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.

SECT. V.

34. Eugenius broaches an old truth for a new do∣ctrine. 35. His errour that the sensitive part in man is a portion of Anima Mundi. 36. His rash

rejection of Peripateticall forms. 37. His odde conceit of blind mens seeing in their sleep. 38. And of the flowers of Hearbs, framed like eyes, having a more subtile perception of heat and cold then o∣ther parts of them have. 39. His distinguishing the Rationall or Angelicall spirit in man from the Sensitive. 40. Mastix commends Eugenius for his generous discourse of the excellency of the Soul. 41. Rebukes him for his enmity with the Peripate∣ticks and School-Divines, and for his rash swear∣ing and protesting solemnly before God that he wrote onely out of Zeal to the truth of his Cre∣atour. 42. Check•• his bold entitling of his own writings to the Sacrosanctity of Mysteries. 43. Taxes his vain idolizing of Ag••ippa. 44. Shows him the fruitlesse effects of Enthusiast∣ick Poetry without the true knowledge of things. 45. Approves of severall collections of his concern∣ing God and the Soul, but disallows of his rash cen∣sure of Aristotles Philosophy, challenging him to show any solution of Philosophick controversies by his Chymicall experiments. 46. Sports himself with his solicitude of what acceptance his writings will have in the world. 47. As also with his modest pride in disclaiming all affectation of Rhetorick. 48. And his lanck excuse in that he wrote in the dayes of his mourning for the death of his brother. 49. His ri∣diculous Tergiversation in not submitting his wri∣tings to the censure of any but God alone.

Observation 34. Pag. 32.

THis page ridiculously places Peter Ramus a∣mongst the Schoolmen against all Logick and Method. And at the last line thereof bids us arrigere

aures, and tells he will convey some truth never here∣tofore discovered, viz. That the Sensitive gust in a man is the forbidden fruit; with the rest of the cir∣cumstances thereof. Which Theory is so farre from being new, that it is above a thousand years old. It is in Origen and every where in the Christian Pla∣tonists.

Observation 35. Pag. 38.

Lin. 27. It is part of Anima Mundi. Why! is Anima Mundi (which, you say, in men and beasts can see, feel, tast and smell) a thing divisible into parts and parcells? Take heed of that Anthroposophus! lest you crumble your own soul into Atoms; indeed make no soul, but all body.

Observation 36. Pag. 39.

Lin. 22. Blind Peripateticall forms. What im∣pudence is this O Magicus! to call them so unlesse you make your Anima Mundi more intelligible? This is but to rail at pleasure, not to teach or con∣fute.

Observation 37. Pag. 40.

Lin. 2. As it is plain in dreams. Blind men then see in their sleep it seems, which is more then they can do when they are awake. Are you in jest Eugenius! or in good earnest? If you be, I shall suspect you having a faculty to see when you are asleep, that you

have another trick too, that is, to dream when you are awake. Which you practised I conceive very much in the comp••lement of this book, there being more dreams then truth by farre in it.

Observation 38.

Lin. 11. Represent the eyes. How fanciful and poeticall are you Mr. Magicus! I suppose you allude to the herb Euphrasia or Eyebright: Which yet sees or feels as little light or heat of the Sun, as your soul do's of reason or humanity.

Observation 39.

Lin. 27. Angelicall or rationall spirit. Do's not this see and hear too in man? If it do not, how can it judge of what is said or done? If it do's; then there are two hearing and seeing souls in a man. Which I will leave to Anthroposophus his own thoughts, to find out how likely that is to be true.

Observation 40. 46, 47, 48, 49. Pages.

Truly, Anthroposophus! these pages are of that na∣ture, that though you are so unkind to Aristotle, as to acknowlege nothing good in him; yet I am not so in∣veterate a revengefull assertor of him, but I will allow you your lucida intervalla. What you have deli∣vered in these pages concerning the Soul of man, ba∣ting a few Hyperboles, might become a man of a more settled brain than Anthroposophus. But while you oppose so impetuously what may with reason be admitted, and propound so magisterially what is not

sense, I must tell you Anthroposophus! that you be∣tray to scorn and derision even those things that are so∣ber in the way that you affect, and hazard the soil∣ing of the highest and most delicate truths, by your rude and unskilfull handling of them: And now the good breath, that guided you for these four pages to∣gether, is spent, you begin to rave again after the old manner, and call Galen Antichrist in the fiftieth page;

Observation 41. Pag. 50.

And quarrel again with the Peripateticks, and provoke the School-divines. And then you fancie that you have so swinged them, that in revenge they'l all fall upon you at once, and so twerilug you: when as they good men feel not your strokes, and find themselves something else to do, then to refute such crazy Discourses as this. It is I onely, it is I, your brother Philalethes, that am moved with pi••ie to∣wards you•• and would, if I could, by carefully cor∣recting you in your distempers, bring you to a sober mind, and set you in your right senses again. And I beseech you brother Philalethes•• forbear this swearing: An honest mans word is as good as his Oath. No bo∣dy will believe you more for swearing, then he would without it, but think you more melancholick and di∣stracted.

Observation 42.

Lin. 21. Whiles they contemn mysteries, &c. In this heat all that Philalethes writes must be termed Holy mysteries. His project certainly is, now neither

Episcopacie nor Presbyterie can be setled, to get his book established jure divino. A crafty colt! Ha, ha, he! Philalethes, Are you there with your Bears?

Observation 43.

Lin. 29. Next to God I owe all I have to Agrippa. What? more then to the Prophets, and Apostles, Anthroposophus? The businesse is, for your fame-sake, you have more desire to be thought a Conjurer then a Christian.

Observation 44. Pag. 53, 54.

Great glorious penman! A piping hot paper of verse•• ••ndeed, Anthroposophus! But say truly! What can you do in or out of this heat more then other men? Can you cure the sick? Rule and counsell States and Kingdomes more prudently for the com∣mon good? Can you find bread for the Poor? Give a rationall account of the Phoenomena of Nature, more now then at another time? or more then other men can do? Can you tell me the nature of Light? the causes of the Rainbow? what makes the flux and reflux of the Sea? the operations of the Loadstone, and such like? Can you tell us in a rationall, depen∣dent, and coherent way the nature of such things as these, or foretell to us what will be hereafter, as cer∣tainly and evidently as the Prophets of old? But if there be neither the evidence of Reason, nor the testi∣mony of notable effect, you can give us; you must give me leave Anthroposophus! to conjecture; That all this is but a frisk and dance of your agitated spi∣rits, and firinesse of your fancie, of which you will

find no fruit, but a palsied, unsteddy apprehension, and unsound judgement.

Observation 45. Pag. 55.

From this page to the 62. your Theomagicall Nag has been prettie sure-footed, Philalethes! And it is a good long lucidum intervallum you have ambled out. Nay and you have done very well and soberly in not plainly pretending any new thing there. For they are both old and well seasoned, if the Church be so pleased to esteem of them. But what you have to∣ward the latter end of the 62 page, that is, a word of your self, and another o•• the common Philosophie, has in it a spice of the old maladie, pride and con∣••••it••dnesse: as if you had now finished so famous a piece of work, as that all the world would stand a∣mazed, and be inquisitive after you, asking who is this Philalethes, and what is he? Presbyterian or In∣dependent? Sir, may it please you, He is neither Pa∣pist, though he bid fair enough for Purgatorie in his Exposition of St. Peter in the foregoing page; nor Sectarie, though he had rather style himself a Pro∣testant then a Christian: but be he what he will be, he is so great in his own conceit, that though you have not the opportunitie to ask his judgment, yet he thinks it fit unasked to set himself on the seat of Judicature, and disgorge his sentence on our ordinary Philoso∣phie. He means you may be sure the Aristotelean in use for so many hundred years in all the Universities of Europe. And he pronounces of it, that it is An inconsistent Hotch-potch of rash conclusions, built on meer imagination without the light of Experience. You must suppose he means Chymicall experiments,

for you see no small pretensions to that in all his Treatise. And this very Title page, the first of the book, has the priviledge to be first adorned with this magnificent term of Art, Protochymistry. But tell me, Mr. Alchymist! in all your skill and observation in your Experiments, if you have hit on any thing that will settle any considerable point controverted a∣mongst Philosophers, which may not be done as ef∣fectually at lesse charges. Nay, whether you may not lose Nature sooner then find her by your industri∣ous vexing of her, and make her appear something else then what she really is; Like men on the rack or overwatched witches, that are forced many times to confesse that which they were never guiltie of. But it being so unsatisfactorie to talk in generall, and of so tedious purpose to descend to particulars, I will break off this discourse. Onely let me tell you thus much Mr. Philalethes! that you are a very unna∣turall son to your mother Oxenford, and to her sister Universitie; for if they were no wiser then you would make them, you would hazard them and all their children to be begg'd for fools: And there would be a sad consequent of that. But your zeal and heated melancholie considers no such things, Anthro∣posophus!

Observation 46. Pag. 65.

Lin. 3. I have now done, Reader! but how much to my own prejudice I cannot tell. Verily nothing at all Phi∣lalethes! For you have met with a friend that hath impartially set out to you your own follies and faults. And has distorted himself often into the deformities of your postures, that you may the better see your ••elf in another, and so for ••hame amend.

Observation 47.

Lin. 8. Paint and trim of Rhetorick. How mo∣dest are you grown Philalethes! Why? this affe∣ctation of humour and Rhetorick is the most conspi∣cuous thing in your book. And shines as oriently, as false gold and silver lace on a linsie-woolsie coat.

Observation 48.

Lin. 22. Of a brothers death. Some young man certainly that killed himself by unmercifull studying of Aristotle. And Philalethes writ this book to re∣venge his Death.

Observation 49.

Lin. 18. I ••xpose it not to the mercy of man, but to God. See, the man affects an absolute Tyranny in Philosophie. He'll be accountable to none but God. You no Papist Philalethes? Why! you would be a very Pope in Philosophie, if you would not have your Dictates subject to the canvase of mans reason.