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 ...

CHAP. VI. Of Precatory Enthusiasme. (Book 6)

The Contents.

The Title of the Chapter justified. Precatory Enthusiasme, not supernatural only, (whether divine, or diabolical,) but natu∣ral also. Praying used not by Christians only, but by Hea∣thens 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 ex∣celled in that faculty. John Basilides Duke, or King of Mosco∣via: his Zeal at his Devotions: his Visions and Revelations; and incredible Cruelty. Ignatius Loyola, the founder of the Je∣suites; 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, anci∣ently, 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 consi∣deration 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 an∣swered. 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 wound∣ed, and almost desperate; who by ardent prayer was not only healed, but did al••o prophesie, both concerning himself, and di∣vers 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 Religi∣on. 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, un∣til 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 justi∣fie our title. Not Heathens only, but Christians also may

erre in their Prayers, unto the true God, (else not Chri∣stians;) 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 Enthu∣siasme, that belongeth unto Prayers; and a false, diabo∣lical, 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 doubt∣full, 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 De∣vil. But if our distinction which we have in the Chapter of Contemplative Enthusiasme, between a general concur∣rence, and immediate inspiration or possession, be remem∣bred; we shall be the better understood.

The cause of natural Enthusiasme in point of Prayer, may be referred either to a vehement and continued inten∣tion 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, trans∣port 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 Au∣ditors, as there is the same reason, so there be so many in∣stances

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 susci∣pitur ad aliorum animos permovendos, oratorem ipsum magis etiam, quam quenquam corum qui audiunt, per∣movet. that is, Such is the nature of speech, that though it be intended and undertaken to move others; yet it work∣eth 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 Ci∣cero gave his brother,* 1.1 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 incen∣tive. Ancient heathens in their solemn prayers affected a dithyrambical composition, as we learn by those colle∣ctions out of Proclus his Chrestomathia, made by Photius in his Bibliotheca: set out also by learned Sylburgius, at the end of Apollonius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 Rhe∣torick 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, (where∣of 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 un∣happily mistaken for true Christian Zeal, hath been the occasion of much mischief in the world, and a great stum∣bling-block to simple people, to draw them into the con∣tagion 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 blasphe∣mous 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 opi∣nions, with no other engine, but that very charm of his ar∣dent 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 Canter∣bury;

Hadrianus Saravia: whose words are; Fertur hic Hacketus in concipiendis extempore precibus adeo excel∣luisse, ut Det spiritu eum totum ardere, & ab eo ipsius regi linguam, isti duo crederent: & adeo in sui rapuit ad∣mirationem, 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 pray∣ers 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,* 1.2 to whom Nero, Cali∣gula & the fiercest Tyrants of ancient times compared, may be thought Saints, or merci∣full men; (it is not mine, but their expression that have written his life, or of him; and he lived but in Queen E∣lizabeth 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 soul∣diers and Courtiers, that did not, at those times, conform themselves to his example: I leave it to every man to read,* 1.3 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, espe∣cially;) 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 where∣as the same that have written the life of the said Basili∣des, tell us of his feigned Visions and Revelations, by which he deluded the people: that they were feigned and imagi∣narie, 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 que∣stion: 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 inhu∣mane 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 questi∣on, 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 sto∣rie. 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, (whe∣ther 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 a∣bove the earth; the weight of his bodily lump being eleva∣ted by the strength of the spirit. Here we may take notice of the prudence of the Jesuite, if he had ever read Philostra∣tus, 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 liber∣tie some have taken since him, to forge miracles:) in his third book of Apollonius his life, relating there his peregri∣nation 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 que∣stion whether he meant above the plain ground, or above those mounting surges, but that I find in Eusebius, by way

of explication; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) just two cubits. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both in Philostratus and Eusebius: which I know not why the Latine Interpreter, in Aldus his edition would rather ex∣presse by duos ferme passus, (though passus I know, there be minores, and majores;) then as the Interpreter of Euse∣bius, 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 Philo∣sophers had been done so long before: which would not have been so much to his praise. But if he happened up∣on 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 Philostra∣tus 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 Mes∣saliani, 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 gene∣rall 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,—En∣chitae, ab orando sic appellati, &c.* 1.4 that is, The Messalians, or, Euchites, so cal∣led from praying; wherein they are so as∣siduous,

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 cea∣sing: (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 Fla∣vianus 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 pur∣pose,) 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 evi∣dences. After which, they needed no more; no Sacra∣ments, no Sermons, no Scripture, to make them perfect. That they could also see the holy Trinitie visibly, and fore∣tell 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 re∣velations, from whence also they got the name of Enthusi∣asts, 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 proba∣bly

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 coun∣tenance 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 pre∣paration, if we reflect upon naturall causes and considera∣tions, was enough to crack the brains of them that were not extraordinarilie sound. But afterwards, when fully per∣swaded 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 expecta∣tion, 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 Philo∣sophicall 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 be∣lieving with the best and most experienced Physicians and Naturalists, that it is very ordinary for the Devil, (accor∣ding to his nature and mischievous ends, to draw men from

the worship of the true God, to the observation of such va∣nities 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 di∣vination to supernaturall, then naturall causes. As for the wonderfull increase and propagation of these praying En∣thusiasts, 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 ra∣ther 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 al∣ready been said, had their name from their assiduous affe∣cted praying. But the greatest Euchite that ever I read of, was one Haron, a Mahometan Prince, a Chaliph of Ae∣gypt; 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,* 1.5 (Erpenius, in his translation, in∣geniculationibus; that is, according to the proprietie of the Arabick word, and the cu∣stome of many in the Orient, when the bo∣dy is bowed so low, that the hands rest upon the knees:) at his devotions. He was a very valiant Prince, and migh∣tily prevailed against Christians. But this by the way only.

There is somewhat else here to be considered of: where∣in 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 mira∣cles more then we do,) as by Protestants. Whether there be not some kind of faith, or trust in God, whereof unsan∣ctified 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 que∣stion. 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 antiqui∣tie, highly magnified by Hippocrates, was wont to say; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, (ac∣cording to Plutarch's interpretation and application,* 1.6) that the greatest of Gods miraculous works were not known unto men, because of their un∣belief.; which Plutarch himself else∣where calleth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the e∣vil, or infirmitie of unbelief. Cer∣tainly they that spake so, had in their time observed some∣what in the course of the world, which led them to this ob∣servation, 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 heal∣ed. The poor Cananitish woman her faith is highly com∣mended by Christ, & her request therefore granted unto her; who by her profession was yet a mere Pagan, and there∣fore resembled unto a dogge by Christ himself, in opposi∣tion 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 consi∣derable to us, as that Scripture, which he seemeth to ground upon.* 1.7 In his Commentaries upon the Psalms, in a place, he earnestly perswades all men, as well sinners▪ great sinners, as others, to rid them∣selves of all care and distraction, and to put their trust in God alone, for safety and protection: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, yea though thou be as great a sinner, as great can be.* 1.8 He quotes the words of Ecclesi∣asticus 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that is; For this is marvellous indeed, that even sinners, if

they once take hold of this anchor, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) 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 Poli∣tician, 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 cer∣tain 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 com∣mission,) 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 Ca∣nonicall. 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 con∣currence 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 ex∣ploit, or the like: yet it may be doubted, whether alwayes for their good; who perchance are thereby the more con∣firmed 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 En∣thusiasme? 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 Enthu∣siasme, 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 natu∣ral, 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 in∣tend 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 al∣wayes 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 opportu∣nity 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 Nico∣laus 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 no∣thing of it, whether I consider him as a Christian, (espe∣cially 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: Anto∣nius 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 ad∣mit 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 be∣lieve 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:

* 1.9A 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 lar∣ger 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 dili∣gence. Among them there was one, Marioctus by name; a man of approved piety and integrity; who besought him with great importunity, that giving over despera∣tion, he would endeavour to commit so incurable an evil into the hands of God, the author of all salvation. Ga∣spar 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, parti∣cularly; 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 Pe∣trus 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 pro∣phesy; and after a while, being gone to Rome, he died there.

I said I would passe no judgement upon the cause: nei∣ther 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, pre∣fixed 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

• * 1.1

  Cicer. 2. De Orat.
• * 1.2

  Nam quae de Nerone, Caligula, Domitiano, & reliquis pesti∣bus humani generis scripta le∣guntur, ludum jocumque dixeris, prae insana hujus rabie. Pau∣lus Oderbornius in vita: qua∣tern. L. 2. Witebergae: an. Dom. 1585.
• * 1.3

  Ibid. quatern. X 5. & N 6. b. In arce Alexandrovia, &c. & V 2. b. Sed tyrannum fera ra∣bie, &c.
• * 1.4

  August. de Hares. cap. 57.
• * 1.5

  Hist. Arab. ab Erpenio publi∣cata.
• * 1.6

  Plut. in Coriolano. The words are quoted by some other; as by Clem. Alex. for one: but, nei∣ther written (as I re∣member,) nor interpret∣ed by him, as by Plut.
• * 1.7

  Chrysost. in Psal. 10.
• * 1.8

  Eccles. 2.10.
• * 1.9

  Anton. Benivenius, de abd. n. ac mir. morb. ac san. causis: ed. Bas. an. D. 1529. c. 10. p. 215. &c.