our mind so farre carry us out of our bodies that God after a more then ordinary manner possesse our souls and if we cannot so much as say Abbae Father without the Spirit how much lesse can we pour out our Souls or spirits unto God in prayer but by the spirit of God But yet for all this Christ himself hath taught us that Heathens were wont to pray too not by the spirit of God certainly when they prayed unto Idols nor yet with a right faith without any warrant from Scripture though with a strong confidence upon their own presumptions that they should be heard because of their long prayers Matth. 6.7 But we may go farther though this be enough to justifie our title Not Heathens only but Christians also may erre in their Prayers unto the true God else not Christians but by a false spirit an erroneous Zeal as Christs own disciples were once about to do Luke 9.54 55. As therefore there is a true religious supernatural Enthusiasme that belongeth unto Prayers and a false diabolical supernatural directly opposite unto the former neither of which we desire to meddle with more then of necessity for distinction sake and where the matter is doubtfull which in so abstruse a businesse cannot be avoided so there is a natural between both and different from both these the proper subject of this Chapter I know there is no errour in matter of Religion no false Worship and Idolatry I am sure without some intervention of the Devil But if our distinction which we have in the Chapter of Contemplative Enthusiasme between a general concurrence and immediate inspiration or possession be remembred we shall be the better understood The cause of natural Enthusiasme in point of Prayer may be referred either to a vehement and continued intention of the mind or to the power of the language or to the natural temper of the person For the first that vehement intention of the mind is naturally apt to breed an ecstatical passion that is transport a man besides himself to make him believe that he either heareth or seeth things which no man else can either hear or see and upon this illusion of the imagination to frame in his understanding strange opinions and strange confidences both by reason and by Examples in the chapter of Philosophical Enthusiasme hath been treated of and fully discussed Of the power of Language in general we have treated in the chapter of Rhetorical Enthusiasme And that it hath the same power to raise the same passions and affections upon the speakers or bare utterers as it hath upon the Auditors as there is the same reason so there be so many instances and testimonies out of ancient Authors that no question of it can be made All writers of Rhetorick insist upon it largely and conclude generally that he can never be a perfect Orator whose speech hath not the same or greater power upon himself as he would have it to have upon others Ipsa enim natura orationis ejus quae suscipitur ad aliorum animos permovendos oratorem ipsum magis etiam quam quenquam corum qui audiunt permovet that is Such is the nature of speech that though it be intended and undertaken to move others yet it worketh upon the speaker himself no lesse if not more then it doth upon any that hear it as a grand master of that Art in point of speculation and no lesse a practitioner both concurring to make him a perfect Orator delivers it It was very good counsel that the same Cicero gave his brother when Governor of Greece a man naturally passionate that when he was provoked to anger he would forbear to speak lest his words should be a farther incentive Ancient heathens in their solemn prayers affected a dithyrambical composition as we learn by those collections out of Proclus his Chrestomathia made by Photius in his Bibliotheca set out also by learned Sylburgius at the end of Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propriety of that composition as is observed by the said Proclus being to stirre up enthusiasticall passions Even a man that is not very fluent or rhetorical in his ordinary discourse may by long practice attain to a great facility in point of prayer which though it be a subject of so much latitude as will admit of good variety of Rhetorick yet is not so ample but that a very ordinary man with some labour and a good measure of confidence may attain to an extemporary faculty He that believeth what hath been written in the former chapter of the extemporary faculty of the ancient Sophistae and Orators which he that believeth not upon those evidences may as well question whether ever any such men were truly as Demosthenes and Cicero will make no great wonder of it But that which giveth most advantage as to all Rhetorick in general so to prayer particularly is that natural ardor or fervency wherewith nature hath endowed some men above others I said endowed Some may quarrel at the word my meaning is where it is poised with equal discretion then it is a gift not otherwise What that ardor is besides what hath been already said of it whereof see in the Chapter of Rhetorical Enthusiasme shall be further enquired in its proper place It comes often to be mentioned which we cannot avoid having so near relation unto all kinds almost of Enthusiasme The ignorance of this advantage of nature being unhappily mistaken for true Christian Zeal hath been the occasion of much mischief in the world and a great stumbling-block to simple people to draw them into the contagion of pernicious Heresies Swenckfield a notorious arch-Heretick in Germany the father of many Sects who among other extravagancies held blasphemous opinions concerning the Scriptures Abraham Scultetus a man of precious memory among all Protestants in his Annales Ecclesiasticae recordeth of him that he was wont ardentes ad Deum preces creberrime fundere But of blasphemous Hacket who was executed in Queen Elizabeth her dayes it is observed by many that he was so ardent in his devotions that he would ravish all that heard him whereof some also he infected with the venome of his opinions with no other engine but that very charm of his ardent praying I have read it in more then one if I be not mistaken I must now content my self with a passage out of the writings of a learned man who though dead many years ago yet was the memory of his exemplary piety very fresh among many when I lived at Canterbury Hadrianus Saravia whose words are Fertur hic Hacketus in concipiendis extempore precibus adeo excelluisse ut Det spiritu eum totum ardere ab eo ipsius regi linguam isti duo crederent adeo in sui rapuit admirationem ut nihil eum precibus non posse crederent à Deo obtinere proinde quidvis ab eo posse perfici that is This Hacket is reported to have excelled
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
which he sticks not to say that the soul is actually Deified all operations of the understanding do cease The Interpreter quite contrarie Mens immediatam erga Deum unionem adepta totis viribus in id incumbit ut intelligat intelligatur That which deceived him are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which so joyned he did not understand to be put as often figuratively to intimate an absolute cessation of all understanding So Gen. 31.29 either good or evil where evil only was intended properly And Numb 23.25 neither curse them at all nor bless them at all where cursing was extremely desired and endeavoured and blessing only properly intended to be forbidden And so I believe Matth. 12.14 three dayes and three nights which hath so much troubled Expositors should be understood three nights added only for the more emphaticall expression of three dayes Three dayes really and truly though not three full dayes as men are wont to understand dayes ordinarily not figuratively and therefore set out by their contraries also the nights But in Eunapius certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more then omnia humana contemnebat whereas learned Hadr. Junius translating Delicias suas excruciantem se aegritudinem exuit makes Eunapius clearly to contradict himself who both before and afterwards sets out Porphyrius as plunged in deepest melancholie and not likely to hold out much longer had not Plotinus come to his succour in time This mention of Eunapius puts me in mind of Alypius that Pygmie Philosopher who through continuall contemplation if we may believe the storie having reduced his bodie to almost nothing Eunapius saith but there too mistaken by the Latine Interpreter that the saying of Plato was verified in him That whereas the souls of ordinary men were placed in their bodies the bodies of holy men and Philosophers were placed in their souls But this is nothing to what we read of Ignatius Loyola whose body was so transformed into soul that he could lift and bear himself up in the air to a good height without wings as we shall find perchance in its proper place For it was at his prayers only that he could do it when he was at the height of the spirit as my Author tells me But to return to Maximus and what I intended of him Although I honour his Sufferings yet I do not think my self bound by that to approve his Doctrine Neither do I think that Photius had much better opinion of that work then I have who plainly censureth it as an abortive or adulterinum foetum wherein the Latine Interpreter apparently swarving from the originall Greek makes him say the contrary not that he doubted Maximus to be the Author no more then he did of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which he gives the Reader a large account before but because he judged neither the one nor the other being both of a strain those Aporemata and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of that Maximus the Author of those Centuriae De Charitate which he much commends and deservedly And why should not the authoritie of so many ancient Fathers and many of them Martyrs too as well as he who because they neither practised it though not unknown unto them as excellent Philosophers some of them themselves this Mysticall Theologie I mean nor any where in their writings commend it unto others must needs be supposed to have condemned it why not their authoritie say I more considerable then the authoritie of one or two so long after and so much inferiour unto them But besides how contrarie to the doctrine of best Shoolmen I appeal to Thom. Aquinas 2.2 quaestione 174. who there very solidly proveth and asserteth the excellencie of rationall intellectuall Christian knowledge above all prophesy to whom also that excellent Rabbi Ben Maimon the Aquinas of the Rabbins doth agree in divers places of his More Nevochim making it rationall intellectuall Divinitie the highest degree of prophesie who also hath a Chapter there of very good use to keep men from running themselves out of their right wits of moderation to be observed in Contemplation I shall therefore conclude concerning this way of Theologie First that as it hath its origine from heathen Philosophers and by them recommended unto us as the highest and most perfect way so it is extremely derogatory to the Scriptures and to the Doctrine of Christ where no footstep of it is to be seen but contrarily much against it as it deprives a man of the use of Reason Secondly that although it be granted that some profound Philosophers by the advantage of such and such a naturall Disposition of a strong well-settled and temper'd brain c. may make some use of it to their own content yet to commend it to ordinary people and to women especially is to perswade them to madnesse and to expose them to the illusions of the Devil alwayes readie to take such advantages Thirdly that the use of this Theologie doth most properly belong unto Jesuits which I would not have understood of any truly pious and peaceable amongst them and Jesuited Politicians whether they call themselves Lutherans or Calvinists or otherwise who having designes pro re nata upon the lives of Kings and Princes or whoever else they be whom they would have out of the way have no better way when open force doth fail to bring their designes to passe then by the hands of such whom they have brought up to this mysticall art For what will not even a sober man do upon a strong whether right or wrong apprehension of Heaven or Hell How much more those who besides their common obligation of blind obedience by long forced wild contemplation are become ecstaticall that is fitted for any desperate attempt Neither can I have any better opinion in point of Sciences of that Method which of late years hath been proposed by some and by many whom Plutarch would not have thought very wise for looking with more admiration upon fiery Meteors and other apparitions of the Air then ever they did upon the Sun by whom we enjoy all that is comfortable in this World gladly entertained For my part I never looked upon it as a New Method as to the main end of it knowing that Numa Pompilius long before to make his Lawes received as Oracles did his best to perswade that he did not come by them as other men did by theirs but that they were the fruits of Caves and retirednesse not to speak of what hath been devised by severall Poets in that kind to inhaunce their reputation And it seems the Author did not altogether misse of his aim in that But for the pretended end of it to direct others if he would have dealt ingenuously he might in two or three lines that had contained the names but of three or four herbs have prescribed a farre shorter way I meddle not with his abilities what ever they were I
Body Thirdly and lastly after a distinction of sight internal and external Whether long Contemplation and Philosophy may transform a man into an Angelical nature and unite him unto God in an extraordinary manner by communion of substance c. ¶ That Mystical Theology highly commended by some Christians as the most perfect way shewed to be the invention of Heathen Philosophers Dionysius Areopagita the first broacher of it amongst Christians by some new arguments out of Theophrastus Synesius c. further evinced a Counterfeit ¶ A Relation concerning Visions and Enthusiasms that happened to a Nun in France some years ago examined and those Visions and Revelations against the judgement of divers eminent men of France maintained to be the effects of nature merely Immoderate voluntary Pennances and bodily Chastisements no certain argument of true Mortification and Piety ¶ Maximus the Monk and Martyr his writings Eunapius Of the life of Philosophers passages out of them vindicated from wrong translations The Author of the New Method and the beginnings of Mahometisme CHAP. IIII. Of Rhetoricall Enthusiasme The nature and causes of Speech a curious and usefull speculation by the perfect knowledge whereof the deaf and dumb so naturally may be taught not only to understand whatsoever is spoken by others as some upon credible information have done in England but also to speak and to discourse as one very lately a Noble-man in Spain A Spanish book teaching that Art Another way to teach the dumb to speak out of Valesius A dumb man that could express himself and understand others perfectly by writing Another use of this knowledge conceited but not affirmed ¶ The dependance of reason and speech both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Rhetorick what it is of what use and whether absolutely necessary The matter and method of this Chapter in 4 propositions or particulars I. That divers ancient Orators did really apprehend themselves inspired c. Enthusiasm in point of speech used by some Ancients metaphorically or figuratively by some others properly for divine inspiration Longinus Aristides Apollonius in Philostratus Quintilian upon this subject Seneca concerning the causes of high conceptions and expressions inconstant to himself His violent both style in some places and spirit noted True valour and magnanimity in meekness according to Aristotle A place of Plato considered of Prov. 16.1 The preparations c. II. That Rhetorick or good language hath often had enthusiastick operation upon others Demagogie anciently how powerfull the Athenians particularly blinded and bewitched by it Acts 17.21 concerning the Athenians illustrated Philosophicall Discourses what made them powerfull Ancient Orators Demosthenes and Cicero their language both read and heard how strangely amazing and ravishing proved by some notable instances The Sophistae of those times whose profession was to amaze men both by set and extemporary speeches Gorgias the first of that profession how much admired and almost adored Their usuall Arguments Their extemporary facultie or abilitie publickly and suddainly to discourse of any subject that should be proposed unto them proved by divers instances Callisthenes The Tarsenses of Asia Adolescens sine controversia disertus in Aulus Gellius This extemporary kind of speaking by many now fondly deemed inspiration why not so frequent in our dayes some reasons given for it The learning of severall tongues c. Synesius his way of extemporary speaking much more strange and almost incredible Petavius the Jesuite his translation of Synesius very faulty and some examples of his mistakes III. Whence that apprehension of divine inspiration Ardor Impetus in Latine Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Authors God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Hippocrates Not Heathens only but Ben Maimon and Philo Judaeus both learned Jewes mistaken in this matter An observation of Ribera the Jesuite considered of Spiritus in Latine Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Zeal in the N. T. diversly taken and diversly which we think should not be translated IV. What causes truly naturall of those wonderfull operations mistaken by many for divine and supernaturall That some other cause besides that which is generally apprehended must be sought or supposed proved by the example of some notoriously wicked as Nero Dionysius c. who neverthelesse took great pleasure in the exhortations of Philosophers perswading to goodnesse and sobriety As also by the example of poor Mechanicks who neglected their trade to please their ears Passages out of Seneca and Plinius secundus to that purpose First then The power and pleasure of Musick in good language and elocution proved by sundrie authorities and by arguments taken from the very nature of speech Ezek. 33.31 c. Musonius The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or artificiall collocation of words in speech a great mystery of Eloquence Dionys Halicarn his Treatise of that subject and divers others Contrarie faculties working the same effect A passage of Plutarch considered of Somewhat of the nature of letters and syllables and who have written of them Rhythmus in matter of prose or speech what it is The Organs of speech and Greg. Nyssen interpreted Secondly The pleasure of the eyes in good language The nature of Metaphors and Allegories Aristotle Cicero Plutarch corrected by the way and some others concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of figure and how powerfull Homer and Virgil their proper praise and incomparable excellency Opus emblematicum vermiculatum c. The excellency of that Art and how imitated in the collocation of words Dionys Halicarn and Hadrianus the Cardinall their testimony concerning the ravishing power of elegant Elocution Ancient Orators their adscribing their extemporary speaking upon emergent occasions to Nescio quis Deus or immediate Inspiration and Quintilian's judgement upon it ¶ Vpon this occasion as very pertinent to Enthusiasme in generall though not to Rhetoricall Enthusiasme particularly a more generall consideration of this Aliquis Deus or Nescio quis Deus frequently alledged by the Ancients upon suddain occasions or evasions Passages out of Homer Cicero Plinius Secundus to that purpose Plutarch his rule in such cases not allowed of To make a particular providence of every thing that my be thought to happen extraordinarily how destructive to Gods providence in generall A place of Aristotle's consider'd of Cures anciently by Dreams and Revelations M. A. Antoninus the Roman Emperour Divine revelations and apparitions in Dreams upon other occasions too believed by Galen c. Sortes Homericae Something in that kind amongst Christians also and what to be thought if sought and studied of it Great caution to be used in such things Two extremes to be avoided Unthankfulnesse and Superstition CHAP. V. Of Poeticall Enthusiasme Poeticall and Rhetoricall Enthusiasme how near in nature though the faculties themselves Oratorie and Poetrie seldome concurring in one man The perfection both of Poets and Orators to proceed from one cause Enthusiasme The division of Poets according to Jul. Caes Scaliger Poets by nature
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. 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they said c. vindicated from a wrong and offensive interpretation Some cautions inserted to prevent in that which follows offense by mistake Ecstasâ—â— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of which word may be either because the highest object of mans Contemplation is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
unto us what she hath seen for an account of it is diligently kept and registred that proof may be made upon occasion Among other things said she the substance of a Soul was shewed unto me and it seemed unto me like a spirit c. Here we must observe that when Tertullian wrote this he lived yet in the communion of the Catholick Church and that this particular Congregation he speaks of is meant of a reputed Catholick and orthodox Congregation It is true he became a Montanist afterwards or was accounted so at least though in very deed he never was of his Congregation or belief generally but in matter of private revelations only which he maintained though not those which Montanus boasted of very fervently and for it being more roughly then discreetly as S. Jerom judged dealt with by some at Rome he left them and set up a Congregation of his own which were called Tertullianistae as S. Augustine in his book Of Hereticks doth declare Neither was he questioned about private Revelations untill Montanus an Arch-villain with his two Queans that he carried about with him as Prophetesses had given so much offence He was not accounted an Heretick for his opinion here maintained in this book De Anima of the Corporeity of the Soul in that sense he maintained it as by S. August in more then one place is largely treated What made so learned a man otherwise to adscribe so much to private revelations was certainly an excesse of Zeal which he shews in all his works ignorance of natural causes and the opinion he had of the holinesse and sinceritie true enough in some perchance as shall be shewed afterwards of some of them known unto him that had such visions which were taken for divine revelations We must also if we will judge of this example rightly distinguish between that which Tertullian upon his own certain knowledge which no man probably can doubt or question doth witnesse to wit that such a sister there was which had strange raptures or trances a thing so publickly done and so often yea allowed of in a Catholick Church and that which he writeth upon the credit of others as that she disclosed some secrets or did some strange cures which no man is bound to believe though it might be granted that somewhat either casually or by the power of the phansie as afterwards will be shewed might happen in that kind without any miracle It is ordinary when any thing that is accounted strange doth happen and is become the subject of publick discourse and inquisition there will be some found that will adde unto it to make it more wonderfull though they have no other end in it but to please their humour most men naturally and more women being pleased with nothing more it is a common observation in best Historiographers then with the report of strange things whether false or true Now for the ecstasies and visions of this Soror in Tertullian I am clearly of opinion and perchance my reader will be by that time he hath done with this Chapter that it was nothing else but an effect of devout melancholy but not without the concurrence perchance of a natural disposition as a strong phansie tender brain yea and some casual contracted disposition or indisposition of the body too perchance especially if it were an ancient maid as that maid is reported by some to have been virgo vetula in Thuanus by whom learned Postellus was infatuated in his old age However that it was an effect of melancholy was the opinion of Franc. Junius an orthodox Divine of high account among Protestants Fuit autem hoc in his Annotations upon Tertullian phantasma laborantis melancholia non indita è coelis revelatio I must also warn the Reader before I proceed that wherein I differ from Baronius in those things I have written of Tertullian upon this occasion as I do in some I do it not altogether upon mine own judgement though chiefly grounded upon S. Jerom and S. Augustine but have also the same Franc. Junius his authority to oppose against Baronius and some others But this is not a place to dispute it let this warning serve I am much deceived if that fam'd Galinducha in Mauritius the Emperour his time was not such another as this of Tertullian Strange things have been written of her No part of Aesops Fables had it been written for an History can seem so strange But neither indeed do those that write of her agree among themselves nay manifestly contradict one another Nicephorus doth exceed all even the Greek Menologies in his relation Simocata more modest Euagrius very short but all agree the last excepted who doth only mention her in her ecstasies which I believe might be true enough and that in her fits she might see such strange things of heaven and hell as is usual unto most in those fits The Reader if he be so curious may find them that I have named put together by Raderus the Jesuite in his Viridarium Sanctorum ex Menaeis Graec. c. Aug. Vindelic 1607. first part or tome p. 264. c. One observation only I shall make upon some words of Nicephorus which perchance were taken part of them at least out of some truer relation Haec sane cum graviter à martyrii aerumnis afficeretur I take the words as I find them in Raderus urbes circuibat angelo duce progrediente neque quicquam medicinae doloribus adhibuit these be the words nativis tantum thermarum lavacris usa From which words we may very probably collect that she was much troubled with melancholy since that not only dulcis aquae balnea tepida are commended by physicians against maniam uterinam melancholiam proper to women but the acidulae and thermae in all hypochondriacal distempers though Sennertus indeed doth not hold the external use of the thermae so proper if the distempered be lean and exhausted as commonly they are as the internal Many such we might find perchance in the lives of reputed Saints but I will insist in such especially where there is more certainty and will be lesse offence About the year of the Lord 1581. in Germany at a place called Aldenburgh it happened that a Baker the master of a very untoward Boy upon some great provocation fell upon him with his fists without mercy upon his head especially so that the Boy fell sick upon it of an Epilepsie whereof he had divers terrible fits and was twelve dayes speechlesse Yet after a while those fits abated and by degrees vanished quite away But then instead of them he fell into ecstasies in which he would continue two three four hours without either sense or motion Assoon as he was out of a fit the first thing he would do was to sing divers songs and hymns though it was not known that he had ever learned any very melodiously From this singing he would now and then passe abruptly to some strange
believe he saw much in the Mathematicks and he might in divers other things though I would not have any man to rely upon his demonstrations concerning either the being of a God or the Immortalitie of the Soul But his abilities I question not his Method having so much affinitie with this Mysticall Theologie against which I think too much cannot be said I could not passe it without some censure I am one I confesse that think reason should be highly valued by all creatures that are naturally rationall Neither do I think we need to seek the Image of God in man elsewhere then in perfect Reason such as he was created in Holinesse and Righteousnesse were but fruits of it Let others admire Witches and Magicians as much as they will who by their art can bring them their lost precious things and Jewels I honour and admire a good Physician much more who can as Gods instrument by the knowledge of nature bring a man to his right wits again when he hath lost them and I tremble homo sum humani à me nihil alienum puto when I think that one Mad man is enough to infect a whole Province Somewhat to that purpose we have had already and I doubt whether by this there would have been one sober man left in all Spain had not the Alumbrados or Illuminated sect which also pretended much to Contemplation and thereby to Ecstasies and mysticall unions been suppressed in time Here I should have ended this Chapter which hath taken up I believe the greatest part of this whole Discourse But I promised somewhat of Mahomet I must acquit my self of that before I have perused severall relations of Greek Authors set out by Sylburgius an Dom. 1595 concerning the beginning of Mahomet They all agree that a naturall disease was his first inducement Some call it a Palsie but more and I believe more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an epilepsie or epilepticall distemper of which he made that advantage as to beget himself Divine authority Now to such a disease how naturally incidentall strange Visions and Apparitions are by which the parties themselves deeming their phansies and visions realities and truths are often deceived I appeal to former examples I could have told of them too that have thought books brought unto them by Angels in their Ecstasies and some such other things which may come somewhat near to Mahomet's case Now whether he might not be deceived at first before he used other Arts and Impostures the better to countenance his Phrensies I propose it as a disputable matter In point of Mahometisme as to the horridnesse of the delusion whether so or no it is all one I know It makes it neither greater nor lesse Neither do I make any question but that the Devil was a chief actor in the progresse of it But when we shall consider with our selves seriously what these beginnings that began with epilepticall Raptures and Ecstasies and supposed revelations of Angels and the like came to afterwards it would it should I am sure and to that end I mention him here make men the more warie either how they give credit to such fits and revelations of others or how themselves by their ignorance or indiscretion expose themselves to delusion CHAP. IIII. Of Rhetoricall Enthusiasme The Contents The nature and causes of Speech a curious and usefull speculation by the perfect knowledge whereof the deaf and dumb so naturally may be taught not only to understand whatsoever is spoken by others as some upon credible information have done in England but also to speak and to discourse as one very lately a Noble-man in Spain A Spanish book teaching that Art Another way to teach the dumb to speak out of Valesius A dumb man that could expresse himself and understand others perfectly by writing Another use of this knowledge conceited but not affirmed ¶ The dependance of reason and speech both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Rhetorick what it is of what use and whether absolutely necessary The matter and method of this Chapter in four propositions or particulars I. That divers ancient Orators did really apprehend themselves inspired c. Enthusiasm in point of speech used by some Ancients metaphorically or figuratively by some others properly for divine inspiration Longinus Aristides Apollonius in Philostratus Quintilian upon this subject Seneca concerning the causes of high conceptions and expressions inconstant to himself His violent both stile in some places and spirit noted True valour and magnanimitie in meeknesse according to Aristotle A place of Plato considered of Prov. 16.1 The preparations c. II. That Rhetorick or good language hath often had enthusiastick operation upon others Demagogie anciently how powerfull the Athenians particularly blinded and bewitched by it Acts 17.21 concerning the Athenians illustrated Philosophicall Discourses what made them powerfull Ancient Orators Demosthenes and Cicero their language both read and heard how strangely amazing and ravishing proved by some notable instances The Sophistae of those times whose profession was to amaze men both by set extemporary speeches Gorgias the first of that profession how much admired almost adored Their usuall Arguments Their extemporarie facultie or abilitie publickly and suddainly to discourse of any subject that should be proposed unto them proved by divers instances Callisthenes The Tarsenses of Asia Adolescens sine controversia disertus in Aulus Gellius This extemporary kind of speaking by many now fondly deemed inspiration why not so frequent in our dayes some reasons given for it The learning of severall tongues c. Synesius his way of extemporary speaking much more strange and almost incredible Petavius the Jesuite his translation of Synesius very faulty and some examples of his mistakes III. Whence that apprehension of divine Inspiration Ardor Impetus in Latine Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Authors God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Hâ—ppocrates Not Heathens only but Ben Maimon and Philo Judaeus both learned Jewes mistaken in this matter An observation of Ribera the Jesuite considered of Spiritus in Latine Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Zeal in the N. T. diversly taken and diversly which we think should not be translated IV. What causes truly naturall of those wonderfull operations mistaken by many for divine and supernaturall That some other cause besides that which is generally apprehended must be sought or supposed proved by the example of some notoriously wicked as Nero Dionysius c. who neverthelesse took great pleasure in the exhortations of Philosophers perswading to goodnesse and sobriety As also by the example of poor Mechanicks who neglected their trade to please their ears Passages out of Seneca and Plinius secundus to that purpose First then The power and pleasure of Musick in good language and elocution proved by sundrie all hoâ—ties and by arguments taken from the very nature of speech Ezek. 33.31 c. Musonius The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or artificiall colâ—ocation
word ardor elsewhere upon other occasions often enough Aristides calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compares it to that heat by which Souldiers at the first joyning of the battel are usually carried and inflamed beyond all sense of death and danger of which in its proper place And few lines after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here we have two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire Now according to Hippocrates to whose writings Aristotle was much beholding not only whatsoever doth rule and govern in man called Wit Judgement Wisdome or whatever else is a heat or fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but even God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not therefore so much to be wondered that heathens should mistake herein as that such a one as Ben Maimon a man so skilfull in the Law of God and so profound a Philosopher should not distinguish between that influentia divina or that ignis ardens that burning fire that inspired or inflamed if you will holy Prophets as Jeremie and others and that partly naturall and partly supernaturall we shall explain our selves more fully afterwards in some other chapter heat or fire common or incidental at least unto all men by nature by which Arts and Sciences have been brought forth to light and perfection nay all Books in generall for so he teacheth by all men written and composed Just so Philo Judaeus a man of the same race but much more ancient and worth in his kind because sometimes when he purposed to compose somewhat though he earnestly he saith endeavoured it and thought himself suffciently prepared nothing would come and at other times he found himself so full and fluent that he could not hold himself but was as it were transported by the vehemencie of his operative wit and phansie so that he would even forget himself and the place where he was he deemed this a sufficient ground to think himself immediately inspired by a higher power I have met with an observation in Ribera the Jesuite as considerable a man for what he hath done upon the Scriptures as most of that profession I do not like his words though I believe his meaning is right enough His words are Ita et aliarum rerum sive bonarum sive malarum spiritus dicuntur ut spiritus zelotypiae avaritiae superbiae qui solet Latinorum consuetudine ardor animi dici c. That the word spirit in the Scripture is adscribed to divers evils as his effects whether by immediate operation suggestion ministerie or otherwise who amongst other names is styled sometimes the Evil Spirit I know but that when any good things are adscribed to the spirit the same is meant which by Latine Poets for out of them doth Ribera produce his examples is designed by this word ardor or ardor animi I do not know how it can be made good is somewhat ambiguous I am sure Neither indeed do I mention it as an error in the man but of his expression only which by some other may be mistaken for his meaning But if a man will make an observation upon words and language he might further observe that Heathens did not only use the word ardor to expresse their heat in this kind but even the word Spirit So Ovid At sacri vates c. Sedibus aetheriis spiritus ille venit And again Sic ubi mota calent sacro mea pectora thyrso Altior humano spiritus ille malo est And this spirit is no lesse then a very God unto him elsewhere Est Deus in nobis c. as afterwards in its proper place out of him or some other of greater authoritie then he shall be declared But we give it place here because this ardor heat or spirit that possesseth Orators and Poets yea Souldiers and others was by divers heathens deemed but one and the same in its nature though working so differently as hereafter shall be shewed Now on the other side that ardor mentis is sometimes used by Christian Writers for spiritus sanctus is observable too but we keep it for another place However I think that expression very improper and dangerous And whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or zeal according to the Scriptures is oftentimes an effect of the holy Spirit but often too according to the same Scriptures of the evil as for example 1 Cor. 3.3 2 Cor. 12.20 and elsewhere frequently In all such places I wish the word zeal had been left in the translations as well as in other places where used in the best sense that every reader might have understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal or fervent heat in desires and prosecutions is of it self no more to true godlinesse and religion then a good voice or an eloquent tongue or any thing else of the same kind which being natural if it be sanctified by Grace or some degrees of Grace and good intentions may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rom. 10.2 the Apostle speaketh that is a zeal of God or rather for God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 2.17 zeal for the house but not absolutely good and godly for all that yea sometimes very pernicious Philip. 3.6 and John 16.2 untill it be guided by a true light that is by sound and orthodox principles but if as very commonly the instrument of carnal ends and affections and misguided withall by false doctrine then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devillish zeal as S. James teacheth chapter 3.14 15. Now for the spirit of God or true godlinesse what be the effects and properties of it no man needs to mistake that will and can read the Scriptures without either prejudice or partiality S. James is plain enough in that very place but S. Paul more copious and emphatical upon the same subject 1 Cor. 13. and elsewhere So much here of this ardor or heat as the cause of Rhetorical Enthusiasme But being a generall cause we shall have occasion to speak of it again which makes us here shorter upon it IV. Now for the causes of those wonderfull effects of Rhetorick our fourth and last particular such as can be given that are merely natural before we enter into that enquiry we must lay down by way of foundation or necessary supposition that that which so much affected the generality or greater part of Auditors when those Orators and Sophists shewed themselves publickly was not the matter it self that was treated of or rerum ipsarum pulchritudo as we had it before out of Seneca but somewhat else whatsoever it was I said the generality or greater part in that state of corruption as hath been in all places ever since Adam's fall For otherwise why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sound reason well delivered should be powerfull with all or most men no
so much in praying ex tempore that those two his disciples did verily believe him altogether to have been inflamed or wholly possest by the spirit of God and that his tongue was governed by Him and such admirers were they of him that as they believed there was nothing but he might obtain by his prayers from God so consequently nothing that he desired but he might effect But of all things that I have read in that kind there is not any thing that would more scandalize a man not versed in naturall speculations then what is written of that horrid Hell-hound that incarnate Devil to whom Nero Caligula the fiercest Tyrants of ancient times compared may be thought Saints or mercifull men it is not mine but their expression that have written his life or of him and he lived but in Queen Elizabeth her dayes John Basilides Duke or King of Moscovia of his carriage at his solemn devotions how he prayed how he fasted how severe towards others his souldiers and Courtiers that did not at those times conform themselves to his example I leave it to every man to read in those that have written his life Who would not admire the providence of God who hath left us so many warnings in the Scriptures in the Gospels and the writings of the Apostles of Christ especially that we should not be deluded by such outward appearances and so many signes and evidences how true Pietie might be discerned from false and counterfeit so that no man that can but read and consider can have any colour of excuse for his ignorance if he be deceived And whereas the same that have written the life of the said Basilides tell us of his feigned Visions and Revelations by which he deluded the people that they were feigned and imaginarie mere delusions and impostures as to that which they pretended unto God and Heaven we are sure enough and should think them mad that should make any question but whether altogether feigned and imaginarie as to Basilides himself that is whether the Devil after God for his incredible wickednesse had once quite given him over might not take the advantage of his enthusiastick devotions to represent himself unto him in the shape of an Angel of light to incourage him the better in those inhumane courses the very relation whereof is so full of horror as is able to amaze the most resolute and to draw tears from them who delight in bloud and crueltie some question I think may be made But we have other Euchites or Prayers to speak of that will trouble us more then these in the inquisition of the cause But before I go from this ardor the Reader will give me leave to acquaint him with what I have met with concerning Ignatius Loyola the founder of the Jesuites He had need to have been a very fiery man that hath been the founder of such Incendiaries as they have proved for the most part in most Nations But there be many that practise their tenets yet rail at them I know not how to call them But to my storie I will not bind my Reader to believe it but he may make very good use of it if he believe it not and therefore I am the more willing to acquaint him with it In the life of the said Ignatius Loyola written by a very eloquent man whether as faithfull as eloquent I know not Joannes Petrus Maffeius we are told that he was seen at his devotions elevante spiritu sarcinam corporis quatuor fere cubitis à terra sublimem that is in English four cubits almost above the earth the weight of his bodily lump being elevated by the strength of the spirit Here we may take notice of the prudence of the Jesuite if he had ever read Philostratus Of the life of Apollonius whether to be styled the Philosopher or Magician I know not but one that was worshipped in opposition to Christ by divers ancient Heathens for a very God we have had him once before already in the chapter of Rhetoricall Enthusiasme Or in case he had never read him admire the providence of chance that two good wits should so punctually jump not in the substance only of the thing but in the very name though not quantitie of the measure at such a distance not of places only as probably but of yeares I am sure more then a thousand by many hundreds The matter is this Philostratus accounted by some a very fabulous Author but justifiable enough in comparison of that libertie some have taken since him to forge miracles in his third book of Apollonius his life relating there his peregrination to India and his encounter with the Brachmannes who to this day retain the name and no little portion of their ancient Philosophie their entertainment of him their manner of living in their ordinary conversation among themselves but particularly what wonderfull things they did in his sight among others one is their sacred Dances at their Devotions the manner whereof was They strook the ground with a mysticall rod upon which the ground under them did arise in waves by which they were carried up in height above all ground I should make some question whether he meant above the plain ground or above those mounting surges but that I find in Eusebius by way of explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just two cubits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Philostratus and Eusebius which I know not why the Latine Interpreter in Aldus his edition would rather expresse by duos ferme passus though passus I know there be minores and majores then as the Interpreter of Eusebius altitudine bicubita Now if the Jesuite had read Apollonius there was all the reason in the world that he should double the measure lest it should be objected that Ignatius Loyola had not he gone above two cubits did no more then what by Idolatrous Pagans and Philosophers had been done so long before which would not have been so much to his praise But if he happened upon that measure by mere chance without any regard to those heathen Philosophers I will not repeat what I have said of it already but it may seem so strange unto some perchance as to breed a doubt whether it be not more probable that both the one and the other both Philostratus and Maffeius when they wrote these pretty things were not inspired by one and the same spirit then to cast it upon mere chance But now to somewhat that may be more serious if not more pleasant There be many things written of the Messaliani I know and I believe nothing written but may be true of some of them It is seldome seen otherwise but that they that take the libertie to leave the Common Rule to follow some broacher of new doctrine will also take the libertie to invent somewhat of themselves besides what was thought upon by their Leader But that which was generall unto all that went under that