Enthusiasmus triumphatus, or, A discourse of the nature, causes, kinds, and cure, of enthusiasme; written by Philophilus Parresiastes, and prefixed to Alazonomastix his observations and reply: whereunto is added a letter of his to a private friend, wherein certain passages in his reply are vindicated, and severall matters relating to enthusiasme more fully cleared.

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Title
Enthusiasmus triumphatus, or, A discourse of the nature, causes, kinds, and cure, of enthusiasme; written by Philophilus Parresiastes, and prefixed to Alazonomastix his observations and reply: whereunto is added a letter of his to a private friend, wherein certain passages in his reply are vindicated, and severall matters relating to enthusiasme more fully cleared.
Author
More, Henry, 1614-1687.
Publication
London, :: Printed by J. Flesher, and are to be sold by W. Morden bookseller in Cambridge,
MDCLVI. [1656]
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Subject terms
Vaughan, Thomas, 1622-1666. -- Anima magica abscondita -- Early works to 1800.
Vaughan, Thomas, 1622-1666. -- Anthroposophia theomagica -- Early works to 1800.
Vaughan, Thomas, 1622-1666. -- Man-mouse taken in a trap -- Early works to 1800.
Ecstasy -- Early works to 1800.
Cite this Item
"Enthusiasmus triumphatus, or, A discourse of the nature, causes, kinds, and cure, of enthusiasme; written by Philophilus Parresiastes, and prefixed to Alazonomastix his observations and reply: whereunto is added a letter of his to a private friend, wherein certain passages in his reply are vindicated, and severall matters relating to enthusiasme more fully cleared." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A51300.0001.001. University of Michigan Library Digital Collections. Accessed May 8, 2024.

Pages

Observation 31. Pag. 49.

Lin. 10. But Reader! be not deceived in me, I am not a man of any such faculties, &c. I warrant you, Anthroposophus! I am not so easily deceived in you. You have walked before me in very thin transparent Tiffanies all this while; or, if you will, danced in a net. I suspected you from the very first that you would prove so good and so wise as you now plainly professe your self. But that you are no better then you are, you say is because God is no debtor of yours. Why! do's God Almighty run so much in some mens Ar∣rears that he is constrain'd to pawn to them that pre∣cious Jewell, or to give them the White stone, to quit scores with them? How far is this from Popery, Phi∣lalethes! that you seem elsewhere so much to dis∣claim?

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