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Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51300	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.	More, Henry, 1614-1687.; More, Henry, 1614-1687.	1656 (1656)	Wing M2655; ESTC R202933	187,237	340

and put off your vizard and be aper● and intelligible or else why do you pretend to lay the Fundamentalls of Science and crave our diligence and attention to a non-significant noise and bu●ze Unlesse you will be understood it may as well for ought any bodie knows be a plaister for a gauld horses back or a Medicine for a Mad-dog as a receipt of the Philosophers Stone Observation 29. Pag. 27. In this page Magicus prophesies of a vitrification of the Earth and turning of it into a pure diaphanous substance To what end Magicus That the Saints and Angels at each pole of the Earth may play at Boe-peep with one another through this crystallized Globe Magicus has rare imaginations in his noddle Observation 30. Pag. 28. At the end of this page Magicus begins to take to task the explication of mans nature But Magicus you must first learn better to know your self before you attempt to explain the knowledge of man to others Observation 31. Pag. 29. Lin. 10. The Philosophicall Medicine This is the Philosophers stone And they that are ignorant in this point are but Quacks and Pispot Doctours Ho! Dr. H. Dr. P. Dr. R. Dr. T. and as many Doctours more as will stand betwixt London and Oxenford if you have not a sleight of Art to Metamorphize your selves into Triorchises and have one stone more then Nature hath bestowed upon you which is forsooth the Philosophers Stone have amongst you blind Harpers Magicus will not stick to teem Urinals on your heads and crown you all one after another with the Pispot and honour you with the Title of Quack-salvers What Magicus Is it not sufficient that you have no sense nor wit but you will have no good manners neither Observation 32. Pag. 30. This thirtieth page teaches that the Soul of man consists of two parts Ruach and Nephesh one Masculine and the other Feminine And Anthroposophus is so tickled with the Application of the conceit unto Marriage which he very feelingly and savourly pursues that he has not the patience to stay to tell us how these two differ he being taken up so with that powerfull charm and thence accrewing Faculty of Crescite Multiplicamini Observation 33. Pag. 31. This page has the Legend that the Alcoran has concerning the envy of the Angels But all goes down alike with him as if every thing printed were Gospel In so much that I am perswaded that he doubts not but that every syllable of his own Book is true now it has passed the P●esse SECT V. 34. Eugenius broaches an old truth for a new doctrine 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 other 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 Peripateticks and School-Divines and for his rash swearing and protesting solemnly before God that he wrote onely out of Zeal to the truth of his Creatour 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 Enthusiastick Poetry without the true knowledge of things 45. Approves of severall collections of his concerning God and the Soul but disallows of his rash censure 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 ridiculous Tergiversation in not submitting his writings to the censure of any but God alone Observation 34. Pag. 32. THis page ridiculously places Peter Ramus amongst 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 heretofore discovered viz. That the Sensitive gust in a man is the forbidden fruit with the rest of the circumstances 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 Platonists 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 impudence 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 confute 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 nature that though you are so unkind to Aristotle as to acknowlege nothing good in him yet I am not so inveterate a revengefull assertor of him but I will allow you your lucida intervalla What you have delivered in these pages concerning the Soul of man bating 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 betray to scorn and derision even those things that are sober in the way that you affect

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 conceive 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 Magus 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 Samaritan that vaunted himself to be the Saviour of the world a maintainer of the same licentious and impure opinions with Simon Montanus professed himself to be the Spirit of God but that it was the spirit 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 indoctrinated in all licentious and filthy principles Mahomet more successefull then any the last and chiefest Prophet 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 pleasant 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 Creatour and Governor of the world That there are Angells and Spirits That the Soule of man is immortall and that there is a Judgement and an everlasting reward to come after the natural death of the body So that indeed Mahometisme seems but an abuse of certain 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 Dâvid 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 magnificently 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 Scripture as assure us of the existence of Angels and Spirits and of a life to come bears his condemnation in himselfe 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 Rapsodie 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 Christian 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 Evidence and conviction of Reason not by force or external power such Mock-prophets and false Messiasses as these will be discountenanced and hissed off of the stage nor will there be a man that knows himselfe to be a Christian that will receive them 22 We have I think by a sufficient Induction discovered 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 complexion as very often Religious zeal in general is discovered to be As is also observable from the tumultuous 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 downward 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 Enthusiastical 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 Melancholy 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 particles which then are put upon motion and agitation is more strong and vigorous then any thing

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 perswaded 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 cabinet full of such trash In like manner those inspired Melancholists stuff their heads and writings with every 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 entertain 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 several Theosophists in my judgement seem very obnoxious 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 infallible 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 inferior 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 palpably 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 amongst 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 friendly Seeing good Smelling well T●sting kindly Feeling 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 darknesse were it not for the light of his Sonne That God could not quell Lucifers rebellion because 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 subsists 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 Firmament 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 before the fall was where Mercury and Mercury where Saturn is That there are Three souls in a man Animall Angelicall and Divine and that after Death the Animal Soul is in the grave the Angelicall in Abrahams bosome and the Divine soul in Paradise That God has eyes eares nose and other corporeall parts That every thing has sense imagination and a fiduciall Knowledge of God in it Metals Meteors and Plants not excepted That this earth at last shall be calcined into Crystall 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 Axeltree 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 Understanding 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 promiscuous what follows is out of Paracelsus onely as for example That the variety of the

and hazard the soiling 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 together 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 towards you● and would if I could by carefully correcting 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 body will believe you more for swearing then he would without it but think you more melancholick and distracted 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 common 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 dependent and coherent way the nature of such things as these or foretell to us what will be hereafter as certainly and evidently as the Prophets of old But if there be neither the evidence of Reason nor the testimony 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 spirits 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 toward 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 amazed and be inquisitive after you asking who is this Philalethes and what is he Presbyterian or Independent Sir may it please you He is neither Papist 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 Protestant 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 Philosophie 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 amongst Philosophers which may not be done as effectually at lesse charges Nay whether you may not lose Nature sooner then find her by your industrious 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 unnaturall 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 Anthroposophus 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 Philalethes 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 modest are you grown Philalethes Why this affectation of humour and Rhetorick is the most conspicuous 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 revenge 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 Observations upon his Advertisement to the Reader THe first thing you require is that he that attempts your Book should make a plain