , ) how far man or womans resolute obstinacy could go in point of suffering . That his reader therefore might be fully satisfied , that it was no juggling businesse , but a true , real , perfect ecstasie , he addeth ; Non autem obnitendo sed non sentiendo , non movere corpus eo probatur , quod tanquam in defuncto nullus inveniebatur anhelitus ; hominum tamen voces , si clarius loquerentur , &c. that is , ( but I must let the Reader know by the way , that the Edition of S. Augustine , the onely I have at this time , is very ancient ; almost as ancient as printing is ; being the Venice edition of Petrus de Tarvisio , 1475. for which I like it not the worse , I confesse : yet thought good to give the Reader notice , in case , as oftentimes , there should be found any thing different in later Editions , though commonly for the worst : August . De Civ . Dei : l. 14. c. 24. ) Now that this his not stirring of his body at all those things , happened not through a resolute obstinacy , ( such as by ancient Heathens was commonly objected to Christian Martyrs ; but very impertinently , it being both in regard of the number , and divers other circumstances , a quite different case : ) or opposition of the mind ; but merely because he did not feel ; was certainly known , because all this while no breath was found in him , no more then if he had been quite dead . Yet the same man , if any body with a very loud voice had spoken or called unto him , he would acknowledge afterwards , when come to himself , that he had heard some kind of noise , as if it were afar off . But this indeed S. Augustine doth not relate as a thing that himself had seen : no ; but yet as a thing of very fresh memory , a verred unto him by many that had seen it , and whom he doth professe ( experti sunt : as of a thing that he made no question : ) to believe . And truly I for my part must acknowledge , that I give more credit to this relation of S. Augustine , then to Cardan his testimony concerning either himself , or his Father : though Bodinus is well content to believe it , Bodin . Theat. Nat. p. 503. and partly grounds upon it as unquestionable . It was in their power , he saith , to abstract their souls from their bodies , when they would . The possibility whereof , except he meant it of an absolute separation , although I do not absolutely deny : yet that such a thing should be believed upon his bare testimony , hominis ventosi ingenii , as Scaliger of him somewhere , a man ever ambitious to tell strange things , to be admired by others ; I see no just ground .

Well , but experientia fallax . The words I know may have another meaning , as commonly interpreted . but this too may be right enough , and is warrantable by other places in Hippocrates . It is his caveat , who of a wise man ( and much the wiser for it , certainly , ) adscribed as much to experience as ever man did : and therefore so earnestly exhorteth all young Physicians , not to neglect the experiments , & advises grounded upon experiments , even of the most illiterate of the world . I doubt therefore , whether we may build so much upon two or three examples , though attested by very good authority , as to make an absolute inference , without some further reasoning . I find that Tho. Fyenus , a very learned Physician , who hath published a very rational and scholastical Treatise , Concerning the power of the Imagination , doth expresse himself peremptorily upon the point , on the negative : Ea ( of this very instance out of S. Aug. ) vel arte Diabolica , vel fallacia aliqua cōtigisse ; vel alias impossibilia esse . But I profess to wonder much at this his determination ; and whether without cause , I shall make the reader judge . For first , the question is not whether the bare Imagination can do it immediately , which is contrary to the course of nature ; as is well shewed by him throughout his Treatise : but whether the Imagination , or any other Power depending on the Will , by the subordination of other Faculties ; as by stirring up some Passion , and the like . And so himself doth grant , that many Diseases be caused by the Imagination ; as particularly the Plague : which though it be particularly acknowledged by him , yet for the Readers further satisfaction , I will here adde another learned Physician his words , who is generally thought to have written of all contagious diseases , as learnedly & solidly as any man . His words are very expresse . Ex animi perturbationibus iracundia , Palmar . de morbis contag . p. 311. &c. that is ; As we have said , that among the Passions of the mind , Anger , Terror and Grief are not without danger : so do we now declare , that fear of the Plague , and intent cogitation about it , do often bring it ; and bear witnesse , that many perfectly sound before , being struck with a suddain fright and fear of it , were presently taken , and little after died ; upon no other ground or cause as my opinion is , but this , that vehement and intent cogitation of the mind , and continued imagination , whilst they do strongly affect the heart , they do at the same time imprint and ingrave in it that very thing , which is so much feared and thought upon . And to this purpose I remember very well , that I did once , when very young , hear that worthy Raphael Thorius , mentioned before , who continued in London all the Plague-time 1603. hear him , I say , with great admiration , tell of many particulars ; of men and women to his knowledge , and in his sight walking , sitting , talking in perfect health ; at some outward sight , or unseasonable relation , or the like , suddainly taken . Some might except , that their fear was not the cause of the Plague ; but the unsensible grudgings or beginnings of the Plague in their bodies , rather cause of their fear : as when a man dreameth of some smart pain ; not the dream , often , is the cause of the pain , but the pain of the dream . No ; that cannot be , by divers instances which he did alledge . For then , their fear proceeding from an inward cause , would have been without any externall provocation : whereas in all those examples , some external provocations were the first , and only apparent cause . Yet I will not deny , but that probably there might be a concurrence of both in some of those many instances . But now to Fyenus again . Some can weep when they will : that he doth not deny ; no man indeed can deny it . I know what Poets and Comicks do write of all women in general ; but I will not make use of their authority , neither do I believe it true . But they that have read of Burials and Funerals in ancient Authors , cannot but take some notice of the mulieres praeficae among the Romans , ( and such there were among other nations ; as among the Jews particularly : ) who though they were but hired with money to weep , and did without all doubt rejoyce , more or lesse , in their hearts for the occasion , it being their profession , by which they maintained their own life : would neverthelesse so mightily and so naturally weep , that many that saw them , though they knew well enough that they did it merely for their hire , and forcedly , and had otherwise no mind nor occasion themselves ; yet could not forbear to do as they did . Now were it so as Fyenus seems elsewhere to determine , that a voluntary ecstasie were nothing else but humoris pituitosi in cerebri ventriculos & substantiam intromissio & inductio ; as he defineth arbitrary weeping by Seri pro imperio motio : truly I should think it might easily be inferred , that the one ( as to natural possibility ) might be as well as the other ; so that the one being granted by him , the other could not in reason be affirmed impossible . But I will dispute against my self in this , for the truth , as I apprehend it . For as I conceive every true , natural , and perfect ecstasie , to be a degree or species of epilepsie : so I subscribe to Sennertus , and other Physicians , who besides ordinarily known humors , maintain that there is a different specifick epileptical humor , or quality , as yet unknown unto men , which is the immediate cause of Epilepsies .

But lastly , Fyenus seemes to me in some degree , if not to contradict , yet to be inconstant unto himself . For whereas he doth there so peremptorily determine it as impossible : in this his second Question , Concl. 11. where he hath the same instances at large , he proposeth them there as things that might happen indeed , but ( praeter communem cursum naturae , ) besides the ordinary course of nature ; not as supernatural , ( lest any should mistake ) but ex particulari aliquorum hominum proprietate , & singulari corporis conformatione : though indeed , even there at the last he concludes with a doubt ; sed forte etiam aliqua corum arte magica &c. aliqua forte etiam non sunt vera . which I take to be a farre more discreet and judicious determination , then his impossible afterwards . Which to make yet more probable unto my Reader , since it is granted that strange things may be done by some , through peculiar natural properties , my course would be , as I take it , to look into those many examples of idiosyncrisiae , which I find in good Authors : whether among them we might not find divers things , which might seem every whit as strange as those controverted Ecstasies . But because I desire not to be over-long , and that I would not glut the Reader with strange stories ; among whom some will be found , perchance , of Lucian's temper , who not valuing the authority of most credible Authors , will account all fabulous that themselves have not seen or known ; I shall forbear . Yet for their sakes that may be more candid and curious , I shall mention two books which I read but lately , ( for which I was beholding , as for divers others , to a worthy Friend , a Doctor and Professor of Physick , in Chichester : ) the one , Henrici à Heers his Observationes medicae ; the other , Dan. Sennerti lib. 6. de morbis à fascino , incantatione , &c. published long after his other works : which two books , if my memory deceive me not , will competently furnish them with such examples . But to let that passe , and the advantage that we might make of it . That some can bring themselves to that , as to weep when they will , as we said before , is granted : and S. Augustine in the same chapter professeth himself to have seen one ▪ that could sweat ( without any motion , or any other ordinary means , ) when he would : and this also by Fyenus is granted as possible : and Julius Scaliger in his Exercitations against Cardan , writes of one , as very well known unto him , that could not hold his water , if he heard any play upon a Lute or Harp : and I have it from persons of credit , that professed to have seen a woman , that could make her self blush when she would . That a man may by intent imagination or cogitation , bring himself to a vertigo , as will make him fall to the ground , and trouble his brain very much , best Physicians do affirm : nay , that a great fright in tender bodies , ( as women with child , ) and intent imagination , is enough to beget διάθεσιν Epilepticam , is observed by Guil. Fabricius , Cent. 3. Observ. 3. to whom Sennertus doth assent . Have there not been men or women , boys or girls , & children in the world , who at the very remembrance of some very sad or terrible thing , that had happened unto them in their life , would fall into a swoon , whether they would or no ? How much more if they affected it , and after some two or three unvoluntary fits , finding some disposition in themselves to it , and aiming at some advantage by it , or proposing to themselves some other end , used means by intent cogitation or otherwise , to bring themselves into a habit of it ? Is there any thing in this impossible ? If I should rub up mine own memory , I could tell of many things that I have known in my time in that kind . But why should not I ( in things so ordinary ) leave all men to their own experience ? This is somewhat rare , that I remember to have read in Benevenius , De abditis morborum causis , &c. ( a book for the bignesse , as full of choice Observations , as any I have seen ; of whom and of his Observations , we shall have occasion to say more in some other Chapter : ) of a Boy , who having been frighted by some strange apparition , whether real , or cōceited , was wont from that very day , & almost hour , every 8th day to fall into the same horrors & outcries , which he had then suffered and used ; from which he could never be cured , as long as he lived : but it seems it brought him into a speedy consumption , so that he did not live very long after it .

More I know may be found to the same purpose : but I think I have said enough to conclude , that granting what must be granted , and doth often happen in the world , besides the ordinary course of nature , yet by causes that are natural , as such and such an idiosyncrisia , and the like ; a voluntary ecstasie is not a thing impossible in nature .

But I have not yet done . There is somewhat else to be said , that may seem to conduce very much to this our present inquiry : and though I my self shall make no great matter of it , yet some body else may ; and think , it would have stood me in great stead . Giraldus Cambrensis , a Briton by birth , though by descent rather an English-man , or Nor-man , as he makes himself , but a very learned man for those times , in his Description of Wales , chapter 16. tels us of a certain company , frequent in those dayes , in Wales , commonly called awenyd hion ; that is , ecstatical , or mente ducti , according to Giraldus his interpretation . These men , it seems , according to his relation , could put themselves into a trance when they would : that is , as often as any came to them to consult them as Prophets . Two things especially Giraldus would have us to take notice of : the one , that they did not use to come to themselves again , except some kind of violence were used , to recall and awaken them , as it were : and then secondly , that after they were come to themselves , they remembred nothing at all they had either said or done in their fits . He makes them to have been a race of the Trojan Soothsayers , among whom and their posterity , the Britons , only , he would have us to believe such Prophets have been . Yet again he doth argue , and would have us to believe that they prophesied by the spirit too , and to that end instances in divers , who though Infidels , though lewd in their conversations , have had the gift of prophesie . And such also he maketh the Merlins to have been . I can easily be perswaded . that Giraldus wrote as himself believed ; not out of any designe , as many have done , to abuse his Reader . It appeareth by the many Miracles wherewith he hath stuffed his Itinerarium , that he was a man of very easie belief : which was the epidemical disease of those times of Ignorance , when all Piety almost consisted in telling and making of Miracles . And what might not he believe , who did believe that Alexander of Macedon , though long before those miraculous times , had removed the Caspian mountains , and inclosed within them , as within walls , the ten tribes of Israel ; not to be removed from thence till the coming of Enoch and Elias ? I do not say that he was the Author of this pretty Fable : but that he had credulity enough to believe it ; and by consequent not to be wondered at , if he believed many other things , that may probably be supposed as true . But truly I think we are much beholding to his fidelity . For had he been of the temper of some others , he would have added somewhat of his own , to make his story more strange ; which might have troubled us . But now as he describeth them , we may believe him , so farre as he speaks of himself ; and yet know them ( be it spoken without any disparagement to that ancient noble people ; since there is no nation in the world but hath store of such : ) know them , I say , for arrant Jugglers and Impostors . For there is not any thing in the whole relation , but might easily be performed by any ordinary Gypsie . And the like we may as probably conclude of those dancing Enthusiasts , by him elsewhere mentioned and described in his Itinerariū . As for his Merlins , if they were no others then the Merlins of our dayes , it will require no long deliberation to determine what they were . But we know ours , that now are , well enough : but as for them that were , I leave them to them that know more of them then I do , to judge of them .

Neither shall I need to say any thing of the Turkish Enthusiasts , the Darvisei , or Torlaces , who , as I find them described in some Turkish Histories , have ( some of them ) much resemblance with those in Giraldus , as to their pretended Fits and Raptures : but such lewd abominable Rascals otherwise , that were it not that we see among Christians also how inclinable the common sort of people are to be carried with any pretence of Religion , though the actions be never so irreligious and contrarie to that which is pretended ; it would be incredible that such monsters should be suffered in a Commonwealth : much more incredible , that with so much zeal and devotion , as men of God and holy Prophets , they should be worshipped and adored , as they are there by many . Strange stories may be read in Leo Africanus , in his 3. book of the Description of Africk ; Diversae regulae ac sectae , &c. p. 135. to this purpose ; whereof he professeth himself to have been eye-witnesse : but nothing more strange , then what Germany hath seen , and any other Countrey may , where Anabaptisticall Enthusiasts are tolerated , and from toleration come in time to prevail and rule .

I will not make a question of it to dispute it ; for I have but little to say for it : but I desire only to propose it , that learned Naturalists and Physicians may ( if they please ) consider of it ; Whether it be probable or possible , that naturall Ecstasies and Enthusiasms , such as proceed from naturall causes merely , should be contagious : though not contagious in the same manner as the Plague , or the Pox is ; yet contagious in their kind . Neither indeed are all contagious diseases , contagious in one kind . A mad Dogge is not contagious with his Breath : Fracastorius , that hath written of that subject , saith with his Teeth only ; and not except some bloud be drawn . But it is not my purpose to inquire into the truth of that now : I would only suppose , that all diseases that are contagious , are not contagious in the same manner . The chiefest ground of my suspicion is , the history of those ancient Hereticks , who were commonly known under the name ( for they had many others besides , as Enthusiasts , &c. ) of Messaliani , a Syriack word ; that is , Euchites , or Prayers : because they were wont to pray themselves into raptures and ecstasies , of which we shall speak more in its proper place . But that I have here to say of them is , that whereas this strange Sect ( as most others ) began by a few ; it did in time so spread and prevail , that whole Monasteries , whole Townes , and almost Countries were infected with it . Neither could any other cure be found , but absolute destruction . Which may seem strange , that that wherein the happinesse and perfection of a Christian , being well used , doth chiefly consist ; as being that which bringeth man nearest unto God ; through abuse and excesse , should become liable to the punishment of highest crimes . But in this quaere we go upon a wrong ground , I know , if it be conceived that those men were really possest , as some have thought anciently . For my part , I see no cause to believe it ; but I leave every man free . I propose it to them that shall be of my opinion , as I doubt not but some will be : and we shall say more afterwards of it , in due place .

II. Our second question which we proposed , is , Whether through any Naturall Ecstasie , the Soul may really quit the Bodie , and then return . I shall begin with the consideration of what some Ancients have thought and written . But before that , I must professe that I do not , in such high points , adscribe so much unto ancient Heathens , except it be some of the most solid and rationall among them , as to think their opinion in a serious discourse , a sufficient ground for a Quaere ; much lesse , for a Conclusion . But since that I find that some Christians , men of good learning and great fame , have not only largely disputed , but in conclusion affirmed it ; I think I should not give my Reader that satisfaction that he might expect from me , if before I come to them and their Arguments , I should not tell him , who before them , whether heathen or others , that are come to my knowledge , or present remembrance , have concurred with them in their opinion : and the rather , because it is not unlikely that themselves might be the bolder to publish what they maintained , because they found they were not the first that had been of that opinion . Ancient Heathens , whether Philosophers or others , that did believe such a separation possible , seem to ground especially upon a storie , that passed among them for very current and true ; of one Hermotimus Clazomenius , whose soul , they say , was wont to wander into farre places , the body , mean while , being as still and senselesse as if it had been a dead body . The matter , it seemeth , when ever it happened , was very publick ; and therefore passed to posterity with lesse controll . There is nothing in Plinies relation of it , ( for the matter of fact , ) but is possible enough , and might well be conceived to have proceeded from some natural cause . Physicians are agreed upon it ; and they ground it upon certain experience , that a man in ecstasi melancholica , or a woman in hysterica passione , may be gone three dayes , and come to themselves again . Therefore they strictly forbid in such cases to burie ante biduum exactum ; quod quosdam ferè triduo elapso revixisse observatum sit : as Sennertus of women particularly . Tertullian De anima cap. 51. hath a storie of a Woman that stirred her armes when she was carried to be buried . It seemeth by him , that he was present when it happened : but it was looked upon as a thing merely supernaturall and miraculous ; and so the woman was buried nevertheless ; which , perchance , if then taken up and well tended , might have recovered to perfect life , without a miracle . Now that a man or woman after such a fit , in course of nature , should tell strange things , which he hath seen , yea and foretell ( though this be rare ; ) some things to come ; is not so much to be wondred at , that it should be thought incredible . I find the relation concerning this Hermotimus , in Apollonius , Περὶ κατεψευσμένης ἱστορίας . cap. .. .. more full : but there indeed much improved , as such things use to be by time ; and altogether incredible . There dayes , ( as probably in the first relation , ) are made yeares : two or three dayes perchance , many yeares , beyond all sense and reason . For though I will not dispute it here , whether it may not fall out in nature , that a man may sleep some moneths , ( which is written of a whole Countrey in the North , as naturall unto the people of that countrey , and is not contradicted by some eminent Physicians : ) or yeares ; for which I know much may be said , as well as for living divers yeares without any food , which of the two , in point of reason might seem more impossible ; and yet is certainly known to have happened , even of late yeares , unto many : Yet for a Bodie to lie so long destitute of a Soul and of all naturall functions , and not to be dead , is not conceivable in nature . As for those particulars of his predictions in the said Apollonius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : all these things proceeding from natural causes , which have operations long before upon some creatures ; from the diligent observation of which operations , skilfull Naturalists also sometimes foresee and foretell them ; ( of which we have spoken in the former Chapter ; ) I would not stick much at that , as is intimated before . But as my purpose is only for the truth , so I must remove one objection , that may be made from the Author I have named . His very title ( Περὶ κατεψ. ἱστορ. . ) promises only Fables . Yet it is certain that he hath inserted divers things , which are asserted by best Historians ; as Meursius himself in his Preface to the reader , out of Phlegon , doth observe . But besides , that bare alteration of dayes into yeares , was enough and more then enough , to turn a Truth into a Fable . Tertullian De an . c. 44. hath some conjectures about this Hermotimus ; but not any either in themselves very probable , or to us here . at all considerable .

Plutarch in his Treatise of the Slacknesse of Gods judgments , hath a relation too of one Thespesius , who fell down from a high place ( drunk perchance ; for he was a lewd Companion : ) without any externall wound or bleeding ; upon which he grew immediately senselesse , and after a while was supposed dead : but came to himself again after the third day , and then told strange things that he had seen ; some things also ( of which Plutarch speaketh very sparingly , ) he foretold : and then was his Soul also supposed to have wandered out of the Body all that while I think it very probable , though I have nothing but Plutarch's authoritie for it , that such a thing ( laying aside the main controversie of reall separation , till we come to some determination about it , ) might happen . First , such a fall as he describeth , might probably be the occasion ( as we had before in the ecstaticall Boy , whom his master had so grievously beaten about the head : ) of such an Ecstasie . Secondly , three dayes , the very proportion of time which Physicians have pitched upon , during which they teach that an ecstasie may last . And though Plutarch say after three dayes ; it is like enough they would speak so , though some houres , amounting perchance to half a day and better , to make three dayes , were wanting . But then lastly , the substance of his Visions , and places of his wandrings , do just agree with the relations of other ecstaticall persons , that have been at severall times and places . It may be comprehended in few words : Heaven , Hell , and Purgatorie . The phrases indeed , and expressions , proper to Heathens , as must needs be . but the substance of the matter , the very same for all the world as we find in others , that were of another faith and profession . And yet it must be supposed , that this storie having passed through severall hands , before it came to Plutarch , had suffered some alterations according to different humours of men , and perchance memories , before : and what end soever any other might propose unto himself in it , apparent enough it is , that Plutarch , as may be seen in the end , where he speaks of Nero's soul , did aim at some use , for the credit and benefit of his own Countrey . So much for Heathens . I have not met with any professing Christianity , either ancient , ( that I remember at least , ) or late , that have maintained this separation possible upon grounds of reason ; or de facto , reall and credible ; but Joh. Bodinus and Cardanus . Of Cardanus I can say little more , then what I find in Bodinus of him , because I have not his books . Why I do not value much his 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 receive them ; or if we fly to the intelligibiles , abstracted out of the materials by vertue of the intellectus agens : yet even so , though it might see ( were it granted ) by that means , some things , even after its separation , that it had seen before , whilest in the body ; yet other things , whether present or future , by vertue of those species , more then it had seen or known before , it could not .

III. I have done with the two questions which I proposed : I shall now passe to a third , which I did not mention , to prevent prejudice , lest by the very termes , it might be thought frivolous and fruitlesse ; which neverthelesse in the end , before we have done with it , will appear of great consequence and reality . But before I come to that new question , I will conclude this discourse concerning Ecstasies , with somewhat that may do them perchance some pleasure , who are not much conversant in Philosophy . We had somewhat of Visions , whether internal or external , before . It may be , that expression will not be understood by some . It is true that ordinarily , as all object of sight is outward ; so all sight or vision , properly inward . Animus videt , &c. as before , at the beginning , disputed . But Laurentius in his Treatise of melancholie , delivers it as a secret , that even without outward objects we may see things inwardly ; and thereupon defendeth Galen against Averroes , affirming that the darknesse of melancholick spirits , is a great occasion of melancholy mens continual fearfulnesse . He handleth it also in his Anatomy , lib. 11. q. 2. The species , he saith , ( which must be understood of some extraordinary cases ; else the sight would be a very uncertain sense : ) with such and such impressions , may be sent unto the eyes from the brain , and from the eyes returned unto the place from whence they came , and the brain receive them ( for which see his reasons in his Anatomy : ) as things outward . I leave it to the further consideration of learned Physicians and Anatomists . Certain it is , that upon some distempers of the brain , a man shall think , even awaking , that he seeth those things which he doth not see : things which are not , nor perchance can be . Aristotle in his Treatise of Dreams , gives an instance of it in children and young boyes ; who after some terrible dream , though they be out of their dream , and their eyes full open , ( and light brought in sometimes : which I adde , because I know it to be true : ) think neverthelesse for a while after , that they see with their eyes , what they saw in their dream . And Vitus Amerbachius , a learned man , in his book De anima , lib. 4. confirms it to be true by his own experience , even when he was a man , if I mistake him not . But whatever be the cause , the effect is certain ; confirmed also by learned Fracastorius in these words : Nihil enim refert ad apparentiam faciendam , &c. that is , Whether the species comes to the eyes from without , or from within , is not material at all , in point of apparition : for they believe they see , and are astonished , and grow besides themselves , &c. De Sympath . c. 20.

Our third question or consideration is , whether a man by Philosophy , or philosophical contemplation , may attain to an Angelical transformation : or to go higher , to such a degree of union with God , that he shall neither by the help of any sense , or phansie , understand as other men ; but by a kind of contactus , or union of substance with the Supreme Cause of all things . If any man think this too curious a question , or too high for ordinary capacities , he will be ( as is already intimated , ) much deceived . For it is for their sakes especially that are the weaker sex , that I propose it ; as he will find it , if he have but the patience to read unto the end . This marvellous transmutation of man by philosophy , is asserted by men that call themselves Platonicks . Julius Caesar Vaninius describeth it in this manner : Ejus causa , continua sublimiorum contemplatio , quae à sensibilibus & à corporis penso animum sevocat , & profundissima mentis intentione incorporeae sapientiae conjungit : cumque ad illum gradum pervenerit , qui est contemplativae perfectionis supremus , tunc rapitur ab omnibus creatis speciebus , & intelligit non per species acquisitas , sed per inspectionem ad Ideas , in quarum lumine omnia agnoscit . Ideo ecstatici multa vera praedicunt . They that can come at Ficinus , De philosoph. Platon . and other works of his , may expect a more perfect account . But for my part , by what I can find in Plato , or other ancient Platonists , I doubt that Plato is wrongfully quoted . I deny not but that he might be some foundation : but they that raised it to this height , were no others as I take it , then the enthusiastick Arabs , the very same that bred us Mahomet ; whether before , or afterwards . I have a good Author for it . Learned Montecatenus ( an exquisite Aristotelian ) in his Commentaries upon the third of Aristotle De Anima , speaking there of Averroes , hath these words : Hic enim est qui opinatur , et si eam opinionem non usquequaque probemus , ( I wonder so sober a man would say so much : ) per eas species [ intellectiles ] tanquam per sui partes , perfecte demum nobiscum copulari effectricem mentem : in quam illae ubi numerum expleverint , repentina quadam luce effulgentes , quasi abeant & convertantur ; imaginatione etiam totoque homine secum attractis : adeo ut exinde , non per species , ut antea , non ope imaginationis intelligamus ; sed per illius mentis essentiam , in quam nos pene ista mutavit copulatio . It were no hard thing to put this into English : but how to make it intelligible English to them that know nothing of the intellectus agens , and patiens , and other mysteries of the nature of understanding , I know not . However , the summe is already in the question , as I proposed it . And in the application that we shall make , every thing will be clearer .

Let the Arabs therefore have the honour of it ; if not of the first invention , yet of the perfection : yea and practice too , for which they are better fitted by their natural temper , then many other nations . However , that they had it in part , as almost all other things , from the Grecians , is most certain ; as is elsewhere treated more at large in a Discourse De cultu Dei spirituali , sive per intellectum , not yet printed . Among the works of Dionysius Areopagita , as commonly called , there is a little Treatise De mystica Theologia . Were it possible to hope , that men would judge without prejudice or partiality , I think it might be proved , partly by what hath already been done by others , partly by what might yet be added to that purpose , as clear as the light of the Sun it self is , that the Author of the book cannot be that Dionysius , whom he counterfeits himself , and many gladly believe . But it is , and would be but labour lost . So farre hath that pompous dresse of words , joyned with the sublimity of the subject , bewitched many : besides what advantage is made by some , of this pretended antiquity , in some controverted points of religion . However , the Author is ancient , we grant , and good enough too for some uses , to deserve respect at the hands of all learned men . In the Treatise De mystica Theologia , he teacheth a new kind of practical Divinity , by renouncing not to the Senses only , but to the Understanding also , and to all intellectual powers , faculties , and operations that are natural : by which in time we may attain [ through elevation of mind ] to an union not expressible , nor understood , yet felt , and in an hidden manner operative , with God : in this union , as the perfection of man , and the height of mortal exaltation , to rest , when attained , without passion , without affection , without knowledge . I will give a short description of this mystery , in the words of * * Since this written , I have seen one Sandaeus , of the same argument : but have not yet found in him any thing much material , that is not in Hersentius : though I do not find that be maketh any mention of him any where . Carolus Hersentius , one that hath commented upon that book , and hath collected out of other Authors , men and women , whatever he could meet with , to commend it and the doctrine of it unto the world : Cum ad hunc amoris & contemplationis gradum per venit , saith he , ut nihil eorum qua intellectu , &c. miro & incognito modo à Deo rapitur ; à Deo , & in Deo suscipitur ; tota Deo plena fit ; tota in Deum transfunditur : ita ut essentia Dei ejus essentiae & substantiae intime & absque ullo modo creato uniatur . Deus autem in raptu hujusmodi , adventu suo seu illapsu , rationem & mentem obscurat , stupefacit suspenditque : ita ut pro eo temporis intervallo nullius actionis capax sit . We shall have the English of all this also , ( the substance of it at least , ) when I come to that application of it which I aim at . But I would gladly know , of whom this Dionysius learned this strange Divinity . It is somewhat , that Hersentius doth acknowledge Dionysius in this his doctrine , Platonicorum dogmatum sectatorem , p. 101. and Platonis sectatorem accuratissimum , p. 91. And p. 93. &c. he bringeth passages out of Iamblichus , Porphyrius , Proclus , noted Platonists ; teaching in a manner the same thing . Insomuch that p. 43. he dares adventure upon so much truth , as to say , Ego equidem dum Procli philosophi Platonici in Theologiam Platonis axiomata animadverto , firmiter mihi persuadeo out Dionysium Procli scripta legisse ; ( a terrible businesse to be supposed , which would prove no lesse then heresie , and losse of goods and life . For then what must this Dionysius prove , but an impostor , seeing Proclus lived , all men know , some centuries of yeares since the true Dionysius ? ) aut quod vero similius , ( yea by all means it concerns him to say so ; ) Proclum libris Dionysii operam navasse . But let the sober Reader consider : Here is a strange kind of Divinity , as some call it , or Philosophy ; of which much hath been written ( in many volumes by some of them , ) by Platonick Philosophers , grounding all upon expresse passages , ( though drawn much further , by the Arabs especially , then he ever intended perchance , ) of their master Plato : insomuch that Hersentius himself , as observed before , is forced to call Dionysius , a Platonist , for teaching this doctrine . We find nothing of it ( except we draw things obtorto collo , as we say ; ) in the Gospel of Christ ; nothing in ancient Fathers of greatest antiquity : and yet likely after all this , that Proclus learned it from Dionysius . But what if we find other Philosophers also , besides Plato , that lived some hundred of years before the true Dionysius , teach the same doctrine more clearly then Plato himself ; as clearly almost , as either Proclus , or Dionysius ? It cannot be unpleasing to them that are Scholars , if I take some pains to discover some mysteries of this mystery of darknesse , which for ought I know , have not yet been brought to light by any man . Who is the true Author of those Metaphysicks , or rather fragments of Metaphysicks , that go under Theophrastus his name , certainly I cannot tell . We find them adscribed to divers Authors by ancient Greek Philosophers : yet by some very ancient ( though not found in the Catalogue of his books set out by Diogenes Laertius , where divers books of his are missing as well as this ; ) to Theophrastus himself . learned Sylburgius leaves it doubtfull . Theophrastus was one of Aristotles own disciples , and succeeded him in his School ; much commended by him : an excellent Philosopher certainly by those works of his ( not the twentieth part of what he had written , ) that remain unto this day . Those Fragments of Metaphysicks , whoever be the Author , who must have lived long before Christ , are a choice piece ; but very imperfect , end therefore the more obscure . In the eighth Chapter of these Fragments , ( as divided in Sylburgius his edition : for in Aldus , long before that , I find none : ) after a long discourse of the speculation of principles , we find these words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . All that know any thing of Philosophy , be it never so little , cannot but have heard of Aristotles opinion , so much disputed in the schools of Philosophers : that the understanding , whilst joyned with the body , can do nothing without the senses . of which we also have had occasion to consider at large in another work , ( De origine Idolotriae ) not yet printed . Theophrastus therefore here saith ; That to some degree or measure , we may contemplate and know the first causes scientifically , that is , by their causes , from things sensible : ( or , by the help of the same senses : ) But when once ascended to the Summities , or Original Firsts , we can go no further : either because they have no cause ; or partly because of our weaknesse , as in matter of sight , ( he had this similitude , upon the like occasion , from his master Aristotle ; ) when we would look upon that ( to wit the Sun , ) which is most bright and splendid . And in this case , it may be true indeed , ( by which words Theophrastus doth seem to referre to the speech of some former noted Philosopher , whether Aristotle or Plato : ) that all knowledge and contemplation [ of the first causes ] must be by very touching , and feeling ( that is , union , or conjunction , as in the former testimonies : ) of the mind , or intellect . Whence it is that such knowledge ( grounded upon a kind of feeling , of all senses the most certain in man ; by which also he doth sometimes correct the errors of his eyes ; or rather , because immediately from God : ) is not liable to error ; however the comprehension of this very thing , and the certainty of it , ( or , though that degree of knowledge , necessary before a man can attain to this ; as of * * See Chap. 6. confidence also ; ) be a thing of great difficulty . So Theophrastus there . And now I would desire the Reader , that hath so much curiosity for the truth , to read over that Discourse ( it is very short , and will take but little time : ) of this pretended Dionysius , and tell himself , when he hath done , ( some common things concerning the incomprehensiblenesse of God , laid aside , ) whether the very pith and marrow of it , be not in those few lines . I will appeal unto Hersentius , who in his paraphrase at the end , summs up all in these words : Fatendum igitur , si Deus à nobis aliqua ratione agnosci potest , sola ignoratione , silentio , conjunctione supra sensum & mentem , per ipsam anime unionem agnosci . As for that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that divine cloud , which the Author proposeth at the first , as his chiefest argument ; I know there is ground enough for it , as in the nature , so in the Word of God : as by the Greek Commentators upon this Dionysius is well shewed . But of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of Gods nature , how to extract a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a mist of * * Some may make a difference between ignoratio and ignorantia . But I know not how to do it in English : except I may be allowed to say unknowingness : or the like . ignorance in man , ( as the Author elsewhere speaketh , ) as the readiest way to the knowledge of God , so much pressed by this Author , and so much commended unto others by the abettors of this strange doctrine ; I know no ground at all for it either in reason , or Scripture . However , I am much beholding to that phrase . It hath put me in mind of somewhat that may serve very well further to discover this imposture . Synesius is a man well known among Scholars : he was made Bishop against his will , for his great fame and worth . He did oppose it very much : and in very truth , in some of his writings , even since a Bishop , as I take it , he sheweth himself a better Platonist , then sound Christian . It seems that even in his dayes this new Divinity began to be in request among Christians , and some illiterate Monks and others took hold of this magnified 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or absolute ignorance , to bring themselves into reputation , as though they had been the only wise and godly men of the world , because the most ignorant ; but pretending by that ignorance , to have nearest accesse unto God , and most of God in themselves . Hereupon Synesius wrote that exquisite piece , which he inscribed Dio ; ( because in very deed , Dio Chrysostomus a great part of his subject ; ) to prove the necessity of humane Learning and Philosophy , to all that will contemplate of high things with sobriety and good successe . He doth not deny but that some such transcendent witts and natures have been , ( but Phoenix-like , scarce one in an Age , ) who without any such preparation , have been able by the sublimity of their natural parts and excellencies , to ascend without steps to the highest that man can reach , but that any of those professors of ignorance , that pretended to that happy condition , were such , he doth very peremptorily deny . He tells them of their fopperies and manifold extravagancies in their language , and writings ; by which a man might sooner guesse them to be sunk much lower then ordinary nature , then to have attained to any supernatural sublimity . I would have the Reader observe those words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the like ; which be terms of Art , and much used in this mystical science : by which it doth plainly appear , that he meant those very men , whom I speak of God forbid , saith he there in a place , that we should think that if God dwell in us , he should dwell in any other part of us , then that which is rational : which is his proper Temple . It cannot be certainly , that Truth should be found in Ignorance ; or that he should be wise truly , which is irrational : with many such things to that purpose . Yea he tells them also of their affected silence and taciturnity . Ἐγὼ μὲν καὶ ἀπιστεῖν αὐτοῖς βούλομαι , &c. He would not believe that they were Mysteries indeed , that made them dumb , because inexpressible : not but that it is the nature of things really sublime , to be so ; but because he saw nothing in them or from them , that argued either knowledge , or capacity of things farre under Mysteries . But the Reader must not expect that satisfaction from me , which he may give himself , if he will read Synesius himself . There is nothing of Synesius , but is very good in his kind , and well worth any mans reading : this , both good and usefull , more then any other part of him , if I be not mistaken . It is pity , it is no better translated . but indeed more pity , that he should be read in any other language then his own ; it is so very good , and elegant .

Now to come to that use of this last question and consideration , which at the first I aimed at : I shall not here dispute , how farre a well-grounded intelligent Philosopher may adventure in this kind of mystical Theology ( a word common to heathens , it is well known , as well as to Christians ; ) for the discovery of any truth , above ordinary humane ratiocination ; nor whether the most illiterate among Christians , whether men or women , may not attain sometimes by Gods special favour , and real holinesse and sanctity , to the highest mysteries of Christian religion ; which as we deny not , so we are sure , is nothing at all to this purpose ; nor lastly , whether the true knowledge and love of Christ , joyned with a holy life , have not in many , or most , ( in some more , in some lesse , ) a ravishing power , set out allegorically in the book of Canticles , and other Scriptures : All these as altogether impertinent to the question and case we are upon , I shall passe by . That which we are to consider , is , whether this Mysticall Theology , as they call it , by renouncing to all senses , to all knowledge , and intellectual operation , that is , in effect , by affected Ecstasies and Enthusiasms , be a probable way , to compasse a more perfect , real and substantial union with God , or Christ , then otherwise is to be compassed : whether the writings of some ancient and later Platonists , Greeks and Arabs , Heathens and Mahometans , be a sufficient ground and warrant for it , to them that professe to adscribe more to the Scriptures , received among Christians for divine , by which sobriety of sense is so much commended unto us ; then to the opinions of heathen Philosophers . but more particularly , whether allowable or commendable in women , whom all men know to be naturally weaker of brain , and easiest to be infatuated and deluded . But this last is the thing I intend specially to insist upon , by reason of that example mentioned in the Epistle to the Reader ; by consideration of which ( finding it backed with so much authority , ) I was first provoked to undertake this whole Discourse : having also some respect to some very near unto me by kindred , of the same , or like profession .

This supposed holy Maid , The life of sister Catharine of Jesus , &c. at Paris : 1628. See the Epistle to the Reader . whom we are now to consider of , was from her infancy , according to the relation , which we must trust to , very devout : and , as averse from any worldly pomp and pleasure ; so , strangely addicted to bodily pennances and voluntary chastisements . We will conclude nothing of this . We know well enough what the Apostle writeth of himself , and what hath been the practice of some truly devout , in times of purest devotion and piety . However , it is sure enough , that such immoderate castigations and vexations , may be an effect of melancholy , as well as religion ; and had not that famous , shall I say , or infamous Porphyrius , lighted upon a better friend , to take him off in time , he had never lived to plot and write so much against Christians and Christ himself , as he did . Zeno the Philosopher was wont to say , Let me be mad , rather then in pleasure : not considering that even in pain there is pleasure , if a man thereby please his own mind , and think highly of himself , ( wherein the height of humane contentment and ambition often lieth , ) because he can endure much . Certainly , there would never have been so many Stoicks and Cynicks in the world , who when they might have lived otherwise , ( and some of them of their own accord parted with good means and temporal estates for it , ) chose to beg , and to be trampled upon by every idle Rascall that met them , to make good their profession of unpassionatenesse ; had it not been so , that pain and pleasure are things which oftentimes depend more on phansie , then realitie ; and that pleasure may be found , where others feel pain . When I lived in Somerset-shire , ( where first called to the discharge of holy Duties , ) there was in a Gentlewomans house ( a woman of good estate and reputation , much given to hospitality ; where I my self have been often kindly entertained ; ) a natural Fool , but useful enough in a great house for some services ; who took a singular pleasure in being whipped , even unto bloud : and it was one or two lusty Maids ( for it must be done by Maids , to give him content , ) their task every morning ▪ when they could intend it . He was not pleased , nor would follow his businesse so well all the day after , if it were not done . But what do I talk of one fool ? whereas we find it recorded by good Historians , that whole nations at once , have been possest , shall I say , or infected , with this phrensie ? Were I in a place where books are to be had , I should be able perchance to give a better account of what I say to the Reader . I am very confident I have read it in more then one , with observations made upon it , as an epidemical disease or distemper ; though by more I know adscribed to mere devotion . But to supply that defect as well as I can , I will here impart unto the Reader what ▪ find of it in my Father , of B. M. his Adversaria .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desiderium repente populos Europae invadit .

Memorabilis historia : Circa An. Dom. 1260. cum pauci in Italia velut sydere afflati cepissent sese ex poenitentia flagellare , miro casu ad reliquos Europae populos exemplum manavit , & eos quoque cupiditas flagellandi se incessit .

Vide Chron. Patav. mona . p. 612. 1613.

And who hath not heard of the Milesian Virgins ; a thing so generally attested by all Ancients , that no man can reasonably make a question of the truth of it ? A humor took them to make themselves away . no perswasions of friends , or parents , or any thing else that was most dear unto them , nor any other means that could be thought of , were effectual to perswade them to live . There was scarce any house left in the Town , that mourned not for some of these self-executioners . Untill at last a simple device ( as it commonly falls out with them that labour of a limited melancholy to some one object ; of which we had examples before : ) did that which no obligation , either civil or natural , could do before : to make them fear that , which of all fears otherwise , is generally accounted , and by some Philosophers absolutely determined , to be most naturall unto all .

At what age of her life this Maid began to fall into Trances and Ecstasies , I cannot find by the Storie , which is not digested into yeares . But from her first generall confession , which she made but 9. yeares old , [ p. 6.20 . ] she began to talk much of Gods presence ; and phansie to her self , that she saw God visibly , every time she went to Church . And being asked whether she suffered any distraction of senses ; she said , no ; ( I wonder who doth in that case : ) and was believed . The first visible fit , it seems , began in the Church , [ p. 33. ] with a trembling : so that she let her Wax-candle , ( which by the proper ceremonie of the day , she held in her hand , ) fall to the ground , and could not take it up . From that time , her visions , it seems , began to be very frequent . and I find it observed , [ p. 31.33.45.50 . ] that she could seldome speak , or expresse her self , when she had seen any thing ; so that she only reaped the benefit of those great secrets and mysteries , which God is said to have revealed unto her .

But from 21. of her life , [ p. 38.54 . ] her ecstasies began to be very strong , and would last three or four houres in a day so that she did verily think her self to be in heaven , sometimes , [ p. 39. ] when she was upon earth , at her ordinarie ( as is noted ) employment .

Pag. 34. ( and 61.63.64.65 . ) of the Storie , Christ is said to have drawn her soul into his . Pag. 45.46.47 . to have taken possession of her : and more particularly , ( which the author of the relation professeth not to understand , ) to have marked her with a mark : and afterwards to have abided in her , by presence , and by operation , to her last day .

Pag. 47. It is directly affirmed , that she was for the most part , deprived of her naturall wit and understanding .

Pag. 52. She was one day transported besides her self in a Garden , and for the space of an hour ( which by the Relation is called , a strong operation of God , ) continued saying over and over , God doth put his Power in me , God doth put his Wisdome in me , and his Knowledge .

Pag. 54. &c. She often saw , and in some degree suffered ( through fright , &c. ) the pains of Hell . I know not at what time of her age ; but it might be the first direct ecstasie she had , for ought I can gather by the relation . She was , according to her own relation , [ p. 59. ] in a Cave , called S. Denys his Cave , because by tradition , S. Denys , with divers other Martyrs , had inhabited it by the space of two yeares ; and therefore had in great reverence by the whole Convent . In that Cave being alone , ( and let the Reader judge , whether that holy Cave alone , with the opinion they had of it , was not enough to put any melancholick maid , devoutly given , into an ecstasie : ) she saw Heaven and Hell , and the Soul of Christ in its purity .

Pag. 75. She is yet reported to have been exalted higher : for that the Soul of Christ ( who was said before to have drawn her Soul into his , ) did draw her into an operation of the Holy Trinitie : in which operation she is said to have continued unto the end of her life . How this to be understood , must not be expected from me . All my care is , not to misrelate any thing , or to make it worse , by my translation , then I find it .

Pag. 91. God puts upon her , ( as our Storie tells us , ) the care of the affairs of France : which she did accept , and commend her self unto God at the same time .

Pag. 101. She foretold somewhat of her death , that it should not be a naturall death , nor by ordinary means . But it fell out otherwise , though the Storie doth endeavour to make it good : but in vain . For she died of a generall Consumption of the body , ( the most naturall death that could happen to such a life , ) which ended in a continuall Fever , with a kind of Lethargie , or caros : very violent at the last ; and so made an end of her . It seems she did not think to die , when she did , as our Storie tells us , [ p. 115.117 . ] which I suppose would tell us no more of that , then it must needs .

She had some strange sights before her death . As for example ; that there is a plenitude of God in all things , even to the least Ant. which is very philosophicall ; but not very easie to be understood by ordinary people , and more apt to be mistaken to some hereticall sense ; as somewhat was by the Manicheans , not much different .

These , ( not to speak of her spirituall temptations , which were frequent and terrible , and some obscure intimations of Miracles ; for which we will rather commend the ingenuity of the Relator , considering what is ordinarily done by others , upon such occasions , then find fault : ) these , I say , be the chief particulars , which her Storie doth afford : which as I propose to the learned Readers consideration ; so shall I not , submitting to better judgements , stick in the mean time to declare mine own . Truely I do not see any cause to believe that in any of these many Visions or Ecstasies , there was any thing at all supernaturall , either divine or diabolicall , more then is in every common disease : wherein we acknowledge as the hand of God alwayes ; so the ministrie of the Devil , if not alwayes , very often , as was before declared . I conceive them all , both Visions and Ecstasies , to have been the effect of pure melancholie ; very agreeable to what hath happened unto other melancholick persons , in other places . Whether I should blame the ignorance , or the superstition of them that had to do with her , or both , I know not : but I think they were to blame , and that she had ill luck to fall into such hands . They do well to make her amends what they can , after her death : but I think it had been more charitable , to have used some means for the cure of her melancholy , by which ( with Gods blessing upon the means alwayes to be presupposed , ) she might have been preserved in life . As for her expressions , of Christs drawing her soul into his , and the like ; so agreeable , in effect , to those of the Platonists , and Arab Philosophers , the tearms only ( Christ for God ) changed : I have no suspicion for all that , that she was acquainted with them , nor with any secrets of that mysticall Theologie that came from them ; but that naturally , according to the condition of her temper , she fell into those phansies , which some enthusiastick Philosophers before , not by vertue of their Philosophy , but through distemper of their enthusiastick brains , had lighted upon .

I have expressed my self the more freely in this businesse , not that I take any pleasure , or have any ambition at all , to oppose the judgement of others : which if I were ambitious to do , I could have found matter enough to busie my self , long before this : but because I judged it a matter of great consequence , not only for the preservation of some lives , but of Truth , ( more precious then many lives , ) which hath in all Ages suffered by nothing more , then by pretended Enthusiasms ; and of publick Peace , which hath often been disturbed by such , whether artifices , or mere mistakes .

But I have not yet done with my Theologia mystica : which being so proper to my subject , I must not passe it over superficially . The Reader that is not learned , will have patience if I desire to gratify them that are . Hersentius his authorities for this kind of Divinitie , so much magnified by him , are all either Heathen Philosophers , ( greatest opposers of Christianitie , ) Plotinus , Proclus , Porphyrius , Iamblichus ; or very late and inconsiderable writers , Johannes Rusbrocius , Henricus Harphius , Ludovicus Blosius , ( or rather Thalerus , ) and one Woman , Sancta Teresia : not one word out of any ancient Father , ( in that Chapter ) Greek or Latine ; not so much as out of S. Augustine , or Gregory the Great , or S. Bernard : who otherwise , of true Christian Raptures , proceeding from intent love and admiration , grounded not upon Ignorance and self-conceitednesse , but sound Knowledge and Pietie ; might have afforded matter for a bigger volume , then that whole Discourse , with all that hath been written either by Dionysius ( so called , ) or any other of that Sect , comes too . But I will deal very ingenuously with the Reader . There was one Maximus , in the dayes of Heraclius Emperour of Constantinople : of whom we are bound to speak with honour , because he suffered for the true Faith . Whether it were he , whose Greek Scholias are extant upon this Dionysius , is doubted by some : but more probable that it is . This Maximus ( besides other works of his , some extant , some not , ) hath written a Mystagogia : which I suppose to be altogether of the same argument as this Mystica Theologia of Dionysius . It was published by David Hoeschelius , a learned man , to whom we ow many other good books , but it hath not been my luck ever to see it . But though not that , yet I have seen and often read , sometimes with admiration , sometimes with indignation , another work of his , ( not much known , I believe , ) which he calleth his Κεφάλαια Θεολογικὰ καὶ οἰκονομικά : printed at Paris , besides later editions , very elegantly , by Guiliel . Morellius , an . Dom. 1560. fitted by remote allegoricall interpretations of Scripture , for Christians ; but written by him in imitation of Porphyrius , and other Heathens , their ἀφορμαὶ , as they call them ; from whom also he hath taken some things verbatim . These indeed we shall find this mysticall Theologie in its height , in divers places . I can easily believe that so holy a man , in his ordinary conversation , and so profound a Philosopher , as he shews himself by his writings , might make good use of such meditations , and elevations of thoughts ; and yet keep himself within sobrietie . but that it is a dangerous book otherwise for ordinary capacities , apt to turn all Religion and all Scripture ( in weaker brains ) into mere phansie , and * * Wigelius , Stifelius , Jac. Behmius ; and divers others of that countrie , mere Fanaticks ; as unto any sober man may appear by their Writings : some of which have been translated into English . But of them and their phrenfies , see more , if you desire it , in Christ . Becmanus ( not to mention others , ) his Exerercitationes Theologicae . Teutonick Chimericall extravagancies , I do , upon grounds of reason , as verily believe , as I do the former , charitably . I know not whether it be for the better , or for the worse : but sure I am , that his meaning is often mistaken by the Latine Interpreter ; whereof I shall give but one instance , because of some further use that may be made of it . Centur. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . His meaning is , according to the principles of this Divinitie , by him more at large explained in some former Aphorisms , that by this immediate , intimate Union with God , by 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 , νοεῖν and νοεῖσθαι , 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 , τὸ λυπούμενον ἀυτῷ καὶ 〈◊〉〈◊〉 , 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 ἀπορήματα καὶ λύσεις : 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 κεφάλαια : ) 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 , πάθος τῆς ἐπιλεψίας , 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 , λόγος 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 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 all ho●ties , 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 mysterie 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 eies 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 excellencie . Opus emblematicum , vermiculatum , &c. The excellencie 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 extemporarie 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 Enthusiasm 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 may 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 .

IN this Chapter we are to consider of the strange , but natural effects of Speech ; and of the causes of such effects , both in them that speak , and in them that hear : such effects and such causes , as come within the compasse of Enthusiasme , according to the apprehensions and expressions of ancient Authors ; which is the businesse of this Treatise . But I will begin with some observations concerning Speech in general : which though they belong not to Enthusiasme properly ; yet may prove not altogether impertinent to our further enquiries , that may have more immediate relation unto it ; and otherwise too not unacceptable , perchance , to the curious and philosophical Reader .

Few men , even they that consider of many other things , take notice what a rare Art speaking is ; or so much as think of it , under the notion of an Art . The reason is , because they were very little when they learned it : and though it were not without much labour and striving ; yet they had scarce wit enough to be sensible of it then , or at least , not memory enough now , to remember what they thought of it when so young . It is a curious speculation , to consider what instruments nature hath provided for that use ; what is the proper use of every instrument ; what resemblance those instruments have to some * * See more below , in the 4. Particular : where , of Greg. Nyssen , Casserius , &c. musical instruments ; what letters are formed by the tongue especially , which by the teeth , which by the roof of the mouth , nose , throat , lips , or otherwise ; and by what concurrence , motions , flections and reflections , of such and such of those instruments , inwardly ; and by what shapes , signes , and postures of the mouth , lips , and chinne , outwardly , the whole businesse is managed .

There be many mysteries and secrets of nature belonging to this Art , very worthy to be known . But the use of this knowledge , is farre greater then the curiosity . For by the perfect knowledge of these things , those that are born deaf , and by consequent , naturally dumb , are taught to speak . Whereof a rare example , in the person of a Noble-man , was lately seen in Spain : of which many living in England , persons of worth and eminency , have been both eye and ear-witnesses . And for the better satisfaction , and benefit withall of posterity , a book was set out by him that was his master , under this title ; Arte para ensennar de hablar los mudos : whereof some copies have been in England . Neither could this dumb person only speak himself , but was able also to understand what was said by others , in such a language , and at such a distance . The like whereof ( as to this last ) hath been seen in England also , if I may credit the relation of two grave Divines : whereof the one affirmed concerning a man , the other concerning a woman , both , deaf and dumb ; which neverthelesse at a certain distance , and by diligent observation of the motions of the mouth and face , could tell ( and would readily answer to it by signs , ) what was spoken unto them . But of the woman I was told particularly , that she could understand them only that were beardlesse : which is a very probable circumstance ; as they can best judge , who not onely have studied the inward fabrick of the mouth , by which words , with aire , are immediately formed ; but also the outward constitution of the mouth and face in general , consisting of so many several muscles , nerves , and what else ( 〈◊〉 σύνδεσμοι τέτοντες 〈◊〉〈◊〉 , &c. ) best known unto exact Anatomists : as I find them curiously set out and described by Galen in his books Περὶ ἀνατομινῶν ἐγχειρήσεων , in the fourth book , and elsewhere .

But that Spaniard , the Author of that book , was not the first that taught the deaf and dumb to speak : as may appear by these words of Franciscus Valesius , De sacra philosophia , cap. 3. Petrus Pontius monachus Sancti Benedicti , amicus meus , natos surdos ( res mirabilis ) docebat loqui , non alia arte , quam docens primum scribere , res ipsas digito primum indicando , quae characteribus illis significarentur ; deinde ad motus linguae qui characteribus responderent , provocando : that is , Petrus Pontius , a Benedictine Monk , a friend of mine , was wont ( a wonderful thing ! ) to teach men that were born dumb , to speak : which he did by no other Art , then first teaching them to write , first pointing at the things themselves with his finger , that were expressed by such and such letters or characters ; then using them to such motions of the tongue , which were answerable to those characters . Which words , though not many , may satisfie any man that hath judgement , concerning the possibility of the thing . Rodolphus Agricola , a man well known , and yet for the good use that may be made of his writings , well deserving to be yet better known unto all Scholars , affords unto us this notable example : Surdum vidi , Rodolp . Agric. lib. 3. De Inventione . saith he , &c. I my self have seen one deaf from his infancy , and consequently dumb , to have attained unto this by art , that whatsoever another did write , he was able to read and understand ; and himself also , even as any other that can speak , whatsoever was in his mind , he could perfectly expresse by writing . So he . I believe this is he whom Ludovicus Vives , in his book De Anima , did intend : where , upon occasion of Aristotles noted axiome , that they that want the sense of hearing , are not capable of discipline , he hath these words : Quo magis miror , fuisse mutum & surdum natum , qui literas didicerit . Fides sit penes Rodolphum Agricolam , qui id memoriae prodidit , & se illum vidisse affirmat . though the expression ( qui literas didicerit ) be somewhat ambiguous , and more likely to be construed of one that had attained to some learning , as learning is taken commonly for University learning , then of one that had learned to read and write only . However it is unquestionable , that he that had attained to that faculty of writing , to understand , and to be understood generally , as Agricola describeth this man , was very capable of further progresse ; and not incapable I think , of any liberall Art , or Science , if further pains had been taken with him . But this is another way , by writing ; not by bare observation of the instruments of speech , whether internal or external ; concerning which our observation began . However this sheweth a possibility of the thing , by natural means : which granted , any other cause no lesse natural and probable may the sooner be believed .

But there is yet another use to be made of this knowledge , which to some persons and occasions may be very considerable . It is not for the dumb , this that I mean : but for them that can speak ; yet would be glad sometimes perchance , upon some speciall occasions , to know how they might speak , and be spoken unto at a convenient distance , without a tongue , or noise , or almost sign discernable unto others . But this perchance may be but my phansie , and I shall not adventure many words upon it . But certainly the consideration of speech in generall ( which I began with , ) doth afford many both curious and usefull speculations ; and is a speculation , which once so much pleased me , that I had begun a Diatriba , De ortu & natura sermonis : which also , though not ended , was once half written out for the presse ; but for want of an amanuensis , it went not further ; and is not very likely now , so long after , ever to come to any thing . Yet I have been the more willing to mention these particulars , to excite some body else to undertake so plausible an argument , which may to many be both pleasing in the speculation , and profitable to many purposes . I have done with my Prologue , and shall now proceed to the main businesse .

There is not any thing more natural unto man , as he is a man , ( that is a rational creature , ) then Reason . Whatsoever may seem natural unto man besides , ( in this life , ) some one or two not very considerable things , as laughing perchance , or weeping , excepted , belongeth unto brutes as well as unto man ; and no part of man therefore , as man , properly . Speech is the interpreter , or minister of reason , that is , of rationall thoughts , or thoughts ingendred in and by a rational soul . Which according to their object may be distinguished into sensuall , civile , and intellectuall : but alwayes rationall , as they flow from a rationall cause or principle , which is the soul . Whence it is that brute beasts , though some may be taught to utter many words , and lines perchance ; yet cannot be said , properly , to speak , because they understand not , truly and really , any thing that they say . Though some may be brought to some kind of practical , or experimental apprehension of what is spoken unto them ; as a Horse , or a Dog may be ruled by some words , which ( by common use of mans first institution , ) shall be proper to the actions which they perform : yet even then they understand not those words , as words , but sounds only . From that subordination of speech unto reason it is , that the Grecians comprehend both ( which neverthelesse doth cause ambiguity sometimes , ) in one word , λόγος . If therefore Reason be so natural unto man , and Speech unto Reason ; it is no wonder , if as Reason is the inward principle , by which the actions of men are guided ; so Speech be the most powerfull external instrument to the same end , in reference to others .

Rhetorick ( or rhetorical speech , ) is a speech dressed with certain devices and allurements , proper to please and to perswade . The use of such devices and allurements , is sometimes good , by the advantage of some sensual delight , the more powerfull to inforce , or to insinuate somewhat that of it self is true , right , or reasonable . However , it is a very disputable point , whether bare speech , if well handled , be not sufficient , nay most available to perswade , in things of most weight . For those actions are best grounded , that are grounded upon judgement , upon which bare Speech hath most direct influence ; as Rhetorick hath upon the Affections : and the fruits of a convicted judgement by calm reason , are likely to be more durable then those that are the effects of any passions , or affections , stirred up by rhetorical powers . But it is an ample subject , upon which Seneca is very copious , and in my judgement hath done very well ; though judicious Aristotle in his Rhetoricks , Διὰ 〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. lib. 3. c. 1. in two words hath comprehended all that needeth to be said in that argument . But this yet , before I leave it ; That the providence of God , for the prevention of all doubts and scruples , was great , in that he would not lay the foundation of the Christian Faith , as not in the force of armes , so neither of eloquence , and artificial speech ; which is often insisted upon by S. Paul : as 1 Cor. Not with wisdome ( σοφίᾳ : those men that were most admired for their eloquence , whom we are to speak of , were anciently called σοφισταί . ) of words or speech : ch. 7.17 . Not with excellency of speech or of wisdome : ch. 11.1 . Not with enticing words of mans wisdome : v. 4. Not in the words which mans wisdome teacheth : v. 13. of the same chapter , and elsewhere . All which , though most true , as would easily be demonstrated , if need were : yet it cannot be denyed , that S. Paul in some kind and upon some subjects , is as eloquent as ever man was ; not inferior to Demosthenes ( whom I have some reason to believe , that he had read very well : ) or Aeschines , or any other anciently most admired . But this is by the way onely .

The chief things I propose to my self , as was before intimated , in this Chapter , and which I conceive most pertinent to my undertaking , are these :

First , That divers ancient Orators did apprehend themselves , and were so apprehended by divers others , to be inspired , or agitated by some higher power then bare nature could pretend unto .

Secondly , That the power of Oratory hath been such in many Ancients , as that it hath had enthusiastick operation upon others .

Thirdly , Whence that apprehension of inspiration might probably proceed .

But fourthly , and lastly , What causes truly natural , can be given of those wonderfull operations of Rhetorick , which have been mistaken by many for supernatural .

I. I will not take advantage of the words , ἐνθουσιασμὸς , ενθουσιάζειν , or any other equivalent unto them : because often by Greek Authors used figuratively , where no real Enthusiasme or supernaturall agitation , so farre at least as can be collected from the words , is intended . Aristotle in his Rhetoricks , hath the word ενθουσιάζειν , upon this argument , in one Chapter twice . Dionysius Longinus , a very great master of Rhetorick , ( of whom Christians are bound to think the better , for his candid and ingenuous judgement of Moses his expressions about the Creation of the World ; so contrary , and therefore the more considerable , to Galen his impertinent exceptions : ) this Longinus , in that small book of his , as now extant , inscribed Περὶ ὕψους , hath many words to that purpose . As when he saith speaking of that kind of language , which when I was a Boy in the University , Longinus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ed. in quarto , Bafil . p. 7. Oxon. in octavo , cum Notis viri Cl. Guil. L. p. 11. was called strong lines ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Many , men , saith he , whilst they strain their wits to find somewhat that is very extraordinary , and may relish of some rapture , or Enthusiasme ; they plainly rave , [ or , play the fools , ] and not ravish . The same Longinus again , speaking of the power of Rhetorick , in rhetoricall expressions : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The English of these passages is not material ; because tending only to shew the use of the word . See also at the end of 4. Particular : of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. And again , p. 61. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. And again , pag. 69. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And of Plato , p. 113. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : &c. It appears by those qualifications , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he intended it only after a sort , as things may be compared , not really . Indeed Longinus , though a heathen by profession , yet was not very superstitious ; as may appear by this , that he durst challenge Homer , ( upon whom especially all heathenish Theology was grounded , ) though but a Poet , of Atheisme and grosse absurdity , for making his Gods to fight with men ; and not only to fight , but receive wounds also . But Aristides on the other side , an excellent Orator , it cannot be denied , and rational enough in other things , but as very a bigot , as ever was , of a heathen ; who phansied Gods in every dream , and tells us of so many wonderfull cures by nocturnal sights and revelations ; who gave credit to the very Gypsies , in telling of fortunes : he not only of himself particularly , in his Περὶ τοῦ παραφθέγματος , speaks very positively and peremptorily , as inspired by God , in his Orations ; ( of which more afterwards : ) but of Rhetorick in general , in his 1a contra Platonem , as positively and confidently maintaineth , not only that it is the gift of God , ( which might very well be allowed ; ) as all other good and usefull things are ; but also , if right and excellent , that it comes by immediate inspiration , as Oracles and Prophesies ; without Study or Learning , or so much as Nature . Though indeed afterwards in the same long Oration , because he would not be wanting to his profession in any kind , he takes in both Nature , and Art , or Learning too ; and would have them to belong to Rhetorick , though not to all Orators , as he maintaineth of immediate inspiration . Such another as Aristides , for matter of superstition , but more dangerous for craft and subtilty , and a great Magician too , if all be true which even by ancient Christians is recorded of him , was Apollonius , that wandring Philosopher ; ( opposed by ancient Heathens , who adscribed Deity unto him , to Christ : ) who being asked by the Governor of Rome under Nero , Τίς ἡ σοφία , what was his profession ; Philostr . in vita Apol. lib. 4. edit. Ald. quatern . d. 4. initio pag. gave him this bold answer ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Inspiration ( by inspiration understanding chiefly , as in all likelyhood , his perswasive and bewitching rhetorick , whereof he gave such proof in all places : ) and how men should pray , and sacrifice unto the Gods ; or , by what prayers and sacrifices the Gods are best served and pleased . But Apollonius was an extraordinary man , that cannot be denied : and it is not impossible but that he might be inspired indeed ; but by what power , may appear by all his deeds and endeavours : of which Eusebius in his Treatise against Hierocles , that had written of him of purpose to preferre him before Christ , hath taken a brief survey , shewing great moderation ( which is not ordinary , ) in his Censures . Not to meddle then with such extraordinary men and examples : That it was a common opinion among the Scholars of his time , that Rhetorick and good lines came more by Enthusiasme then otherwise , may appear by Quintilian ; who having elsewhere described the phantastick , or rather phrenetick gesture and behaviour of divers , when they were to compose ; in his tenth book and twelfth chapter , he hath these words : Vt possimus autem scribere etiam plura celerius , non exercitatio modo praestabit , in qua sine dubio multum est ; sed etiam ratio : si non resupini spectantesque lectum , & cogitationem murmure agitantes , exspectaverimus quid obveniat ; sed quid res poscat , quid personam deceat , quod sit tempus , qui judicis animus , intuiti , humano quodam modo accesserimus . This , I think , is the reading of most editions : which I will not warrant to be perfect ; though more perfect , I believe , and correct , then that of Aldus his edition , which in this place , certainly , goes furthest from the true . A little labour perchance might help the businesse . My opinion is , that one , and but one word is wanting , which by reason of the affinity with the former , might very well excidere , or be passed over : as is very frequent in all Manuscripts . But since he may be understood without it , I will spare my further labour .

But it is well worthy our observation , that Seneca the Philosopher , Senec. de tranquil . cap. ult . so learned a man , doth seem to have been of that opinion too : Ne potest grande aliquid , & supra caeteros loqui , nisi mota mens . Cum vulgaria & solita contempsit , instinctuque sacro surrexit excelsior ; tunc demum aliquid cociuit grandius ore mortali . Non potest sublime quicquam & in arduo positum contingere , quamdiu apud se est . Desciscat oportet à solito , & efferatur , & mordeat fraenos , & rectorem rapiat suum , eoque ferat , quo per se timuisset * * It is so in best edit. not , ascend . lest any should think it a mistake . escendere . Here is perfect Enthusiasme , with allusion to the Sibylls , and such others as were generally conceived to be possest . Yet , whether Seneca himself did believe so much , as his words seem to import , is a question : it being his manner , to be very high and tumid in his expressions ; which neverthelesse a sober reader will not allwayes take to the utmost of what they will bear . But to his reasons and arguments . I believe Aristotle , here quoted by Seneca , that all transcendent wits are subject to some mixture : neither do I believe that ever any great work , that was a fruit of the brain , and that begot admiration , was atchieved , but was also the fruit of some natural enthusiasme ; if all elevation of the mind above ordinary thoughts and conceptions , ( to which , among other helps , a generous contempt of 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 , Sen. 2. de Clem. c. 2. materia foecundiori , expresserunt sensus vehemontes & concitatos . Nullam adhuc vocem audivi ex bono lenique animosam . For his Sensus vehementes & concitati , 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 * * Arist. 3. Ethic. c. 8. Polit. lib. 9. c. 4. οὐχ ὁρῶμεν τὴν ἀνδρίαν 〈◊〉 , &c. 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 ὀρθύς δόξας , 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 , Thucyd. Hist. lib. 3. ( 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 eyes , which otherwise , if not so mightily overswayed and clouded by their eares , would easily have discerned the truth of things , and their own folly . But if that were not worth a digression , this now to be added may , perchance : that the Greek Scholiast , upon that very place , ( who by some learned men is thought very ancient : ) hath a character of the Athenians , which agrees verbatim with that of S. Luke's , Acts 17. ver. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

I will confine my self , as near as I can , to such examples and instances , where nothing but bare language , all other interests laid aside , ( nay sometimes bare language , against all other interests , ) can be suspected to have been operative . Neither shall I , for the same reason , insist upon some notable effects of some philosophical Discourses , by which some extremely vicious in their lives , were suddenly reclaimed , and so much changed , as that they became great examples of vertue to all after-ages . We could produce the testimonies of ancient Fathers of the Church , as well as of heathen Writers for it , if need were . But I should do true Philosophy much wrong , to adscribe that unto Rhetorick , which was her proper work , though not without some Rhetorick perchance . I shall rather say with Seneca , Sen. Epist. 108. Rapuit illos , instigavitque rerum pulchritudo , non verborum inanium sonitus ; that is , Not the sound of vain [ or empty ] words , but the excellency of the matter delivered by those words , was it that wrought upon them so powerfully . who neverthelesse shews very well afterwards the good use of skilfull composure , as we shall in the progresse of this Discourse , have occasion to shew more at large . That we may keep our selves therefore within the bounds of Rhetorick , and yet not such Rhetorick neither , that should be verborum inanium sonitus ; but such , wherein all artificiall ornaments of good language are most eminent ; we will pitch upon them especially , whose very profession and proper character , by which they were known from others , whether Philosophers or Orators , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , ostentation ; and their end , ( as themselves professed , ) and work , in reference to others , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , amazement . And these were the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Sophists , then called , as by others commonly , so by themselves ; who thought that title more honorable , then that of either Orator , or Philosopher : and in very deed , raised it to that height of estimation , under some Emperours , that even Princes and Noble-men were ambitious of it themselves ; and thought it no disparagement to their greatnesse , to seek unto them that were such really , for their friendship , and to repair to their Schools and Oratories , to be their Auditors .

But before I speak of them , because my subject is Rhetorical Enthusiasme in general , I must not do those famous , and truly incomparable Orators ( for no Age we know of , ever brought forth the like , or will in haste , probably : ) Demosthenes and Cicero , that wrong , as to passe them in silence . For Demosthenes , I shall say no more of him , neither need I am sure , then this , that Dionysius Habicarnasseus , a man of great abilities himself in point of eloquence , and of great judgement ( his chiefest praise , and profession ) to judge of the abilities of others , rather severe , then favorable in most of his Censures , doth very soberly deliver and protest of himself , that when he did set himself to read any of Demosthenes his Orations , he did plainly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , Dion . Halicarn . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that he was really besides himself , being filled with strange passions , and amazement , not able to keep one place , nor knowing what he did , or how to expresse himself . Whereby , saith he , we may guesse how those of his time , that heard him , and were interested themselves in those businesses , ( the subject of those Orations , ) were affected : when the bare reading hath such operation upon us , so little concerned in them , and so long after . But may my Reader ask , perchance , Will the reading of Demosthenes work the like now , upon every one that reads him , in his own language ; or did then , in those dayes , when this Dionysius wrote , as it did upon him ? No ; it did not , I believe , not even then ; nor will now , certainly . For I have been present at admirable ravishing musick , as I have thought , and most others that were there ; and yet have heard some then and there also present professe , that they were not at all affected with it : who neverthelesse , did also professe to be much delighted with some other kind . And he that should set a three-peny Bauble , in comparison , varnished with many curious colours , set out with gold and silver ; and some old decayed piece , of some ancient Carver , Painter , or Statuary , of great fame and reputation ; both these before some Country-man , or any other not skilfull : it is a great chance , if the Bauble be not preferred before the other , though perchance by men of judgement deemed invaluable ; and de facto purchased at a great rate . This may be one reason why all men are not equally affected with such incomparable pieces : but we shall have more of that , before we have done with this Chapter . However , though not all equally that heard him , neither , I believe ; yet certain it is by the testimony of all Histories , that most that heard him when he lived , after they had heard him a while , would be so affected with it , that they had not power of themselves , but were carried by him whether he would , and forced to do many things against their own judgements and resolutions : as Aeschynes , his great enemy and profest antagonist , doth himself acknowledge ; who therefore doth plainly charge him of no lesse then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Sorcery , or Enchantment , but yet such Enchantment , as he doth acknowledge merely to proceed from the excellency of his Language , and artificial Composure . As for Cicero , of whom judicious Quintilian doth passe this judgement , Quintil. lib. 10. c. 1. ( which was Pliny the later his judgement also , and of all the learned Ancients : ) that he may think well of his own proficiency , who begins to relish Cicero above all other Authors ; yet for all that , is very fearfull to equal him to Demosthenes : of him , besides what he writes of himself , that not only the parties themselves accused by him , when they should have spoken for themselves , but even their Advocates , though bold enough , as approved and exercised Orators otherwise , have been struck by his Oratory into such amazement , Cic. in Oratore . that they could not speak one word ; in so much , that some complained openly , venenis ereptam sibi memoriam , that they were really bewitched : I shall content my self , and my reader , I hope , with a relation that I find in Plutarch , ( though not upon his own credit , Plut. in vita Cic. but upon common fame , ) which is this . In the Civil warres between Caesar and Pompeius , among many others of the better sort that had followed Pompey , one was Ligarius : who not only had followed Pompey , but stuck to his party after his death , to the very last . In so much that Caesar , though ( as naturally very clement ) he had pardoned and restored many others , yet was resolved concerning Ligarius , and had already been heard to speak of him , as of a condemned man , before ever Cicero appeared to his defence . However , partly out of respect to his person , and partly good opinion of his parts , he was willing to hear what Cicero could say . But when he had begun , and was now pretty well entered in the businesse , using his best art , as , by pathetical expressions , and commemorations of those sad times , and doubtfull events of fiercest encounters , and otherwise , to move ; so , to insinuate , by graceful words : Caesar was so affected , that his very face suffering many changes in a little time , sufficiently bewrayed the inward commotion of his soul : untill at last , passion and amazement had so wholly possest him , that his whole body began to tremble ; so that he let some papers fall to the ground out of his hands , because he was not able to hold them . and in conclusion , Cicero had no sooner done speaking , then Caesar , without any further deliberation , acquitted him for whom he had spoken .

Well ; of Demosthenes and Cicero , so famous in all Ages , and so much admired by all the best Wits of all Ages , happily so much as we have said , may passe without any great difficultie : but now we come to the Sophistae ; of whose profession generally , ( having no other end , most of them , but the praise and admiration of the people ; ) I professe my self to have little better opinion , then of ordinary Jugglers and Mountebanks . Of such to tell the world in what admiration they have been anciently , and what wonders they did among men , with their smooth and voluble tongues ; although I shall tell nothing but upon good ground , and what I my self believe to be true ; yet I do not almost know how to expect from others , not versed in ancient Authors , that I should be believed : neither indeed can I write my self such things , without some indignation and reluctancy , out of a deep sense and commiseration of the vanity of man : whether we consider the Sophistae themselves and their performances ; or those that were so readily bewitched by their rhetorick , and so set upon their admiration , for what they performed . But I hope , and upon that hope I take these paines , that the benefit unto the Reader may be considerable , when we come to the consideration of the causes , by the understanding whereof much error and delusion , very frequent in the world , may be prevented .

The first of the profession was one Gorgias , who lived when Plato lived . We shall begin with him , and end with him too , as to particular instances , for ought I know : since that by him , ( who as he was first in time , so in credit , in all after-Ages ; ) may all the rest of that sect be sufficiently known . This Gorgias , being a man of excellent naturall parts himself , observing how much credit one Prodicus , of his time , had got with his tongue , going up and down the countrey , from town to town , and from village to village , with no other passe , nor ware , then somewhat ( whether in paper , or memorie , ) he had devised and composed at home by way of exhortation to men , to embrace vertue rather then pleasure , by the example of Hercules , ( the common talk of all men and women in those dayes , ) somewhat dramatically and pithily set out ; which although it were alwayes , and every where , but one and the same subject , yet was entertained every where with great concourse of people , and begot him great love and fame , both farre and near : this Gorgias observing , was thereby much incouraged to apply himself to the study of eloquent and readie language ; and besides continual exercises , which much improved his naturall abilities , was very happy in devising severall schemes and figures of Rhetorick , that had not been thought of before : though later ages , whether more exact , or more nice , did not approve of all his inventions ; as by Longinus , Hermogenes , and other masters of that Art , may appear . But whatever later Ages thought of him , he sped so well in his own , that incouraged by former successe , he adventured at last to shew himself in the greatest set , or solemn assembly of people , that I think ever was in any part of the world ; and that was at the Olympick Games , solemnized by concourse of almost all Nations , in a place of Greece , every fifth year : from whence also the noblest Computation of time , ( among heathens , ) commonly called the Olympiads , had its origine . There Gorgias appeared among others , that came to make themselves known , and to get immortall honour by their unmatchable performances . And he appeared not only in , and with set and premeditated speeches ; for which neverthelesse , he got such applause , as if he had been the God of Eloquence himself , rather then an eloquent man : but also , which had never been known before , offered himself publickly to speak readily , without any preparation or meditation at all , of any subject , or argument , that should be proposed unto him by any man . From that place and time , Gorgias departed so glorious , that it might have been thought altogether impossible to make his fame greater in the world , then it was . Yet he got some increase of honour afterwards , when his Statue was made , and erected in Apollo's Temple , of pure gold , for a Speech that he had made at one of the Pythian Solemnities : and again , when the Athenians , for a reward of divers Speeches which he had uttered there , whether by Decree , or a voluntary concurrence of affections , all such dayes wherein he had spoken publickly , they called them holy dayes ; and all Speeches by him uttered , they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Tapers or Torches : burning Torches being a thing sacred among them in those dayes , and used ( though at noon-day ) in some of their greatest festivalls ; which from that use , as Harpocration in his Dictionarie , and others teach , were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I do not expect it should be believed that all Sophists since Gorgias , were men of such either merits , or fame , as he was . I have already given him the preeminence , as of time , so of reputation . I know not any after him , that came to that height of fame : though I know of some , men of great fame too , since him , and of the same profession as he was , that imputed his fame to his luck , ( which wise * * Ecclesiast. ch. 9. v. 11. but time and chance : by which words what is to be understood , hath been shewed elsewhere . Solomon tells us , hath more power in the world , then merit : ) more then to his worth . So Aelianus , a man of elaborate eloquence , in that Sophisticall way , doth somewhere judge of him , I am sure . However , there were Sophists since that first , many , that attained to so much reputation by their Eloquence , as to be admired every where for it , and to draw men after them , even great ones , by it ; and by their favour , to be admitted into places of great trust and authoritie . But I shall avoid to be longer upon this particular , then I must needs : I have given some reason for it already ; and another reason is , because one Cresollius , a Jesuite , hath taken great pains upon that subject , in a book entituled , Theatrum veterum Rhetorum , &c. printed at Paris , 1620. wherein he doth prosecute that argument of the Sophists , and all things belonging unto them ; their beginning , their credit , their wayes , their faults , and the like , out of ancient Greek and Latine Authors , with great diligence . Some of those particulars , that may be most considerable to our purpose , we shall further insist upon ; but no further then to make use of them , either now , or afterwards .

First , for the subject of their speeches ; it was various and voluntarie . Sometimes the praises of Gods , or Men ; and sometimes of Townes , or Countries ; yea of Birds , as of a Parrot , or a Peacock . Sometimes , exhortations to Vertue ; the commendation of Temperance , Justice , Sobrietie , and the like . Sometimes pleasant tales , or fables : any thing , wherein they might shew their wit and eloquence ; their end , ( I speak of the generality , ) being nothing else , but to gain credit unto themselves : as the end of their Auditors , what ever was the subject , was delight and pleasure .

Now for that facultie of theirs of extemporary speaking upon any subject , it was their common profession , that is most certain : and it was accordingly performed by many of them , with singular dexterity , to the great amazement of all their Auditors . There be in ancient Authors many proofs and examples of it . I remember I have read somewhere , that Callisthenes , whom some call Sophist , some , Philosopher , being invited at a great Feast made by Alexander the Great , to say somewhat in the commendation of the Macedonians ; performed it so gallantly , that he got great praise from all the company . But Alexander , who it seems was willing to try him further , and bare him no very good will ; and perchance , suspected withall , that he came prepared ; excepting , that it was no very hard task for any ordinary Orator to be fluent upon such a subject ; if therefore he would give certain proofs of his abilities in that kind , his way would be , to dispraise the said Macedonians as fluently : Callisthenes undertook it , and performed it so effectually , ( for which his discretion was not commended by all men ; ) that though his abilities were admired , yet his person grew hatefull among the Macedonians for it , and the more he was admired , the lesse thanks he got for his pains . The Tarsenses of Asia , among the rest , as they are by Ancients for their love to learning in generall , so , particularly noted to have excelled in this facultie : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they could extend themselves without bounds upon a suddain , upon any subject that was given them : as Strabo , that faithfull Historian and Geographer , witnesseth . And that , not in prose only , but in verse also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the same Author speaketh ; that is , as men speaking by divine instinct , or , inspired by the God of Poetrie . Strabo , Geograph . lib. 14. In Aulus Gellius also ( lib. 9. cap. 15. ) we have an example of a confident youth , ( as indeed it is most given to such to be confident : ) who not content with the applause of his ordinary light Auditorie , would needs make shew of his abilities in point of extemporary speaking upon any controverted point that should be proposed , before some that were well able to discern between matter and words , shadow and substance : a thing , even in those dayes , rare enough . Whereupon a controversie ( as they called them ) being proposed , he presently fell to work with great volubilitie of tongue : for which as he was much applauded and admired by his common Auditours ; so from them that could judge he got this testimony , that without controversie ( adolescens sine controversia disertus , in my Author : ) he was an able and eloquent speaker : that is , one that could say much , very readily and fluently ; but pertinently , and to the purpose , not at all .

But that which moveth me more then all this , to believe that great matters in this kind were performed by many Sophists of old , according to their profession , is , that I find even Quintilian , Quintilian . See more below , towards the end of this Chapter . a sober , solid man , to make this a chief end and fruit of long pains and exercises in the art of Rhetorick ; to attain to such a facultie , as to be able upon any suddain occasion to speak pertinently , without any premeditation . Which being so rare a thing in our dayes , that a man , if he can utter any thing , which may seem to be extempore ; though perchance it do but seem so , and that it be performed but very meanly ; is by many , ( who therefore upon that account , swallow down pure non-sense sometimes , with better content , then they will hear much better and more profitable matter , that is delivered with some studie and premeditation : ) by many deemed , I say , no lesse then inspired : this would make a man suspect , that as a decay of bodies is maintained by many in this elder age of the world ; so , probably , of wits must be granted . But if the matter be well consider'd of , I think it may be granted that the Ancients farre exceeded us in this facultie ; but yet not so much through any excesse of Wit , as of Industrie . Who is it of a thousand , or a million , that could take the pains , or scarce believe the relation of the pains that Demosthenes took , before he came to that perfection , that made him so famous ? Or who would believe , were it not so certainly attested , that Noble-men and Senators of Rome , in the greatest heat of the Civill warres , could be at leisure to declame by turnes ( for want of reall opportunities in that confusion of time , ) in their Halls , as Boyes do in Schools and Universities ; for fear that through the discontinuance of some months or years , they should loose that facultie , of speaking readily , which long studie ( for the most of them , ) and constant practise , had made them masters of ? But besides all this , it may be considered , ( is very considerable , I am sure ; ) that these eloquent men had no strange tongue to learn ; or if any , not above one at most : but only , to perfect themselves in the use of their mother-tongue . Whereas now no man can pretend to learning , or very difficultly , that doth not understand two or three tongues , besides that which is naturall unto him : not because learning it self doth consist in the knowledge of tongues more now , then it did in those dayes ; but because neither of those tongues , then in common use , are naturall now unto any people : the one whereof is now become the common tongue of all Nations , ( for this part of the world , ) unto such as are Scholars ; the other , though not so common , yet not lesse , or more necessary , to make a Scholar , as the proper tongue , by reason of the Authors that have written in it , of all Arts and Sciences ; and without which best books cannot be read , if not translated ; ( as to this day very many are not : ) or if translated , few so translated , as to afford the tenth part of that either pleasure , or profit , which they will in their own language . Besides that some are bound by their profession to endeavour the knowledge of some tongues ; as all Divines , of the Greek and Hebrew , because of the Bible , or Rule of Faith , written in those two languages : for the reading of which in its proper language , there is the same reason , as for the reading of other books in their own , as to matter of content , or benefit ; but much more reason in point of conscience , if a man shall think himself bound , as some may , to make use of his own eyes , that God hath given him , the better to satisfie himself and others , in matters of such trust and consequence ; then for want of willingnesse to take pains , to depend altogether on the skill and fidelitie of others .

With this facultie of extemporary speaking , I find somewhat in Synesius , that hath great affinitie , and deserveth no lesse admiration . In his Dio , that excellent piece , once before commended , but well deserving to be commended more then once , he tells us , at the later end of it , of a way that he had , to exercise his wit and invention , often by him practised . He would take a book ; some rhetoricall piece , philosophicall discourse , or the like ; read in it a pretty while ; then upon a suddain shut his eyes , or turn them another way , and yet still continue his reading : that is , at the same instant invent and utter somewhat , that might be proper to the subject , and so coherent to that which he had read , that no bodie ( by the style , or matter ) could judge otherwise , but that he was still reading . It is likely that he often practised it by himself , before he adventured to do it before others : but he saith he did it often before others ; and that his extemporary conceptions were often applauded , and preferred by his Auditors , who knew nothing of it , before that which he had really read . Nay more then that , ( which indeed may very properly be referred to some kind of enthusiasme : ) that what he so supplied by his extemporary wit , did sometimes prove to be the very same that he found afterwards in the book . I know , no man is bound to believe him , upon his own testimony concerning himself ; neither shall I easily charge any man of infidelity , that professeth he doth not . However , I have that opinion of the man , of his uprightnesse and sincerity , besides his learning , and that apprehension , upon some grounds , of the possibility of the thing ; that I shall not be affraid to professe my opinion to the contrary , that I do believe him . But here again , not to upbraid any man for his good will , but to warn the Reader , that may be the better for it ; I must wish that Synesius were generally , but in this his Dio especially , better translated into Latine , ( though I could almost wish , that there had never been any translations made of any such Greek book : ) then it is by Petavius the Jesuite . At the very entrance of this discourse of Synesius of this his kind of reading , he translates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , probationes rationis expertes : which is very absurd . For by it Greek Authors understand such external proofs or evidences , whether divine , as Oracles , or civile , as Witnesses , as admit of no Rhetorick , or reasoning : by Aristotle , Quintilian , and other masters of that Art , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which may be rendred ( as by Tully somewhere ) artis expertes , well enough ; because easily understood , as opposed to artificiall : but not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in this sense , rationis expertes ; which is commonly understood of brutes , in opposition to those creatures which are rationall , or ratione utentes , as Cicero speaketh . However , I like better , even here , Quintilian's expression , inartificiales ; not so elegant perchance , but more clear . So before , in this very book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not , cujus nulla ratio adferri queat ; but a Law set out without any ratiocination , to induce men from the reasonablenesse or equity of it , to obedience ; but by way of bare command , and authoritie , though never so just , and reasonable otherwise : by Seneca , Plutarch , and other Ancients observed to be the proper style of Laws , and which doth best become them . And therefore , where few lines after that first passage , Synesius faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ it should not have been translated , ut lex in orationem , but , in rationem mutetur . But here again , when Synesius saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : how absurdly is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 translated calamitas ? Besides what learned men have noted of the originall use of the word , it is so obvious in the contrary sense , ( I will appeal but to Isocrates , a very plain Author , in his Oration to Philip : ) and the coherence in this place , so contrary to that other ; as a man would admire how any man could so mistake . And this I speak of the use and signification of the word , which is obvious and known . But there is somewhat more proper & particular , in the use of it in this place , as it is applied unto books by Synesius , which I shall not now insist upon . Yet I would not be so unkind to Petavius , as he hath been to some , that deserved better respect at his hands . His translation of Synesius , for the most part , is elegant and good enough . I wish there were none worse . But I would have no man to trust to it in obscure places ; seeing that in clear and plain he doth often mistake . But I am out of my generall subject and scope , to which I must return : though I cannot call that a digression properly , to which the prosecution of my first subject hath so naturally led me .

III. We are now to consider of the cause , or causes , first of the opinion , these , whether Orators or Sophists , had of themselves , as inspired : then , of the effects their Rhetorick did produce upon others . In the first point I shall not be long , because , I shall therein but anticipate the consideration of the causes of Enthusiasme in generall , for which we reserve a particular chapter at the end , where this particular cause shall come in again among others : though here so farre anticipated of purpose , ( and care shall be taken , that we shall repeat as little as may be : ) to give the more light to the things here to be handled and delivered . Briefly then : A Heat , a fervent Heat , a Fire ; which powerfull Orators found in themselves , not at the uttering , though then greatest , but upon another consideration ; but in conceiving and composing their speeches ; so generally observed and acknowledged , that some have thought , that no other art or thing was necessary to make a perfect Orator : that Heat , that fervent Heat , that Fire , hath been the ignis fatuus , we say , that hath infatuated many Speakers into that opinion of divine Inspiration . Ardor and Impetus , are the words used by Latine Authors to this purpose . Nulla me ingenii , sed magna vis animi inflammat , ut me ipse non teneam ; saith Cicero of himself . But this indeed he speaks not of all composition in generall , but of such as is intended properly to move compassion . However , he hath the 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 , Hippocr . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : or as others more probably , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : initio libri . 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 ▪ More Nev. lib. 2. c. 37. ( for so he teacheth , ) by all men written and composed . Just so Philo Judaeus , a man of the same race , ( but much more ancient , Phil. Jud. De migrat . Abrah. ) 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 : Ribera in Com. in Hos. cap. 5. 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 further reason need to be given , ( as at the beginning of this Chaper was observed , ) then this , That man is a creature naturally rational . But it is very absurd , in my judgement , that is , much against reason , to believe that such a one as Nero , living as he did , and doing what he did ; after he had killed his own Mother , in omnes libidines effusus , saith Tacitus of him ; ( I forbear more particulars , because his name is sufficiently known : ) should relish any sober discourse , as either of Justice , Temperance , or Clemency , or the like , for the matter it self : who neverthelesse in the heat and height of all his Cruelties , and Villanies , sapientiae doctoribus tempus impartiebat post epulas , as the same Tacitus doth record ; that is , was wont after meals , to spend some of his time , to hear the exhortations of Philosophers . Or that such a one as Dionysius the Tyrant , as of him by Plutarch in the life of Timoleon , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. ) is recorded , should do the same . Or in case it should be supposed of Nero , and such as he , that he had some politick end in it ; ( which neverthelesse of either of these two , all circumstances well weighed , I think more plausible , then true : ) yet , that either the great ones of Rome , rich Citizens , who had the estates of Princes , and their Ladies , in the corruptest time of that Commonweal , should be so studious to get to themselves some domestick Philosopher , one or more , that had fluent tongues , and hear their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Discourses , so willingly , which were almost nothing else but of vertue , and the commendations of a sober life : or that the meanest of Rome , poor Shop-keepers , and Tradesmen , that lived by their dayly labour , should leave their Shops and their work , by which they hardly subsisted , and flock together by multitudes to a Sophists , or Philosophers auditory , to hear the praises of Hector , or of Hercules , or the commendation of some particular vertue , or of some brute beast perchance , or of Rhetorick it self , or of Philosophy , or the like : if there were not somewhat else that did draw them , besides the matter it self , I think it were much against reason to believe it . Which neverthelesse by the attestation of truest histories , and other ancient Authors of those times , we know to be so certainly true , as no rationall man , that hath been acquainted with them , can make any question of it . Seneca the Philosopher , he alone would afford us store of passages to that purpose : but I shall content my self with one , because we shall meet with divers from other Authors , as we go on , which may give further light and satisfaction , if need be . Quid ergo , saith he , in one of his epistles ; ( having before insisted upon this , that much benefit , in point of life , might accrue unto men , by their daily conversation in the Schools of Philosophers ; ) non novimus quosdam , &c. But what ? Do not we know some , that for many years together , have been very diligent Auditors , without any the least tincture ; or , as it were , so much as alteration of colour ? Yes , I know there be ; not diligent only , but even assiduous and indefatigable : whom we may call rather domesticks , for their assiduity , then Auditors . [ But then you must know , that all come not for one end . ] Some come , that they may hear , not learn ; as men are drawn unto publick Theatres , to please their eares , whether with good language , or sweet voices and melody , or to see playes . And of this rank be the greater number , to whom a Philosophers school is as it were a place of entertainment , for their pastime , and leasure houres . It is no part of their thoughts or aime to grow better there , or to learn some good rule , or precept of life , to which they may conforme themselves for the time to come : but only & barely this , to meet with somewhat that may please their eares . Yea and some come with Table-books too , not so much for the matters sake , as for the words , that they may repeat them unto others , with as little profit , as themselves did hear them . So far Seneca : & then proceeds to another kind , who are marvellously affected ( at least , as Seneca would have it , ) with the very matter and excellency of the things spoken and delivered : and for the present , are even ravished , and become quite new creatures , as it were , in their purposes and intentions ; but are no sooner out of the School , then they are out of their fit , & still come home the same men as they went . For which he doth give some reasons ; both how they come to be so affected , and how so soon changed . But these be not the men that we have here to do with . Epist. lib. 1. epist. 22. Plinius secundus , where he sets out a friend of his , for many excellent parts ; In summa , saith he , non facile quis quemquam ex istis , qui sapientiae studium prae se ferunt , &c. that is , In conclusion , even amongst those that openly professe wisdome , ( that is , chastity , piety , justice , magnanimity , &c. as himself afterwards expresses himself : ) by their habits , take whom you will , you will hardly match him . It is true , that he doth not frequent publick schools and cloisters , ( porticus ) and there with long discourses ( disputationibus ; and so is the word often used by Latine Authors of best note : ) entertain himself and others that have nothing else to do : ( or , are disposed to be idle : ) No , &c. These two passages give light the one to the other : and I make choice of these Authors , who , both , were grave sober men , of great authority , and vertuous in their conversation ; that by their testimony may the better appear , what use ordinary men made of their hearing in those dayes , when hearing was in such high request , amongst all sorts of people : and not only what use , ( which may sometimes prove contrary to the proposed end ; ) but what end they proposed unto themselves , which was merely the pleasure of their eares . Ancient books are full of such complaints & observations : I shall therefore be the more sparing .

Two things I have to shew : what pleasure the eare , first , and then the eyes , find in words and language . Both , I know , contrary enough to the common profession ; it may be , and belief , of most men : who not used to search into the nature of things , are carried in most things , more by appearance and conceit , then by any reality of judgement . Who is it that thinks so meanly of himself , but if he pleased with a sober moral discourse , be it more or lesse rhetorical ; will not rather adscribe it to his reason and judgement , but especially goodnesse , then to his senses ? But our businesse is not to enquire what most men think ; but what most true and real : and we shall go on the more boldly , because besides manifest reason , we shall not want good authority for what we are to say . Two things then there be , which I am now principally to consider of : Musick , and Picture : the one , ( to say somewhat of them more generally , before we come to particular observation ; ) the proper object and pleasure of the Eare , the other , of the Eyes ; and so , opposed to purely rational , and intellectual : yet so sensual , as that both presuppose reason and understanding , without which they are not pleasures . Brute beasts take no pleasure in Musick , except it be some great chance , ( as in the case of Dolphins , and the like , ) and upon some particular consideration : much lesse in Pictures , and curious imagery . And again , as we say commonly that the eye seeth , & the eare heareth , ( of which in the former chapter : ) so we say , that the eye is delighted , and the eare pleased ; though in very truth , neither eie , nor eare properly know what belongs unto pleasure , but the soul only . The consideration of this hath bred many doubts , and curious speculations amongst Philosophers : and learned Fracastorius , ( himself professeth it , ) is much put to it , to find out what it is that makes good musick and harmony to please . Nothing easier to be understood , till a man think of it rationally : nothing that affords more doubts and scruples , if you come to treat of it philosophically .

We shall begin with musick , and shew how it is applyable , or incidental unto speech ; and that by authority first , before we come to reason . And though we meddle not here with any thing that is properly called a Scripture businesse ; yet why may not we make use of the Scriptures , from which some would have us to fetch all good Arts and Sciences , as well as all sound Divinity . I am not of their opinion , I confesse , nor any sober man , I hope . yet that many things in all Arts and Sciences , by sober and well-grounded men in humane literature , may be learned ; and some deep questions of philosophy resolved by the Scriptures , though given us for a greater good , and a more sublime use ; I my self make no question . I shall therefore here set down the words of the Prophet Ezekiel , observable unto many uses , but not intending to presse their Authority , as Sacred , as to this particular use and purpose , further then any man shall think fit in his own reason and judgement . I called them the words of Ezekiel : but indeed , they are the immediate words of God himself , by the Prophet Ezekiel : Also thou , son of man , &c. And they come unto thee , as the people cometh , &c. And so thou art unto them as a very lovely song , of one that hath a pleasant voice , and can play well on an instrument : for they hear thy words , but they do them not . Ezek. 33.31 , 32 , and 33 verses . I question nothing in the translation of the words , but that in the first verse , where it is here , the children of thy people still are talking against thee : not only Junius , but other Interpreters of best account , translate , of thee , not against thee ; by way of commendation , not of crimination : vicatim & ostiatim , &c. that is , at every door and in every street , every where , commending thee : as Junius there in his Notes . This similitude of the power of Speech , to please the eare with Musick , whether vocal or instrumental is very frequent in ancient Authors , upon divers occasions . It is in Plato , Cicero , Seneca , Dio Chrys. and divers others : and much to the same purpose , as here in Ezekiel , in some of them ; as in Musonius the Greek Philosopher . whose words , A. Gellius Noct. Attic. l. 5. c. 1. as translated by Aulius Gellius , were ; Cum philosophus hortatur , monet , suadet , objurgat , &c. that is , When a Philosopher doth exhort , admonish , advise , reprove , or any thing in that kind , tending to reformation or instruction ; if they that hear him , out of their open and superficial breasts , bring forth obvious and vulgar praises ; nay if they break out into loud acclamations ; if with his choice language , sweet cadency and collocation of words , and his warbling voice , [ frequentamentis ; of which learned Budeus , and others : ] they be affected , inflamed , and even transported : then may we certainly know , that both speaker and hearer have lost their labour , and that he was not heard as a Philosopher ; but as a skilful Harper , [ or , player on the Lute . ] Musonius goes on in his discourse , how a true hearer , that hath a right aime , should be affected . I wish there were no worse Doctrine ever heard out of our Pulpits : but it is out of our purpose here , and therefore I leave him there .

But from these bare similitudes , we can inferre no great matter to our present aime and businesse ; because there may be a likenesse of effects , upon which a comparison may be grounded ; though not affinity of nature , or perchance a direct contrariety , ( as for example , extreme cold and extreme heat sometimes produce the same effects : ) in the causes . To proceed therefore to some more direct proofs . Amongst other secrets , and mysteries of the art of good speaking , one is , that which is commonly called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the placing or collocation of words in a sentence , or period . There is not any part of Rhetorick more subject to scorn and contempt , and not without cause . For what ( apparently ) can be more contrary , either to solidity of reason , or sharpnesse of wit , or vigour of spirit ; then for a man to busie himself about the placing and ordering of words , and syllables , when , in a serious matter , either to write , or to speak ? And in very deed , as the matter is commonly handled both by ignorant practitioners , and by unskilfull masters of that Art , it proveth but a ridiculous businesse : far more likely to bring all Rhetorick out of request , then to gain that credit to that one part , at the hands of any truly sober and wise , to which some Ancients of best account have endeavoured to raise it , to be accounted the choicest and most usefull part of all Rhetorick . Not without great cause therefore some Ancients , that have written of it , with equal both diligence , and dexterity , make this profession about it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that as these things must needs sound unto many , as mere mysteries , or incredible paradoxes ; so , neither are they for the knowledge of many : and that it cannot be expected otherwise , but that they that have no experience in such things , should judge otherwise of them , then as ridiculous trifles . But however men may judge , before they understand , because they will not take pains , as most ; or because they have taken pains , and cannot understand , because non omnia possumus omnes , and that , non ex quovis ligno &c. as many : yet certain it is , that not only the most famous Artists and Orators , that ancient times have produced , as Demosthenes , Aeschines , Cicero , Dion . Halicarn . Quintilian , Longinus and the like , have adscribed unto it as much as unto any other power or faculty , which belongeth unto Rhetorick , and accordingly treated of it ( some of them ) with all exactnesse and diligence ; but also divers Philosophers , as Aristotle , Theophrastus and others , have taken it into their consideration , and said enough of it , they that say least of it , ( as Aristotle ) to make it considerable unto all , unto whom his judgement is considerable . Cicero in his eldest dayes , and in that book of his , which he confesseth to contain the pith and marrow of all his former labours in that kind , grounded upon so many years continual experience , treateth of it very largely . Longinus , not inferiour to him in point of judgement and reputation , had written two large 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or volumes about it : which though not extant now ; yet what reckoning he made of it , if that be not proof of it , that he wrote of it so largely , may appear by what he saith of it , in that Treatise of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet extant ; in few words , as to any direction or instruction ; but so full in point of commendation , as may seem rather exuberant , then otherwise . He compares it to divers kinds of musick , as others before , but disputes it in point of reason and nature , that words well ordered , well chosen , and otherwise qualified , as they ought in a speech , must of necessity , and that by reason of their good ordering especially , be more powerfull , either to ravish or to amaze , then any musick can be . Quintilian saith not much lesse of it . I omit divers others , whom I could name . But of all men , whether Romans or Grecians , now extant , none hath taken more pains , either to set out the worth of it , or to search the secrets , and to make them plain unto others , then Dionysius Halicarnasseus hath done . There is a good large Treatise of his extant , among his other Works , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the second Tome , but there in Greek only ; since that , set out both in Greek and Latin , by a learned man , one Simon Bircovius , who also hath illustrated it with very usefull Annotations ; all printed Samosci ( in Polonia ) anno dom. 1604. He gives him , and this his Treatise , high commendations in his Preface , and is very angry with the Rhetoricians of later ages , for abusing the world with such frivolous impertinent trifles , as have passed amongst men for books of Rhetorick ; whenas such incomparable pieces ( in his judgement , wherein I think he is not altogether out ; ) have been neglected . This Dionysius , in that Treatise , ( as Demetrius Phalereus , and some others : but none so copiously : ) doth produce divers choise passages out of best Authors , both Poets , Orators and others : puts the words ( still keeping the same sense , ) in severall formes ; endeavouring thereby , as the most plain and convincing way to shew to the eye , what the power is of this mystical , or artificiall collocation . I do not expect that all men should be of his judgement , in every particular : but I think they may yield themselves to have no very judicious eare , in point of Rhetorick and good language , that are not convicted by the generality both of his reasons and examples , that there is such an art indeed , and such a mystery , in point of Eloquence and Rhetorick : which is as much as we need here . Neither would I have any to mistake , as though it were intended by any , that none have ever been eloquent or powerfull in speech , that have not either studied , or understood these mysteries : Quintil. lib. 9. c. 4. Quintilian may sufficiently satisfie for that . Certainly , whatsoever it be that is so called , it is as natural ( though not so common , ) as speech it self : and comes as naturally to some without any study , as other parts of eloquence , which are the common subject of all written Rhetorick . Neither is it necessary , that men most powerfull in language , should understand ( philosophically ) the nature of language , more then they that feel the effects , should be able to give a true account , what it is that worketh upon them so mightily : wherein , I believe , it is as ordinary for men to mistake , as it is not ordinary for them to enter into such doubts or speculations . Neither will it follow ( to prevent another mistake , ) that if right collocation of words be an Art , or a great secret of nature , which hath been reduced by some to some kind of precepts ; that therefore there is no right or powerfull collocation , but such as is according to those precepts : since it is granted , that naturally some Tunes are very sweet and musicall unto some eares , which are not unto others ; and though some musick every where , yet not the same , in request amongst all nations . Wherein besides the consideration of the diversity of particular natures , and of different climates ; use and education also ( which in time becomes nature ; ) is very considerable . Nay it shall be granted too , that contrary faculties , as in divers other things , so in this art or craft also , may have sometimes the same operation ; not only upon different men , but even the same : Cicero , in Bruto . as Cicero observes in two famous Orators of his time , Catulus and Cotta . In the first whereof , Suavitas vocis & lenis appellatio literarum ( that is , a smooth pronunciation , ) bene loquendi famam confecerat , ( that is , had gotten him the reputation of an eloquent man . ) Cotta , quia valde se dilatandis literis à similitudine Graecae locutionis abstraxerat , sonabatque contrarium Catulo , subagreste quiddam planeque subrusticum , alia quidem quasi inculta & sylvestri via , ad eandem laudem pervenerat ; that is , in few words , that this Cotta , quite contrary to Catulus , got himself the same reputation by a kind of broad , neglected , rustick pronunciation . But this doth not belong to the collocation of words , of which we have spoken . It doth not , I confesse ; but to the musick of words ( our chief subject and aime at this time , ) it doth . For he plainly adscribeth the eloquence of both ( that part of it at least which made it popular , ) to their pronunciation ; as broad in the one , as it was smooth in the other ; and yet both equally sweet . We need not make a miracle of it : we shall sooner shew a reason for this , how it may very well be naturally ; then we can give a reason , or understand the nature ( as already observed ) of musick in generall . But I may not stand so curiously upon the examination of all particulars : which as it would not be for the content of all readers ; so neither am I provided at this time with all necessaries for such a task . However , I cannot but take some notice of those Philosophers mentioned by Plurarch , in the first of his Problems , and the first chapter ; who contrary to what we have said , maintained , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , That neither the pleasure of curious sights , nor of pleasant sounds , ( or voices , ) doth properly belong unto the senses , but unto the mind or understanding . I will not meddle with his instances , upon which he chiefly grounds ; some of which , though he doth not name him , he had out of Aristotle . As for this particular of eloquent language , enough hath been said already , to prevent that cavil or mistake , as though it were intended by any , that bare words or bare collocation , without any respect to the sense or signification , did affect any , be they never so sensual . For so , if generally true I mean , ( for I believe that even so it is not without some truth , ) then a man , though he understood not a word of Greek or Latin , would equally be affected , if he heard them read , acted or repeated : which for any man to imagine , is too ridiculous . And then again , if it be remembred , that when we say the pleasure of the eyes , or eares , we mean such as through the eyes or eares doth passe unto the soul : we may grant it the pleasure of a rational soul , properly , which only is capable of it ; and yet as properly sensual , as it receiveth its first birth , and breeding as it were , from those senses .

Though I do not propose to my self ( as I have already said , ) to go further into the search of these things , then I must needs , to avoid too much exactnesse , for which all men I know are not fitted : yet for their sakes that are more curious and capable , I will adde here some further directions , as they offer themselves to me by the way , how they may come to the perfect knowledge of Words and Speech , and so may give their reason ( if they please ) more full satisfaction , concerning these effects which we speak of , when they understand their causes . They must begin first of all with the consideration of single Letters , and enquire , not from Grammarians only , but from best and choicest Philosophers , what is their natural power and property ; which letters are naturally smooth ; which are rough , or sharp ; what Vowels grave and stately , what quick and nimble ; what effects and operations to the conjunction of such with reference either to the Eare , and the nature of it , or to the instruments , the Teeth , Tongue , Nose , Throat , &c. by which they are formed , and to their motions in forming , are naturall . Aristotle hath done somewhat in this speculation here and there , in his Rhetoricks : but Plato in his Cratylus , much more ; more copiously and more profoundly , tracing nature to her very cradle , as it were , then any that I have seen . Many have laboured in it ; all almost that have written of Rhetorick , either ancient or late : but among the Ancients now extant , Dionys. Halicarn . with more exactnesse then any other of that profession . There is no part of Nature more obscure , where there is so little suspicion of obscurity : no wonder therefore , if they that have laboured in this search , are not alwayes of one judgement . It is enough , that by clear demonstration of unquestionable presidents and instances , ( except a man be valde agresti & hispida aure , as Aulus Gellius in a place ; or somewhat else , that is not ordinary , doth alter the case : ) out of Homer especially , who of all men that have been known unto the world , whether by art , as some have thought , or by nature , and by the advantage of a judicious eare , and plentifull wit , as most likely , made use in his writings of this craft ; but by clear demonstration of unquestionable presidents , whether out of Homer , or any other , most certain , that all letters , both Consonants and Vowels , have some natural and distinct propriety in speech , if thus and thus used , towards such and such effects and operations .

Next unto Letters , if we consider Words , there is no word that consists of Syllables , but is measurable ; it hath some 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or dimension : and there is no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or dimension , but hath some natural property , or influence ( especially when many together artificially joined , ) upon the soul of man , towards such and such operations . I may be thought to speak Riddles by some : and I know very well , that not only they that never read of such things , may think so ; but even some that have taken great pains and read much , to satisfie themselves , have found this speculation more intricate and curious , then usefull and necessary . This very word Rhythmus in matter of speech , what it is , how it differs from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the one numerus properly , the other ( though I made bold to confound them for want of a proper English word ; ) dimensio ; what is the nature , and what are the properties of each ; though so many have written of it , would be neverthelesse a long and difficult businesse to make it plain . Without some skill in Musick , if not practicall , yet speculative , I think it is not to be done . But it is enough for my purpose , by such hints as these to let the Reader know , that as in all Poetry there is somewhat of Musick ; so in ordinary language too , ( though not so apparent , ) let it be never so ordinary ; much more in that which is elegant , and ( whether by art , or by nature only : for so in this subject we must be allowed to speak : ) artificiall .

Then for the Organs of Speech , what analogy they have with divers instruments of musick , there is much to be said , if a man go about it , rationally and philosophically . Gregory Nyssen , for so much as he hath done , not of set purpose , but occasionally only , both in his book De Opificio , and Contra Eunomium , hath done it very well . We have his words at large , in a more proper place and task , but not ended , nor very likely to be . They that have Casserius De vocis & auditus organis , may finde somewhat there about it , if I be not mistaken : but whether out of Nyssen any thing , who well deserveth a place in that argument , I know not . And whereas I said but now , that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was a hard word to be explained , I meant it of the naturall speculation of the thing signified by the word ; not of the Grammatical exposition of it : in which sense neverthelesse , it seemeth that it hath proved a hard and difficult word to some . Nyssen useth it in this rhetorical sense , in his first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( that is , book ; not as some translate it , Oration : ) contra Eunomium : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. where the Jesuite that translateth him , because he understood it not , hath perverted the whole passage , and hath not one word of the Fathers meaning . I believe they that read Greek Authors , will find this word elsewhere too misinterpreted , and therefore I thought this caution would not be unseasonable .

Now for the pleasure of the Eyes in good language , our next consideration , though it may seem more remote ( at first hearing , ) from probability ; yet that we have to say will be much plainer , and , as I apprehend it , with no lesse reality of truth . I will not insist upon Plato's reasoning in his Cratylus , that words rightly imposed , are and must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , artificial and picture-like imitations : nor upon Aristotle his comparing of speeches made to a multitude , unto Landscaps , which shew best afar off ; and being looked upon near , are little regarded . Though both have good reason for what they say ; yet as not before , so neither here , do we hold bare similitudes a sufficient ground for us . Many such we may find in divers Authors , used by them , to set out the excellent beauty and amiablenesse of an eloquent piece . But for the reality of the thing , which is our businesse ; The first thing I shall take into consideration is , the use of those Figures of Speech , by which Speech is adorned as much as by any other kind of ornament , which we call Metaphors , and Similitudes , and Allogories . Of their use and excellency in point of Eloquence if well used , of the right use of them , no man need to read any other then Aristotle , who as in all other points of humane learning , so in this particular , hath behaved himself , not as an excellent Orator only , but as a Philosopher , that is , as one that had the perfect knowledge of Nature ; without which knowledge , nothing else , though it seemeth never so remote , can rightly be ūderstood . Now what it is that maketh such Figures & Ornaments of Speech so pleasant , and so taking ; I shall answer in the words of one , who could both judge and speak very well himself ; but it is the sense of all that have written of that argument : Quod omnis translatio , quae quidem ratione sūpta est , ad sensus ipsos admovetur , Cic. 3. De Orat ▪ maxime oculorum , qui est sensus acerrimus : that is , Because every Metaphor , ( and so of the rest , ) that is proper and natural , exposeth the things that are spoken of to the senses ; especially to that of the eyes , which of all senses is the quickest sense . Which makes me wonder that S. Augustine in his book De Doctrina Christiana , should make it such a difficult businesse to be resolved ; why the same thing delivered in plain and perspicuous language , should not be so pleasing , as when it is set out with Metaphors and Allegories : whereof he gives some examples there ; difficile est dicere , saith he , & alia est quaestio . But I know that S. Augustine was so good a Naturalist , and an Orator too , ( which he once professed ; ) that he could easily have found the reason of it himself , though none had found it before him : but difficile est dicere , in reference to his reason he might say : such speculations of nature are not for every capacity ; nor that perchance so seasonable a place , ( in his judgement ) for such a speculation . But this very reason that makes them so pleasing in ordinary language , hath brought Metaphors out of credit with Philosophers that seek not the pleasures of the senses , but the naked truth of things . Aristotle , in his Topicks , condemneth them : Plutarch saith they are children , Plutarch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. for the most part , or sensually given , that are so taken with such Figures of Rhetorick . I would produce his words , but that there is somewhat to be amended in them , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in all editions I have seen ; a vast difference : ) which I have done elsewhere in another work , which may one day see light perchance , and therefore will spare that labour here . Seneca allowes them to Philosophers , Seneca , Epist. 59. not as commendable of themselves , nor as Poets use them , for a shew , and to delight ; sed ut imbecillitatis nostrae adminicula sint : & ut discentem & audientem in rem praesentem adducant . that is , because of humane infirmity , that by the help of such figures , the teacher may bring his hearers to the knowledge of those things , by a kind of present sight , which otherwise they cannot understand . S. Chrysostome hath the same thing , and is very large upon it , upon the seventh Psalm : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Therefore , saith he , ( speaking of Metaphors and Allegories ▪ ) the Scripture doth use such grosse ( or course ) expressions , that it may fit the coursenesse ( or dulnesse ) of our understandings .

But besides such Figures , as Metaphors , Allegories , and the like , there is a certain propriety of speech , which they commonly call , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( some 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though there be that make a difference : ) or lively representation : others , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , a phantasie or a representation of shapes and images . It is so called saith Longinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , When by a kind of Enthusiasme , and strong apprehension of the mind , you think you see what you speak of , and so set it out by words to those that hear you , that you make it in a manner visible . Of this property or faculty , common Rhetoricians treat largely , and bring divers examples out of best Authors . Many excellent places out of Homer and Virgil ( the two Poets that have been the admiration of all Ages , which have afforded men of judgement , ) compared together may be found in Macrobius his Saturnalia , and Julius Caes . Scaliger , in the fifth of his Poetices . I have read somewhere , that Phidias , an ancient famous Statuary , adscribed , especially , that so much renowned , and almost adored piece of his , Jupiter Olympius , to the reading of Homer . How farre the reading of excellent Poets or Orators , may conduce to painting or carving , I know not : it is out of my profession to judge . This I can speak of my self : that when I read any such passage , in any of those principal Poets or Orators , I do not only phansy to my self , that I see those things that they describe ; but also find in my self ( as I phansy ) the very same content and pleasure , that I should , if my eyes beheld them in some whether coloured , or carved representation of some excellent Artist . As for example ; when I read Laocoon his tragical end and story , set out by Virgilius in the second book of his Aeneids , I do not think I read it with much less admiration or pleasure , then they receive , that go a hundred or a thousand miles perchance , to behold that incomparable Laocoon now at Rome to be seen ; which was an admiration to the beholders , even when Artists were at the highest of esteem and perfection , ( as by Pliny , and others that write of it may appear ; ) so many hundred of yeares above a thousand since : how much more now , to all that can judge , since that noble Art hath suffered so notable declination ? Not with much lesse admiration , I say : saving that ( which much derogates from admiration , ) I have a Virgil alwaies at command , and can turn to it when I please ; the other I never saw , ( but in paper picture , and even so , not without some admiration ; ) nor can hope ever to see for many reasons . But there is more in Virgil , then in that carved piece : the description of the two Serpents , ( which I most admire ; ) their gliding pace and motions ( or what should I call it ? ) upon the Seas , towards the place of execution . Now if any body shall think much of this , that a man should be made to see without eyes , and should by the benefit of his eares , really compasse pleasures that properly belong unto the eyes ; I would have him to remember what he hath read before , if he have read from the beginning , that a man may see inwardly , as well as outwardly : without eyes , though not without visible species , ( whether materiall or spirituall , we will not dispute : ) and that those pleasures we commonly adscribe to the eyes , or eares , are properly the pleasures of a rationall soul .

There was a way of painting , or rather imagerie , very curious and costly , but very frequent among ancient Romans , who stood not upon any cost , either for pomp or pleasure ; which was by inlaying variety of small stones , or small chips of severall kinds of wood ; of both kinds the beautifullest that could be gotten for such a purpose ; in such order and coherence , that they might represent to the life severall shapes of Flowers , or Birds , or any other thing that was a fit object for the pleasure of the eyes . I believe it is used to this day in some Churches : but then , very ordinary for Sielings and Pavements , in great Houses . Any man may imagine , what care must be taken in such work , to bring it to any perfection , in setting and ordering every little scrap or parcell in its right place : and how quickly the eye of any Spectator would find it out , if any thing were misplaced . It was called opus emblematicum , vermiculatum , musivum , asarotum , besides divers other names . Answerable for all the world ( in point of ordering or placing , ) to this artifice , was some kind of style , devised by the ancient Sophistae , and very exactly observed by some of them , for which they have been much admired . It is a very pleasing kind of language , it cannot be denied , to any that have either ears , or eyes , or souls sensible of any kind of harmony or symmetrie ; whether in point of Sounds , or of Structures : better ( if exquisite indeed ) to be read , then to be heard : because the current of speech doth not give leisure to either eares , or eyes , to take notice of the art or care , where not a word is , or a syllable , but hath , as it were , its naturall order , to compleat the harmonie . Of this kind of speech , or style , rather in derision of it , then in commendation , were those verses in an ancient Poet , mentioned by Cicero : Quam lepide lexis , compostae , ut tesserulae omnes , Arte , pavimento , atque emblemate vermiculato . Cic. in Oratore .

I know it is the course of the world , and it is the occasion of much wrangling among men . Homine imperito nihil iniquius : Most judge of things , not out of any knowledge , or consideration of the things in themselves ; but by their own temper and disposition , whether altogether naturall , or partly contracted by long use and custome : without any regard to other men ( who probably may as much differ from them in temper of soul , as they do in feature of body , ) their different genius and inclination . If therefore any give lesse credit to these things , because they find not a disposition in themselves to be taken , or affected with such composition ; nor any other perchance , that is extraordinary : that they may the better know how to value their own judgement , or experience in such speculations , I shall first propose to their consideration the words of Dion . Halicarnasseus , of whom we may very probably suppose , that he might have as much experience in the world , and as much insight in the tempers of men , as themselves . In the very beginning of his Treatise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. or Collocation of words , he layeth down for a ground , or grounds upon it , as a common principle , That all that is considerable in good language , is either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , either Words , or Conceptions . As for Conceptions , he saith they require great maturitie of judgement , especially in politick Speeches . but of Words his assertion is ; that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , That every younger man , or youth his soul , by some kind of naturall , or enthusiastick instinct , is ravished with the beauty of well-framed elocution . This may be thought by some , a bold speech : and by some , perchance , not so bold as absurd . But what will they say to Hadrianus the Cardinall , a man , besides his age , and dignitie , of very profound learning , as appeareth by what he hath written of the fundamentals of Christian Religion ? who in his book De sermone Latino , in a place where he treateth of the proper and elegant use of the Latine word alius , is not ashamed to professe of himself , that he valued such Observations more then ( Vniones ) choicest Pearles and Jewels ; and that he had received such contentment in his own soul , when ever he met with such in good Authors , as no words of his could expresse : and doth not stick to adscribe some kind of Divinitie or Deitie to those men , that were able to expresse themselves in that kind . Yet it is farre from me to believe , that solid learning doth consist in such things : but much lesse do I think , that the contempt of those things to which our selves have no genius , though highly esteemed of by others , is an argument of much solid learning , as some would gladly perswade themselves and others ; nor yet of much wit , or judgement .

I have done with all those particulars that I proposed to my Reader , at the beginning of this Chapter : and yet I shall not end it here . There is somewhat else , which I find , by some referred to Rhetoricall Enthusiasme , and doth indeed , in some particulars , very properly belong unto it . But we must take the liberty ( for methods sake , ) to consider of all that is reducible under one head , though not altogether of one nature , as to matter of Rhetorick . Quintilian ( as was before observed , Quintil. Institut . lib. 10. c. 7. ) was of opinion clearly , and his reasons for it are very considerable , that no man should take upon him the profession of an Orator , that is not able to speak as an Orator , upon any emergent occasion , without any premeditation . But the same Quintilian is as much against them , that do adventure upon extemporary speaking , as it were by Enthusiasme ; that is , without a good foundation laid , able to beget such a facultie : which he will not allow to be called speaking , but twatling , or prating , or any thing else , that doth not pretend unto Reason . Against this his opinion , he doth object , that there have been some sometimes , who without any such foundation or premeditation , have been known to speak very well ; yea so well , that their crude extemporarinesse hath been thought by men able to judge , to surpasse the care and premeditation of others . For which , those crude and rude Orators of the old time , when any such thing did happen unto them , were wont to say ( he quotes Tullie's authoritie for it : ) Deum tunc affuisse ; that is , that God had assisted them . Quintilian doth not deny , but that such a thing may happen sometimes , that some may happen to speak as well , or better , extempore , without any such foundation as we have spoken , as others , upon premeditation , &c. and he gives a good reason for it , which he fetcheth not from the heavens , ( to make a miracle of it , ) but from nature : but still keeps to his conclusion , upon this ground , ( though he doth not expresse himself so plainly : ) that that which happeneth but sometimes , uncertainly , cannot be called a faculty ; nor that man be reputed very rationall or wise , that makes profession of that which he hath not at command ; and hath so little ground to presume upon , that himself makes a miracle of it , when it doth happen , adscribing it unto God : so that nothing lesse then a miracle can save him from shame and confusion , except he have the good luck ( which indeed might happen without a miracle : stultorum plena , &c. ) to speak unto such , or before such , who are as ignorant , as himself is impudent . Of their opinion that adscribed all Eloquence , in generall , to Enthusiasme , I have considered before : but this is quite another thing ; when not the facultie it self , but some extraordinary successe , upon some distresse of time , or suddain danger , is adscribed unto God ; which makes me to consider here of it by it self .

Now this will bring me upon a more generall consideration of this Deus ; this un-named God ; more commonly styled , Aliquis Deus , or , Nescio quis Deus , by ancient Heathens : more generall , I mean , then to belong to this particular chapter of Rhetoricall Enthusiasme ; but not so generall , as to carry me out of my generall subject , which is Enthusiasme . I will call it , for distinction sake , a temporary Enthusiasme ; when a man , whether in matter of speech , or answer , or any other occasion , being put to it , more or lesse , meets with some suddain help , or evasion ; or hints of direction , for the time to come , to avoid dangers , or to compasse deliverances : whether by inward suggestions , as it were , or by some outward signes and encouragements , or the like . In all which cases we shall find this formula of Aliquis Deus or , Nescio quis Deus , frequently enough used by ancient Heathens . Before I come to some instances , whether ancient or late , I must professe , that even among & to heathens , my belief is , that many things , in point of deliverances and otherwise , did happen by the immediate hand of God . I have ground enough to say so , from the 107 Psalm : as we have shewed at large , against some sottish and phanaticall Expositions , upon that very Psalm . I believe there is no part of the world , where any creatures be , that can be called Gods creatures , from which Gods providence , not generall only , but even particular , upon some extraordinary occasions , is excluded : But neverthelesse , as better understood , so , much more to be seen , where God is worshipped as he ought to be . Farre be it therefore from me to doubt , much more to deny , but that some things in that kind among Christians may happen extraordinarily : though I am very confident , that as among Heathens , so among Christians , the matter is often mistaken , through grosse ignorance or superstition . But that is not it which we are now upon , how imposture in that kind may be prevented : how to prevent offence by being mistaken , was my businesse here , and no other . And so we go on .

First then , in matter of speech , ancient Heathens had their warrant from Homer , to whom , for the most part , as well Philosophers as others , adscribed little lesse then divine authoritie : who in his 3. Odysseie , maketh the Goddesse Minerva , President of Wit and Counsell , to appear ( though in the shape of a man well known unto him , ) to Telemachus , and to advise him to repair unto Nestor , set out by Homer as a Prince of great renown for his wisdome and long experience : and upon Telemachus his reply and exception , that being yet so young and raw in the world , he should be ashamed to speak to so reverend a person ; Minerva doth encourage him , with these words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

I am not so good a Poet as to render him in verse : neither do I hope to live to see either him or Virgil so translated , that a man may truly say , translated . It is well , if the sense be fully and faithfully expressed . Their other * * See more in the Chapter of Poeticall Enthusiasme . perfections , for which most admired anciently , imitated they may be perchance by some rare Wit , so farre as the language will bear ; equalled they can never be , in any translation . But the effect of the words is this : That upon such an occasion , to enquire of his Father , who had been so long expected , &c. he should not be affraid to speak . That his own wit perchance , might serve him beyond his expectation : and what he wanted himself , he might hope that God ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of which word we have treated elsewhere very copiously ; ) would suggest unto him : for that it was not likely ( by what might already be observed of his carriage in those yeares , ) that he was either born , or brought up , even to that age , without a particular providence .

Of these words of the Poet , superstitious Aristides treateth at large in his Oration against Plato . And Cicero , in his Epistles ad Atticum , applyeth them very pertinently to his case : being then in great perplexitie , how he should carry himself towards Julius Caesar , so that he might not wrong his conscience or credit ; himself being a grave Senator , who had alwaies stood for the common libertie ; nor yet offend him by his libertie , who had invaded the Empire by his power , and was now coming towards him , having sent him word before-hand , that he should shortly come that way , and would visit him at his house , making great reckoning of him , ( as he professed , and I verily believe he did ; ) because of his approved integritie ; besides wisdome , moderation , and other good qualities . Cicero being then in that strait , writeth to his friend : Cic. Epist. ad Att. lib. 9. Ita subito occurrit , ut ne Trebatium quidem , &c. omnia nobis imparatis agenda : sed tamen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. What event that meeting had , himself relates in another Epistle to the same Atticus , which may be seen there ; because it is not to our purpose here . Just such another case as this , between Conscience on the one side , and present Danger of no lesse then Life it self , doth Plinius secundus relate of himself in his Epistles . It was upon a question , Plin. Epist. lib. 1. that was put to him of purpose to catch him . It was a good while before he could tell what to say : which is some argument , that nothing else ( though that too , in a more generall consideration , reducible to providence ; ) but his own good wit and discretion freed him . Yet at last he lighted upon such an answer , as avoided both those precipices , and confounded his malicious enemies . Plinie according to his Religion , thanks his Gods for it : Non possum dicere aliud tunc mihi quam Deos affuisse . And I think it were want of Religion in any man , not to thank God in such a case : though it be liable to much inconvenience in point of Providence in generall , to make a particular providence of all such cases , without any regard to persons , or circumstances . Plutarch in his Coriolanus , takes it into his consideration , Plut. in vita Coriol . and doth endeavour , grounding upon Homer especially , to set down some rules , whereby , in such cases , we may discern between humane providence , and immediate divine suggestions . But if according to his rule , we shall adscribe all ungrounded , and seemingly rash attempts and resolutions , that produce unexpected successfull events , to immediate inspiration : though it may be plausible enough in the case of good men , and good ends ; yet generally received and applyed , it will prove such a stumbling-block , that it is farre more likely to produce Atheisme , then any true sense of Godlinesse . Besides daily experience of such cunning foxes , as Phormio is set out by the Comoedian , who have nothing to trust to in all the world , but their craftinesse and their wit , and go further with that , to bring their ambitious ends about , and to get themselves credit and reputation in the world , then many honester men , with the advantage of a farre better Purse , and greater relations can do : what Age of the World , what People , or Nation , that hath been made known unto the world by any Historie , doth not afford store of examples of successfull Wickednesse ; not only to the amazement of weaker worldlings , ( if I may so call them , that have yet seen but little of the world , or have not yet profited so much by what they have seen , as they ought have done ; ) but even beyond the actors and adventurers their own expectation ? Which things , though we acknowledge upon such and such grounds and foundations , necessary to be laid by every man that undertakes that subject , easily to be reconcileable with providence : yet according to Plutarch's rule , must of necessitie prove destructive unto it . Aristotle in his Rhetoricks hath an observation , that great men that have good luck , amongst many bad , have one good qualitie , that they are commonly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They love God , he saith , ( after a sort ; ) and seem to be religious : as supposing their good luck to be an effect of Providence , and by consequent , an argument of Gods love and favour towards them . Whether it be so or no , that such , ordinarily , love God and Religion , after a sort ; I will not here argue : but of many bad , I should think it the very worst of their qualities , ( if Aristotle meant it of such , as became great by unlawfull means ; which I think he doth : ) that they should love God and Religion upon such an account . For so to be religious , is to make God the author of Wickednesse , that our selves may be thought good : and whilst we affect to be religious , after a sort , to undermine ( to our power ) all true Religion ; a main fundamentall whereof is , that God is not pleased with any Wickednesse , neither doth suffer it at any time to prevail , but as a means either of greater Judgement , to them that are past Correction ; or of advantagious suffering , to them , to whom he intends greater Blessings . We might be much larger upon this arguments but it shall suffice to say here , that in such a case , as either Cicero's or Plinie's , who were men of singular naturall parts , and through long experience much improved ; though they did very well to be thankfull , and all men should , though upon lesse occasions : yet there is no need at all , that we should go further then humane wit and wisdome , for a reason of their wise & successfull answers . Surely , Wisdome had not been so much commended unto us by all sorts of Authors ; nor so much paines taken by our Forefathers , for attainment of it ; nor men that have been thought wise , so much admired ; had it not been a thing of very good use in the world . It is the priviledge of God , that he can infatuate and confound the highest wisdome of man , when he pleaseth : but if God doth not interpose , we need go no further then our first creation , if strange things sometimes be brought to passe by the wisdome of man , ( though much impaired , we know , by his Fall , ) who was created after the Image of God . And if wicked men bring strange things to passe too , in that kind ; it may be a question , whether a wicked man may be a wise man , properly so called : ( Aristotle saith no ; and there is good reason for it , if it be well understood : ) but that one that is wicked , if wise , should have good successe ( in point of humane reason and judgement , ) in the world , is neither to be doubted , nor wondred at : nay , reasons are given by good Authors , why unconscionable Craftinesse , oftentimes , in the prosecution of worldly businesses , hath had great advantages above wisest Integrity .

It would trouble a man more , to find a reason for those many Cures , whereof so frequent mention is made in ancient Authors , supposed to have happened by particular Revelations in Dreams of the night . Their manner was , ( they that wanted help , and had any confidence in those things , ) after some preparations , to go to a Temple ; there , some Rites and Ceremonies performed , to lye and expect some Revelation . Pellibus incubuit stratis , somnosque petivit , &c. Virgil , and they that have written upon him , will inform them concerning many particulars , that have not taken notice of it elsewhere . Aristides the Orator relates strange things of himself , which I neither know how to believe , as whom I find every where so blindly superstitious ; nor how to disprove , writing with so much confidence , and appealing to the testimony of so many others , as he doth . Insomuch , that grounding upon this pretended common Experience ; both of Medicine it self , as an Art , ( by others accounted of all others the most necessary ; ) and of them that professed it , he speaketh in a place as of things , in his judgement , not very needfull in the world . But a Greater man , and a Wiser man , and which is above all , M. Aurel. Anton. Meditat. lib. 1.5 . & 9. a farre better man then Aristides , Antoninus the Roman Emperour ; so wise , as not easie to be cheated by any others ; and so good , ( I think I have said enough of him elsewhere , to make good all I say here : ) that I am perswaded he would as soon have parted with his Empire , as to have been the author of any Cheat towards others : he also in his divine Meditations , mentioneth those Cures by Dreams and Revelations ; not only as approved unto himself , by his own , but unto others also , by frequent experience . It is not improbable , that conceit might do much in this businesse of Cures . It is granted by Physicians , that bare Conceit sometimes , as it may cause Diseases , so reall Cures also . But to adscribe all to Conceit , that happened in that kind , I cannot . I will further grant , as very probable , that among some such reall Cures , whether by Conceit or otherwise , many more , through juggling and devised impostures , were talked of , then were true and reall . But then supposing withall , that some happened very really ; of such as Antoninus , I should make no great question , but the same God , who sent to Naaman the Syrian an Hebrew Maid , to tell of the Prophet in Israel , that would cure him , might send them Dreams , ( in their Houses , not in their Temples , ) that might help them . As for others , that received reall help in the Temples of Idols , and with the solemnitie of such and such rites ; I am most inclinable to believe , that such Cures were done by Evil Spirits , the further to engage men in that Idolatrous kind of Worship . And not only in the veneration of Heathenish Gods in generall , but in the veneration of those Temples also , where they were worshipped , and of those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or sacred ( as supposed ) obdormitions of men and women in Temples : by the means whereof , what horrid pranks were sometimes brought to passe , we have a notable instance in Josephus ; and of the execution , just and due , upon the actors and contrivers of it . Joseph . lib. 18. As for other Dreams , upon other occasions , whereof the books and relations of Ancients are so full , imputed by them to Revelations ; I see not any thing , in most of them , but may very well be adscribed unto mere Conceit and Superstition . It is the more to be wondered at , I confesse , that not ordinary men only , as divers Poets , and some Orators , and Philosophers , should tell us of such : but that even learned Physicians ▪ should adscribe so much unto such phansies . Hippocrates in his Epistles ( if genuinus Hippocrates , which I can scarce believe ; ) hath a large relation of the God Aesculapius , how he appeared unto him about Democritus his businesse : Galen often , how that he had a Dream , to write such and such a book ; to go , or to forbear such a journey . If men give their minds unto such things , there is no question but they shall phansie sometimes , nay often , much more then there is just ground for ; & sometimes it may be , somewhat may happen extraordinarily : but men ( I think ) were better want it by farre , if it come by Superstition , and not by immediate Providence ; as out of doubt , unto some sometimes , that are not superstitious .

The ancient Heathens had their sortes Homericae : and even Christians , anciently , some , their Observations not much unlike unto them : Observations , I say , upon the first words that should offer themselves unto them , at the first opening of some part of the Bible ; but of the Psalms especially . What S. Augustine his judgement is of such , what is the determination of some Councills , hath been observed by them that have written of that subject : we shall but touch upon it here . It is a common storie that Franciscus Junius , that translated the Old Testament ( with Tremellius ) out of the Hebrew , and lived to be a great Writer in these later times , was not a Christian heartily , untill the first words of S. John's Gospell were offered unto him by a strange providence , as he apprehended . I have read somewhat of Ignatius Loyola too , the founder of the Jesuites , not much unlike . Suspicius Severus , in the life of Martinus , that holy Bishop , hath some observations upon the Psalms , that were read in course when he was consecrated : He makes a particular providence of it , as I remember . A thousand such relations a man shall meet with in all kind of books , if he think them worth his observation . But as in Dreams , so in this , I make great difference , between those things that offer themselves without any seeking , and those which upon destinated seeking and curiosity . In the first kind , there is no question , but God , if he please , may use that way sometimes , as well as any other , to reveal some things extraordinarily . But for the other , as it is a mere tempting of God , and little differing ( as is disputed at large by learned Peucerus , in his books De Divinatione : ) from direct Witchcraft ; so if any thing happen in that way , that is extraordinary , and may resent of some kind of revelation or prediction ; I should much suspect the author , and be more affraid of the end , as rather tending to draw a man to further mischief , by degrees ; then out of any good will , or for any present advantage , to be reaped thereby .

I know one very well , ( I mean it in a vulgar , not philosophicall sense , which would be too much presumption : ) who from his child-hood having alwayes been ( though staied and sober enough in his ordinary conversation , ) somewhat boisterous and violent in his play , and ordinary recreation , for which he had suffered many times , and sometimes had been in danger of his life , and yet could not leave it in his elder yeares ; at a certain time , when he was playing with a child of his , ( which he loved very well , ) it was his luck , to run his forehead against a plain pillar : but with such vehemencie , that he was almost felled with the blow , and was stupid for a while . As the place began to swell , ( the skin being broken in divers places , but without bleeding ; ) and to grow blue ; whilst his forehead was a binding , somewhat having been applied unto it , as soon as it could be made readie ; he was carried by a strange instinct , up many staires , to his Studie , making them that were about him , much against their wills , to follow him , and not without some wonder . In his Studie ( a long room , ) at the farthest end , out of a case of shelves , that contained above 5 or 600 small books , he took down one , himself not knowing to what end ; which happened to be Lactantius : and at the very first opening , cast his eyes upon these words , ( which he did not remember ever to have read in him before , nor any like in any other Author : ) Summa ergo prudentia est , pedetentim incedere . Lact. De Opif. D. c. 1. ed. Crisp . in 16. p. 672. He read no further : and it made so much impression in him , ( when he remembred what he had partly escaped , and partly suffered , ) that he could think of little else all the day : and he did think ( especially when he had heard what had happened unto a very good friend of his , ) that he had fared the better afterwards , for that warning ; and perchance escaped somewhat , that might have been his death , not long after .

I make no question but many such things do happen unto many , both good and bad : but either not observed , ( and better not observed , then turned into superstition : ) or soon forgotten . Wherein there may be some danger of Unthankfulnesse , I confesse , as well as Superstition in the excesse : that is ; when either we think too much of such things , before they happen of themselves ; or too well of our selves , when they have happened .

CHAP. V. Of Poeticall Enthusiasme . The Contents .

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 , and by inspiration . Plato his Dialogue concerning that subject . Not only Poets , but their actors also , &c. according to Plato's doctrine , divinely inspired . Plato not to be excused in that Dialogue ; though more sound in some others . Much lesse Scaliger , a Christian , for his expressions in this subject , if not opinions , as some have apprehended him . Homer ( the occasion of Plato's Dialogue , ) how much admired by the Ancients : by Aristotle , particularly . His language : his matter : and why not so much admired , and so ravishing in our dayes , as he hath been formerly . Some use to be made of him , for confirmation of the antiquitie of the Scriptures of the Old T. No Poets ( true Poets ) made by Wine ; disputed and maintained against Scaliger : though it be granted , that Wine may contribute much towards the making of a good Poem ; and why . So , some other things , proper to stirre up ( in some tempers ) the spirits , or the phansie , to Enthusiasme ; as Musick , &c.

OF Poeticall Enthusiasme , ( the subject of this Chapter ) there is so little to be said particularly , besides what hath been of Rhetoricall ; that I needed not to have made a distinct head of it , but that it hath been a common Maxime in most Ages , approved by sundrie pregnant instances , That a good Orator and a good Poet , are things , if not altogether incompatible , yet seldome or never meeting in one : how then should they be led and agitated by one spirit , or enthusiasme ? Yet certain it is , and it is the opinion of best Orators , and Masters of Rhetorick , Cicero , Dionysius Halicarnasseus , and others , that Oratory and Poetry , though so seldome concurring in the Professors of each , are very little different in their causes and nature . It might prove a long businesse , if I should take upon me to examine all reasons , and all instances , on both sides , for , or against this common Maxime . For the difference of their style and language , Aristotle may satisfie any man , in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Books of Rhetorick : though even in that difference so much affinity perchance might be found , as might argue rather different wayes , or effects of the same faculty , then different Faculties : but that it is not our task here to examine particulars . However , there is no question , but in divers respects , their parts may be as different as their style : and where the end in general , ( the one to please , the other to perswade , ) is not the same ; how should particular endeavours , which produce abilities , be ? And yet after all this , though we allow some difference in their parts and proprieties , such as are more common and ordinary , which may make the difference between ordinary Poets and Orators the greater : my opinion is , that scarce ever was ( so I speak , because some accidental circumstance may alter the case in some particulars : ) that scarce ever was any excellent Poet , but might have been ( which in Virgil's case we know to be most true : ) as excellent an Orator ; or excellent Orator , but might have attained to equall excellency in Poetry ; had they applied themselves to the means in time , and external provocations and encouragements equally concurred for the one , as for the other . But how the same Enthusiasme ( originally and in its nature , ) may bothe cause of very different effects and faculties ; we shall have a more proper place to consider and examine .

Julius Caesar Scaliger , whose authority is such with most men , that whatsoever he saith , passeth for current with them without any further consideration ; in that work of his , where he treats of all things belonging unto Poetrie , and of all Poets , whether ancient or late , that he thought worthy the mention ; in the first book of it , and second chapter , reduceth all Poets into three several divisions , as it were : from their Spirit , their Age ( or time when they lived , ) and their Argument . For their Spirit ; he delivers it at first as out of Plato and Aristotle , that some are born Poets ; by Nature , without Art or Study , endowed with all parts and faculties necessary to that profession . Others , though born simple and ignorant , yea dull and stupid ; to become Poets by immediate inspiration . As for matter of inspiration , it is Plato's doctrine , I confesse , in more then one place ; but disputed and maintained at large in a peculiar Dialogue , inscribed by him , Ion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . where he doth not onely dispute , that all true Poetrie is by immediate inspiration ; immediate divine inspiration , in the most proper and literal sense ; using all the words that the Greek tongue could afford , to expresse inspiration , and repeating them often : but that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also , that is , actors or representators of Poets , so reciting their words , that they imitated the nature of the things by their pronunciation , and action of body , ( an art in those dayes in great request , ) yea and the Auditors , all , or most , were inspired in some degree . which he doth endeavour to illustrate by the example of the Load-stone , which infuseth vertue , first upon one ring , and from that upon another , and so to many iron rings : though still with some abatement ; yet so neverthelesse , that as long as there is any vertue to draw , it must be acknowledged to have proceeded from the same beginning . So that Plato , nay God himself , he saith , would not have us to doubt , but that it is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. ) God himself , ( not they , ) that speaketh unto us in , and by Poets . But that any are borne Poets , distinct from those that are inspired , I do not find in that Dialogue ; nor remember any where else in Plato .

As for Aristotle , I wish Scaliger had quoted the place . I know more then one place , where Aristotle likewise upon the by , doth affirm that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Poetry comes by inspiration ; or rather , is not without inspiration : but where he doth so positively avouch it , as that a man may call it his doctrine , or a resolved case of his upon debate , I know not any place . Indeed I am not at this time ( the more is my grief , ) master of all Aristotles Works : and thereby of necessity am eased of the labour of seeking it in him . But even of Plato , though we find it in that one Dialogue so positively maintained ; yet whether we may call it absolutely Plato's Doctrine , I make some question , when I remember ( as is observed by many ) what he writes elsewhere of Poets , and of Homer particularly , whom he would not allow to be read in a well-governed Common-weal , ( which I would not have any ignorant Zelot take any advantage of , as though it concerned us Christians as much , or rather , at all : for they had no other Bible , then Homer , in those dayes , such was the common opinion of him ; and the reading of him with such an opinion , must needs be very dangerous : ) because of so many false , absurd , yea impious Fictions , concerning the Gods . However , I cannot excuse Plato for that Dialogue ; a most irrational piece , I think , as ever was written by any Philosopher .

But neither can I well brook Scaliger his words , ( for I would not question his meaning ; God forbid : ) which I take notice of , of purpose to prevent , that I say not to reprove , the mistake of some others . After he hath spoken of Plato and Aristotle their opinion , he seemeth to deliver his own in these words : Horum autem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 duo adhuc genera animadverti : unum cui coelitus advenit divina illa vis ; aut ultro , nec opinanti ; aut simpliciter invocanti . Quo in numero seipsum ponit Hesiodus : Homerus autem ponitur ab omnibus . Alterum acuit meri exhalatio , &c. They do him great wrong certainly , Joan. Fabricii Specimen Arab . pag. 174. Statuis idem Scal. &c. that make this to be his opinion . No man pretending to Christianity , can entertain such sottishnesse . However , so censorious a man ( witness his bitter invectives against Erasmus , for lesse matters ; ) should have written more warily . That some became Poets by immediate inspiration , without any thought , or seeking ; others , upon immediate request and prayer , without any further endeavours : what more can be said of the truest , and most holy Prophets ? But if all this were intended by him ( as most probable , ) in reference to those Philosophers their opinion : Yet he should have used some of their termes rather , ( whereof Plato afforded him so much choice ; ) then that Scripture word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : though not proper to the Scripture perchance , yet seldome used by any profane Author .

As for Homer , ( the chiefest subject of those extravagancies , ) there is no commendation can be given unto man , as to point of nature , but I should be more ready to adde to it , then to detract . Neither do I wonder , if Heathens , that had so many Gods , when they found themselves so transported above their ordinary temper by his verses , when either judiciously read , or skilfully acted ; did really perswade themselves , that he must be somewhat above a man , that was the author of such ravishing language . I have alwaies thought of Aristotle , in point of humane wisdome and sound reason , rather as of a Miracle , then a man : yet when I consider how much he was beholding to Homer , and how much he doth in all his writings adscribe to the wit and wisdome of that one Poet ; I must needs think very highly of him , that was so much admired by such a one as Aristotle . And though I do easily grant that his language , of the two , is the more ravishing ; as may easily appear by such translations as have been made of him in any language , wherein so little of that charming power is to be found , that the reading of them is rather a task of patience , then an object of any admiration : yet allowing him to be a Poet , that is , one whose chief end ( and probably his best subsistence , ) was to please ; and a very ancient Poet , that is , one that was to fit himself and his expressions for such as then lived , when such a religion , such opinions , such fashions , were in use ; these things taken into consideration , which I doubt many that read him little think of , his matter , in my judgement , for the most part , doth deserve no lesse admiration .

Of the mysteries of bare language , that it may ravish , and what it is that makes it so , hath sufficiently been discoursed in the former chapter . And if Rhetorical , how much more ( in all sense and reason ) Poetical ? And if good language may ravish , how much more excellent matter , delivered in ravishing language ? But as every eare is not fitted for all ravishing language , when barely read , especially , not acted ; so neither is every capacity , for excellent matter . Though in this particular of Homer's case , it is not so much want of wit and capacity , that maketh so few in these dayes to admire his wisdome ; as ignorance of former times . Who would not at a Market , or Fair , if suddainly such a sight should offer it self , look upon either man or woman , though very beautifull otherwise , if dressed in old apparell , such as was worn but two or three ages agoe ; rather as a Monster , or a ghost , then such creatures as they would have appeared , when such apparel was in use ? An old Hat will alter a mans countenance : and many both men and women , whose onely ambition and employment in this world is , so to dresse themselves , that they may be thought fair or proper , would think themselves undone ( so ridiculous would they appear , ) if they were seen in those fashions , which but ten or twenty yeares ago were their chiefest both pride and beauty ? No wonder therefore if so ancient a Poet as Homer , appear ridiculous unto many , who are better skilled in the fashions of the times , then they are read in ancient books ; which by long use of reading ▪ would make the fashions of those times to which they are strangers , not only known , but comely ; and so lead them to somewhat else , more observable then the fashions of the times . However , this use ( to a learned and hearty Christian not inconsiderable , ) any man may make of Homer and his antiquity , that by reading of him , many passages of the Old Testament relating to certain fashions and customes of those ancient times may the better be understood , and the antiquity of those books , among many other arguments , by the antiquity of such whether expressions ( which we may call , the fashions of language , ) or manners , both publick and private , the better asserted . Somewhat hath been done , I know , by some learned men , to that purpose , by collation of some passages : but not the tenth part of what may be done , I dare say : not by any , at least , that I have yet seen . But now I am gone from my Text.

So much for the first kind of inspired Poets , whom Scaliger doth call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Though he name Hesiod too , from Hesiods own testimony of himself ; ( quo in numero &c. ) yet he passeth no judgement on him : Homer is his only instance ; and Homer the occasion and only subject , almost , of that Dialogue in Plato , of this argument . I thought it therefore necessary that somewhat should be said of him : but that he should be thought inspired , truly and really , or otherwise supernaturally agitated , then as of Orators was determined ; notwithstanding all that hath been , or might yet be said of his so much admired excellency , I see no necessity at all .

The second kind , according to the same Scaliger , are those , quos acuit meri exhalatio , educens animae instrumenta , spiritus ipsos , à partibus corporis materialibus : that is , whom the vapours of wine , freeing the spirits of the body from all material entanglements , and bodily function̄s , to serve the soul , do quicken and stirre up . No wonder indeed , if such be styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by those by whom Bacchus was worshipped for a God . But where Bacchus is not a God , but a fruit of the Vine , of the earth , and no more ; how can they think it reasonable , to adscribe divinity unto Poets , for those effects , which not real inspiration only , as they seem to say , but even the vapours of wine , as themselves acknowledge , can produce ? But let us consider of it soberly , and philosophically . It may be , we may find in this , though lesse danger of Blasphemy , yet as little reality of truth , as we have found in the former . Can the vapours of Wine make Poets ? Truly I think not : I see no ground at all for it in nature . I have read what Aristotle doth write of Wine , where he compares the several effects of it with the effects of Melancholy . I think he hath said as much of it , as can be said by any man , with any probability of reason . Yet I find not any thing in him , to perswade me that any Poets are made by Wine . I easily believe that the vapours of wine may dispose a man to make somewhat , that may be called a verse , or a rime , or a strong line : but that every one that makes verses , or rimes , or strong lines , is a Poet , I believe no more , then that an Ape is a man , because of some likenesse in outward shape ; or a Parrot , a man , because of some words of mans language , which he is taught to utter . To make a Poet , that may deserve that title , is , as I take it , a work both of Art and Nature ; but more of Nature then of Art . A divine wit , naturally , is the first ingredient in that rare piece . and though I allow not any real inspiration to any Poet ( as a Poet , ) more then to an Orator : yet of all kinds of natural Enthusiasme , I allow to Poets that which is the purest , and hath most of heaven in it . An Orator must not alwaies ravish . If he affect it in every part , it is likely he doth it in no part : he is a Fool , or a Child ; not an Orator . But if through exuberance of wit and good language , he happen , without affectation , to ravish every where ; he is not an Orator , but a Poet. We admire Plato , as a Philosopher : but they that read him with the same judgement , as many Ancients did , will finde that it is his Poetry , that he professeth not , that is admired ; more then that Philosophy , that he professeth .

But is Wine nothing then towards the making of a Poet ? Not toward the making , as to the faculty it self : but toward the making of a Poem , I think it may conduce not a little . It may lighten the heart , as of sorrow , so of care , the bane of all sublime thoughts : it may raise the spirits , when they want to be stirred up ; and those spirits may work upon the faculty , which oftentimes is more at the command of such helps , ( by a secret sympathy , ) then it is of the will , though never so much endeavour be used . They are seldome good Poets , that can be Poets when they will . But all that are good , are not of one temper of body : & as they vary in temper of body , so may these accidental external helps be more or lesse requisite . I do not think it impossible , though it be much against the authority of some , and practise , I believe , of most Poets , that one that drinketh water , ( the ordinary drink of many nations , ) should be a good Poet. But he had need to have good store of good bloud , or a very strong phansie ; which alone is able to raise spirits , and of all spirits , those especially , that have most power of the wit ; that is , the purest , and most abstract from materiality .

That Wine doth not work upon the wit , by any particular property or sympathy , but only by heating , or raising the spirits , I am the more apt to believe , because there be other things besides Wine , that have no lesse operation upon the wit and invention . ( the fountains of all good language , ) of which no such suspicion can be , that they can adde or increase , but only stirre up and quicken . There be strange things written of the effects of Feavers , in that kind : few men , I think , that have been acquainted with feavers , or feaverish fits , not very violent , but can speak somewhat of their own experience . But this will have a more proper place , where we shall consider of the causes of Enthusiasme in general ; and among other things , of that ardor particularly , as one of the chief : of which somewhat already hath been anticipated in the former chapter ; which makes me the more willing to forbear any further prosecution of it here . I believe Musick , some kind of it , may have the same operation in some tempers , upon the wit and phansie , as Wine hath : not by heating , or infusing any spirits , that can have any such operation of themselves ; but by stirring up by a secret sympathy . But of that also , more in its proper place .

CHAP. VI. Of Precatory Enthusiasme . The Contents .

The Title of the Chapter justified . Precatory Enthusiasme , not supernatural only , ( whether divine , or diabolical , ) but natural also . Praying used not by Christians only , but by Heathens also : by Christians sometimes , miss-led by a wrong zeal ; whether natural , or supernatural . Natural Enthusiasme , in praying : 1. By a vehement intention of the mind . 2. By powerful language ; apt to work upon the Speakers , as well as Hearers . Dithyrambical composition affected by Heathens in their prayers . Extemporary praying , no difficult thing . 3. By natural fervency ; by the advantage whereof , some very wicked in their lives , Hereticks and others , have been noted to have excelled in that faculty . John Basilides Duke , or King of Moscovia : his Zeal at his Devotions : his Visions and Revelations ; and incredible Cruelty . Ignatius Loyola , the founder of the Jesuites ; strange things written of his zeal in praying : the same , in substance , written of the ancient Brachmannes of India : both , with equal probability . The Messaliani , or Prayers , anciently , so called : what their heresie or error was . Their earnest , intent , continued praying ; raptures and Enthusiasmes ; visions and revelations : how all these might happen naturally , without any supernatural cause . Haron , a Mahometan Prince , a great Euchite or Prayer , in his kind , not to be parallel'd . ¶ A consideration concerning faith , whether besides that which is truly religious and divine , there be not some kind of natural faith or confidence , which by a secret , but settled general providence , in things of the world , is very powerfull and effectuall . A notable saying of Heraclitus the Philosopher : Some Scriptures , and S. Chrysostome , to that purpose . An objection made , and answered . Ardor mentis , in S. Jerome , how to be understood . Best Christians liable to undiscreet Zeal . Nicol. Leonicus his Discourse , or Dialogue of the efficacy of Prayers . Antonius Benivenius , De abditis m. causis , &c. of what credit amongst Physicians . A strange relation out of him , of one incurably wounded , and almost desperate ; who by ardent prayer was not only healed , but did also prophesie , both concerning himself , and divers other things . Some observations upon this relation .

THis Title perchance of Precatory Enthusiasme , may seem unto some inconsistent with what we have professed more then once , and our general title doth bear ; that we meddle not in this Discourse , with any thing that is truly religious . It is possible it may seem so to some : but unto such , I doubt , as in matters of truth , are better acquainted with things that seem , then with things real . Such may be jealous , without cause : and yet may have cause enough too , perchance , to be jealous , if they would not have any thing meddled with , that themselves phansie to be Religion . Of all duties of Religion , I easily grant Prayer to be as the chiefest in necessitie of performance , so the highest in point of accesse to God . If we may believe S. Basil , our prayer is not right , or we not right in our prayer , until the intention of our mind so farre carry us out of our bodies , that God ( after a more then ordinary manner ) possesse our souls : and if we cannot so much as say , Abbae , Father , without the Spirit ; how much lesse can we pour out our Souls or spirits unto God in prayer , but by the spirit of God ? But yet for all this , Christ himself hath taught us , that Heathens were wont to pray too : not by the spirit of God certainly , when they prayed unto Idols ; nor yet with a right faith , without any warrant from Scripture ; though with a strong confidence , upon their own presumptions , that they should be heard , because of their long prayers : ( Matth. 6.7 . )

But we may go farther , though this be enough to justifie our title . Not Heathens only , but Christians also may erre in their Prayers , unto the true God , ( else not Christians ; ) but by a false spirit , an erroneous Zeal ; as Christs own disciples were once about to do : ( Luke 9.54 , 55. ) As therefore there is a true , religious , supernatural Enthusiasme , that belongeth unto Prayers ; and a false , diabolical , supernatural , ( directly opposite unto the former ; ) neither of which we desire to meddle with , more then of necessity , for distinction sake , and where the matter is doubtfull , which in so abstruse a businesse cannot be avoided : so there is a natural , between both , and different from both these , the proper subject of this Chapter . I know there is no errour in matter of Religion ; no false Worship and Idolatry , I am sure , without some intervention of the Devil . But if our distinction which we have in the Chapter of Contemplative Enthusiasme , between a general concurrence , and immediate inspiration or possession , be remembred ; we shall be the better understood .

The cause of natural Enthusiasme in point of Prayer , may be referred either to a vehement and continued intention of the mind , or to the power of the language , or to the natural temper of the person .

For the first ; that vehement intention of the mind , is naturally apt to breed an ecstatical passion , that is , transport a man besides himself ; to make him believe that he either heareth , or seeth things , which no man else can either hear or see ; and upon this illusion of the imagination , to frame in his understanding strange opinions , and strange confidences ; both by reason , and by Examples , in the chapter of Philosophical Enthusiasme , hath been treated of , and fully discussed .

Of the power of Language in general , we have treated in the chapter of Rhetorical Enthusiasme . And that it hath the same power , to raise the same passions and affections upon the speakers , or bare utterers , as it hath upon the Auditors , as there is the same reason , so there be so many instances and testimonies out of ancient Authors , that no question of it can be made . All writers of Rhetorick insist upon it largely , and conclude generally , that he can never be a perfect Orator , whose speech hath not the same , or greater power upon himself , as he would have it to have upon others . Ipsa enim natura orationis ejus quae suscipitur ad aliorum animos permovendos , oratorem ipsum magis etiam , quam quenquam corum qui audiunt , permovet . that is , Such is the nature of speech , that though it be intended and undertaken to move others ; yet it worketh upon the speaker himself no lesse , ( if not more ) then it doth upon any that hear it : as a grand master of that Art , in point of speculation , and no lesse a practitioner , ( both concurring to make him a perfect Orator , ) delivers it . It was very good counsel that the same Cicero gave his brother , Cicer. 2. De Orat. when Governor of Greece , a man naturally passionate ; that when he was provoked to anger , he would forbear to speak , lest his words should be a farther incentive . Ancient heathens in their solemn prayers affected a dithyrambical composition , as we learn by those collections out of Proclus his Chrestomathia , made by Photius in his Bibliotheca : set out also by learned Sylburgius , at the end of Apollonius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the propriety of that composition , as is observed by the said Proclus , being to stirre up enthusiasticall passions . Even a man that is not very fluent or rhetorical , in his ordinary discourse , may by long practice attain to a great facility , in point of prayer : which though it be a subject of so much latitude , as will admit of good variety of Rhetorick ; yet is not so ample , but that a very ordinary man , with some labour , and a good measure of confidence , may attain to an extemporary faculty . He that believeth what hath been written in the former chapter , of the extemporary faculty of the ancient Sophistae and Orators , ( which he that believeth not upon those evidences , may as well question whether ever any such men were truly , as Demosthenes and Cicero : ) will make no great wonder of it .

But that which giveth most advantage , as to all Rhetorick in general , so to prayer particularly , is , that natural ardor or fervency , wherewith nature hath endowed some men above others . I said , endowed . Some may quarrel at the word . my meaning is , where it is poised with equal discretion , then it is a gift ; not otherwise . What that ardor is , besides what hath been already said of it , ( whereof see in the Chapter of Rhetorical Enthusiasme : ) shall be further enquired in its proper place . It comes often to be mentioned ; which we cannot avoid , having so near relation unto all kinds ( almost ) of Enthusiasme .

The ignorance of this advantage of nature , being unhappily mistaken for true Christian Zeal , hath been the occasion of much mischief in the world , and a great stumbling-block to simple people , to draw them into the contagion of pernicious Heresies . Swenckfield , a notorious arch-Heretick in Germany , the father of many Sects ; who among other extravagancies , held blasphemous opinions concerning the Scriptures : Abraham Scultetus , ( a man of precious memory among all Protestants , ) in his Annales Ecclesiasticae , recordeth of him , that he was wont ardentes ad Deum preces creberrime fundere . But of blasphemous Hacket , who was executed in Queen Elizabeth her dayes , it is observed by many , that he was so ardent in his devotions , that he would ravish all that heard him : whereof some also he infected with the venome of his opinions , with no other engine , but that very charm of his ardent praying . I have read it in more then one , if I be not mistaken . I must now content my self with a passage out of the writings of a learned man , who though dead many years ago , yet was the memory of his exemplary piety very fresh among many , when I lived at Canterbury ; Hadrianus Saravia : whose words are ; Fertur hic Hacketus in concipiendis extempore precibus adeo excelluisse , ut Det spiritu eum totum ardere , & ab eo ipsius regi linguam , isti duo crederent : & adeo in sui rapuit admirationem , ut nihil eum precibus non posse crederent à Deo obtinere ; proinde quidvis ab eo posse perfici . that is : This Hacket is reported to have excelled 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 , Nam quae de Nerone , Caligula , Domitiano , & reliquis pestibus humani generis scripta leguntur , ludum jocumque dixeris , prae insana hujus rabie . Paulus Oderbornius in vita : quatern . L. 2. Witebergae : an . Dom. 1585. 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 , Ibid. quatern . X 5. & N 6. b. In arce Alexandrovia , &c. & V 2. b. Sed tyrannum fera rabie , &c. 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 Name , from which also they took their names of Messaliani , and Euchitae ; what that was , S. Augustine tells us in these words : Messaliani , — Enchitae , ab orando sic appellati , &c. August . de Hares . cap. 57. that is , The Messalians , or , Euchites , so called from praying ; wherein they are so assiduous , that it seemeth incredible unto most that hear of it . For whereas our Saviour hath said , that we must alwaies pray , and not faint ; and his Apostle , Pray without ceasing : ( which rightly understood imports , that our set times of prayer should be neglected upon no day : ) these men do it so over-much , that for their very excesse herein , they are reckoned among the Hereticks . Other things are said of them , &c. The same is more fully related by Theodoret in his Ecclesiasticall History : where we read how Flavianus Bishop of Antiochia , desirous to know the certainty of those things that were spoken of them , found a way to insinuate himself into the good opinion of one of the chief for yeares and authority ; who informed him to this effect : That all men brought with them into the world an evil spirit , by which they were possest , untill by earnest prayer ( the only means effectuall , and available for such a purpose , ) the evil being driven away , the good spirit of God did take possession of their souls : who also would testifie his presence unto them by certain visible signes and evidences . After which , they needed no more ; no Sacraments , no Sermons , no Scripture , to make them perfect . That they could also see the holy Trinitie visibly , and foretell things to come .

This is the summe of the account given to Flavianus by old Adelphius , a grand veterane professor of that Sect. That the same did apply themselves , as to prayer , so to revelations , from whence also they got the name of Enthusiasts , is the observation not of Theodoret only , but of all that write of them . Although I will not take upon me to determine , whether all , or how many , in progresse of time , of these Enthusiasts , became really possest by the Devil ; and in case it be supposed that all , or most , in progresse of time , were ; yet then to determine the moment of time , or particular manner , be as much beyond my abilitie , as it is besides my task : we may neverthelesse safely and probably enough conclude , that there is not much in either of those relations , that doth evince more , then may well be referred to Naturall Enthusiasme . For first of all , I will suppose , which I think will easily be granted , that every young novice , after he had once entred his name into that family , or sect , was prepared , partly by strange relations of Devils and Angels ; and partly by the wild and stern countenance of his Instructors , and all their ghastly crew ; and partly by some other mysticall wayes , practised at this day among the Jesuites in some places ; prepared , I say , for some time , before he betook himself to those exercises , that were to be the means of his transformation . This very preparation , if we reflect upon naturall causes and considerations , was enough to crack the brains of them that were not extraordinarilie sound . But afterwards , when fully perswaded that the Devil was in them , which must be driven out by earnest , assiduous praying ; and that the expelling of an evil , would be the bringing in of a blessed spirit , who would manifest himself by heavenly soul-ravishing visions and revelations ; what might not this belief , this expectation , this intention of the mind , and obstinate assiduity of endeavours , upon the most sound and sober ? And if once ecstaticall , that is , out of their right wits , they needed no other enchantment for visions and revelations : it is very likely , except there were somewhat in their naturall temper that hindred , that they would offer themselves in course of nature . I appeal ( if any make a question ) to those many instances , that have been treated of in the chapter of Philosophicall Enthusiasme . But if they came once to foretell things future , as it often happens in such cases : though I allow of some kind of divinatorie naturall Enthusiasme , as hath been discussed in its proper place ; yet withall believing with the best and most experienced Physicians and Naturalists , that it is very ordinary for the Devil , ( according to his nature and mischievous ends , to draw men from the worship of the true God , to the observation of such vanities and curiosities ; little better in the eyes of God then direct Apostacie , or Idolatrie ; ) to take the advantage of such naturall distemper , to produce supernaturall effects : upon this ground , I should be more apt to referre such divination to supernaturall , then naturall causes . As for the wonderfull increase and propagation of these praying Enthusiasts , in those dayes , which occasioned the destruction of many Convents and Monasteries , in divers places ; as we find in ancient Histories : I have a consideration , or rather a quaere upon it alreadie in the fore-quoted chapter ; neither am I provided at this time , to say more upon it ( which perchance I may , at another time : ) then I have done there .

I have done with the Messaliani : who , as hath already been said , had their name from their assiduous affected praying . But the greatest Euchite that ever I read of , was one Haron , a Mahometan Prince , a Chaliph of Aegypt ; who a hundred times every day ( whether of his reign , or pilgrimages , which were many , is doubtfull to some by the words ; but I think of his reign : ) was upon his knees , Hist. Arab. ab Erpenio publicata . ( Erpenius , in his translation , ingeniculationibus ; that is , according to the proprietie of the Arabick word , and the custome of many in the Orient , when the body is bowed so low , that the hands rest upon the knees : ) at his devotions . He was a very valiant Prince , and mightily prevailed against Christians . But this by the way only .

There is somewhat else here to be considered of : wherein as I shall not peremptorily determine , so I shall desire the Reader not to condemn before he have read and well considered . That there is a faith of Miracles distinct from a true , that is , a sanctifying , and justifying faith : that not unsanctified Christians only , ( which of the two sorts , are the worst men ; ) but professed Infidels also may do some Miracles ; as it may easily be proved by Scriptures , so is acknowledged as well by Papists , ( who stand upon miracles more then we do , ) as by Protestants . Whether there be not some kind of faith , or trust in God , whereof unsanctified Christians , and many that have not the knowledge of the true God , are capable ; which in the course of Gods generall providence , according to his will and appointment from the beginning , may sometimes ( with the concurrence of other causes , best known unto God , ) produce great deliverances to the parties , and other strange , and little lesse then miraculous effects ; is that I would now consider of , or rather propose to the consideration of others . What may be objected out of Scripture , we shall see by and by . I will first shew what grounds I have to move this question . First for Scripture ; that God 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 , Plut. in Coriolano . The words are quoted by some other ; as by Clem. Alex. for one : but , neither written ( as I remember , ) nor interpreted by him , as by Plut. ) 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 . Chrysost. in Psal. 10. 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 . Eccles. 2.10 . 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 :

Anton. Benivenius , de abd. n. ac mir . morb. ac san . causis : ed. Bas . an . D. 1529. c. 10. p. 215. &c. 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 judge , whether there be not cause to suspect such addresses , as are made unto Saints in such cases . But this is more then I intended : I leave the rest to the Reader ; and so conclude this Chapter .

FINIS .

Notes, typically marginal, from the original text

Notes for div A35565-e140

Notes for div A35565-e2730

Notes for div A35565-e5840

Notes for div A35565-e9050

Notes for div A35565-e18740

Notes for div A35565-e28100

Notes for div A35565-e29830