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.

To the Reader.

Reader,

IF thou hast perused my Observations upon the two Magicall Treatises of Eugenius Philalethes, and his Answer to them, I do not doubt but that seeming and personated sharpnesse of mine will now seem just nothing at all, to thy indifferent judge∣ment; if thou compare it with his unchristian bitter∣nesse and inhumane railings against me. For mine own part, I was so farre from all malice, that if I have trespassed, it was from that over-pleasantnesse of temper I was in, when I wrote: which made me perhaps too heedlesse how much I might displease the party with whom I dealt, being secure of the truth of that saying in the Poet,

—Ridentem dicere verum Quis vetat?—

But I find that I have so nettled him unawares, as if his senses lay all in his backside, and had left his brains destitute: Which hath made him very ill-fa∣vouredly wrong both himself, the Rod, and the Cor∣rectour. Verily if I had thought his retentive faculty had been so weak, I would not have fouled my fingers with medling with him. Nor would I now lay on this second gentle lash (I seeing the disposition of my young Eugenius) if it were not as well to wipe my self, as to whip him. I could have been content to have been represented to the world as ignorant of Na∣ture and Philosophy, as he hath by his bold and very bad speeches to me, endeavoured to represent me. For I am not bound in conscience to know Nature, but my self; nor to be a deep Philosopher; but to be and approve my self a plain and honest Christian. This

forced me to this Reply. But I thought fit to cast in also, what will prove me no lesse a Philosopher then no Rayler.

But I am not contented to justifie my self onely from the successe; but to thy further satisfaction, I shall not think much to acquaint thee with my pur∣poses and principles. The truth is, Eugenius, though he be so highly conceited of himself, that he thinks his worth is great enough to contract my envy; yet he is so little in my eyes, and my self (I thank God) so little envious, that in this regard he is not at all considerable to me. But my drift was to whip that Genius & dispensation he is for the present under, upon Eugenius his own back, as having deserved to be an instrument to so good an end. And I perswade my self there are those parts and that freedome in some measure already in this young Philosopher, that in a little time he will say that he deserved this correction, and will laugh for company at the merry punishment, and will freely confesse that I am his brother Philale∣thes, a lover of him and of Truth: And that he that whipped the money-changers out of the Temple, is as much the first Mastix, as Adam the first Magicus. But for the present he is under that dispensation which is as pernicious to the nature of man and Christiani∣ty it self, as it is, to the sober and wise, ridiculous. For he is even in a feaverish thirst after knowledge and fame, and (as he hath made it manifest to t••e world) more after fame by farre then knowledge. Wherefore, I observing in his Theomagicall tumour and loftinesse nothing but confident misapplying or conceitedly in∣terpreting the holy Writ, (the drift and meaning whereof is farre above all naturall Philosophy or tricks of Magick whatsoever) and then sleighting and scorning those that, I dare say, he doth not under∣stand,

who yet are very rationall and intelligible, I mean such as Des Cartes: and down-right rayling against the Aristoteleans and Galenists, who yet have many sober and usefull truths amongst them: More∣over, I noting a melancholick, flatuous and heedlesse fancy to appear in his writings, clothed with sonorous and amazing terms, such as might rather astonish the ignorant, then teach the docible: Adde unto all this, that it is too too common a disease now adayes to be driven by heedlesse intoxicating imaginations under pretense of higher strains of Religion and supernatu∣rall light, and by bidding adieu to sober reason and a purified minde, to grow first fanaticall, and then Atheisticall and sensuall, even almost to the height of abhorred Gnosticisme: I thought in good earnest it was very fit, out of my indignation to Foolery and Imposture, out of my detestation to Beastlinesse, A∣theisme, and Sensuality, and lastly out of that ho∣nourable respect and tender affection I bear to the Plainnesse and Simplicity of the life of Christ and true divine Wisdome, to take occasion to write in such a manner as I did, and to discountenance that Genius, that defaces the new appearing face of Christendome, and is a reproach to that just liberty that belongs to all those that seek after God in sincerity and truth.

I but you will say, This indeed may be well meant: Bu•• what title or right have you to intermed∣dle, or to correct another mans follies? This is usur∣pation and incivility. To this may many things be answered. It is true; The inward rottennesse of men hath made very smooth laws to themselves in favour of their own follies and vices, and mutuall connivence at what is bad is held the best manners; as if man∣kind pack'd and conspired together to keep wicked∣nesse warm in her usurped seat by never taking the bold∣nesse

to examine her title. But to judge more chari∣tably of the generations of men, I think it is more out of self-love, then love to her, and out of a tender dotage toward this imposturous knot of Atoms, our earthly Personality. Which yet I thought I was more favourable to here, having to do onely with fi∣ctitious names, not any known Person. But it doth not follow, Though this be the mode, that therefore it is the right fashion: and Quando ego non curo tu∣um, nè cura meum, is but surlily said of the old man in the Comedy. That's the principle of Cain, Am I my brothers keeper? There was more divine genero∣sity in that noted Cynick, then in civility it self, when it is so soft that it will not prick nor hurt vice. He would not spare to speak where things went amisse, however he sped for it; tanquam Pater omnium, tan∣quam Frater omnium, as they report of him. And I think I have sped ill enough for my but seasonable speaking.

But if this be to appeal to too high a law, I an∣swer further, that Eugenius had forfeited his privi∣ledges he might claim by the laws of civility, he him∣self having so uncivilly dealt with others that are a∣bove all comparison better then he. I but you'll say, Why do you make him so ridiculous in your reprov∣ing him? Single reproof had been enough. I answer, I did not make him ridiculous, but found him so. He put on himself the pyde coat, and I onely drew aside the curtain. Did not the Thracian Girl rightly laugh at Thales when she see him stumble into a ditch, whiles he was staring up at the starres? And are not they as ridiculous, that pretend to Seraphick mysteri∣ous Theories, and are not masters yet of common sense and plamest truths of Christianity? That stum∣ble at the threshold, or rather grope for the dore as

the blinded Sodomites? All the faculties of man are good in themselves, and the use of them, is at least permitted to him, provided that with seasonable cir∣cumstances and upon a right object. And I have made it already manifest that my Act was bounded with these cautions.

I, but there is yet something behind unsatisfied. Though Eugenius be ridiculous; yet is it not ridicu∣lous, for one that pretends so much to the love of Christianitie as your self, so publickly to laugh at him? That pinches indeed. Why! am I so venera∣ble a Personage? I am sure I never affected to seem any such to the world yet. I wear no sattin ears, nor silk cap with as many seams as there are streaks in the back of a lute. I affect neither long prayers, nor a long beard, nor walk with a smooth-knobbed staff to sustain my Gravity. If I be a Precisian, as Eugeni∣us would have me, it must be from hence, that I pre∣cisely keep my self to the naked truth of Christiani∣ty. As for Sects, Ceremonies, superstitious Humours, or specious garbs of Sanctimony, I look on them all, if affected, as the effects of Ignorance, or masks of Hypocrisie. And thus am I 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Gen∣tleman in querpo, a meer man, a true man, a Christi∣an. One that never thinks himself so great, as to grow unweildy and unready to put himself into any shape or posture for a common good. And I prethee, Reader, why may not such a Christian as this laugh? Or tell me, Who is he in Heaven that laughs them to scorn, that has the opposers of the reigne of Christ in derision? God is not a man that he should laugh, no more then cry or repent, as much as concerns thē Divine Essence it self: But as God is in a Deiform man, he may be said to laugh, and he can be said to laugh no where else. And if he might, yet that

which is attributed to God, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cannot mis-become a good man. Thus Rea∣der, is your argument again•••• laughing as solidly ar∣gued as sportingly laughed out of countenance; and affected austerity made ridiculous by the plain and unaffected reasonings of Eugenius his merry Adver∣sary, but

Your sober and serious friend

Alazonomastix Philalethes.