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.

A short Discourse of the Na∣ture, Causes, Kindes, and Cure of Enthusiasme.

1. HAving undertaken the republishing of the two following Books, and reduced them both under one com∣mon Title of Enthusiasme, I think it not amisse to speak somewhat by way of Preface, concerning the nature of that Dis∣ease, partly because it may be the better discerned of what good use the Authour's pains are against this distemper of Fantastrie and Enthusiasme, and part∣ly because by a more punctuall discovery of this dis∣temper, the distemper it self, or at least the ill influ∣ence of it upon the credulous & inconsiderate, may be prevented. For where the naturall causes of things are laid open, there that stupid reverence and admiration which surprises the ignorant, will assuredly cease. Which is a thing of no lesse consequence then the preserving of that honest and rationall way of the edu∣cation of youth in liberall Arts and Sciences, and up∣holding of Christian Religion it self from being sup∣planted and overturned from the very foundations, by the dazeling and glorious plausibilities of bold En∣thusiasts, who speaking great swelling words of va∣nity, bear down the weak and unskilfull multitude into such a belief of Supernaturall graces and inspira∣tions in their admired Prophet, that they will not st••ck to listen to him, though he dictate to them what is contrary, not onely to solid Reason and the judgement

of the most learned and pious in all ages, but even to the undoubted Oracles of the holy Scriptures them∣selves.

Wherefore for the detecting of this mysterious Imposture, we shall briefly, and yet, I hope, plainly enough, set out the Nature, Causes, Kinds, and Cure of this mischievous Disease.

2. The Etymologie, and varietie of the significati∣ons of this word Enthusiasme I leave to Criticks and Grammarians, but what we mean by it here, you shall fully understand after we have defined what Inspi∣ration is: For Enthusiasme is nothing else but a mis∣conceit of being inspired. Now to be inspired, is to be moved in an extraordinary manner by the power or Spirit of God to act, speak, or think what is holy, just, and true. From hence it will be easily understood what Enthusiasme is, viz. A full, but false perswa∣sion in a man that he is inspired.

3. We shall now enquire into the Causes of this Distemper•• how it comes to passe that a man should be thus befooled in his own conceit: And truly un∣lesse we should offer lesse satisfaction then the thing is capable of, we must not onely treat here of Melan∣choly, but of the Faculties of the Soul of man, where∣by it may the better be understood how she may be∣come obnoxious to such disturbances of Melancholy, in which she has quite lost her own judgement and freedome, and can neither keep out nor distinguish betwixt her own fancies and reall truths.

4. We are therefore to take notice of the severall Degrees and Natures of the faculties of the Soul, the lowest whereof she exercises without so much as any perception of what she does, and these operations are fatall and naturall to her so long as she is in the body, and a man differs in them little from a Plant, which

therefore you may call the Vegetative or Plantall fa∣culties of the Soul. The lowest of those Faculties of whose present operations we have any perception, are the outward Senses, which upon the pertingencie of the Object to the Sensitive Organ cannot fail to act, that is, the Soul cannot fail to be affected there∣by, nor is it in her power to suspend her perception, or at least, very hardly in her power. From whence it is plain that the Soul is of that nature, that she some∣times may awake fatally and necessarily into Phan∣tasmes and Perceptions without any will or consent of her own.

Which is found true also in Imagination, though that Facultie be freer then the former. For what are Dreams but the Imaginations and perceptions of one asleep, which notwithstanding steal upon the Soul, or rise out of her without any consent of hers, as is most manifest in such as torment us, and put us to extreme pain till we awake out of them. And the like ob∣reptions or unavoydable importunities of Thoughts, which offer or force themselves upon the mind, may be observed even in the day time, according to the nature or strength of the complexion of our Bodies; though how the Body doth engage the mind in Thoughts or Imaginations, is most manifest in Sleep. For according as Choler, Sanguine, Phlegme, or Melancholy are predominant, will the Scene of our dreams be, and that without any check or curb of dubitation con∣cerning the truth and existence of the things that then appear: Of which we can conceive no other reason then this, That the inmost seat of Sense is very fully and vigourously affected, as it is by objects in the day, of whose reall existence the ordinary assurance is, that they so strongly strike or affect our sensitive Fa∣cultie; which resides not in the externall Organs, no

more then the Artificers skill in his instruments, but in some more inward Recesses of the brain: and there∣fore the true and reall seat of Sense being affected in our sleep, as well as when we are awake, 'tis the lesse marvell the Soul conceits her dreams while she is a dreaming, to be no dreams but reall transactions.

5. Now that the inward sense is so vigoroufly af∣fected in these dreams, proceeds, as I conceive, from hence; because the Brains, Animall spirits, or what ever the Soul works upon within, in her imaginative operations, are not considerably moved, altered or agitated from any externall motion, but keep intirely and fully that figuration or modification which the Soul necessarily & naturally moulds them into in our sleep, so that the opinion of the truth of what is re∣presented to us in our dreams, is from hence, that Ima∣gination then (that is, the inward figuration of our brain or spirits into this or that representation) is far stronger then any motion or agitation from with∣out, which to them that are awake dimmes and ob∣scures their inward imagination, as the light of the Sun doth the light of a candle in a room; and yet in this case also according to Aristotle Fancy is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a kind of sense, though weak. But if it were so strong as to bear it self against all the occursions and impulses of outward objects, so as not to be bro∣ken, but to keep it self entire and in equall splendour and vigour with what is represented from without, and this not arbitrariously but necessarily and una∣voydably, as has been already intimated, the Party thus affected would not fail to take his own imagina∣tion for a reall object of sense: as it fell out in one that Cartesius mentions, (and there are several other exam∣ples of that kind) that had his arm cut off, who being hoodwinkt, complained of a pain in this and the o∣ther

finger, when he had lost his whole arm. And a further instance may be in mad or Melancholy men, who have confidently affirmed that they have met with the Devil, or conversed with Angels, when it has been nothing but an encounter with their own fancie.

6. Wherefore it is the enormous strength of Ima∣gination (which is yet the Soul's weaknesse or un∣weildinesse whereby she so farre sinks into Phan∣tasmes, that she cannot recover her self into the use of her more free faculties of Reason and Understand∣ing) that thus peremptorily engages a man to believe a lie.

And if it be so strong as to assure us of the pre∣sence of some externall object which yet is not there, why may it not be as effectuall in the begetting of the belief of some more internall apprehensions, such as have been reported of mad and fanaticall men, who have so firmly and immutably fancied themselves to be God the Father, the Messias, the Holy Ghost, the Angel Gabriel, the last and chiefest Prophet that God would send into the world, and the like? For their conceptions are not so pure or immateriall, nor solid or rationall, but that these words to them are al∣wayes accompanied with some strong Phantasme or full imagination; the fulnesse and clearnesse whereof, as in the case immediately before named, does natural∣ly bear down the Soul into a belief of the truth and existence of what she thus vigorously apprehends; and being so wholly and entirely immersed in this conceit, and so vehemently touched therewith, she has either not the patience to consider any thing alledged against it, or if she do consider and find her self intangled, she will look upon it as a piece of humane sophistry, and prefer her own infallibility or the infallibility of

the Spirit before a••l carnall reasonings whatsoever; As those whose fancies are fortified by long use and education in any absurd point of a false Religion, though wise enough in other things, will firmly hold the conclusion notwithstanding the clearest demon∣stration to the contrary. Now what Custome and Edu∣cation doth by degrees, distempered Fancy may do in a shorter time. But the case in both is much like that in dreams, where that which is represented is necessa∣rily taken for true, because nothing stronger enervates the perception. For as the ligation of the outward Organs of Sense keeps off such fluctuations or undulations of motion from without, as might break or obscure these representations in sleep; so prejudice and confidence in a conceit, when a man is awake, keeps his fond imagination vigorous and entire from all the assaults of Reason that would cause any du∣bitation.

Nor is it any more wonder that his Intellectualls should be sound in other things, though he be thus delirous in some one point, no more then that he that thinks he sees the devil in a wood, should not be at all mistaken in the circumstance of place, but see the ve∣ry same path, flowers, and grasse that another in his wits sees there as well as himself.

To be short therefore, the Originall of such per∣emptory delusions as mankind are obnoxious to, is the enormous strength and vigour of the Imagination; which Faculty though it be in some sort in our power, as Respiration is, yet it will also work without our leave, as I have already demonstrated, and hence men become mad and fanaticall whether they will or no.

7. Now what it is in us that thus captivates our Imagination, & carries it wide away out of the reach

or hearing of that more free and superiour faculty of Reason, is hard particularly to define. But that there are sundry materiall things that do most certa••nly change our mind or Fancy, experience doth sufficient∣ly witnesse. For our Imagination alters as our Blood and Spirits are altered, (as I have above intimated and instanced in our dreams) and indeed very small thing•• will alter them even when we are awake; The meer change of weather and various tempers of the aire, a little reek or suffumigation, as in those seeds Pomponi∣••u Mela mentions, which the Thracians, who knew not the use of wine, wont at their feasts to cast into the fire, whereby they were intoxicated into as high a measure of mirth, as they that drink more freely of the blood of the grape: The virtue of which is so great, that as Iosephus phrases it, it seems to create a new soul in him that drinks it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It transforms and regenerates the soul•• into a new nature. But it doth most certainly bring a new scene of thoughts very or∣dinarily into their minds that have occasion to meddle with it. Which made the Persians undertake no weighty matter nor strike up a bargain of any great consequence, but they would consider of it first both welnigh fuddled and sober. For if they liked it in all the representations that those two contrary Tem∣pers exhibited to their minds, they thought themselves well assured that they might proceed safely and suc∣cesfully therein. And yet wine doth not alwayes so much change the thoughts and alter our temper as heighten it, in so much that its effect proves sometime contrary, onely by reason of the diversity o•• persons; some being weeping drunk, others laughing, some kind, others raging; as it happens also in those that are stung with the Tarantula. Alii perpetuò rid••nt,

alii canunt, alii plorant, &c. as Sennertus observes out of Matthiolus. But that which they both seem most to admire is, That the Fancie of the Tarantula∣ti should be so mightily carried away with Musick; for they do not onely forget their pain, but dance incessantly. Of which Epiphanius Ferdinandus tells a very remarkable story of an old man ninety foure yeares of age, that could scarce creep with a staff, who yet being bit by the Tarantula, presently upon the hearing of Musick leaped and skipped like a young kid. Akin to this is that kind of madnesse which they call S. Vitus his Dance, which disease Sennertus rightly affirms to proceed from a certain malignant humour gendred in the body, of near cog∣nation with this poyson of the Tarantula; which will help us for the explicating of the Causes of stran∣ger workings on the fancie then has yet been mention∣ed. As for example, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are distempers of the mind, whereby men imagine themselves to be Wolves, Cats, or Doggs.

8. There are severall Relations in the forenamed Authour concerning the power that nourishment has to work upon imagination, and to change a mans dis∣position into the nature of that creature whose bloud or milk doth nourish him. A Wench at Bresla being struck with an Epilepsie upon the seeing of a Malefa∣ctours head cut off by the Executioner, when severall other remedies failed, was perswaded by some to drink the blood of a Cat, which being done, the wench not long after degenerates into the nature and propertie of that Animal, cries and jumps like a Cat, and hunts mice with like silence and watchfulnesse that they do, pursuing them as close as she could to their very holes. This Narration he transcribes out

of Weinrichius, and has another short glance upon another in the same writer, of one that being long fed with swines blood, took a speciall pleasure in wallow∣ing and tumbling himself in the mire: as also of ano∣ther Girle who being nourished up with Goats milk, would skip like a Goat and brouze on trees as Goats use to do. We might adde a fourth, of one, who by eating the brains of a Bear became of a Bear-like disposition; but we will not insist upon smaller con∣siderations.

9. Baptista Porta drives on the matter much fur∣ther, professing that he had acquaintance with one that could, when he pleased, so alter the imagination of a man, as he would make him fancie himself to be this or that Bird, Beast, or Fish, and that in this madnesse the party thus deluded would move his body, as near as it was capable, so as such Creatures use to do; and if they were vocall, imitate also their voyce. This intoxicating Potion is made of the extract of certain hearbs, as Solanum manicum, Mandrake, and others, together with the heart, brain, and some other parts of this or that Animal, with whose image they would infect the fancie of the party. And he doth affirm of his own experience that trying this feat upon some of his comrades, when he was young, one that had gormundized much beef, upon the taking the potion, strongly imagined himself to be surround∣ed with bulls, that would be ever and anon running upon him with their horns.

10. What happens here in these cases where we can trace the Causes, sometimes falls out where we cannot so plainly and directly find out the reason. For Physi∣cians take notice of such kind of madnesses as make men confidently conceit themselves to be Doggs, Wolves, and Cats, when they have neither eat the

flesh nor drunk the blood of any Cat, Dog, or Wolf, nor taken any such artificiall potion as we even now spake of to bring them into these diseases. The causes of which cannot be better guessed at then has been by Sennertus in that of S. Vitus his dance. For as there the body is conceived to be infested by some malignant humour near akin to the poyson of the Ta∣rantula, so in these distempers we may well conclude that such fumes or vapours arise into the brain from some foulnesse in the body (though the particular causes we do not understand) as have a very near analogie to the noxious humours or exhalations that move up and down and mount up into the imagination of those that have drunk the bloud of Cats, or have been nourished with the milk of those Animals above named, or taken such intoxicating potions as Baptista Porta has described.

11. We have given severall instances of that mighty power there is in naturall causes to work upon and unavoidably to change our imagination. We will name something now more generall, whose nature notwithstanding is so various and Vertumnus-like, that it will supply the place of almost all particulars, and that is Melancholy; of which Aristotle gives wit∣nesse that according to the severall degrees and tem∣pers thereof men vary wonderfully in their constitu∣tions, it making some slow and sottish, others wild, in∣genious, and amorous, prone to wrath and lust, o∣thers it makes more eloquent and full of discourse, others it raises up even to madnesse and Enthusiasme: and he gives an example of one Maracus a Poet of Syracuse, who never versified so well as when he was in his distracted fits. But it is most observable in Melancholy when it reaches to a disease, that it sets on some one particular absurd imagination upon

the mind so fast, that all the evidence of reason to the contrary cannot remove it, the parties thus affected in other things being as sober and rationall as other men. And this is so notorious and frequent that Are∣taeus, Sennertus, and other Physicians define Melan∣choly from this very effect of it.

12. Aristotle affords us no examples of this kind, Others do. Democritus junior, as he is pleased to style himself, recites severall stories out of Authours to this purpose. As out of Laurentius one concerning a French Poet, who using in a feaver•• Vnguentum po∣puleum to anoint his temples to conciliate sleep, took such a conceit against the smell of that ointment, that for many yeares after he imagined every one that came near him to sent of it, and therefore would let no man talk with him but aloof off, nor would he wear any new clothes, because he fancied they smelt of that ointment; but in all other things he was wise and discreet, and would talk as sensibly as other men. An∣other he has of •• Gentleman of Limosen (out of Anthony Verduer) who was perswaded he had but one leg, affrighted into that conceit by having that part struck by a wild Boar, otherwise a man well in his wits. A third he hath out of Platerus, concern∣ing a Countreyman of his, who by chance having fallen into a pit where Frogs and Frogs-spawn was, and having swallowed down a little of the water, was afterward so fully perswaded that there were young frogs in his belly, that for many yeares following he could not rectifie his conceit: He betook himself to the study of Physick for seven yeares together to find a cure for his disease: He travelled also in Italy, France, and Germany to confer with Physicians a∣bout it, and meeting with Platerus consulted him with the rest. He fancied the crying of his guts to be

the croaking of the frogs, and when Platerus would have deceived him by putting live frogs into his ex∣crements that he might think he had voided them and was cured; his skill in Physick made that trick ineffectuall. For saving this one vain conceit, the man was, as he reports, a learned and prudent man. We will adde onely a fourth out of Laurentius, which is of a Nobleman of his time, a man of reason and discretion in all other things, saving that he did conceit himself made of glasse; and though he loved to be visited by his friends, yet had a speciall care that they should not come too near him, for fear they should break him. Not much un∣like to this is that of a Baker of Ferrara, that thought he was compos'd of butter, and therefore would not sit in the sun, nor come near a fire for fear he should be melted. It would be an infinite task to set down all at large. Sennertus has given some hints of the varie∣ty of this distemper, remitting us to Schenkius, Mar∣cellus, Donatus, Forestus and others for more full Nar∣rations. Some, saith he, are vexed and tormented with the fear of death, as thinking they have com∣mitted some crime they never did commit, some fan∣cy they are eternally damned, nay they complain that they are already tormented with hell fire, others take themselves to be a dying, others imagine themselves quite dead, and therefore will not eat, others fear that the heavens will fall upon them, others dare not clinch their hands for fear of bruising the world be∣twixt their fists, some fancy themselves Cocks, some Nightingales, some one Animal, some another, some entertain conference with God or his Angels, others conceit themselves bewitched or that a black man or Devil perpetually accompanies them, some complain of their poverty, others fancie themselves persons of

honour, Dukes, Princes, Kings, Popes, and what not? Much to this purpose may you see in Sennertus, and more in Democritus junior.

13. That which is most observable and most use∣full for the present matter in hand is; That notwith∣standing there is such an enormous lapse of the fancy aud judgement in some one thing, yet the party should be of a sound mind in all other, according to his naturall capacities and abilities; which all Physicians acknowledge to be true, and are ready to make good by innumerable examples. Which I conceive to be of great moment more thorowly to consider. I do not mean how it may come to passe (for that we have al∣ready declared) but what excellent use it may be of, for to prevent that easie and ordinary Sophisme which imposes upon many, who, if an Enthusiast speak elo∣quently, and it may be rationally and piously (you may be sure zealously and fervently enough and with the greatest confidence can be imagined) are so credu∣lous, that, because of this visible dresse of such lauda∣ble accomplishments, they will believe him even in that which is not onely not probable, but vain and foolish, nay, sometime very mischievous and impious to believe; as, That the party is immediately and ex∣traordinarily inspired of God, that he is a speciall Mes∣senger sent by him, the last and best Prophet, the holy Ghost come in the flesh, and such like stuff as this: which has been ever and anon set on foot in all ages by some Enthusiast or other. Amongst whom I do not deny but there may be some who for the main practicall light of Christianity might have their judg∣ments as consistent, as those Melancholists above na∣med had in the ordinary prudentiall affairs of the world, but as for this one particular of being super∣naturally inspired, of being the last Prophet, the last

Trumpet, the Angel in the midst of Heaven with the eternall Gospel in his hand, the holy Ghost incor∣porated, God come to judgement, and the like, this certainly in them, is as true, but farre worse, dotage, then to fancy a mans self either a Cock or Bull, when it is plain to the senses of all that he is a Man.

14. But it being of so weighty a concernment I shall not satisfie my self in this more generall account of Enthusiasme, that it may very well be resolved in∣to that property of Melancholy whereby men be∣come to be delirous in some one point, their judge∣ment standing untouched in others. For I shall. easily further demonstrate that the very nature of Melancho∣ly is such, that it may more fairly and plausibly tempt a man into such conceits of inspiration and superna∣turall light from God, then it can possibly do into those more extravagant conceits of being Glasse, But∣ter, a Bird, a Beast or any such thing.

15. For besides that which is most generall of all, that Melancholy enclines a man very strongly and peremptorily to either believe or misbelieve a thing (as is plain in that passion of Suspicion and Iealousie, which upon little or no occasion will winne so full as∣sent of the mind, that it will engage a man to act as vigorously as if he were certain that his jealousies were true) it is very well known that this Complexi∣on is the most religious complexion that is, and will be as naturally tampering with divine matters (though in no better light then that of her own) as Apes and Monkies will be imitating the actions and manners of men. Neither is there any true spirituall grace from God but this meer naturall constitution, according to the severall tempers and workings of it, will not onely resemble, but sometimes seem to out∣strip,

by reason of the fury and excesse of it, and that not onely in Actions, but very ordinarily in Eloquence and Expressions; as if here alone were to be had that live sense and understanding of all holy things, or at least as if there were no other state to be paralleld to it. The event of which must be, if a very great mea∣sure of the true grace of God do's not intervene, that such a Melancholist as this must be very highly puf∣fed up, and not onely fancy himself inspired, but be∣lieve himself such a speciall piece of Light and Holi∣nesse that God has sent into the world, that he will take upon him to reform, or rather annull the very Law and Religion he is born under, and make himself not at all inferiour to either Moses or Christ, though he have neither any sound Reason nor visible miracle to extort belief.

16. But this is still too generall, we shall yet more particularly point out the Causes of this Imposture. Things that are great or vehement, People are subject to suspect they rise from some supernaturall cause; in∣somuch that the wind cannot be more then ordinary high, but they are prone to imagine the Devil raised it, nor any sore Plague or Disease, but God in an ex∣traordinary manner to be the Authour of it. So rude Antiquity conceiv'd a kind of Divinity in almost any thing that was extraordinarily great. Whence some have worshipped very tall Trees, others large Rivers, some a great Stone or Rock, othersome high and vast mountains, whence the Greeks confound great and holy in that one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies both. And the Hebrews by the Cedars of God, the mountains of God, the Spirit of God, and the like, understand high Cedars, great Mountains, and a mighty Spirit or Wind. We may adde also what is more familiar, how old Women and Nurses use to tell little Children

when they ask concerning the Moon, ••••••ting at it with their fingers, that it is Gods Candle, because it is so great a Light in the night. All which are argu∣ments or intimations, that mans nature is v••••y prone to suspe••t some speciall presence of God in any thing that is great, or vehement. Whence it is a stro••g tem∣ptation with a Melancholist when he feels a storm of devotion or zeal come upon him like a mighty wind, his heart being full of affection, his head pregnant with clear and sensible representations, and his mouth flowing and streaming with fit and powerfull expres∣sions, such as would astonish an ordinary Auditorie to hear; it is I say a shrewd temptation to him to think that it is the very Spirit of God that then moves supernaturally in him, when as all that excesse of zeal and affection and fluencie of words is most pal∣pably to be resolved into the power of Melancholy, which is a kind of naturall inebriation. And that there is nothing better then nature in it, it is evident both from the experience of good and discreet men, who have found themselves strangely vary in their zeal, devotion and elocution as Melancholy has been more or lesse predominant in them, and also from what all may observe in those that have been wicked, mad and blasphemous, and yet have surpassed in this mistaken gift of prayer; as is notorious in Hacket, who was so besotted with a conceit of his own zeal and eloquence, that he fancyed himself the Holy-Ghost.

17. And when men talk so much of the Spirit, if they take notice what they ordinarily mean by it, it is nothing else but a strong and impetuous motion whereby they are zealously and fervently carried in matters of Religion: so that Fervour, Zeal, and Spirit is in effect all one. Now no Complexion is so

hot as Mel••••••oly when it is heated, being like boil∣ing water, as Aristotle observs (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) so that it transcends the flame of fire, or it is 〈◊〉〈◊〉 heated stone or iron when they are red hot, for they are then more hot by far then a burning Coal. We shall omit here to play the Grammarian, and to take notice how well Aristotles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suites with the very word zeale of which we speake, but shall cast our eyes more carefully upon the things themselves, and parallel out of the same Philosopher what they call Spirit, to what he affirmes to be con∣tained in Melancholy. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The spirit then that wings the Enthusiast in such a wonderful ••anner, is nothing else but that flatulency which is in the melan∣choly complexion, & rises out of the Hypochondriacal humour upon some occasionall heat, as winde out of an AEolipila applied to the fire. Which fume mounting into the head, being first actuated and spirited and somewhat refined by the warmth of the heart, fills the mind with variety of imaginations, and so quickens and inlarges invention, that it makes the Enthusiast to admiration fluent and eloquent, he being as it were drunk with new wine drawn from that Cellar of his own that lies in the lowest region of his body, though he be not aware of it, but takes it to be pure Nectar, and those waters of life that spring from above. Aristotle makes a long Parallelisme betwixt the na∣ture and effects of wine and Melancholy, to which both Fernelius and Sennertus do referre.

18. But this is not all the advantage that Melan∣choly affords towards Enthusiasme, thus unexpected∣ly and suddenly to surprise the minde with such vehe∣ment fits of zeal, such streams & torents of Eloquence in either exhorting others to piety, or in devotions

towards God; but it addes a greater weight of beliefe that there is something supernatural in the business, in that the same complexion discovers it selfe to them that lie under it in such contrary effects. For as it is thus vehemently hot, so it is as stupidly cold; whence the Melancholist becomes faithlesse, hopelesse, heartlesse and almost witlesse. Which Ebbs of his con∣stitution must needs make the overflowing of it seem more miraculous and supernatural. But those cold and abject fits of his make him also very sensibly and winningly Rhetorical, when he speaks of disconsola∣tion, desertion, humilitie, mortification, and the like, as if he were truely and voluntarily carried through such things, when as onely the fatal necessity of his complexion has violently drag'd him thorow the meer shadows and resemblances of them. But he finding himselfe afterwards beyond all hope or any sense or presage of any power in himselfe lifted aloft again, he does not doubt that any thing less was the cause of this unexspected joy and triumph, then the immediate arme of God from heaven that has thus exalted him, when it is nothing indeed but a Paroxysme of Melan∣choly which is like the breaking out of a flame after a long smoaking and reeking of new rubbish laid upon the fire. But because such returnes as these come not at set times, nor make men sick, but rather delight them, they think there is something divine therein, and that it is not from natural causes.

19. There is also another notorious Mockery in this Complexion, Nature confidently avouching her self to be God, whom the Apostle calls Love, as if it were his very essence; when as indeed it is here no∣thing else but Melancholy that has put on the gar∣ments of an Angel of light. There is nothing more true then that Love is the fulfilling of the Law, and

the highest perfection that is competible to the soul of man; and that this also is so plain and unavoidable, that a man may be in a very high degree mad, and yet not fail to assent unto it. Nay, I dare say, Me∣lancholy it self would be his monitour to reminde him of it, if there were any possibility that he should forget so manifest and palpable a Truth. For the sense of Love at large is eminently comprehended in the temper of the Melancholist, Melancholy and wine being of so near a nature one to the other. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But wine makes men amorous; which the Philosopher proves in that a man in wine will kisse such persons as a sober man would scarce touch with a pair of tongs, by reason of their age and uglinesse. And assuredly it was the fumes of Melan∣choly that infatuated the fancie of a late new fangled Religionist, when he sat so kindly by a Gipsie under an hedge, and put his hand into her bosome in a fit of devotion, and vaunted afterwards of it as if it had been a very pious and meritorious action.

20. But now that Melancholy partakes much of the nature of Wine, he evinces from that it is so spi∣ritous; and that it is so spiritous, from that it is so spumeous: and that Melancholy is flatuous or spiri∣tous, he appeals to the Physitians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where∣fore the Philosopher assignes another companion to Venus besides the plump youth Bacchus, which the Poets bestow upon her, who, though more seemingly sad, yet will prove as faithfull an attendant as that other, and this is Melancholy. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now besides this Flatulencie that solicits to lust, there may be such a due dash of Sanguine in the Melancholy, that the complexion may prove stupen∣diously

enravishing. For that more sluggish Du••∣cour of the blood will be sometime so quickned and actuated by the fiercenesse and sharpnesse of the Me∣lancholy humour (as the fulsomnesse of sugar is by the acrimony of Lemons) that it will afford farre more sensible pleasure; and all the imaginations of love, of what kind soever, will be ••arre more lively and vigorous, more piercing and rapturous, then they can be in pure Sanguine it self. From this complexion are Poets, and the more highly pretending Enthusiasts: Betwixt whom this is the great difference, that a Poet is an Enthusiast in jest, and an Enthusiast is a Poet in good earnest; Melancholy prevailing so much with him, that he takes his no better then Poeticall fits, and figments for divine inspiration and reall truth.

21. But that it is a meer naturall flatuous and spi∣ritous temper with a proportionable Dosis of Sanguine added to their Melancholy, not the pure Spirit of God that thus inacts them; is plainly to be discovered not onely in their language, which is very sweet and melt∣ing, as if sugar plums lay under their tongue, but from notorious circumstances of their lives. And in my apprehension it will be a sufficient pledge of this truth if we set before our eyes those that have the most highly pretended to the Spirit, and that have had the greatest power to delude the people. For that that pride and tumour of minde whereby they are so confidently carried out to professe, as well as to con∣ceive so highly of themselves, that no lesse Title must serve their turns, then that of God, the holy-Ghost, or Paraclet, the Messias, the last and chiefest Prophet, the Iudge of the quick and the dead, and the like; that all this comes from Melancholy is manifest by a lower kind of working of that complexion. For to

begin with the first of these Impostours, Simon Ma∣gus, who gave out that he was God the father, he prov'd himself to be but a wretched lecherous man by that inseparable companion of his, Helena, whom he called Selene; and affirmed to be one of the Divine powers, when she was no better then a lewd Strumpet. There was also one Menander a Sama∣ritan, that vaunted himself to be the Saviour of the world, a maintainer of the same licentious and im∣pure opinions with Simon. Montanus professed him∣self to be the Spirit of God, but that it was the spi∣rit of Melancholy that besotted him, his two drabs Prisca and Maximilla evidently enough declare, who are said to leave their own husbands to follow him. We might adde a third, one Quintilla, a woman of no better fame and an intimate acquaintance of the other two, from whence the Montanists were also called Quintillians. Manes also held himself to be the true Paraclet, but lest a sect behind him indoctri∣nated in all licentious and filthy principles. Mahomet more successefull then any, the last and chiefest Pro∣phet that ever came into the world, (if you will believe him) that he was Melancholy, his Epilepticall fits are one argument, and his permission of plurality of wives and concubines, his lascivious descriptions of the joyes of heaven or Paradise, another. But I must confesse I do much doubt whether he took himself to be a Prophet or no; for he seems to me rather a plea∣sant witty companion, and shreud Politician, then a meer Enthusiast: and so wise as not to venture his credit or success upon meer conceits of his own, but he builds upon the weightiest principles of the Religion of Jews and Christians: such as, That God is the Cre∣atour and Governor of the world, That there are An∣gells and Spirits, That the Soule of man is immortall,

and that there is a Judgement and an everlasting re∣ward to come after the natural death of the body. So that indeed Mahometisme seems but an abuse of cer∣tain principles of the doctrine of Moses and Christ to a political design, and therefore in it selfe far to be preferred before the vain and idle Enthusiasmes of Dâ∣vid George; who yet was so highly conceited of his own light, that he hoped to put Mahomet's nose out of joynt, giving out of himselfe that he was the last and chiefest prophet, when as lef•• to the intoxication of his own Melancholy and Sanguine, he held neither heaven nor hell, neither reward nor punishment after this life, neither Devil nor Angell, nor the immortalitie of the Soul; but though born a Christian, yet he did Mahomitise in this that he also did indulge plurality of wives. It should seem that so dark and fulsome a dash of Blood there was mixed with his Melancholy, that though the one made him a pretended Prophet, yet the other would not suffer him to entertain the least presage of any thing beyond this mortal life. He also that is said to insist in his steps, and talks so magni∣ficently of himself, as if he was come to judge both the quick and the dead, by an injudicious distorting and forcing of such plain substantial passages of Scrip∣ture as assure us of the existence of Angels and Spirits, and of a life to come, bears his condemnation in him∣selfe, and proclaims to all the world that he is rather a Priest of Venus or a meer Sydereal Preacher out of the sweetness and powerfulness of his own natural Complexion, then a true Prophet of God, or a friend of the mystical Bride-groom Christ Iesus; to whose very person as to her Lord and Soveraigne, the Church his spouse, doth owe all reverential love and honour. But such bloated and high swoln Enthusiasts that are so big in the conceit of their own inward worth, have

little either sense or beliefe of this duty, but fancy themselves either equal or superiour to Christ; Whom notwithstanding God has declared supreme head over men and Angels. And yet they would disthrone him, and set up themselves, though they can show no Title but an unsound kind of popular Eloquence, a Rapso∣die of sleight and soft words, rowling and streaming Tautologies, which if they at any time bear any true sense with them, it is but what every ordinary Chri∣stian knew before; But what they oft insinuate by the by, is a bominably false, as sure as Christianity it self is true. Yet such fopperies as these seem fine things to the heedless and pusillanimous: but surely Christ will raise such a discerning spirit in his Church, that by Evi∣dence and conviction of Reason, not by force or ex∣ternal power, such Mock-prophets and false Messias∣ses as these will be discountenanced and hissed off of the stage; nor will there be a man that knows him∣selfe to be a Christian that will receive them.

22, We have I think by a sufficient Induction dis∣covered the condition and causes of this mysterious mockery of Enthusiastical love in the highest workings of it, and shown how it is but in effect a natural com∣plexion, as very often Religious zeal in general is dis∣covered to be: As is also observable from the tumul∣tuous Anabaptists in Germany: For amongst other things that they contended for, this was not the least, to wit, a freedome to have many wives: So that it should seem that for the most part this religious heat in men, as it arises meerly from nature, is like Aurum fulminans, which though it flie upward somewhat, the greatest force when it is fired is found to go down∣ward. This made that religious sect of the Beguardi conceit that it was a sin to kiss a woman, but none at all to lie with her. The same furnisht Carpocrates

and Apelles, `two busie sectaries in their time, the one with his Marcellina, the other with his Philumena to spend their lust upon.

23. But enough of this. Neerest to this Enthusi∣astical affection of Love is that of Ioy and Triumph of Spirit, that Enthusiasts are several times actuated withall to their own great admiration. But we have already intimated the neer affinity betwixt Melancho∣ly and Wine, which cheers the heart of God and Man, as is said in the Parable. And assuredly Melancholy that lies at first smoaring in the heart and blood, when heat has overcome it (it consisting of such solid parti∣cles, which then are put upon motion and agitation) is more strong and vigorous then any thing else that moves in the blood and Spirits, and comes very neer to the nature of the highest Cordialls that are. Which Aristotle also witnesses, asserting that Melancholy while it is cold, causes sadnesse and despondency of minde, but once heated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Extasies and Raptures with triumphant joy and singing.

24. There are Three delusions yet behinde which because they come into my memory I will not omit to speak of, viz. Mystical interpretations of Scripture, Quakings, and Visions, all which are easily resolved into effects of Melancholy. For as for the first we have already shown that Melancholy as well as Wine, makes a man Rhetoricall or Poetical; and that Genius how fancieful it is, and full of allusions and Meta∣phors and fine resemblances, every one knows. And what greater matter is there in applying moral and spiritual meanings to the history of the Bible, then to the History of Nature? and there is no Rhetorician nor Poet but does that perpetually. Or how much easier is it to make a story to set out a moral meaning, then

to apply a moral sense to such stories as are already a foot? And for the former AEsop was old excellent at it without any suspicion of inspiration, and the later Sir Francis Bacon has admirably wel performed in his Sapientia Veterum, without any such peculiar or extraordinary illapses of a divine Spirit into him, a business, I dare say, he never dreamt of, and any man that understands him will willingly be his Com∣purgatour.

25. And for Quaking, which deluded soules take to be an infallible sign they are in actuated by the Spi∣rit of God; that it may be onely an effect of their Melancholy is apparent: for none have so high pas∣sions as Melancholists; and that Fear, Love or Vene∣ration in the height will cause great Trembling, can∣not be denied. And to these passions none are any thing nigh so obnoxious as those of the Melancholy Com∣plexion, because of the deepness of their resentments and apprehensions. That Fear causes trembling there is nothing more obvious, and it is as true of Love, which the Comoedian had judiciously noted in that passage where Phaedria upon the sight of his Thais, speaking to Parmeno, Totus tremo, say's he, horreó{que} post quam aspexi hanc. And for Veneration, which con∣sists in a maner of these two mixt together, it is a passi∣on that Melancholy men are soundly plunged in whe∣ther they will or no, when they are to make their ad∣dresses to any person of honour or worth, or to go a∣bout some solemn or weighty performance in publick, they wil quake & tremble like an Aspinleaf; some have bin struck silent, others have faln down to the ground. And that Fancy in other cases wil work upon the Spi∣rits, and cause a tumultuous and disorderly comotion in them, or so suffocate the heart that motion will be in a manner quite extinct, and the party fall down

dead, are things so familiarly known, that it is enough onely to mention them. Wherefore it is no wonder the Enthusiast fancying these natural Paroxysms with which he is surprised, to be extraordinary visits of the Deity, and illapses of the holy Ghost into his Soul; which he cannot but then receive; with the highest Veneration imaginable; it is no wonder, I say, that Fear, and Ioy, and Love should make such a confusi∣on in his spirits, as to put him into a fit of trembling and quaking. In which case the fervour of his spirits and heat of imagination may be wrought-up to that pitch that it may amount to a perfect Epilepsie, as it often happens in that sect they call Quakers, who undoubtedly are the most Melancholy Sect that ever was yet in the world.

26. Now that Melancholy disposes a man to A∣poplexies and Epilepsies is acknowledged both by Phi∣losophers and Physicians. For what is Narcotical and deads the motion of the Spirits, if it be highly such, proves also Apoplectical. Besides grosse vapours stop∣ping the Arteriae Carotides and Plexus Coroides, and so hindring the recourse and supply of Spirits, may doe the same. Some would illustrate the matter from the fumes of Charcoale; that has often made men fall down dead. But take any or all of these, Melancho∣ly is as like to afford such noxious vapours as any other temper whatsoever. And that an Epilepsie may arise from such like causes, these two diseases be∣ing so neer a kin, as Galen writes, is very rea∣sonable; and that the morbifick matter is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as his Master Pelops expresses it, it is evident from the suddain and easy dis∣cussion of the fit.

27. But in both these there being a ligation of the outward senses, what ever is then represented to the

mind is of the nature of a dream. But these fits being not so ordinary as our naturall sleep, these dreams the praecipitant and unskilfull are forward to con∣ceit to be Representations extraordinary and su∣pernatural, which they call Revelations or Visions, of which there can be no certainty at all no more then of a Dream.

28. The mention of Dreams puts me in mind of a∣nother Melancholy Symptome, which Physitians call Extasie, which is nothing else but Somnus praeter naturam profundus, the causes whereof are none o∣ther then those of natural sleep, but more intense and excessive; the effect is the deliration of the party after he awakes; for he takes his dreams for true Histories and real Transactions. The reason whereof, I con∣ceive, is the extraordinary clearness and fulness of the representations in his sleep, arising from a more per∣fect privation of all communion with this outward world, and so there being no interfareings or cross-strokes of motion from his body so deeply overwhelm∣ed and bedeaded with sleep, what the imagination then puts forth of her self, is as clear as broad day, and the perception of the soul is at least as strong and vigorous as it is at any time in beholding things a∣wake, and therefore Memory as thoroughly sealed therewith, as from the sense of any external Ob∣ject. The vigour and clearness of these Visions dif∣fers from those in ordinary sleep, as much as the liveliness of the images let in artificially into a dark room accurately darkned from those in one carelesly made dark, some chinks or crevises letting in light, where they should not. But strength of perception is no sure ground of truth: And such visions as these let them be never so clear, yet they are still in the nature of dreams. And he that regardeth dreams is like him

that catcheth at a shadow, or followeth after the wind, as Syracides speaks.

29. Whether it be in any mans power to fall into these Epilepsies, Apoplexies, or Extasies when he pleas∣es, is neither an useless nor a desperate question: For we may find a probable solution from what has been already intimated; for the Enthusiast in one of his Melancholy intoxications (which he may accelerate by solemn silence and intense and earnest meditation) finding himself therein so much beyond himselfe, con∣ceits it a sensible presence of God, and a supernatural manifestation of the Divinity, which must needs raise that passion of Veneration, and most powerful Devo∣tion, which consists of Love, Fear, and Joy, which single passions have been able to kill men or cast them into a trance, how can they then (if they be well fol∣lowed by imagination and desire in the Enthusiast of a neerer union with this inward Light) fail to cast him into Tremblings, Convulsions, Apoplexies, Extasies, and what not; Melancholy being so easily changeable into these symtomes? And it is very probable that this may be the condition of some of those they call Qua∣kers. But for S^t. Austins African Presbyter (who was named Restitutus) who by a lamenting voice or mournful tone would be cast into such an Extasie, he is found alone in that, and is hardly imitable, it arising from some proper & peculiar constitution of his own. That Cardan and Facius his Father could cast them∣selves when they would into an Extasie, I can as ea∣sily believe as that the Laplanders could, and doe in my own judgment refer them both to one cause, which Sennertus notes that Cardan somewhere does intimate concerning his Father, that he had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I conceive also to be the case of the worser sort of Quakers. But this kind of Enthu∣siasme

I doe not so much aim at as that which is Natural.

As for those Visions that Enthusiasts see wake∣ing, we have already referred their causes to that strength of Imagination in a Melancholy Spirit.

30. And for that fervour of minde whereby they are carried out so confidently to foretell things to come, that there is nothing supernatural in it may be evidenced in that either some probable grounds, that ordinary prudence may discover, might move them to think this or that, the vehemency of their own Melan∣choly adding that confidence to their presage as if God himself had set it upon his Spirit; or else in that they most frequently presage false, and therefore when they foretell true, it is justly imputed to chance. As a man that dreams a nights, it is a hard case if in so many years dreams he light not on some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they are called, such as are plainly and directly true, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they that shoot oft may some times hit the mark, (as Plutarch speaks) but tis more by luck then good skil.

31. And yet notwithstanding humbly conceive that there may be such a presage in the spirit of a man that is to act in things of very high concernment to himselfe or to the publick, as may be a sure guide to him, especially if he continue sincerely devout and pious. For it is not at all improbable but such as act in very publick affairs in which Providence has a more special hand, that these agents driving on her design may have a more special assistance and animation from her. Of which, as others have not the sense, so nei∣ther can they imagine the manner of it. And this is the case, I thinke, wherein that of Syracides may be ve∣rified,

That a mans own heart will tell him more then seven watchmen on an high Tower. But this is Enthu∣siasme in the better sense, and therefore not so proper for our discourse who speak not of that which is true, but of that which is a mistake; the Causes whereof we having so fully laid down, we will now consider the Kindes of it, bur briefly and onely so far forth as suits with our present purpose and design.

Wherefore setting aside all accuracie, we shall content our selves to distribute it from the condition of the Persons in which it resides, into Political and Philosophical. For Enthusiasme most-what works according to the natural Genius of the party it doth surprise.

32. Wherefore those whose temper carries them most to Political affaires, who love rule and honour and have a strong sense of civil rights, Melancholy heating them makes them sometimes fancy themselves great Princes (at least by divine assignment) & deliver∣ers of the people sent from God, such as were in likely∣hood the false Messiasses that deceived the people of the Jews, as Theudas and that AEgyptian Impostor, also Barcocab, Ionathas, Dositheus and several others, who it's likely, it being the common fame amongst the Jews that the Messias the deliverer was about that time to come, according to the heat and forwardness of their own Melancholy, conceited themselves to be him. Which is the easier to believe, there being seve∣ral instances in History of those that have fancyed themselves Monarchs, Popes, and Emperours, when as yet they have been but Foot-boys, Grooms, and Ser∣ving-men. Whether there might not be as much of Villany as Melancholy in some of these false Messias∣ses, if it be suspected, it will be hard to take off the suspicion. But there was a German in whom we may

more safely instance not many yeers ago here in Eng∣land, that stiled himselfe a Warrior of God, David the second, who in deep compassion of the sufferings of his Countrey would very fain have got some few for∣ces here in England to carry over; with which he was confident he could have silenced the enemy and setled all Germany in peace. The man seemed to be a ve∣ry religious man, and a great hater of Tyranny and oppression, and very well in his wits to other things, onely he was troubled with this infirmity that he fan∣cyed himfelfe that David the Prophets foretell of, who should be that peaceable Prince and great Deliverer of the Jews. He published a short writing of his which I had the opportunity of seeing, which was full of zeal and Scripture-eloquence: I saw his person in Lon∣don, if he that showed me him was not mistaken. He was a tal proper man, of a good age, but of a very pale wasted melancholy countenance. Another also of later yeers I had the hap to meet withall, whose dis∣course was not onely rational but pious, and he seem∣ed to have his wits very well about him, nor could I discover the least intimation to the contrary, onely he had this flaw that he conceited that he was by God appointed to be that fifth Monarch of which there is so much noise in this age, which imagination had so possessed him, that he would sometime have his ser∣vant to serve him all in plate, and upon the knee, as a very learned and religious friend of mine told me af∣terward.

33. Wherefore I do not look upon this man as so sober as the former, nor on either as comparable to that David that was born at Delph, lived first in low∣er Germany with those of his sect, after came to Ba∣sil, Anno 1544. and there dyed, 1556. and was dig∣ged up again, 1559. Wherein his prophecy of himselfe

was in an ill-favoured manner fulfilled, who to up∣hold the fluctuating minds of his followers, whom he would have perswaded that he was immortall, told them at his death, that he should rise again within three yeares, presaging that of himself that he denied would ever come to passe in any one else.

34 This David George a man of very low paren∣tage, was yet in the judgement of his very enemies, one of notable naturall parts, a comely person to look upon, and of a gracefull presence. He was also square of body, yellow-bearded, gray ey'd bright and shi∣ning, grave and sedate in speech; in a word, all his mo∣tions, gestures and demeanours were so decent and becoming, as if he had been wholly composed to ho∣nesty and godlinesse. He lived very splendidly and magnificently in his house, and yet without the least stir or disorder. He was a religious frequenter of the Church, a liberall reliever of the poor, a comfortable visiter of the sick, obedient to the Magistrate, kind and affable to all persons, discreet in all things, very cunning in some, as in his closenesse and reservednesse in his Doctrine to those of Basil, where he liv'd, to whom he communicated not one Iota of it, but yet he sedulously dispersed it in the further parts of Ger∣many both by books and letters, the main heads whereof you shall hear as follows.

• 1. That the doctrine hitherto delivered by Moses, the Prophets, Christ himself, and his Apostles, is maimed and imperfect, published onely to keep men in a childish obedience for a time, till the fulnesse and perfection of David George his Doctrine should be communicated to the world, which is the onely do∣ctrine that can make man-kind happy, and replenish them with the knowledge of God.
• 2. That David George is the true Christ and

• ... Messias, the dear Son of God, born not of the flesh but of the holy Ghost and Spirit of Christ, which God had reserved in a secret place, his body being reduced to nothing, and has infused it wholly into the soul of David George.
• 3. That this David the Messias is to restore the house of Israel, and reerect the Tabernacle of God, not by the crosse, afflictions and death, as the other Messias; but by that sweetnesse and love and grace that is given to him of his Father.
• 4. That the power of remission of sins is given to this David George, and that it is he that is now come to judge the world with the last judgement.
• 5. That the holy Scriptures, the sayings and te∣stimonies of the Prophets, of Christ and of his Apo∣stles do all point, if rightly understood in the true mystery of them, to the glorious coming of David George, who is greater then Christ himself, as being born of the spirit and not of the flesh.
• 6. That all sin and blasphemy against the Father or the Sonne may be remitted or pardoned, but the sin against the holy Ghost, that is, against David George, is never to be remitted.
• 7. That the resurrection of Christ out of the grave, and the resurrection of the dead is a meer mysterie or Allegorie.
• 8. That Angels and Devils are onely good men and evil men, or their Virtues and Vices.
• 9. That Matrimony is free, no obligation, and that no man thereby is confined to one woman; but that procreation of children shall be promiscuous or in common to all those that are born again or regenera∣ted by the spirit of David George.

These things are recorded in the Life and Doctrine of David George, published by the Rector and Uni∣versity of Basil 1559.

35. As for his own writings not a little admired by some, his moving eloquence, his powerfull anima∣tions to the great duties of Godlinesse, I have already laid down such naturall Principles as they may be easi∣ly resolved into, without any recourse to any superna∣tura••l Spirit. For a man illiterate, as he was, but of good parts, by constant reading of the Bible will naturally contract a more winning and commanding Rhetorick then those that are learned, the intermix∣ture of tongues and of artificiall phrases debasing their style, and making it sound more after the manner of men, though ordinarily there may be more of God in it then in that of the Enthusiast.

36. If he may with some zeal and commotion of mind recommend to hi•• Reader, Patience, Peace∣ablenesse, Meeknesse, Brotherly kindnesse, Equity, Discretion, Prudence, Self-deniall, Mortification, and the like, there is nothing in all this but what his own Sanguine temper may suggest without any inspiration from God. For there is no Christian virtue to be named which concerns manners, but Complexion will afford a spurious imita••ion of it: and therefore they answering in so near similitude one to another, it will be an easie thing to colour over those meer Mock-graces with Scripture Phrases; so that he that has but these complexionall Virtues and a Scripturall style, amongst the lesse skilfull will look like an Apo∣stle or Prophet, but amongst the rude Multitude he may boast himself to be what he will without suspicion or contradiction. The most unlikely of all these imi∣tations is Self-deni••ll, which seems abhorrent from a Sanguine temper; But Enthusiasme is not without a mixture of Melancholy•• and we are speaking now of E••thusiastick Sanguine, in which the fiercer Passions will also lodge, and therefore this Self-denial & Mor∣tification

may be nothing else but the Sanguines cen∣flict and victory over the most harsh and fierce Me∣lancholy. And that it is the Reign of Sanguine, not the Rule of the Spirit, is discoverable both from the complexion of the head of this sect, as also from the general disposition of his followers, and that tender love they bear to their own dear carkases, who would not, I dare say, suffer the least aching of their little fingers by way of external Martyrdome for any Reli∣gion; and therefore their prudence and discretion con∣sists most in juglings, aequivocat••ons, and slight tergi∣versations, peaceable compliances with an••thing rather then to suffer in body or goods: which is the natural dictate of Sanguine triumphant; which dominion yet seems far better then the Tyranny of Choler and Me∣lancholy, whose pragmatical ferocity can neither prove good to it selfe nor just to others; bei••g prone to im∣pose, and as forward to avenge the refusal of every frivolous and impertinent foppery or abhorred falsitie with inhumane and cruel persecutions.

37. Now that Sanguine was the complexion of David George, the foregoing description of his person will probably intimate to any Physiognomer. For it is very hard to finde an healthy body very comely and beautiful, but the same proves more then ordinarily venereous and lustful. We might instance in several both men and women. Helena, Lais, Faustina, Alci∣biades, Ismael Sophi of Persia, and Demetrius, who is said to have been of an admirable countenance, and majestick graceful presence, mingled with gravity and benignity, also exceeding full of clemency, justice, pie∣ty and liberality but so libid••nous and volup••uous, that no King was ever to be compared to him.

38. But two surer signes are yet behind of this Prophets natural constitution, which are, His denying

of a life to come and existence of Angels or Spirits, and his allowing of plurality or community of wives. The former whereof I must confesse I cannot so much impute to any thing as to a more luscious and fulsome mixture of Sanguine in his Enthusiastick complexion. For nothing will so slake a mans desires, or dead his belief of that more spiritual and immaterial state and condition, as this sweet glut of blood that so thickens and clouds the Spirits, that the mind cannot imagine or presage any thing beyond the present concernment of this mortal Body. And of the latter I think it is acknowledged by all, that no such genuine cause can be assigned as this same complexion of Sanguine that disposes men so strongly to the love of women.

39 Wherefore this Enthusiast being overborne by the power of his own constitution into the misbeliefe of those great promises of Eternal life, set forth in the Scripture, took the holy writers thereof either to be mistaken, or onely to have intended Allegories by what they writ; and that fervour that he found in himself to love, and peace, and equity and the like, boyling so high as to the driving of him into a per∣swasion that he was inspired, he conceited his misbe∣lief of those precious promises of Immortality and glo∣ry in the heavens, a special piece of illumination al∣so; and the resurrection of the dead to be nothing else but to be raised into a like ardency towards such things with himselfe, and to a like misbelief with him of that celestial crown the Apostle speaks of. And therefore he not being able to raise his minde by faith to heaven, he brought heaven to earth in his vain ima∣gination: Which was lesse pains then Mahomet took, who was fain to walk to the mountain, when he saw the mountain would not move to him.

40. This is a brief account of David George, whose

error the Father of our modern Nicolaitans did drink in so carefully, as if he were loath one drop should spill beside. Never was that in Solomon so plainly verified in any as in these two, As face answers to face, so the heart of man to man. Wherefore concern∣ing them both I dare pronounce, that though they equalized themselves to Christ, and made themselves Judges of the quick and the dead, yet they were more devoid of true judgment in matters of religion then the meanest of sincere Christians; and though they have so deified, or (as they phrase it) begodded them∣selves all over, I might say bedaubed themselve•• with the faigned and counterfeit colours or paint of high swelling words of vanity to amaze the vulgar, yet they were in truth meer men, of shallow mindes and liquorsome bodies, cleaving to the pleasures of the flesh, and so deeply relishing the sweet of this present life, that all hope or desire of that better was quite extinct in them; and therefore their setled and radi∣cate ignorance made them so Enthusiastically confi∣dent in their own errour.

41. But that my zeal to the Truth may not turn to the injury of any, I cannot pass by this Advertise∣ment; That this poyson we speak of is so subtilly con∣veyed, and silently supposed in the reading these wri∣tings, that a good man and a true Christian may be ea∣sily carried away into an approbation of them with∣out any infection by them (as not minding what they imply or drive at) or yet any defection from the main principles of Christianity; and indeed by how much the heat seems greater toward the highest perfection of holiness, the Reader is made the more secure of the Writers soundness in the main Essentials of Religion, though it be far otherwise at the bottome. For Mad∣ness and Melancholy drive high, and we have prov'd

by divers instances that a man may be most ridicu∣lously and absurdly wilde in some one thing, and yet sound and discreet in the rest, as Gazeus handsomely sets it out in a story of an old man that conceited him∣selfe God the Father. And Acosta verifies it in a true history of his own knowledge concerning a cer∣tain learned and venerable Professor of Divinity in the K••••gdome of Peru, whom he doth affirm to have been as per••ectly in his senses, as to soundness of brain, as himself was at that time when he wrote the Narra∣tion; Which being something long •• shall transcribe only what precisely makes to my purpose. This Peru∣via•• Doctor would sadly and soberly affirme that he should be a King, yea and a Pope too, the Apostoli∣cal Sea being translated to those parts, as also that holinesse was granted unto him above all Angels and heavenly hosts, and above all Apostles, yea, that God made profer unto him of Hypostatical uni∣on, but that he refused ••o accept of it. Moreover that he was appointed to be Redeemer of the world as to matter of Efficacie, which Christ, he said, had been no further then to Sufficiency onely. That all Ecclesiasti∣cal estate was to be abroga••ed, and that he would make new Laws, plain and easy, by which the restraint of Clergy-men from marriage should be taken a way, and multitude of wives allowed, and all necessi••y of Confession avoided. Which things he did maintain before the Judges of the Inquisition with that earnest∣ness and confidence, with so many and so large citati∣ons out of the Prophets, Apocalyps, Psalmes, and o∣ther books, with such unexpected Applications, and Allegorical Interpretations of them, that the Audito∣tory knew not whether they should laugh more at his fancy, or admire his memory. But himselfe was so well a••sured of the matter, that nothing but death

could quit him of the delirium. For he dyed a Martyr to this piece of madness of his, to the eternal infamy of his Judges, who were either so unwise as not to know that Melancholy may make a man delirous as to some one particular thing, though his Intellectuals be sound in others, or else so cruel and barbarous as to murder a poor distracted man. The story you may read more at large in a late Treatise concerning Enthu∣siasme; what I have transplanted hither, is further to evidence the truth of what Physicians say of Melan∣choly, that it may onely befool the understanding in some one point, and leave it sound in the rest; as also to confirme what I did above observe, that Enthusiasts for the most part are intoxicated with vapours from the lowest region of their Body, as the Pythiae of old are conceived to have been inspired through the pow∣er of certain exhalations breathed from those caverns they had their recesse in. For what means this bold purpose of contriving a new law for plurality of wives amongst Christians, but that his judgment was over-clouded by some venereous fumes and vapours?

42. That other kinde of Enthusiasme I propound∣ed was Philosophical, because found in such as are of a more speculative and Philosophical complexion; and Melancholy here making them prone to Religion and devotion, as well as to the curious contemplation of things, these natural motions and affections towards God may drive them to a beliefe that he has a more then ordinary affection towards them, and that they have so special an assistance and guidance from him, nay such a mysterious, but intimate and real union w••th him, that every fine thought or fancy that steals into their mind, they may look upon as a pledge of the Divine savor, and a si••gular illumination from God; imitating in this the madness of Elionora Meliorina

a Gentlewoman of Mantua, who being fully per∣swaded she was married to a king, would kneel down and talk with him, as if he had been there present with his retinue; and if she had by chance found a piece of glasse in a muck-hill, light upon an oyster shell, piece of tin or any such like thing that would glister in the Sun-shine, she would say it was a jewel sent from her Lord and husband, and upon this account fild her ca∣binet full of such trash. In like manner those inspired Melancholists stuff their heads and writings with eve∣ry flaring fancy that Melancholy suggests to them, as if it were a precious Truth bestowed upon them by the holy Spirit, and with a devotional reverence they enter∣tain the unexpected Paroxysmes of their own natural distemper, as if it were the power and presence of God himself in their Souls.

43. This disease many of your Chymists and seve∣ral Theosophists, in my judgement, seem very obnoxi∣ous to, who dictate their own conceits and fancies so magisterially and imperiously as if they were indeed Authentick messengers from God Almighty. But that they are but Counterfeits, that is, Enthusiasts, no in∣fallible illuminated men, the gross fopperies they let drop in their writings will sufficiently demonstrate to all that are not smitten in some measure with the like Lunacy with themselves. I shall instance in some few things concealing the names of the Authors, because they are so sacred to some.

44. Listen therefore attentively, for I shall relate very great mysteries. The vertues of the Planets doe not ascend, but descend. Experience teaches as much, viz. That of Venus or Copper is not made Mars or Iron, but of Mars is made Venus, as being an inferi∣or sphere. So also Iupiter or Tinne is easily changed into Mercury or Quick-silver, because Iupiter is the

second from the firmament, and Mercury the second from the Earth. Saturn is the first from the heaven, and Luna the first from the Earth. Sol mixeth it self with all, but is never bettered by his Inferiours. Now know that there is a great agreement betwixt Saturn or Lead, and Luna or Silver, Iupiter and Mercury, Mars and Venus, because in the midst of these Sol is placed. What can it be but the heaving of the Hypochondria that lifts up the mind to such high comparisons from a supposition so false and foolish? But I have observed generally of Chymists and Theosophists, as of severall other men more pal∣pably mad, that their thoughts are carryed much to Astrology, it being a fancyfull study built upon very sleight grounds, and indeed I do not question, but a relique of the ancient superstition and Idolatry a∣mongst the rude Heathens, which either their own Melancholy, or something worse, instructed them in.

There are other pretty conceits in these Writers concerning those heavenly Bodies, as, That the Starres and Planets, the Moon not excepted, are of the same quality with precious stones that glister here on the earth, and that though they act nothing, yet they are of that nature as that the wandring Spirits of the air see in them as in a looking-glasse things to come, and thereby are inabled to prophecy.

That the Starres are made of the Sun, and yet that the Sun enlightens them.

That our eyes have their originall from the Starres, and that that is the reason why we can see the Starres.

That our eyes work or act upon all they see, as well as what they see acts on them. That also is a very speciall mysterie for an inspired man to utter; That there is onely Evening and Morning under the Sun.

That the Starres kindle heat in this world every

where for generation, and that the difference of Starres makes the difference of Creatures.

That were the heat of the Sun taken away, he were one light with God.

That all is Gods self.

That a mans self is God, if he live holily.

That God is nothing but an hearty Loving, friend∣ly Seeing, good Smelling, well T••sting, kindly Feel∣ing, amorous Kissing, &c. Nor the Spirit, say I, that inspires this mystery any thing but Melancholy and Sanguine.

That God the Father is of himself a dale of dark∣nesse, were it not for the light of his Sonne.

That God could not quell Lucifers rebellion, be∣cause the battle was not betwixt God and a beast, or God and a man but betwixt God and God, Lucifer being so great a share of his own essence.

That Nature is the Body of God, nay God the Father, who is also the World, and whatsoever is any way sensible or perceptible.

That the Starre-powers are Nature, and the Starre-circle the mother of all things, from which all is sub∣sists and moves.

That the Waters of this world are mad, which makes them rave and run up and down so as they do in the channels of the Earth.

That the blew Orb is the waters above the Fir∣mament.

That there be two kinds of Fires, the one cold and the other hot, and that Death is a cold fire.

That Adam was an Hermaphrodite.

That the Fire would not burn, nor there have been any darknesse, but for Adams fall.

That it is a very suspicable matter that Saturn be∣fore the fall was where Mercury, and Mercury where Saturn is.

That there are Three souls in a man, Animall, An∣gelicall, and Divine; and that after Death the Ani∣mal Soul is in the grave, the Angelicall in Abrahams bosome, and the Divine soul in Paradise.

That God has eyes, eares, nose, and other corpo∣reall parts.

That every thing has sense, imagination, and a fi∣duciall Knowledge of God in it, Metals, Meteors and Plants not excepted.

That this earth at last shall be calcined into Cry∣stall.

That at the center of the earth is the Fire of hell, which is caused and kindled by the Primum mobile and influences of the Starres.

That the Artick pole draws waters by the Axel∣tree, which after they are entered in, break forth again by the Axeltree of the Antartick.

That the Moon as well as the Starres are made of a lesse pure kind of fire mixed with air.

That the pure Blood in man answers to the Element of fire in the great world, his heart to the Earth, his Mouth to the Artick pole, and the opposite Orifice to the Antartick pole.

That the proper seat of the Mind or Understand∣ing is in the mouth of the Stomack or about the Splene.

That Earthquakes and Thunders are not from naturall causes, but made by Angels or Devils.

That there were no Rain-bowes before Noahs flood.

That the Moon is of a conglaciated substance, having a cold light of her own, whereby the light of the Sun which she receives and casts on us becomes so cool.

45. Hitherto our Collections have been promi∣scuous,

what follows is out of Paracelsus onely; as for example:

That the variety of the Altitudes of the Sun do's not cause Summer and Winter, because the Sun has the same heat, be he higher or lower, but that there be AEstivall and Hybernall Starres that are the grand causes of these seasons.

That the absence of the Sun is not the cause of night, for as much as his light is so great that it may illuminate the earth all over at once as clear as broad day, but that Night is brought on by the influence of dark Starres that raye out darknesse and obscurity upon the earth, as the Sun does light.

That the Gnomi, Nymphae, Lemures and Penates, Spirits endued with understanding as much or more then Men, are yet wholly mortall, not having so much as an immortall soul in them.

That the Starres are as it were the Phials, or Cu∣curbits, in which the Meteoricall Sal. Sulphure, and Mercury are contained, and that the windes which are made of these, by the AEthereall Vulcanes, are blown forth out of these Emunctories, as when a man blows or breaths out of his mouth.

That the Starres are as it were the pots in which the Archeus or heavenly Vulcan prepares pluvious mat∣ter, which exhaled from thence first appears in the form of clouds, after condenses to rain.

That Hail and Snow are also the fruits of the Starres, proceeding from them as flowers and blos∣somes from hearbs or trees.

That Thunder is caused by the Penates, who ta∣king AEthereall Sulphure, Sal-nitre and Mercury, and putting them into their Al••del, that is their Star, after a sufficient preparation there, the Starre then powres them forth into the aire, and so they become

the matter of Thunder, whose sound is so great and terrible, because it is re-echoed from the arched roof of Heaven, as when a Gun is let off under an hol∣low vault.

That the Lightnings without thunder are as it were the deciduous flowers of the aestivall Starres.

That the Starres eat and are nourished, and there∣fore must ease themselves, and that those falling Starres, as some call them, which are found on the earth in the form of a trembling gelly are their ex∣crement.

That those Meteors called Dracones volantes have a brutish understanding and sense in them.

That the Parelii and Paraselenae are made by the Penates as by Artificers, that counterfeit the form and shape of a silver Pot in adulterate metall.

That all Humane and naturall understanding is in the Starres, and conveyed from thence to man, and that he must suck it from thence to feed his soul, as he takes in meat to nourish his body.

That the reason of Divination is this, That a man has a sydereall body besides this terrestriall which is joyned with the Starres; and so when this sydereall body is more free from the Elements, as in sleep, this body and the Starres confabulating together, the mind is informed of things to come.

That the Starres are struck with a terrour or hor∣rour of the approach of any mans death, whence it is that no man dies without some sign or notice from them, as the dances of dead men, some noise in the house or the like.

That as by a divine faith the dead are raised and mountains cast into the midst of the Sea, so by the faith of nature the influence of the Starres, who know all the secrets of nature, is to be commanded,

and thereby a man may know naturally what is to come.

That Giants, Nymphs, Gnomi and Pygmies were the conceptions and births of the imaginative power of the influence of the Starres upon matter prepared by them, and that they had no souls, as it is most likely the Inhabitants of the more remote parts of the world have none, as not being the off-spring of Adam.

That a Fowler by the help of his Starre need not go after birds, for they will flie after him, and so Fishes swimme to the Fisherman, and wilde beasts follow the hunter upon the same account of his Starres.

That the separation of the three parts of the world, Europe, Asia, Africa, is a certain representation of the three Chymicall principles, Sal, Salphure and Mercury, of which three the whole world was made.

That there is an artificiall way of making an Ho∣munculus, and that the Fairies of the woods, Nymphs and Giants themselves had some such origi∣nall, and that these Homunculi thus made will know all manner of secrets and mysteries of art, themselves receiving their lives, bodies, flesh, bone, and blood from an artificiall principle.

46. These are the rampant and delirous Fancies of that great boaster of Europe Paracelsus, whose un∣bridled imagination and bold and confident obtrusion of his uncouth and supine inventions upon the world has, I dare say, given occasion to the wildest Philoso∣phicall Enthusiasmes that ever was broached by any either Christian or Heathen. That last conceit of his some have endevoured to Allegorise, as the Persians do the Alcoran, ashamed of the grosse sense of it, but in my apprehension so frigidly and unsutably, that

it would confirm a man the more, that the letter is the intended truth; and if one compare it with what he writes of Nymphs, Giants, and Fairies in his Sci∣entia Astronomica, he will make no further doubt of it.

47. There is some affectation of Religion, I con∣fesse, in his writings and farre more in his followers, who conceive themselves taught of God, when I plain∣ly discern, their brains are mee••ly heated and infected by this strong spirit of Phantastrie that breaths in Paracelsus his books. I know it is no part of Pru∣dence to speak slightly of those that others admire, but that Prudence is but Craft that commands an un∣faithfull silence. And I know not how any honest man can discharge his conscience in prudentially con∣niving at such falsities as he sees insnare the minds of men, when they do not onely abuse their Intellectu∣alls by foppish and ridiculous conceptions, but insi∣nuate such dangerous and mischievous opinions as supplant and destroy the very Fundamentalls of Chri∣stian Religion. For I appeal to any man, what is nearer to ancient Paganisme then what this bold wri∣ter has uttered concerning the Starres? or what San∣ctuary so safe for the Atheist that derides and eludes all Religion, then such a miraculous influence of the heavens as Paracelsus describes in his Scientia Astro∣nomica? Wherefore I should be very much amazed at the Madnesse and Inconsistency of him and his fol∣lowers, who have ever and anon a fling against Hea∣then Philosophy, when themselves take into their writings the very dregs of it, viz. the grosse princi∣ples of the ancient Pagan superstition and Idolatry, did I not remember that they are Enthusiasts and fol∣low not the guidance of Reason, but the strength of Fancy.

Iupiter est quodcunque vides, &c.

This taken in the coursest sense, I make no questi∣on but it was the grand Principle from whence did flow so many varieties and impurities of the Pagan superstition, they fancying they met God in every object of their senses; and our exorbitant Enthusiasts professe, That every thing is God in love or wrath: Which, if I understand any thing, is no better then Atheisme. For it implies that God is nothing else but the Vniversall Matter of the world, dressed up in severall shapes and forms, in sundry properties and qualities; some gratefull, some ungratefull; some holy, some profane; some wise, some senselesse; some weak, some strong, and the like. But to slice God into so many parts is to wound him and kill him, and to make no God at all.

48. Again, how does Paracelsus justifie the Hea∣thens worshipping the Starres, he making them such knowing, powerfull, and compassionate spectatours of humane affairs! And why might they not pray to them as Anne Bodenham the Witch did to the Planet Iupiter for the curing diseases, if they have so much power and knowledge as to generate men here below, and conferre gifts upon them? For it would be no more then asking a mans Father or Godfather bles∣sing. For if it be admitted that any one nation is be∣got by the Starres, the Atheist will assuredly assume that they are all so. Moreover how shall we repair the losse (and damage done to the authority of our blessed Saviour his miracles? whereby not onely Christianitie, but the first Fundamentalls of all true Religion are eminently established, viz. the discovery of a Speciall and Particular Providence of God; and an hope of a Life to come. For if the Starres can make such living creatures of prepared matter that

have sense and understanding, which yet have no im∣mortal souls, but wholy return into dead mater again, why is it not so with men as well as them? And if they can contribute the power of such wonder-working wisdome as was in Moses and in Christ, or what is so very nigh to it, what footsteps does there remain of proof that there is any God or Spirits? For all is thus resolvable into the power of the stars. A thing that that zealous and industrious Atheist Caesar Vaninus triumphs in exceedingly in his Amphitheatrum aeternae Providentiae: Where he cites several Astrological pas∣sages out of Cardan under pretence to refute them, in which he fetches the original of those three eminent Law-givers, Moses, Christ, and Mahomet, from the influence of the stars. The law of Moses is from Sa∣turn, saies Cardan, that of Christ from Iupiter and Mercury, that of Mahomet from Sol and Mars: The Law of the Idolaters from the Moon and Mars. And in another place Cardan imputes that sweetness, and meeknesse, and wisdome, and eloquence that was in our Saviour, whereby he was able to dispute in the Temple at twelve yeers of age, to the influence of Iu∣piter. Pomponatius also acknowledges the wisdome and miracles of Christ, but refers all to the starrs, a man as far laps't into Atheisme, I conceive, as Vani∣nus himselfe; so that these wilde fancies of the Enthu∣siasts are in truth the chiefe Props or Shelters that Atheists uphold or defend themselves by. But how fancieful and confounded an account there is of Astro∣logy, let any man that has patience as well as sobrie∣ty of reason, judge.

49. I do not speak these things as if I thought ei∣ther Paracelsus or his followers thus Atheistical, but to shew their Phantastrie and Enthusiasme, they so hotly pretending to matters of Christianity and Reli∣gion,

and yet handling them so grosly and indiscreetly, blurting out any garish foolery that comes into their mind, though it be quite contrary to the Analogie of Faith, nor has any shew of ground in solid Reason, onely to make themselves to be stared upon and won∣dred at by the world. But the event of it is, that as some admire them, so others execrate them, as men of an impious and diabolical spirit. Which I confesse I think too harsh a censure, well meaning men being lyable to Melancholy and Lunacies as well as to A∣gues and burning Feavers. Yet a man should be so far off from thinking the better of any discovery of Truth by an Enthusiastick spirit, that he should rather for that very cause suspect it, because that temper that makes men Enthusiastical is the greatest enemy to Reason, it being more thick and muddy, and therefore once heated intoxicates them like wine in the must, and is more likely to fill their brains full of odde fan∣cies then with any true notions of Philosophy. But men of a purer blood, and finer spirits, are not so ob∣noxious to this distemper: For this is the most natural seat of sublimer Reason; when as that more mecha∣nical kind of Genius that loves to be tumbling of and trying tricks with the matter (which they call making experiments) when desire of knowledge has so heated it that it takes upon it to become Architectonical and flie above its sphere, it commits the wildest hallucina∣tions imaginable, that material or corporeal fancie egregiously fumbling in more subtile and spiritual spe∣culations. This is that that commonly makes the Chymist so pitiful a Philosopher, who from the nar∣row inspection of some few toys in his own art, con∣ceives himself able to give a reason of all things in Di∣vinity and Nature; as ridiculous a project, in my judgment, as that of his that finding a piece of a bro∣ken

oar on the sand, busied his brains above all mea∣sure to contrive it into an entire ship.

50. What I have hitherto spoken, I would have so understood as coming from one that neither contemns the well-meaning of the Theosophist, or disallows of the industry of the Chymist, but I shall ever excuse my selfe from giving any credit to either, any further then some lusty miracle, transcendent medicine, or solid Reason shall extort from me.

51. We have spoken of the kindes of Enthusiasme so far as we held it serviceable for our design, we shall now touch upon the Cure of this Disease. Where waving all pretense to the knowledge of Physick or acquaintance with the Apothecaries shop, we shall set down onely such things as fall under a moral or Theological consideration, giving onely instructions for the guidance of a mans life in reference to this grand errour of Enthusiasme: which a sober man can∣not well determine whether it be more ridiculous, or deplorable and mischievous. Now the most soveraign medicine that I know against it, is this Diatrion or Composition of Three excellent Ingredients, to wit, Temperance, Humility, and Reason, which as I doe not despair but that it may recover those that are somewhat farre gone in this Enthusiastick distem∣per, so I am confident, that it will not fail to pre∣vent it in them that are not as yet considerably smitten.

52. By Temperance I understand a measurable Abstinence from all hot or heightning meats or drinks, as also from all venereous pleasures, and tactual delights of the body, from all softnesse and effeminacy, a con∣stant and peremptory adhesion to the perfectest degree of chastity in the single life, and of Continency in wedlock, that can be attain'd to. For it is plain in

sundry examples of Enthusiasme above named, that the more hidden and lurking fumes of lust had tainted the fancies of those Pretenders to Prophecy and Inspi∣ration. We will adde also to these, moderate exer∣cise of Body, and seasonable taking of the fresh aire, a due and discreet use of Devotion, whereby the Blood is ventilated and purged from dark oppressing vapors; Which a temperate dyet, if not fasting, must also accompany; or else the more hot and zealous our addresses are, the more likely they are to bring mis∣chief upon our own heads, they raising the feculency of our intemperance into those more precious parts of the Body the Brains, and animal Spirits, and so intoxi∣cating the mind with fury and wildnesse.

53. By Humility I understand an entire Submissi∣on to the will of God in all things, a Deadness to all self-excellency and preheminency before others, a per∣fect Privation of all desire of singularity or attracting of the eyes of men upon a mans own person: As little to relish a mans own praise or glory in the world, as if he had never been born into it; but to be wholly contented with this one thing, that his will is a subduing to the will of God, and that with thank∣fulnesse and reverence he doth receive what ever Di∣vine Providence brings upon him; be it sweet or sour, with the hair or against it, it is all one to him, for what he cannot avoid it is the gift of God to the world in order to a greater good. But here I must confesse, That he that is thus affected, as he seeks no knowledge to please himselfe, so he cannot avoid being the most knowing man that is. For he is surrounded with the beams of Divine wisdome as the low depressed Earth with the raies of the stars his deeply and profoundly humbled soul being as it were the Center of all hea∣venly illuminations, as this little globe of the Earth is

of those celestial influences. I professe I stand amazed while I consider the ineffable advantages of a mind thus submitted to the Divine will, how calm, how comprehensive, how quick and sensible she is, how free, how sagacious, of how tender a touch and judg∣ment she is in all things. When as pride and strong de∣sire ruffles the mind into uneven waves and boisterous fluctuations, that the aeteranl light of Reason concern∣ing either Nature or Life, cannot imprint its perfect and distinct image or character there; nor can so subtile and delicate motions and impressions be sensi∣ble to the understanding disturbed and agitated in so violent a storm. That man therefore who has got this Humble frame of Spirit, which is of so mighty concernment for acquiring all manner of wisdome as well Natural as Divine, cannot possibly be so foolish as to be mistaken in that which is the genuine result of a contrary temper, and such is that of Enthusiasme, that puffs up men into an opinion that they have a more then ordinary influence from God that acts upon their Spirits, and that he designes them by special appointment to be new Prophets•• new Law-givers, new Davids, new Messiasses, and what not? when it is nothing but the working of the Old man in them in a fanatical maner.

54. By Reason I understand so setled and cautious a Composure of mind, as will suspect every high flown and forward fancy that endevours to carry away the assent before deliberate examination; she not endu∣ring to be gulled by the vigour or garishnesse of the representation, nor at all to be born down by the weight or strength of it; but patiently to trie it by the known Faculties of the Soul, which are either the Common notions that all men in their wits agree upon, or the Evidence of outward Sense, or else a cleer and

distinct Deduction from these. What ever is not agre∣able to these three, is Fancy, which testifies nothing of the Truth or Existence of any thing, and therefore ought not, nor cannot be assented to by any but mad men or fools. And those that talk so loud of that high∣er Principle the Spirit with exclusion of these, betray their own ignorance, and while they would by their wilde Rhetorick disswade men from the use of their Rational faculties under pretence of expectation of an higher and more glorious Light, do as madly, in my mind, as if, a company of men travailing by night with links, torches and lanthorns, some furious Orator amongst them should by his wonderful strains of Elo∣quence so befool them into a misconceit of their pre∣sent condition, comparing of it with the sweet and cheerful splendor of the day, that they should through impatience and indignation beat out their links, and torches and break a pieces their lanthorns against the ground, and so chuse rather to foot it in the dark with hazard of knocking their noses against the next Tree they meet, and tumbling into the next ditch, then to continue the use of those convenient lights that they had in their sober temper prepared for the safety of their journey. But the Enthusiasts mistake is not one∣ly in leaving his present guide before he has a better, but in having a false notion of him he does expect. For assuredly that Spirit of illumination, which resides in the soules of the faithful is a Principle of the purest Reason that is communicable to the humane Nature. And what this Spirit has, he has from Christ (as Christ himselfe witnesseth) who is the eternal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the all-comprehending Wisdome and Reason of God, where∣in he sees through the natures and Ideas of all things with all their respects of Dependency and Indepen∣dency, Congruity and Incongruity, or what ever ha∣bitude

they have one to another, with one continued glance at once. And what ever of Intellectual light is communicated to us is derived from hence, and is in us Particular Reason, or Reason in Succession, or by peece-meal. Nor is there any thing the holy Spirit did ever suggest to any man but it was agreeable to, if not demonstrable from, what we call Reason. And to be thus perswaded, how powerful a Curb it will be upon the exorbitant impressions and motions of Melancho∣ly and Enthusiasme, I leave it to any man to judge.

55. To these three notable and more generall Helps, we might adde some particular Considerati∣ons whereby we may keep off this Enthusiastical per∣tinacity from our selves, or discover it when it has ta∣ken hold upon others. As for example; If any man shall pretend to the discovery of a Truth by inspirati∣on that is of no good use or consequence to the Church of God, it is to me little less then a Demonstration, that he is Fanatical. If he heaps up Falshoods as well as Truths, and pretends to be inspired in all, it is to me an evidence he is inspired in none of those my ste∣ries he offers to the world.

56. There are certain advantages also that Enthu∣siasts have, which are to be taken notice of, whereby they have imposed upon many; as, That they have spoken very raisedly and divinely, which most cer∣tainly has happened to sundry persons a little before they have grown stark mad; and that they may hit of something extraordinary is no pledge of the truth of the rest. For this unquiet and tumultuous spirit of me∣lancholy shaking their whole bodily frame, is like an Earth-quake to one in a dungeon, which for a small moment makes the very walls gape and cleave, and so lets in light for a while at those chinks; but all closes up again suddenly, and the prisoner is confined to his

wonted darknesse; This therefore was a Chance in nature, not a gratious visit of the Spirit of God.

57. Hereunto you may also joyn the luck of Pro∣phecy, be it sleeping or waking; for such things have happened to mad men and fools, and Aristotle offers at a pretty reason that may reach both. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To which he also addes why Extaticall men foresee future things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All which inti∣mates thus much, That an alienation of mind and rest from our own motions fits us for a reception of impressions from something else, and so by a quick sense and touch we may be advertised through a com∣munication of motion from the Spirit of the world what is done at a distance, or what causes are con∣spiring to bring this or that to passe•• which turning off again make the Prediction false: For every thing that offers to be, does not come into actuall being. Wherefore all these Presages are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but may be onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are the words of Aristotle, but such as some skil∣ful Platonist will most easily explain. All that I aim at is this. That Prophesie may arise from on this side of the pure and infallible Deity, and it is our mi∣stake that we think that what predictions fall out true, are certainly foreknown by the Foreteller. For the present conspiracy of causes that shoot in∣to the vacant mind may corrupt and alter, and be blown away like clouds, that at first seem to assure the husbandman of a following rain.

58. But there is yet a stronger allurement then Prophecy to draw on belief to the Enthusiast, which is a semblance of doing some miracle, as the curing

some desperate disease; as it happened very lately in this Nation. For it is very credibly reported, and I think cannot be denied, That one by the stroaking of a mans arm that was dead and uselesse to him, recovered it to life and strength. When I heard of it, and read some few pages of that miraculous Physi∣cians writing, my Judgement was that the cure was naturall, but that his blood and spirits were boyled to that height that it would hazard his brain, which proved true; for he was stark mad not very long af∣ter. There may be very well a healing and sanative Contagion as well as morbid and venemous. And the Spirits of Melancholy men being more massy, and ponderous, when they are so highly refined and actu∣ated by a more then ordinary heat and vigour of the body, may prove a very powerfull Elixir, Nature having outdone the usuall pretenses of Chymistrie in this case.

59. Whatever credit the Enthusiast may conciliate to himself from his moving Eloquence, his mysteri∣ous style and unexpected notions, they are easily to be resolved into that principle of Melancholy above named, the sense of which complexion is so deep and vigorous, that it cannot fail to inable the Tongue to tell her story with a great deal of life and affection; and the imagination is so extravagant that it is farre easier for her to ramble abroad and fetch in some odde skue conceit from a remote obscure corner, then to think of what is nearer and more ordinarily intelligi∣ble. But these things are so fully and plainly com∣prehended in those Generall causes of Enthusiasme we have already declared, besides what we have par∣ticularly touched upon before, that it will not be worth our labour to insist any longer upon them. When we have satisfied a Scruple or two concerning

what we have said of Melancholy and Enthusiasme, I think we shall have omitted nothing materially per∣tinent to this present Speculation.

60. And the first is, How we can distinguish be∣twixt Religion and Melancholy, we having attribu∣ted so notable effects thereunto. The second is, whe∣ther we have not reviled and vilified all Enthusiasme whatsoever, and invited men to a cold Pharisaicall stupidity and acting, merely according to an outward letter without an inward testimony of life.

The meaning of the first scruple must be restrain'd to such things as in their externals are laudable and approveable, viz. whether such as they, be out of a Divine or Naturall principle, whether from God or Complexion. For in those things that are at their very first view discerned to be culpable, it is plain that they are not from God. I answer therefore, That there are three main discriminations betwixt the Spirit and the most Specious Complexion. The first is, That that Piety or Goodnesse which is from the Spirit of God is universall, extirpating every vice and omitting nothing that is truely a divine virtue. The second is, A belief of those Holy Oracles comprehended in the Old and New Testament, they being rightly inter∣preted, and particularly, of that Article, That Iesus Christ, even he that died on the crosse at Ierusalem betwixt two thieves, is the Sonne of God, and Sove∣raigne of men and Angels, and that he in his own person shall come again to judge the quick and the dead. The third and last is, An universall Prudence, whereby a man admits nor acts nothing, but what is solidly rationall at the bottome, and of which he can give a good account, let the successe be what it will. He that finds himself thus affected, may be sure it is the Spirit of God, not the power of Complexion or

Nature that rules in him. But this man to others, if they be unbelieving and so rude and unprepared as not to be capable of Reason, he is nothing to them, un∣lesse he can do a miracle. How vain then is the En∣thusiast that is destitute of both? But those ancient Records of miracles done in the behalf of Christiani∣ty, are a sufficient Testimony of the truth of our Re∣ligion to those whose hearts are rightly fitted for it.

61. To the Second scruple I answer, That there has not one word all this time been spoken against that true and warrantable Enthusiasme of devout and holy souls, who are so strangely transported in that vehement love they bear towards God, and that un∣expressible Joy and Peace they find in him. For they are modest enough and sober in all this, they witnes∣sing no other thing to the world then what others may experience in themselves, and what is plainly set down in the holy Scriptures, That the kingdome of God is Righteousnesse and Peace and Joy in the Holy-Ghost. But in none of these things do they pretend to equallize themselves to Christ, whom God has ex∣alted above men and Angels, but do professe the effi∣cacie of his Spirit in them to the praise and glory of God, and the comfort and incouragement of their drooping Neighbour. But what is above this, with∣out evident Reason or a Miracle, is most justly deemed to proceed from no supernaturall assistance but from some Hypochondriacall distemper.

62. Moreover for these Rapturous and Enthusia∣sticall affections even in them that are truely good and pious, it cannot be denied but that the fuell of them is usually naturall o••••••ntracted Melancholy, which any man may perceive that is religious, unlesse his Soul and Body be blended together, and there be a confusion of all; as it is in mistaken Enthusiasts, that

impute that to God which is proper to Nature. But Melancholy usually disposes, and the mind perfects the action through the power of the Spirit. And a wise and holy man knows how to make use of his opportunity according to that Monition of the Apo∣stle, If a man be sad, let him pray; if cheerfull, let him sing Psalmes.

63. But there is also a peculiar advantage in Me∣lancholy for divine speculations; and yet the myste∣ries that result from thence, are no more to be suspect∣ed of proving meer fancies, because they may occa∣sionally spring from such a constitution, then Mathe∣maticall Truths are, who ow their birth to a Mathe∣maticall complexion; Which is as truly a comple∣xion as the Religious complexion is; and yet no sober man will deny the truth of her Theorems. And as it would be a fond and improper thing to affirm that such a complexion teaches a man Mathematicks, so it would also be to affirm that Melancholy is the onely mother of Religion.

64. But most certain it is and observation will make it good, That the souls of men while they are in these mortall bodies are as so many Prisoners immu∣red in severall prisons with their fingle loop-holes looking into severall quarters, and therefore are able to pronounce no further then their proper prospect will give them leave. So the severall Complexions of mens bodies dispose or invite them to an easie and happy discovery of some things, when yet notwithstanding if you conferre with them concerning other some that lie not within their prospect or the limits of their na∣turall Genius, they will be enf••••••ed either to acknow∣ledge their ignorance, or if they will take upon them to judge (which is the more frequent) they will abundantly discover their errour and mistake. Which

sometimes seems so grosse and invincible that a man may justly suspect that they want not onely the pati∣ence but even the power of contemplating of some ob∣jects, as being not able to frame any conception of what they are required to think of; and such are the duller sort of Atheists that rank the notion of a Spi∣rit and consequently of a God in the list of Inconsi∣stencies and ridiculous Non-sense. Wherein though they seek to reproach Religion, they seem to me main∣ly to shame themselves, their Atheisme being very easie to be paralleld with Enthusiasme in this regard. For as some Enthusiasts being found plainly mad in some one thing, have approved themselves sober e∣nough in the rest; so these Atheists though they show a tolerable wit and acutenesse in other matters, yet approve themselves sufficiently slow and heavy in this.

FINIS.