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. III. Of Contemplative and Philosophicall Enthusiasme.

Contemplation; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the happinesse of God, (and thence the Greek word,) according to Aristotle: The chief∣est 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 Sen∣ses on the Mind: their operation suspended by the inten∣tion of it; as particularly, that of Feeling: and the use∣fulnesse of this knowledge, for the preservation of publick peace, and of whole Kingdomes, shewed by a notable instance out of Thuanus. Some cautions inserted to prevent (in that which follows) offense by mistake. ¶ Ecstasis; the word how used by the Ancients: how by later writers. The words of S. Mark 3. v. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for they said, &c. vindicated from a wrong and offensive in∣terpretation. Ecstasis taken for a totall suspension of all

sensitive powers, the effect sometimes of Contemplation, and earnest intention of the mind. Enthusiastick Delu∣sions 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 other∣wise, through ignorance of natural causes. One notable instance of it. The power of the phaensie in Ecstasies, and other distempers of body, against Reason, and perfect (but in some one object) Ʋnderstanding; argued by reason, and proved by many examples and instances. A sure way to avoid the danger of Enthusiastick Illusions, out of Ter∣tullian, 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. Gi∣raldus Cambrensis, and his Enthusiasts: Merlins. Tur∣kish Enthusiasts. The Messaliani, or Prayers, so cal∣led anciently. A consideration concerning the nature of their distemper, whether contagious or no. Secondly, Whether in Natural, or Supernatural and Diabolical Ec∣stasies there be, or may be (without a Miracle) a real sepa∣ration of the Soul from the Body. Thirdly and lastly, (after a distinction of sight internal, and external,) Whether long Contemplation and Philosophy may transform a man into an Angelical nature, and unite him unto God in an ex∣traordinary 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 Hea∣then Philosophers. Dionysius Areopagita, the first broacher of it amongst Christians, by some new arguments out of The∣ophrastus, 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 e∣minent men of France, maintained to be the effects of nature merely. Immoderate voluntary Pennances and bodily Cha∣stisements 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.