the world so much magnified, is by Lactantius and Theodoret condemned for a fool.  Plutarch extols Seneca’s wit beyond all the Greeks, nulli secundus, yet [454] Seneca saith of himself, “when I would solace myself with a fool, I reflect upon myself, and there I have him.”  Cardan, in his Sixteenth Book of Subtleties, reckons up twelve supereminent, acute philosophers, for worth, subtlety, and wisdom:  Archimedes, Galen, Vitruvius, Architas Tarentinus, Euclid, Geber, that first inventor of Algebra, Alkindus the Mathematician, both Arabians, with others.  But his triumviri terrarum far beyond the rest, are Ptolomaeus, Plotinus, Hippocrates.  Scaliger exercitat. 224, scoffs at this censure of his, calls some of them carpenters and mechanicians, he makes Galen fimbriam Hippocratis, a skirt of Hippocrates:  and the said [455]Cardan himself elsewhere condemns both Galen and Hippocrates for tediousness, obscurity, confusion.  Paracelsus will have them both mere idiots, infants in physic and philosophy.  Scaliger and Cardan admire Suisset the Calculator, qui pene modum excessit humani ingenii, and yet [456]Lod.  Vives calls them nugas Suisseticas:  and Cardan, opposite to himself in another place, contemns those ancients in respect of times present, [457]_Majoresque nostros ad presentes collatos juste pueros appellari_.  In conclusion, the said [458]Cardan and Saint Bernard will admit none into this catalogue of wise men, [459]but only prophets and apostles; how they esteem themselves, you have heard before.  We are worldly-wise, admire ourselves, and seek for applause:  but hear Saint [460]Bernard, quanto magis foras es sapiens, tanto magis intus stultus efficeris, &c. in omnibus es prudens, circa teipsum insipiens:  the more wise thou art to others, the more fool to thyself.  I may not deny but that there is some folly approved, a divine fury, a holy madness, even a spiritual drunkenness in the saints of God themselves; sanctum insanium Bernard calls it (though not as blaspheming [461]Vorstius, would infer it as a passion incident to God himself, but) familiar to good men, as that of Paul, 2 Cor. “he was a fool,” &c. and Rom. ix. he wisheth himself to be anathematised for them.  Such is that drunkenness which Ficinus speaks of, when the soul is elevated and ravished with a divine taste of that heavenly nectar, which poets deciphered by the sacrifice of Dionysius, and in this sense with the poet, [462]_insanire lubet_, as Austin exhorts us, ad ebrietatem se quisque paret, let’s all be mad and [463]drunk.  But we commonly mistake, and go beyond our commission, we reel to the opposite part, [464]we are not capable of it, [465]and as he said of the Greeks, Vos Graeci semper pueri, vos Britanni, Galli, Germani, Itali, &c. you are a company of fools.