The ADEPT LADYS OR The ANGELICK SECT. Being The Matters of Fact Of certain Adventures Spiritual, Philosophical, Political, and Gallant. In a Letter to a Brother An: Dom: 1701/2 PRINTED FIRST IN THE YEAR MCMLXXX * En animam, & mentem, cum qua Dij nocte loquantur! Juv:Sat:VI [M&N:1] * in English as below.p:551 ---------- 1 only in M, on the left side of the MS. A LETTER & c: C --------- Jan:ry the 19th 1701/2 Dear Brother. WHEN you were last with me here at my Evening-Re- treat out of the Smoak and Noise of the Town; it being 5 then a time that afforded us a short respite from Publick Affairs, and gave us the opportunity of conversing inti- mately and freely, as became Brothers and Friends; You may remember that amongst other Subjects, we fell upon that of Superstition and Enthousiasme; the Evills of which I 10 had ever been Sufficiently convinc'd of, but never experienc'd so much as I had freshly done, in the Persons of some of our Acquaintance. [M:3; page 2 is blank] I could not then tell You my Adventure; which was1 a long and Sore one: and it was too Soon yet a while to renew the nauseouse 15 Ideas of what had [N:3; page 2 is blank] quite Sicken'd me. I promis'd you it should be for some other time; when I was stronger; and having since recollected my self, I here send you a sincere and exact relation of what pass'd: making use only of some feign'd Names which you will easily know. 20 IT was but the very next day after my coming hither from the Country, when2 early in the Morning, word was brought me of a Coach come to my Door; with some grave Visitants; who prov'd to be my old Acquaintance Chrysoge- nes, and Chrysogenia his Accomplisht Spouse. With them 25 there was a Woman in a Quakers Dress; whom I scarce ---------- 1 M: was: later added. 2 M: when...early: 9 or 10 words crossed out, probably concerning "my Journeys". 378 knew by Sight, but guess'd to be that Friend of theirs, of whom I had heard so much of late. I receiv'd them with all Possible Civility: and after mutuall Enquirys of health, [M:4] Friends, Relations and the like; I expected when this oddFigure of a Woman would say Something on her own 5 account; or they concerning her; and the reason of their bringing her along with them. But there was not so much as any offer of this kind, and the Deep Silence and Solemn manner of the Woman her self, shew'd me that something more [N:4] than ordinary was meant. 10 BEING sate down, Chrysogenes accosted me with Con- gratulations on the Account of my late Successes in the Publick. I Thankt him: but withall assuring him, that if I had been happy in any thing of this kind; I attributed the good Success to Providence only, and the Zeal of Friends: 15 expressing my Gratitude to both; and Speaking on this Occasion as well as I was able, and with that Piety I thought due, and Becoming. This (I Found) was extreamly well receiv'd by my Visitants; and I took notice it rais'd Some- thing extrodinary in their Looks. They turn'd often to one 20 another: and as I was Speaking, I observ'd they express'd their Satisfaction, and Seem'd to confirm [M:5] one another in the good Construction they made of my Discourse. This made them hasten (I suppose) to the Opening of a Scene which they thought with themselves now needed not much 25 Ceremony, or Preparation. CHRYSOGENES began with telling me; "that God had a great Work in hand: that he was resolv'd to do all by him- self and in his own way, without leaving it [N:5] to man, or doing it1 by such means as that man might derive any 30 thing of Glory or Honour to himself: that this would soon appear: and God would shew himself in an extrordinary Manner: and that He had allready so2 reveal'd Himself3 to some." ---------- 1 M: it...by: 2 words crossed out. 2 M: so: later added. 3 M: Himself...to: 1 word crossed out, probably "so". 380 MUCH more was said in Generall, after this way; to which I answered Still very respectfully; understanding it in the Best Sence I could; and accomodating it, all that I was able, to Piety & sound Religion; they in the mean while continuing to express their Surprise and Joy more and 5 more: which [M:6] I could not but take notice of, and turning to Chrysogenes, ask'd if he thought this Discourse any way Strang in me; or if he judged of me now at this time, by my Character of early days, and in the Heat of youth1, when he first knew me: tho' even then he knew 10 very well the awfull impressions I had of a Deity, and here2 I appeal'd to him concerning my much alter'd Character of late years, my Greater Deference to all [N:6] things Sacred, or that3 carryed but the Shaddow of Religion. This he and Chrysogenia with great forwardness acknowledg'd; adding 15 besides, that they had been long assur'd of this Truth, in such a manner as I dreamt not of: they being no way Strangers even to what pass'd within me. IN short they assur'd me that this was not the greatest of those Wonders and Misteryes of which I should hear: for 20 that both my late Actions for the Publick, and what was done and resolv'd by the highest Persons of the World, even by the King him-[M:7]self4; his late Chang; his Favour towards the Honest Party, and amongst the rest towards my self; the breaking of the late Ministry, and Parliament; 25 all this was known long before, and expressly foretold. I told them that I had often in my Life heard them make mention of Secret Prophesyes, and Suppos'd this was from something they had mett with of that kind; which they would not find me so avers to, now, as formerly: But that5 as 30 to what I said of my own Heart, [N:7] None surely could let them know concerning That so well as I my self, at which the Quaker-Woman, who now for the first time began to Speak, interrupting me in a seeming humble way, told me, that what was said to be so certainly known concerning my 35 ---------- 1 M: youth,...,when: 3 or 4 words crossed out. 2 M: here..., I: 2 or 3 words crossed out. 3 M: that...carryed: 1 word crossed out, probably "had". 4 M: himself;...his: 1 word crossed out. 5 M: that: later added. 382 Heart, was from ONE that knew it as perfectly as I my self: which when I objected to, with some Heat, asking how that was Possible? or who that Person could be? She said GOD. AT this the Two Companions (the old Gentleman and Lady) pres-[M:8]sing upon me both at a time, drew nearer 5 with their Chairs; and speaking with an Emphasis suitable to some high and important Discovery, bid me not1 be Surpriz'd: for they had many Satisfactory Assurances to give me of the Extrordinary Character of that Person (pointing to the Quaker-Woman who Sate between them). 10 Nor would they conceal from me the Wonders and Mira- cles which God had wrought in, and by Her; such as were greater [N:8] Certainty than either of the old or New Testament; which Chrysogenes twice pronounc'd very emphatically; adding that these were MATTERS OF FACT, and that he did 15 not meerly beleive, but saw, and knew: That upon this account they came2 with the Resolution of acquainting me with these things, which I should be Witness of my self; and that it was the Will of God I should be so. AFTER this, there was a Silence of some Time, whilst 20 they wayted (I suppose) to hear my Answer, and [M:9] know how this was receiv'd. But I was gon a little too far in my Thoughts, to recover my self, and be with my Com- pany immediatly. The Scene I had in view had made me somewhat more than ordinary thoughtfull. I was then 25 reflecting on certain miseryes of Mankind of which I thought I had the Ideas but too plain before me. I had fix'd my Eyes this while upon the Ground: & when I rais'd 'em up to regain my Company, I found them in a manner retir'd back from me3, & at a greater Distance. Their Looks were 30 bent on me [N:9] with greater attention than ever. Their Countenance shew'd Disorder, and Pain; & discover'd plainly a Doubt of me, and some Mistrust of themselves; as if they had gon too far; not knowing what to judg of this ---------- 1 M: not...be: 1 word crossed out. 2 M: came...with: 1 word crossed out. 3 M: me: later added. 384 Seriousness they had rais'd in me1; till clearing up my Brow, and assuming my Chearfull way; I assur'd them again more than ever; by telling them "that it was indeed no wonder to see any one thought-[M:10]full as they saw me, on the first hearing of things so strange, and of so high a 5 Nature: that as to my own Heart, it was my Wish that all Mankind could know it: and I had often greiv'd that they my intimate Friends, who seem'd to know It so well now, should have had so little Knowledge of It of late, when it was not my good fortune to please the Court. My only 10 Satisfaction was that HE whom they nam'd, and who was above all, did perfectly know my Heart and was a Witness of Its Sincerity: that all I liv'd for, in this World, was to Obey HIM, and to serve my Country and Friends; [N:10] and as such a One it was impossible for me (if I rightly knew My 15 Self) to reject what came from HIM, or was (as they assur'd me) of the greatest Importance to Mankind." THIS being spoken by me with a reall Feeling2, & with a Zeal very apparent; it finish'd their Assurance of me: and they seem'd now as People overcome with their Joy. The 20 Old Lady, who could hardly sett still in her Chair, was ready to clap [M:11] her hands, and in Joy laught'd out: the Quaker-woman smil'd; but with a Face so unhappily suited to Good-Humour, that She express'd a sort of Gastly sweetness. Poor Good Chrysogenes express'd his Joy 25 another way: Tears came in his Eyes; and he was in earnest3 about to weep; which really mov'd me, so that between my Pitty for him, and my Horrours of another kind, the Women, who observ'd me most, could not but discover in me a more than ordinary Commotion; which they inter- 30 preted (no doubt) as a Stronger Mark of my being fill'd with that Spiritt they wish'd. [N:11] For now I saw them turning towards one another and after a Short Whisper of all Three, could hear them say, who then shall begin? each answering Do you. Chrysogenes was just then raising his 35 ---------- 1 M: me;...till: 5 or 6 words crossed out. 2 M: Feeling...; &: 1 or 2 words crossed out. 3 M: earnest...about: 1 word crossed out. 386 Voice, with his hand allready in Action, and a Countenance compos'd to some Solemn and long Narration, when he was interrupted by the Old Lady, who made signs to [M:12] him to observe the Q:Woman; which he no sooner did, but throwing himself back in his Chair, as one at ease & well 5 pleas'd, he cry'd out "will She do it then her self? Let it be so then; and in her own way, as is best". The Q:Woman in the mean while appear'd in great Agitation, and seem'd now as in a Double Labour, both of Body, and Mind: which when I was Considering what it might end in; I saw her draw, with 10 some Difficulty, a Pretty bigg Bundle out of her Pockett: the others no Sooner seeing this, but they cry'd out1, "will she begin by the Subjects?" and repeating the Question to her, ask'd if [N:12] she would so do: to which She nodded only; going on earnestly employ'd with what2 Lay before her, in 15 her Lap. HITHERTO I could understand but little of all this, by any Knowledg, or intellectuall Faculty I had: but now I was to make use of other Facultyes; the Tryall being putt to my Senses, for The Q:Woman having open'd the Bundle in 20 which there were Papers that seem'd to contain certain Druggs, which they [M:13] call'd (as I perceiv'd) the Sub- jects, presented one of them to me ready open'd, & bid me observe that well: which I did with great Gravity, holding the Paper in my hand: and after I had remain'd a little in this 25 Pause, looking still on what was in the Paper; one of them ask'd me Smilingly, & in a very familiar way, what I thought of it? I told them with great Submission (as to Persons deeper sighted than my self.) that I thought I saw a Powder of an Earthly3 Colour. What Tast it had, I did not care truly 30 to try: nor as yet [N:13] had I offer'd to Smell to it, or so much as feell it with my fingers. The Q:Woman at last applying to me; ask'd me if I knew a certain Thing which was so vile that we gave money to have it rid out of our houses? This being a pretty odd Question; I sate4 mute for a 35 ---------- 1 M: out: later added. 2 M: what...Lay: I word crossed out. 3 N: Earthy 4 M: sate: later added. 388 while, till she had1 ask'd this over again two or three severall ways, and began, as I thought, to reproach me for being a little Dull. On this I offer'd to smell2 to it; making (I Believe) at the Same time some kind of Face not very a- [M:14]greable: and finding, that this had Spread a sort of 5 grum Smile over my Assembly; I ventur'd to Smile a little aukardly my Self too, and told them, I now thought I had gott the Matter right: this being perhaps the Thing which we were glad to get our Bodyes rid of, in the first place, and then our Houses: and from this time I kept the Paper a little 10 further from my Nose; till I had conveniently shifted it from me. AND now as if some Charm were perfected that just began to operate, [N:14] They all accosted me with new Life: supposing me after this (as I imagine) allready initiated 15 in their reverend Misteryes. The Q:Woman who hitherto had3 acted the Part of a deep Reserve4 began now to open her self5; and spoke to me in continued Discours; but in such high Raptures, and in such involv'd and intricate Reasonings, that it was alltogether impossible for my low 20 Genius to comprehend any thing. The Matters on which She founded her Discourse, were those contain'd in the Papers: for by this time [M:15] more Papers were produc'd6; in which were display'd the like Extracts or Quintessences of other7 Purgations of their Bodyes: for nothing, it seems, 25 of this pure kind was to be left out; but was curiously collected by them, to a Nicety: and I had a history of the Progress of this, admirable Collection8, from the thinnest9 to the thickest of these Matters.10 The thinnest which was the Breath, Steems, [N:15] or Sweat, being caught by her (She 30 told me) from her Body, by the application of a Glass, and afterwards distill'd by her, and modifyed, in Sundry man- ners: the thicker, which was the Main, being gather'd (I suppose) by vulgar Utensils, and reduc'd, as she shew'd me, to the Substances I saw. But I was warn'd of thinking 35 ---------- 1 M: had: later added. 2 M: to smell: later added. 3 M: had...acted: 6 or 7 words crossed out. 4 M: Reserve...began: 5 or 6 words crossed out. 5 M: herself;...and: 1 word crossed out. 6 M: produc'd;...in: 1 word crossed out. 7 M: other...Purgations: 2 words crossed out; probably "the Like". 8 M: admirable Collection: later added. 9 M: thinnest...to: 3 words crossed out; probably "of these Maters". 10 M: of these Matters: later added. 390 any of these SUBJECTS (as they call'd them) to be impure. I was told "that Man was a little World: a World by himself: that he had within himself a rich Fountain, if he would but search for it: a Fountain that would allways flow: a Spring: a mine; in short, a rich in-exhaustible Mine of that Divine Mettall which did all 5 things". From all which the best of what1 I could gather was this: That if Man would search into certain [M:16] Matters that came from him, he would find that he voided Gold very Plentifully. This, I confess'd to them, I thought to be a most naturall way; if [N:16] this were all: tho' I had ever 10 thought, till now, that it was impossible by any naturall means to arrive at that Production of Gold which had so long been Search'd for. They told me I needed not to alter my Opinion: for tho' the Thing indeed lay plain in Nature, as I saw; yet it was not to be produc'd from thence but by 15 Divine assistance, which was now attain'd. Chrysogenes here cry'd out 'Tis done! 'Tis done! the Thing is over! Our Eyes have seen it! There remain'd2 now, the Use only, and Employment of it, in such Hands, and by such Instru- ments, as God had chosen, and should entrust with it; for the 20 Good of the World; None being empower'd to make Use of this any longer than they remain'd his Instruments; for that the Secret was of Such a kind that if the Person entrust- ed left God (as much as to say, if He left Them,) It would either leave him, or he It: which (con-[M:17]sidering 25 the poysoning-practices they told me of, amongst some of their Adepts) [N:17] was meethought, a very remarkable Threat. In the End, it was told me, that I was pitch'd on as an Instrument above-mention'd, and as one of the Greatest. And hereupon the Divining Woman began to open more of 30 her Revelations, Misteryes, and Prophesyes. SHE told me that the Discovery God had made to her of this Operation, was, in short, after this manner. That being under great Troubles and Agonyes of Spirit, She dipt once upon certain Verses in a Book, which She accidentally took 35 ---------- 1 M: of what: later added. 2 M: remain'd (...) now: 1 or 2 words crossed out. 392 up. The Verses1 are Scarce worth my repeating here; being nothing2 but a common Emblematicall saying about search- ing into our selves. This (She said) She ponder'd on deeply: and after considering, in great humility, that our Saviour lay but in a Manger, himself; It came into her Mind, that 5 She ought to take up with what was under the Manger; (a greater Humility it [M: 18] should seem than Hers who sought only for what was under the Table:) and accordingly having taken of this praeternaturall Food, which She spoke of [N:18] with morereverence than any of her Sect would allow to a 10 Sacrament; She assur'd me of most super-naturall Effects3 experienc'd from it; and began to explain the Vertues of this Dose: when I could not but interrupt her to ask, whether she suppos'd these Vertues to be any 4 intrinsick in the SUBJECTS; or whether these Means were only Circum- 15 stantiall; and chosen thus Vile and ignominiouse, the Better to mortify us? I continued to ask whether She in particular had been consciouse of any such Frailty of human Nature, either by Pride, or otherwise, as needed this Humiliation; supposing, as I did, that we had all of us originally some 20 Failures. I found my Question did not at all relish. The spirit of the Ghostly Woman was plainly offended, her meak Gestures, & labour'd smiles, could not hide a Crab- [M:19]ed Sowerness in her Looks: and the Old Gentleman and Lady, my Elder-Fellow Disciples, look'd (I saw) upon 25 me with much Trouble and Pitty, to see my Weakness, that had Suffer'd me to make such Suppositions against the Purity of this [N:19] Heavenly-inspir'd Doctress, and Femall Saint; on whome even Originall Sin could Scarce be charg'd. But perceiving my Errour; I was resolv'd for the 30 time to come; to trouble them with no more of my Sup- posalls. However I took this opportunity to break the Conversation; and call'd for some Glasses of a good strong Wine, which I fancied might not relish ill with the Spirituall Woman; but which I am sure was necessary as a Cordiall for 35 my own Stomack, after such a Discours and Entertainment ---------- 1 M: Verses...are: 1 or 2 words crossed out. 2 M: nothing...but: 1 word crossed out. 3 M: Effects...experienc'd: 2 or 3 words crossed out; probably "that she instantly". 4 M: ways 394 of down-right Filth, and such a Mess of villanouse Impos- ture and Enthousiastick Cant as was wors to me than all the Naturall Ordure in the World. But as if I was born to suffer this day the last Extreamity1, and to expire under all the Torments of this kind; my Wine, which had a little reviv'd 5 me, unhappily reviv'd them too; and by what I [M:20] perceiv'd, had rais'd the Enthusiastick2 Spiritt to a greater Degree than before. THE Woman began now to speak her Misteryes in a higher Tone of Authority: "That these Gifts to her being 10 from the Lord, She ought not to deny him; that [N:20] since She was thus priviledg'd, She ought to speak it, and confess and own what came from the Lord to her." Chrysogenes here joyning with her; bid her to speak it out freely; since it was no more than what they knew, and could bear witness to, 15 "that it was by Revealation that she spoak", which She accord- ingly declar'd was so: and they then joyntly assur'd me, that she had from time to time Revealations immediatly from God; and that this great Work (meaning the Golden Opera- tion) was from the same hand: there being no room so 20 much as for a Doubt of these Things; which were Evident, and MATTERS OF FACT. HERE She began to explain to me the manner of this Operation, in a naturall way by the SUBJECTS, which were in the Papers: and this in such Empiricall Astrologicall 25 Bombas-[M:21]tick Strains, with such Fantastick Action, and Chang of Tones, as made me suffer at once3 whatever I had suffer'd at severall times, from all the Quack-Docters, Almanack Makers, Fortune-tellers or [N:21] Phanaticall Visionaryes I had ever been plagu'd or provok'd by, in my 30 whole Life. Sometimes she so describ'd the Conjunction, mutuall Love, and kind Embraces of these sweet SUBJECTS, that you would have thought They had been Male and Female, whome She conveniently, & kindly, brought together for Procreation. Sometimes again they were at 35 ---------- 1 M: Extreamity,...and: 1 word crossed out; probably "and". 2 M: Enthusiastick: later added. 3 M: at once: later added. 396 Warr, fought, destroy'd and kill'd one another: first Death; and then a Resurrection, and new Life: a most naturall way! (said the Woman, very emphatically, and appealing to me) but which I thought truly was not quite so Naturall as that Loving one She describ'd before. Sometimes there came in 5 other Ingredients and Names of Severall Druggs and Poy- sons, with ambiguouse Words, and broken Verses, which seem'd like Charms or Spells; so that all that I had ever heard [M:22] of Magick, Sorcery, or Witch-Craft, I imagin'd to be then before me; and I could think of nothing 10 but the Cauldron of Mack-beth. [N:22] HAVING now no other Refuge, I began to turn the Discours with might and main towards Publick affairs; especially Forreign-ones, where I thought they could have no great handle. But this stood me but in little Stead. I was 15 told, to my Surprize, not only of Negotiations with some of our great Men at home, but also of Correspondencyes abroad, and those too carryed on, after a very Surprizing way, by Messengers that never fail'd, ran no risk, and were more expeditiouse than those of Kings: from hence and 20 back again as far as Prince Eugene's Camp being but a Journey of a1 Fortnight; which when I said might as well have been in so many minutes; I was instructed concerning other Agents than Man, which might be far quicker than He, tho limited also in their Motion, according to their 25 Bodily Organs: for Bodyes, it seems, they had, and of a vulgar human Form. Many of these Sybilline Oracles, and Letters Extrordi-[M:23]nary, Scatter'd abroad from the Cell of our Prophetess and convey'd thus to soverain Princes, I afterwards heard read: But so dull and heavy they 30 prov'd that meethought [N:23] they ill-answer'd the Sprightlyness of their Sublime Aeriall Messengers. The King of France, as an old Tyrant, was doom'd; but in a Style that would not much move him (I thought) nor any one else. The Young Hero of Sweden, whose Love to Religion 35 ---------- 1 M: Journey of a: later added. 398 we were told of, was spoke to of Terrours and Judgments, and commanded to the Dread of God, which, with more of this kind, I thought might have better suited with the Character of that Old King, than of this Young One. Prince Eugene, after kind Greeting (as they express'd it) was bid not 5 to fear the French: &1 it was told me, withall, that before the letter was writt, they had Intelligence of great Agonyes and Fears that he lay under, from which this had deliver'd him. I ask'd about what time the Letter was sent2 to him: and I found it was late in the Summer, when he had no Alps to 10 pass; but might be still3 in danger of 4 his Camp at Chiari, or (as they told me) be putt hard to it for Winter Quarters. Our own King too, amongst the rest, was writt to, as well as spoken to, roundly, by our inspir'd Preistess, who had frequent access 15 to [N:24] him (as I was told) and had dispos'd his heart to what we lately experienc'd, particularly in his last Noble Speech. The Letter, I understood, had begott us the Speech, which yet savour'd, meethought, but little of its Originall: for all that I remember of this pregnant Letter was first a 20 Beginning about Spells, Magick, and the Black Art; from the power of which he was by another Power, and Superior Art, to be deliver'd: which they meant (I suppose) of their own Arts of that kind. More of this Stuff there was; which at first I really took for Banter; they having read it to me in a 25 pleasant way. It ended about "the Devill and his tricks: The Devill would at last yeild, and bid Good buy: your humble Servant Sr:, and so forth": a very Civill Devill, as I told them. These were the Letters I saw afterwards. BUT to return to what we were then upon; the ill Face of 30 our [M:25] Publick affaires. I was bid be assur'd that what- ever I saw look'd Melancholly in the Publick, was Nothing. All was for the Better. God was working Himself. He was come nearer to the World than before. The Princes of [N:25] the World should know and own him. The Pope; and King of 35 ---------- 1 M: &: later added. 2 N: sent him 3 N: might still be 4 M: in danger of being cutt off in a second Attack of [M:24] his Camp 400 France should fall; and King William should perfect this our Deliverance; in a most Gloriouse manner. And hereupon they pull'd out certain long Scrolls, which prov'd to be Prophesyes, and Revealations, address'd to our Good King, and most un-mercifully1 gave 'em me to read; which 5 I was forc'd to do aloud, and afterwards to hear them Magnifyed by my Con-Disciples; who signifyed that they came from our Grand Sybill, and Soverain Instructress. Viler Cant I never read: nor could there well be any thing more fulsome, except the Extemporary2 Expositions that 10 follow'd after: and the rediculouse Promisses & Descrip- tions of the fine World, and Gloriouse Day, which we were shortly to see. Nor did they let me stay to ask how these mighty Things were to be brought [M:26] about. We return'd again to the Grand Arcanum of the Divinely- 15 Begotten Gold; which was to usher in the Golden Age. Something I had offer'd to ask them about the Certainty of these Revelations and what were the Proofs She could give ofher self to3 [N:26] others: presently I was answer'd by the Miracle of this Conversion of Something into the purest of 20 Things, as experienc'd from her own Body. The Miracle I could not but grant Sufficient to Establish any Prophet that had such a Bodily Gift: and the Fact it self was so fully and frankly represented to me, that to contradict it, might have seem'd Unsafe for one who wish'd to see nothing done 25 upon the Spott. AFTER this Dilemma, I began to say something by way of Excuse for my self, upon my ill Constitution, which hinder'd me from acting any such considerable Part in the World as they seem'd to expect of me, in this great Revolu- 30 tion to come. Here again the Secret met with me; for I [M:27] was assur'd I should be restor'd intirely by this Soveraign and dainty Remedy, or what was of like kind; and when I ask'd, (I remember) about my Lungs, what she thought to be the Cause that affected them; 35 ---------- 1 M: un-mercifully: un-: later added. 2 N: extempore Expositions 3 M: to: later added. 402 She began first by telling me Something about Sulphur; and what the Philosophers (the Adepts) taught concerning it; and then told me that I [N:27] had much of that Sulphur in me; which could not bear the Sulphur that was in the Air of London: but that this Sulphur within me (and this she said 5 courteously smiling) was a Token of my being to become a great Philosopher: which truly (I thought with my Self) I was become allready in a proper1 Sence; having Philosophy enough courageously to endure this Assault of the most raging Enthousiasme that ever yet surely broke out into the 10 World, and this too in the Persons of some who were my near Friends; but whome it would be Madness and equall Enthousiasme in me to think of ever reclaiming. I wayted only to see if the whole Family which I had so long Cherish'd and sav'd so oft, from so many Delusions, 15 Impostures, ill Engagements in the State, [M:28] in private affaires, and from many other both Mentall, Bodily, and Worldly Evills, were now all of them at last gon down in the Same manner, into the Bottemless Gulph of horrid Superstition; and as Deserters from good Sence, Reason, 20 and true Religion, were gon over to this infernall Party. And so I soon2 found they were, one and all, Young as well as Old, of one Sex as well as [N:28] of the other. For having soon after; made some Visits to the Old People3; the Quaker-Woman being4 present the last time, a Congrega- 25 tion was held of5 the Whole Family, and the AMEN devoutly pronounc'd by every Individuall, to all the Blessed Storyes, Hideouse Nonsense; & Revelations, which the Misticall Woman then vented in Abundance; being in her Proper Region, the seat of her Spirituall Conquests. 30 SHE began to tell me the Manner of her first Salutation by the Angell of God: of the Light that first appear'd, and then the Vision: that the Motion of the Angell was neither as fly-[M:29]ing, nor as going; but like a Machine (which She repeated once or twice, sweetening her Voice, and acting 35 ---------- 1 M: proper...Sence: 1 word crossed out. 2 M: soon: later added. 3 M: People;...the: 9 or 10 words crossed out. 4 M: being...present: 1 word crossed out. 5 N: a Congregation of the whole Family 404 the Smooth motion with her hand:) and that during the time of this Appearance she was in a Middle State, neither as wak- ing, nor as Dreaming; but in a way (and so I beleiv'd truly)1 beyond Dreaming; and in this manner she went on to the Ad- miration, and with the Applause of all that sate by. One 5 thing I thought remarkable; that she spoke of the Angell allways as a She-one; using the Terms she, and Her: which whether it was to shew [N:29] us the Authority of her Sex in heaven; or to prevent any prophane Thoughts of an overfree Communication with any thing that was of 10 another Sex, tho' an Angell, I was unable to determine: but was Soon oblig'd to correct my self for imagining such a Scruple in our Divine Lady; for I remember I afterwards learnt by her that she had constant Night-Convers2 with 12 Male Angells in personable Human-Bodyes; whome She 15 came acquainted with, one after another; the last of these (whome She call'd her Night Friend) being [M:30] seen also by Chrysogenes his Family, both Young and Old; as they averr'd to me afterwards. SHE went on3 (assisted with those about her) to declare 20 to me other Miracles concerning her self; of Voices she had heard in the Air, when She saw nothing: One Voice in parti- cular which I thought an odd one, that bid her give over her Trading and Work: which She accordingly did; and Discharging all the Work-People who, She told me, 25 were about a Score, or upwards; She neglected the matter of her Livelyhood, and betook her self to this other work above recited; she and her Husband (a very Obedient one) and this without ceasing: The one working by Day; and the other getting [N:30] up at night to Business, whilst the 30 former slept. Whether it was the Night; or the Day that fell to the Good-Wife's Share I did not learn: I suppose it was at her Choice. MANY other of her Ghostly Atcheivements I was told of; as her powerfull Speeches, Writings, and Letters (as 35 ---------- 1 M: truly)...beyond: 1 word crossed out. 2 N: Nightly Convers 3 M: on: later added. 406 before) her Tryalls, and Mortifications and in particular her Fasting, if not forty days and forty Nights, as our Saviour, yet at least so long that (as Chrysogenes told me) it could be by nothing but [M:31] a Miracle that She had Subsisted1 as they knew her of a long time. Besides these Imitations of 5 our Saviour in this Sect of theirs, there was also the healing of the sick, the commanding of the Winds, and the like: it being, as I was told, in the last great Storm about midnight, that one of the Society (that very Night-Friend above mention'd) in assistance of our much terrify'd Female-Saint then work- 10 ing with him, turn'd to the Wind, and in a high Tone pro- nouncing these Words Wind be still, and retire to thy Center; the Wind instantly obey'd. The Particulars were confirm'd, and the Miracle afterwards asserted by the whole Family. IT was now that I was told again [N: 31] of the Cure I 15 might expect, if I would putt my Self into their hands; and to encourage me I was told of the Cures that had been wrought on themselves Chrysogenes in great Zeal standing up and shewing himself (as he declar'd) a living Instance of the Power of their great Medicines: tho' soon afterwards I 20 saw him in a dying Condition and only sav'd by the Skill of a Physician, a Friend of mine, a great Anti-Adept, and hater of their Ways. [M:32] BUT that no proof might be wanting; one of the fair Sex (a Daughter) was here produc'd; One who tho' She had once 25 like to have been a Martyr in these Fires, having been nigh kill'd (as She confess'd to me) by the Stench and Poyson of the Operations; yet being now call'd upon, She gave a very Different Testimony of the Efficacy of these Remedyes, by the great Chang they had made in her Constitution, so as to 30 give her a New health (as She said:) which was more indeed than her Sister could say: who having Still her Old health, and at that very time, being ill, it was said for her that her ---------- 1 N: She subsisted 408 Time was not yet come; but I should see her restor'd as well as any of them. [N:32] HERE (Brother) I was more closely press'd than ever: for not only the Power of the Sex was imploy'd against me but your Example too, and an assurance (as they pretend- 5 ed) they had of you, that you were theirs: adding that you were consciouse of all their Misteryes, had seen, and were satisfyed with the great Work, and been present at Projection, knew of their commerce with the Angells (some [M:33] of whome you had also seen) understood their Prophesyes and 10 Revelations, Studdyed their Books; and that you were just now about to enter into a1 Course of their purifying Remedyes, which you had respectfully sought, expecting the highest Advantages and Good at their hands, and from the miraculouse powers of their venerable Society. 15 JUDG how I was Stunn'd at this account (notwithstand- ing their known Talent of Invention:) but especially when they so confidently assur'd me that the Quaker-Woman had secret access to you, and was with you often whole hours in Private: at which saying I could not but turn my 20 Eyes towards this Spirituall Beauty, whome I survey'd with [N:33] such Exactness that I beleive they thought I began to have a higher Opinion of her Charms: as if I now found that as odd Figures as the Adepts for the most part appear'd; they knew how to create a personall Interest for 25 themselves, where they had a mind to be recommended. THIS naturally turn'd the discourse again upon our Saint, and brought us back to the History of her Enchant- ments. They [M:34] continued to relate to me many won- derfull things of her Life; her Dayly Labours, and Noctur- 30 nall Adventures; her being carryed away in the Spiritt; her Trances; her Raptures; and Extasyes; her meeting Persons (those of her own Society) constantly, without appoint- ment, by only walking abroad in the feilds, or other Places; ---------- 1 M: a: later added. 410 and their constant Meetings with one another after this manner, by day and night: in short; the very SABAT in perfection; at the Thoughts of which I could not forbear Smiling, when He who from thence; and from his naturall Passion for Magick, was call'd by us heretofore Sabatius, 5 came just then into the Room; & drew near as an Assistant, with a more Saturnine [N:34] Ponderouse Look, and Magicall Complexion than (I thought) I had ever seen him before. Him I now found yet deeper plung'd, if possible, than either Chrysogenes or Chrysogenia his Father and 10 Mother: I turn'd my Eyes in vain from one to another; hoping to find releif from some one who might help me to make a Stand against this Torrent of Imposture and Mad- ness: but all was firm and immoveable: their Countenances, as well as words gave Evidence, & [M:35] the Testimony of 15 this Sabatius (for they were all call'd upon, in form) finish'd the dismall Scene: for not long after him came in One of a very different Complexion from him, and from all the Rest; at whose Appearance the Caball instantly broke; the Charm seem'd to be dissolv'd: and as the infernall Spiritts assem- 20 bled in the night, are said to Vanish at Appearance of the bloomy Morn; so the dark wann Ghost-like Visages, sett- Countenances and haggard Looks of our Magicall assembly seem'd to vanish at the appearance of the fresh and bloomy Arsamnes; whose very Air and Countenance was able, like a 25 Sun, to dispell those horrid Mists. Nor was the warm Sun ever more [N:35] wellcome after a benumming Stupifying Cold, than was to me at this time my good Freind Arsamnes; who seizing on me, brought me home, or at least some part of my way: for, how I gott home I can scarce tell, such was 30 my Amazement, and Confusion. All that I can remember was that you (Brother!) your self was with me that night to my great Comfort, here at C---: which till we parted, and went to bed, made me easy and releiv'd me.1 [M:36] But when I came to take my Rest; it had been better for me I had 35 not rested at all, than as I did. Never did I pass such a Night ---------- 1 M: me...But: c. 10 words crossed out. 412 as this.1 I slept indeed; but was so haunted in my Dreams with all those Specters and monstrouse Things I had been conversant with this last day, that (as I remember I then told you) it call'd to mind my Childhood; when the Nurses and Bel-dames had as is usuall, fill'd my head with Fairyes and 5 Hob-Goblins. BEING risen both of us pretty late in the morning, which was Sunday: we went (you know) to Church for the first time of this new Year.2 Thither I never went with truer Zeal, in a3 better Disposition, or with wholesomer Reflec- 10 tions. [N:36] & what Satisfyed me still the more, it was by appointment that we were that Day to receive the Sacra- ment together; having had no opportunity of a long time; and it being now in a manner4 our Duty5, at least for Examples sake, on the Account6 of our Stations in Parle- 15 ment. HERE We both of us7 joyn'd in blessing that good Providence which had by Reason and Education, seperated us from the impure [M:37] and horrid Superstitions, mon- strouse Enthousiasmes, and wild Phanaticisms of those 20 blasphemouse Visionaryes8 we saw abounding in the World: and which had given us on the contrary such establish'd Rites of Worship as were so Decent, Chast, innocent, pure, and had plac'd us in a Religion and Church where, in respect of9 the Moderate Party, and far greater 25 Part; the Principle of Charity was really more extentive than in any Christian or Protestant Church besides in the world; where Zeal was not Phrenzy and Enthousiasme; Prayer and Devotion, not Rage and Fitts of loose Extrava- gance; Religiouse Discourses not Cant and 10 Nonsence; nor the Character of a Saint resembling that of their inspir'd and Godly men or Women-Leaders: But where a good and [N:37] Virtuouse Life, with a hearty Endeavour of service to ones Country, and to mankind11, joyn'd with a religiouse Performance of all sacred Dutyes, 35 ---------- 1 M: this...I: 1 word crossed out; probably "was". 2 M: for the first time of this new Year: later added. 3 M: a: later added. 4 M: in a manner: later added. 5 M: at least for Examples sake: later added, 3 or 4 words crossed out. 6 N: on Account 7 M: us: later added. 8 M: Visionaryes...we: 1 word crossed out; probably "that". 9 N: in respect to 10 M: untelligible 11 N: and Mankind 414 and a Conformity with the establish'd Rites, was enough to answer the highest Character of Religion; and where all other Pretences to Gifts, or supernaturall Endowments, be- [M:38] yond these morall and Christian Perfections were justly suspected and treated as Villany, Cheat, Imposture 5 and Madness. THUS (Brother!) I have perform'd my Promise to you: and have meethinks, in this Account, rais'd a sad Monu- ment before my Eyes, of the burning Fury and Rage, the Dreadfull Ravage and Destruction of that greatest Incendi- 10 ary of the Earth ENTHOVSIASME; which is not only able (as we see)1 to destroy private Persons and whole Familyes; but which getting head, and rising at first from Small Beginnings, has so oft reduc'd even2 to Ashes and Desart the most flourishing Cityes and Countryes, 'orethrown 15 establish'd Churches, violated the most lawfull Rites, revers'd all that is sacred, prophan'd Religion with Blood and Crueltyes, and in a word, confounded all things Divine and Human. May the Poyson of this kind never go further; so as once again to endanger our State: or so as ever [N:38] to 20 reach the Head of it, our wise King or those of his Ministry, our good Friends, whom [M:39] these Enthousiasts vainly count upon. And for our3 own Parts who are also alike counted on; may the intoxicating Fumes of these preten- dedly inspir'd Operators never ascend into our Brain, nor 25 their poysonouse Druggs, their Conjurations and reall Witch-Crafts affect our 4 as I really thought they had done mine; when I last parted with the Assembly. So (Brother!) Farewell. and wishing you the revers'd State of our Lamentable Friends: vizt: 30 ---- Ut sit Mens sana in Corpore sano. I remain Your Affectionate Brother ---------- 1 N: as we saw 2 M: even: later added. 3 M: our: later added; N: And for own parts 4 M: Mind or Body 416 Post-Script I HAVE been so seriously taken up with the main Subject of my Letter, that I have forgott to tell you of some pleasant passages, which as they relate to Love-affair's: you may as my Confident as well [M:40] as on other accounts 5 plead a right to know from me. [N:39] WHAT think you then (Brother!) would not1 you have been finely surpris'd to have heard of a new Allyance you had got amongst the Elementary People by the means of the holy Procuress, our charitable She-saint? and that the Head 10 of our Family, this unsanctifyed Brother of yours, so long Despair'd of by the Adepts and superstitiouse of all kinds, and so proof against their carnall and spirituall Charms, should at last be caught up and match'd with a Mercuriall Bride; or embark'd at least in an Amour with one of those 15 chast celestiall Dames who for the sake of Man had2 condes- cended to inhabitt here in human Form, and be his Tutoring-Mistress! FOR my own part, all that I had ever seen of this Race were of a peculiar Hue, such as the Jews, who in respect of3 20 these seem'd to me to be beautifull people: but when I heard from my two Elderly she-Instructresses, that their Gal- lants, the Men-Angells were of good colourable tangible Flesh and Blood, of [M:41] comely Personages, Beauish Dress, good Equipages and the like; I no longer doubted 25 ---------- 1 M: not: later added. 2 M: had: later added. 3 N: in respect to 418 but that Beauty and good Looks being in such good Repute with our Adept-Ladyes; they [N:40] themselves had cer- tainly some way of appearing more beautifull when ever they pleas'd: and that the same Art which transform'd such vile Matters as we had heard of, into Gold, could transform a 5 very Hagg, upon occasion, into a fair Lady. I had heard too of one of these Gallants in particular who had lately come a visiting to Chrysogenia's house and saw the Sisterhood there. This made me enquire what Angells there might possibly be found answering to these, in another sex: for, 10 meethoughts as I was now initiated, I might be suffer'd to make Visits to these Belles of another World; as well as the Belles of ours receiv'd Visits from the Beaus of that Region. This was thought not unreasonable, and I was encourag'd to hope; so that by this time the Nature of the Subject had 15 engag'd us in rare Speculations, which I found to be of excellent relish amongst them; and I began (I found) to be better relish'd, my Self, now that I [M:42] Seem'd to relish the Licentiousness of these priviledg'd Saints. "O HAPPY Society of Adepts! who have provided for 20 your Selves such Pleasures of all kinds! who in your [N:41] sacred Establishment, and saint-like order, have far sur- pass'd all other Institutions human or divine; and have left far behind you all other Founders of Religion, all other Inventers of perplexing Laws, by which Mankind are mis- 25 erably restrain'd. 'Tis you alone have found a way to reconcile Heaven and Earth; unite the Charms of each, and joyn in perfect Harmony things heretofore thought dison- ant; and that are only compatible in the Breast of a thrice hallow'd Adept! How contemptible must appear those 30 Antient Heathens who steer'd that rugged and severe Course to Vertue through Self-Denyall and the Contempt of all the soft Pleasures and Shining Beautyes of the World, Even Gold it self; of all which you, and you only, are the Soverain Masters! How must you pitty not Heathens only, 35 320 but even us Christians too, who for the hardness of our hearts are denyed all things sensuall and worldly, because [M:43] not sanctifyed as the Devout1 of your Sect! 'Tis you alone that restore us our lost Eden; and the Loves of our first Parents, to whose naked Simplicity and perfect Freedome 5 [N:42] you are intitl'd; having regain'd Originall Perfec- tion, which frees you from the Burden of fals Shame and modesty, Such as attends the Unsanctifyed". THO' I did not express my Self just in these Terms; yet our Discours was what suited very much to this: and the 10 learn'd Chrysogenia, who was very Eloquent on this head, made me call to mind many Particulars of a Doctrine that overthrew all those Ideas of Generation which the Vulgar have. I had heard from her heretofore concerning miraculouse Births and Creations by the Power of the 15 Adepts, and concerning the Figure of Man that could be propagated by other than the common means; so that I should have doubted whether the Adepts had ever known the Love that is between the Sexes, but that now of late I was so well instructed to the Contrary, and Shewn that it 20 was purely through Generosity, and a greater Nobleness of Nature, [M:44] that the Adepts us'd such Enjoyments as these, and not on the Account that we mortalls use them, for the continuance of Posterity. BUT it was not my buisiness [N:43] now to enquire into 25 these remoter Misteryes. The present objects and the Idea of the Angelick-Fair, had excited my Curiosity, which they had long wish'd to raise: and this Temper was improv'd in me by the She-Sages, who took Care to fan the growing Fire, and feed it with all imaginable Art. 30 ACCORDINGLY at a certain meeting soon after in Chry- sogenia's house, when I was wound up to my highest Pitch, and had been entertain'd with all the Pretty Preludes that are ----------- 1 M: Devout...of: 1 word crossed out; probably "ones". 422 proper1 to Love-affairs, on a sudden we heard a Coach stop at the Door; and Chrysogenia running hastily to the Win- dow, quickly turn'd about2; and with a Smile3 more Signi- ficant than any Language, drew me thither4, where I saw through the Glass, two Fair-ones descending from their 5 Chariot; and as I was earnestly viewing them, [M:45] Chrysogenia in the mean while extoll'd their Beauty in so high a manner; that my Imagination supplying what the Dim- ness of the Glass took off, I could consider these as5 no other than Angells of flesh and blood: for so I was permitted 10 to think of them. But my Transport was [N:44] soon chang'd into Confusion and Despair when instead of seeing them Enter the Room, as I expected, I saw them pass the Door, and heard their Steps going upwards to the Story above. Fain could I have follow'd; but it was forbid me: and 15 I was surpriz'd to hear that the common measures of the World were to be kept in these supernaturall Amours: but much more was I surpriz'd to hear of Marriage; and a pro- posall of this kind, in form; to which when I objected Cir- cumstances, and the necessity of a Fortune; it was told me, 20 "that the Daughters of the Philosophers wanted not Portions or a Fortune suitabe to that Degree, whatsoever it were, to which they chose to adjoyn themselves". AFTER I had paus'd a6 while on this, I ask'd what Fortune the Nimph brought with her - "What she pleases" 25 (says [M:46] Chrysogenia) and tho I press'd the naming of a Sum certain, and ask'd the Question from twenty to fifty thousand pounds; still it was answer'd, "not that only, but what more she pleases": for her Father a renown'd Adept, but mortall (for he was lately Dead) had left her and her Sister 30 the great Secret for a Portion, and 7 they had of the Powder (as Chrysogenia told me) enough to make [N:45] immediately what Quantity they pleas'd of pure Gold: All which together with those Charms I had admir'd and more that8 I was yet unacquainted with, might be mine if I 35 ----------- 1 N: Preface 2 M: about...;and: 1 word crossed out; probably "again". 3 M: Smile...more: 1 word crossed out. 4 M: thither,...where: 1 or 2 words crossed out. 5 M: as: later added. 6 M: a...while: 1 word crossed out. 7 M: and they had 8 N: which 424 pleas'd: and to engage me yet further it was told me that the Nymph whome I most admir'd of the two had cast her Eyes upon me and was willing to make me happy. ABOUT this time one of Chrysogenia's fair Daughters, naturally of an open Character, not very capable of Reserve; 5 came down into our Apartment: I seiz'd on the opportunity, & accosting her before She enter'd into our Conversation, I enquir'd of her, in a Low voice, after the two Nymphs above; who [M:47] they were, and whether of as fair an Inside as was suitable to that outward Form I saw, 10 especially in One of them. She told me very frankly No: for that the Nymph I call'd the Fair-one, had sullyed her Character very much: since besides other matters, She had been a rebelliouse Daughter and fals Friend. THIS I presently repeated aloud: and with a little heat 15 ask'd of my Spirituall Guides first whether it was1 in Sincere [N:46] Kindness to me and with regard to my Spirit- uall and Temporall Interest that they would have joyn'd me with such a hopefull innocent Creature as this? and in the next place, how it came to pass that such a person as 20 this should be divinely priviledg'd as an Adept; contrary to the positive Rules I had learnt, "that the Wicked and Impure could never enjoy the Benefitt of the Grand Secret?" HERE the Authority of our great Patroness was forc'd to interpose; and all the Company for her averr'd positively 25 and with a full Faith (as2 seem'd to me) that at the same time they knew all [M:48] this ill of the Nymph; they were yett well assur'd by this their unerring Prophetess, that the Evill was of no Duration, and that Time would shew this Nymph as innocent and good as She was Fair: she being 30 destin'd, it seems, to high things, and to a Fortune becoming one of the Daughters of the Sages; who possibly might fail in some part of their Lives, but were restor'd again with Ease. ----------- 1 M: was: later added. 2 M: as...seem'd: 1 word crossed out. 426 THIS new Doctrine of Regeneration gave me full Scope of rallying them at pleasure, and sett me free of the marriage Proposall: so that we now began to talk of Love [N:47] upon the Square: for the good She-Sages finding1 that I was resolv'd, when ever I married, to be paid in ready Money 5 and ready Honesty; and that I would accept of nere an Adept- Receit in2 Christendome either for procuring Wealth or restoring a Virginity; they at last very fairly quitted their hold, and suffer'd me to go on in my Way, till I was wholly Conqueror in this point, and had brought them from 10 Marriage, to Gallantry again, as before. HOW the Conversation ended I can't tell. I remember only3 [M:49] that being deep in these Speculations we came from the Fires of Love, to talk of other Fires: for you know what a Sympathy this Race has with Fire of every kind; and 15 here our purifyed Matron, assisted by her Elder Disciples, took pains to explain to me the Nature of the Solar Fire; and how it was first Discover'd to her and experimented on her Self by one of her first Masters, a Grand Adept; who by his Fire of this kind, so heated the Room where She was alone 20 Shutt up with him, that the very Lead and Glass of the Windows melted: How the She-Saint melted in the [N:48] mean while, might deserve Consideration; as well as how She Shifted with her Cloaths; unless She wore such as were proof against this Fire, which her Body (it seems) was not: 25 for thither (she confess'd) the Fire had penetrated, and made Impression on the Parts. THIS had like to have caus'd a Digression, by the odd Fancyes it occasion'd in me: But I was here gravely instructed in the point, out of4 Scripture, and made to under- 30 stand that Elijah's Miracle of the kindled Sacrifize was nothing else but this Secret; which every great Adept was Master of: & when [M:50] I objected the Destruction of the Miracle by this account; the Interpretess smiling, ask'd me ----------- 1 M: finding...that: 1 word crossed out. 2 N: to 3 M: only...,that: 6 or 7 words crossed out. 4 M: of...Scripture: 1 word crossed out; probably "this". 428 "Whether1 I thought that this, or any other Miracle was perform'd any otherwise than by a MENSTRUUM?" She fur- ther inform'd me that this was the Same with the Fire of the Cave, which I might read of, in the Mackabees; and which was sometimes Water, sometimes Fire, and so sometimes 5 Stone, sometimes Powder: for it was still (I found) but one and the same secrett. By which I perceiv'd, that the Philosophers Stone was of all Substances, [N:49] as well as for all Uses. But the Sincere and reall Consequence I drew from all2, was, that this Imposture of the Philosophers Stone was a 10 Consummation of all Folleys, and Wickednesses: that there was no Subject in which it did not exert its Malignity: nor part of Nature on which it did not attempt: nor no Law of God, Nature, or Mankind that it did not manifestly violate and Destroy - LIBERA NOS - so Dear Brother Farewell [M:51; N:50] ----------- 1 M: Whether...I: 1 word crossed out; probably "if"; "Whether" later added. 2 M: all...,was: 1 word crossed out; probably "this". 430 EPIGRAMS & C: On the Subject of the Letter. --------------- To the Soverain Shepherdess of the Golden Flock. Medea's Knights the SECRET had Of bringing Wealth to Greece: Our modern Iasons are not said To bring, but yeild a FLEECE. ==================== 432 To his Adept-Mistress: a Song, by - DEISIDAEMON. Ye vulgar Beauties all give place: Plead not the Graces of a Face; The Rose and Lilly of the Cheek: 5 The Cherry Lip, & Ivory Neck: Chrysinda is of Nobler Mold; Her single Touch transforms to Gold. How must those Eyes kindle Desire, That dart th'all conquering Solar Fire! [M:53; 10 page 52 is blank] What Charms of Love must ever grow From those rich Streams which from her flow! [N:53; pages 51 & 52 are blank] When She transpires at every Pore 15 Dews richer than the richest Oar; And with an un-exhausted Store Pours from her Urn a Golden Shower! Jove once 1 an easyer Nymph to move, In Shining Rain came from above: 20 In vain might He Chrysinda prove: Ver Vertue triumphs over Jove. ================== ---------- 1 M: once: later added. 434 The Golden Dream. When bless'd Ophiria led the Pilgrim-Band Of wand'ring Saints that sought the Promis'd Land; When other Cheifs in vain the way had try'd; Thus She the Golden Canaan first descry'd. 5 She saw it not by day; nor went She up, Like Israells Shepherd, to high Pisgah's Top: But deep retir'd, and on her Bed repos'd, By night, She saw it, when her Eyes were clos'd. She saw a sprightly youth of heav'nly Meen 10 Born above Earth, by a Divine Machine. [M:54] Who thus began. Hail bright metallick Queen! Pregnant with Gold; Mother of Worlds unseen! Wander no more; nor more through Deserts roam Seek not abroad, what thou may'st find at Home. 15 [N:54] The Blissfull Land allready thou hast gain'd: Rich Ophir's Substance is in Thee contain'd. Search but within; and thou Shalt Surely find Rich seeds of Gold, and Gemms of every kind. 20 Allready (see!) the gathering Metalls Flow, Mixt with the Sweets that in Arabia grow. This Said; the Angell strait from Earth's low Scene To Heaven ascended, in his bright Machine. Thus Dreamt the Saint. By Luck her Thought was 25 hitt. She wak'd, and found She had herself Be---- ==================== 436 From the Vers of Juvenall *EN ANIMAN & C. The Adepts (they say) see Angels in their Sleep: Bless us, Ye Gods, what company ye keep! ================= Or thus. It Thus the Gods are match'd; hard Fate controuls 5 Their heavenly Minds, to seek such Earthly souls. [M&N:55] =================== ---------- * in the Title-Page 438 The Golden Lovers a Ballad. Being a Dialogue between Mick of the North, & Nan of the Town. When jolly Lad Mick went to chear up his Nancy, In a Pickle he found her, not much to his Fancy: With Gally-pot, Cruisable, Furnace, and Kettle; At the Work of Creation, a making of mettle. What's here, my Sweet Rose? 10 Qoth he, holding his Nose, Are these the Soft Terms on my Love you impose? I have Lov'd Thee for all thour't a Drab and a1 Blouze: But who can Endure a Chimicall Spouse? (2) You Puppy quoth Nan, in a masculine Tone, If here's any Stink, 'tis some Stink of your own. The worst Smell about me is better than Civett: Thou Shalt Strait have the Proof; if thou wilt not beleive it. Hold Hold, quoth the Beau: Who the Devill, I trow, Has taught thee such Manners, & made Thee a Sow? I have Lov'd Thee for all thour't a Drab and a Blouze: But who can Endure a Chimicall Spouse? [M&N:56] ---------- 1 M: a: later added. 440 (3) Quoth Nan since I find thee so nice of Sensation; I'll Show thee in Short, the Supream Operation. If my Person Displease Thee; here's1 that that will hold: Thou shalt see me forthwith turn my Musk into Gold. 5 Keep thy Musk for thy Cully, Quoth Mick, like a Bully; I'll n'ere be Gold-Finder; what ere be my Folly. I have Lov'd thee for all Thour't a Drab and a Blouze: But who can Endure a Chimicall Spouse? [M&N:57] 10 ================== ---------- 1 N: here 442 A Letter CONCERNING ENTHUSIASM to MY LORD ***** --------------------- -----Ridentem dicere Verum Quid vetat? Hor.Sat.I. ---------------------- PRINTED FIRST IN THE YEAR MDCCVIII TREATISE 1 OF THE "CHARACTERISTICKS" 1 ---------- 1 only in EP 304 A LETTER, &c. MY LORD, Sept. 1707.1 NOW, you are return'd to ..., and before the Season comes that 2 must engage you in the weightier Matters of State; if you care to be entertain'd a while with a sort of idle 5 Thoughts, 3 pretend only to Amusement, and have no relation to Business or Affairs, you may cast your Eye slightly on what you have before you4; and if there be any thing inviting, you may read it over5 at your leisure. [A&B:3] 10 IT has been an establish'd Custom for Poets, at the entrance of their Work, to address themselves to some Muse: and this Practice of the Antients has gain'd so much Repute, that 6 in our days we find it almost constantly imitated. I cannot but fancy however, that this 15 Imitation, which passes so currently with other Judgements, must at some time or other have stuck a little with your Lordship; who is us'd to examine Things by a better Standard than that of Fashion or the common Taste. You must certainly have observ'd our Poets under a remarkable 20 Constraint, when oblig'd to assume this Character: and you have wonder'd, perhaps, why that Air of Enthusiasm which sits so gracefully with an Antient, shou'd be so spiritless and aukard in a Modern. But as to this Doubt, your Lordship wou'd have soon resolv'd7 your self: and it cou'd8 only 25 ---------- 1 not in EP 2 B: which 3 EP&A: that 4 EP: you may cast your Eye on what follows 5 EP: you may read it 6 EP&A: that in our days 7 EP: wou'd soon resolve your self 8 EP: wou'd 308 serve to bring a-cross you a Reflection which1 you have often made, on many occasions besides; That Truth is the most powerful thing in the World, since even Fiction it self must be govern'd by it, and can only please by its resembl- ance. The Appearance of Reality is necessary to make any 5 Passion agreeably represented: and to be able to move others, we must first be mov'd our-selves, or at least seem to be so, upon2 some probable Grounds. Now what possi- bility [B:4] is there that a Modern, who is [A:4] known never to have worship'd APOLLO, or own'd any such Deity 10 as the Muses, shou'd persuade us to enter into his pretended Devotion, and move us by his feign'd Zeal in a Religion out of date? But as for the Antients, 'tis known they deriv'd both their Religion and Polity from the Muses Art. How natural therefore must it have appear'd in any, but espe- 15 cially a Poet of those times, to address himself in Raptures of Devotion to those acknowledg'd Patronesses of Wit and Science? Here the Poet might with probability feign an Extasy, tho he really felt none: and supposing it to have been mere Affectation, it wou'd look however like some- 20 thing natural, and cou'd not fail of pleasing. BUT perhaps, my Lord, there was a further Mystery in the case. Men, your Lordship knows, are wonderfully happy in a Faculty of deceiving themselves, whenever they set heartily about it: and a very small Foundation of any 25 Passion will serve us, not only to act it well, but even to work our-selves into it beyond our own reach. Thus by a little Affectation in Love-Matters, and with the help of a Romance or Novel, a Boy of Fifteen, or a grave Man of Fifty, may be sure to grow a very natural Coxcomb, and 30 feel the Belle Passion in good earnest. A Man of tolerable Good-Nature, who happens to be a [A&B:5] little piqu'd, may, by improving his Resentment, become a very Fury for Revenge. Even a good Christian, who wou'd needs be over-good, and thinks he can never believe enough, may, 35 ---------- 1 B: Reflection you have 2 EP: on 310 by a small Inclination well improv'd, extend his Faith so largely, as to comprehend in it not only all Scriptural and Traditional Miracles, but a solid System of Old-Wives Storys. Were it needful, I cou'd put your Lordship in mind of an Eminent, Learned, and truly Christian Prelate you 5 once knew, who cou'd have given you a full account of his Belief in Fairys. And this, methinks, may serve to make appear, how far an antient Poet's Faith might possibly have been rais'd, together with his Imagination.1 BUT we Christians, who have such ample Faith our- 10 selves, will allow nothing to poor Heathens. They must be Infidels in every sense. We will not allow 'em to believe so much as their own Religion; which we cry is too absurd to have been credited by any besides the mere Vulgar. But if a Reverend Christian Prelate may be so great a Volunteer in 15 Faith, as beyond the ordinary Prescription of the Catholick Church, to believe in Fairys; why may not a Heathen Poet in the ordinary way of his Religion be allow'd to believe in Muses? For these, your Lordship knows, were so many Divine Persons in the Heathen Creed, [A&B:6] and were 20 essential in their System of Theology. The Goddesses had their Temples and Worship, the same as the other Deitys: And to disbelieve the Holy Nine, or their APOLLO, was the same as to deny JOVE himself, and must have been esteem'd equally Profane and Atheistical by the generality of sober 25 Men. Now what a mighty advantage must it have been to an antient Poet to be thus Orthodox, and by the help of his Education, and a Good-Will into the bargain, to work himself up to 2 Belief of a Divine Presence and Heavenly Inspiration? It was never surely the Business of 30 Poets in those days to call Revelation in question, when it evidently3 made so well for their Art. On the contrary, they cou'd not fail to animate their Faith as much as possible; when by a single Act of it, well inforc'd4, they cou'd raise themselves into such Angelical Company. 35 ---------- 1 And this...with his Imagi- nation: not in EP 2 EP&A: a Belief 3 EP: when it made 4 EP: by one strong Act of it, they cou'd 312 HOW much the Imagination of such a Presence must exalt a Genius, we may observe merely from the Influence which an ordinary Presence has over Men. Our modern Wits are more or less rais'd by the Opinion they have of their Company, and the Idea they form to themselves of the 5 Persons to whom they make their Addresses. A common Actor of the Stage will inform1 us how much a full Audi- ence of the Better Sort exalts him above the common [B:7] pitch. [A7] And you, my Lord, who are the noblest Actor, and of the noblest Part assign'd to any Mortal on this 10 earthly Stage, when you are acting for Liberty and Mankind; does not the publick Presence, that of your Friends, and the Well-wishers to your Cause, add something to your Thought and Genius? Or is that Sublime of Reason, and that Power of Eloquence, which you discover in publick, 15 no more than what you are equally Master of in private, and can command at any time, alone, or with indifferent Com- pany, or in any easy or cool hour? This indeed were more Godlike; but ordinary Humanity, I think, reaches not so high. 20 FOR my own part, my Lord, I have really so much need2 of some considerable Presence or Company to raise my Thoughts on any occasion, that when alone, I must endeavour by Strength of Fancy to supply this want; and in default of a Muse, must inquire3 out some Great Man of a 25 more than ordinary Genius, whose imagin'd Presence may inspire me with more than what I feel at ordinary hours. And thus, my Lord, have I chosen to address my self to your Lordship; tho without subscribing my Name: allow- ing you, as a Stranger, the full Liberty of reading no more 30 than what you may have a fancy for; but reserving to my self the privilege of imagining you [A&B:8] read all, with particular notice, as a Friend, and one whom I may justifiably treat with the Intimacy and Freedom which follows. 35 ---------- 1 EP: tell 2 EP: For my own part, I am sure I have so much need 3 EP: seek 314 SECT. II.1 IF the knowing well how to expose any Infirmity or Vice were but2 a sufficient Security for the Vertue which is contrary, how excellent an Age might we be presum'd to live in! Never was there in our Nation a time known, when 5 Folly and Extravagance of every kind 3 more sharp- ly inspected, or more wittily4 ridicul'd. And one might hope at least from this good Symptom, that our Age was in no declining State; since whatever our Distempers are, we stand so well affected to our Remedys. To bear the being 10 told of Faults, is in private Persons the best token of Amendment. 'Tis seldom that a Publick is thus dispos'd. For where Jealousy of State, or the Ill Lives of the Great People, or any other Cause is powerful enough to restrain the Freedom of Censure in any part, it in effect destroys the 15 Benefit of it in the whole. There can be no impartial and free Censure of Manners where any peculiar Custom or National Opinion is set apart, and not only exempted from Criticism, but even flatter'd with the highest Art. 'Tis only in a free Nation, such as ours, that Imposture has no 20 Privilege; [A:9] and [B:9] that neither the Credit of a Court, the Power of a Nobility, nor the Awfulness of a Church can give her Protection, or hinder her from being arraign'd in every Shape and Appearance. 'Tis true, this Liberty may seem to run too far. We may perhaps5 be said 25 to make ill use of it. -------- So every one will say, when he himself is touch'd, and his Opinion freely examin'd. But who shall be Judg of what may be freely examin'd, and what may not? Where Liberty may be us'd; and where it may not? What Remedy6 shall we prescribe to this in general? Can 30 there be a better than from that Liberty it self which is complain'd of? If Men are vicious, petulant or abusive; the Magistrate may correct them7 - But if they reason ill8, tis9 Reason still must teach 'em to do better. Justness of Thought and Stile, Refinement in Manners, good Breed- 35 ---------- 1 not in EP 2 B: were a sufficient 3 EP&A: was 4 EP: or wittily 5 EP: We may be said 6 EP: ill use of it. But who shall be the Judg? What Remedy 7 EP: which is complain'd of? If Men 8 EP: If Men reason ill 9 EP: it is 316 ing, and Politeness of every kind, can come only from the Trial and Experience of what is best. Let but the Search go freely on, and the right Measure of every thing will soon be found. Whatever Humour has got the start, if it be unnatural, it cannot hold: and the Ridicule, if ill plac'd at 5 first, will certainly fall1 at last where it deserves. I HAVE often wonder'd to see Men of Sense so mightily alarm'd at the approach of any thing like Ridicule on certain Sub-[A&B:10]jects; as if they mistrusted their own Judg- ment.2 For what Ridicule can lie against Reason? Or how 10 can any one of the least Justness of Thought endure a Ridicule wrong plac'd? Nothing is more ridiculous than this it self. The Vulgar, indeed, may swallow any sordid Jest, any mere Drollery or Buffoonery; but it must be a finer and truer Wit that3 takes with the Men of Sense and 15 Breeding. How comes it to pass then, that we appear4 such Cowards in reasoning, and are so afraid to stand the Test of Ridicule? ------- O! say we, the Subjects are too grave ----------- Perhaps so: but let us see first whether they are really grave or no: for in the manner we may conceive 20 'em, they may peradventure be very grave and weighty in our Imagination5; but very ridiculous and impertinent in their own nature. Gravity is of the very Essence of Impost- ure. It does not only 6 other Things, but is apt perpetually almost to mistake it self. For 7 in 25 common Behaviour, how hard a thing8 is it for the grave Character to keep long out of the limits of the formal one? We can never be too grave, if we can but be assur'd we are really 9: and we can never too much honour or revere any thing for grave; if we are assur'd10 the 30 Thing is grave, as we apprehend it. The main Point is to know always true Gravity from the false: and this [A:11] can only be, by carrying the Rule [B:11] constantly with us, and freely applying it not only to the Things about us, but to our-selves. For if unhappily we lose11 the Measure in our- 35 ---------- 1 EP: will fall 2 EP: Judgments 3 B: which 4 EP: that we are such Cow- ards 5 EP: Imaginations 6 EP&A: make us to mistake 7 EP&A: For in common 8 B: how hard is it 9 EP: if we can but be sure we are really so; B: if we can be assur'd we are really what we suppose; A: we are really so 10 EP: if we are sure 11 EP: if we lose 318 selves, we shall soon lose it in every thing besides. Now what Rule or Measure is there in the World, 1 the real Temper of Things, to find which are truly serious, and which ridiculous? And how can this be done, 2 by applying the Ridicule, to see whether 5 it will bear?3 But if we fear to apply this Rule in any thing, what Security can we have against the Imposture of For- mality in all things? We have allow'd our-selves to be Formalists in one Point; and the same Formality may rule us as it pleases in all other. 10 'TIS not in every Disposition that we are capacitated4 to judg of things. We must beforehand judg5 of our own Temper, and accordingly of other things that6 fall under our Judgment. But we must never more pretend to judg of things, or of our own Temper in judging them, when we 15 have given up our preliminary Right of Judgment, and under a Presumption of Gravity, have allow'd our selves to be most ridiculous, and to admire profoundly the most ridiculous Things in nature7, at least for ought we know. For having resolv'd never to try, we can never be sure. 20 [A&B:12] --------------Ridiculum acri Fortius & melius magnas plerumque secat res. Hor.Sat.10. This, my Lord, I may safely aver8, is so true a thing9 in it- self, and so well known for Truth by the cunning Formalists 25 of the Age, that they can better bear to have their Impost- ures rail'd at, with all the Bitterness and Vehemence imaginable, than to have them touch'd ever so gently in this other way. They know very well, that as Modes and Fashions, so Opinions, tho ever so ridiculous, are kept up by 30 Solemnity: and that those formal Notions which grew up probably10 in an ill Mood, and have been conceiv'd in sober Sadness, are never to be remov'd but in a sober kind of ---------- 1 EP&A: but by con- sidering the real Temper 2 EP&A: but by 3 EP: it will bear or no? 4 EP: fit 5 EP: We must judg first 6 B: which 7 EP: in the World 8 EP: This, my Lord, is so 9 B: so true in it-self 10 EP: grew up in 320 Chearfulness, and by a more easy and pleasant way of Thought. There is a Melancholy which accompanys all En- thusiasm. Be it Love or Religion (for there are Enthusiasms in both) nothing can put a stop to the growing mischief of either, till the Melancholy be remov'd, and the Mind at lib- 5 erty to hear what can be said against the Ridiculousness of an Extreme in either way. IT was heretofore the Wisdom of some wise Nations, to let People be Fools as much as they pleas'd, and never to punish [B:13] seriously what deserv'd only to be laugh'd 10 [A:13] at, and was after all1 best cur'd by that innocent Remedy. There are certain Humours in Mankind, which of necessity must have vent. The Human Mind and Body are both of 'em naturally subject to Commotions: and as there are strange Ferments in the Blood, which in many Bodys 15 occasion an extraordinary discharge; so in Reason too, there are heterogeneous Particles which must be thrown off by Fermentation. Shou'd Physicians endeavour absolutely to allay those Ferments of the Body, and strike in the Humours which discover themselves in such Eruptions, 20 they might, instead of making a Cure, bid fair perhaps to raise2 a Plague, and turn a Spring-Ague or an Autumn- Surfeit into an epidemical malignant Fever. They are cer- tainly as ill Physicians in the Body-Politick, who wou'd needs be tampering with these mental Eruptions; and under 25 the specious pretence of healing this Itch of Superstition, and saving Souls from the Contagion of Enthusiasm, shou'd set all Nature in an uproar, and turn a few innocent Carbuncles into an Inflammation and mortal Gangrene. WE read in History that PAN, when he accompany'd 30 BACCHUS in an Expedition to the Indies, found means to strike a [A&B:14] Terror thro a Host of Enemys, by the help of a small Company, whose Clamors he manag'd to good advantage among the ecchoing Rocks and Caverns of ---------- 1 EP: and was best cur'd 2 EP: they might bid fair to raise 322 a woody Vale. The hoarse bellowing of the Caves, join'd to the hideous aspect of such dark and desart Places, rais'd such a Horror in the Enemy, that in this state their Imagina- tion help'd 'em to hear Voices, and doubtless1 to see Forms too, that2 were more than Human: whilst the Uncertainty 5 of what they fear'd made their Fear yet greater, and spread it faster by implicit Looks than any Narration cou'd convey it. And this was what in after-times Men call'd a Pannick. The Story indeed gives a good Hint of the nature of this Passion, which can hardly be without some mixture of 10 Enthusiasm, and Horrors of a superstitious kind. WE3 may with good reason call every Passion Pannick which is rais'd in a Multitude, and convey'd by Aspect, or as it were by Contact or Sympathy. Thus popular Fury may be call'd Pannick, when the Rage of the People, as we have 15 sometimes known, has put them beyond themselves; espe- cially where Religion has had to do. And in this state their very Looks are infectious. The Fury flies from Face to Face: and the Disease is no sooner seen than caught. Those4 who in a better Situa-[A&B:15]tion of Mind have 5 a 20 Multitude under the power of this Passion, have own'd that they saw in the Countenances of Men something more ghastly and terrible than at other times is express'd on the most passionate occasions. Such force has Society in ill, as well as in good Passions: and so much stronger any Affec- 25 tion is for being social and communicative. THUS, my Lord, there are many Pannicks in Mankind, besides merely that of Fear. And thus is Religion also Pannick; when Enthusiasm of any kind gets up; as oft, on melancholy occasions, it will do. For Vapors naturally rise; 30 and in bad times especially, when the Spirits of Men are low, as either in publick Calamitys, or during the Unwholesomeness of Air or Diet, or when Convulsions happen in Nature, Storms, Earthquakes, or other amazing ---------- 1 EP: and no doubt to see 2 B: which 3 B: ONE 4 B: They 5 EP&A: seen 324 Prodigys: at this season the Pannick must needs run high, and the Magistrate of necessity give way to it. For to apply a serious Remedy, and to bring1 the Sword, or Fasces, as a Cure, must make the Case more melancholy, and increase the very Cause of the Distemper. To forbid Mens natural 5 Fears, and to endeavour the overpowering them by other Fears, must needs be a most unnatural Method. The Ma- [B16]gistrate, if he be any Artist, shou'd have a gentler hand; and instead of Causticks, [A:16] Incisions, and Amputations, shou'd be using the softest Balms; and with a 10 kind Sympathy entering into the Concern of the People, and taking, as it were, their Passion upon him, shou'd, when he has sooth'd and satisfy'd it, endeavour, by chearful ways, to divert and heal it. THIS was antient Policy: and hence (as a notable Author 15 of our Nation expresses it) <'tis>2 necessary a People shou'd have a Publick Leading in Religion. For to deny the Magis- trate a Worship, or take away a National Church, is as mere Enthusiasm as the Notion which sets up Persecution. For why shou'd there not be publick Walks, as well as private 20 Gardens? Why not publick Librarys, as well as private Education and Home-Tutors? But to prescribe bounds to Fancy and Speculation, to regulate Mens Apprehensions and religious Beliefs or Fears, to suppress by Violence the natural Passion of Enthusiasm, or to endeavour to ascertain 25 it, or reduce it to one Species, or bring it under any one Modification, is in truth no better Sense, nor deserves a better Character, than what the Comedian declares of the like Pro- ject in the Affair of Love ---------- [A&B:17] ----------Nihilo plus agas 30 Qu…m si des operam ut cum ratione insanias. ---------- 1 B: and bring 2 EP&A: it is 326 NOT only the Visionarys and Enthusiasts of all kinds were tolerated, your Lordship knows, by the Antients: but on the other side, Philosophy had as free a course, and was permitted as a Ballance against Superstition. And whilst some Sects, such as the Pythagorean and latter Platonick, 5 joind'd in with Superstition and Enthusiasm of the Times; the Epicurean, the Academick, and others, were allow'd to use all the Force of Wit and Raillery against it. And thus matters were 1 ballanc'd; Reason had fair Play; Learning and Science flourish'd. Wonderful was 10 the Harmony and Temper that2 arose from all these Con- trarietys. Thus Superstition and Enthusiasm were mildly treated; and being let alone, they never rag'd to that degree as to occasion Bloodshed, Wars, Persecutions and Devasta- tions in the World. But a new sort of Policy, which extends 15 it self to another World, and considers the future Lives and Happiness of Men rather than the present, has made us leap the Bounds of natural Humanity; and out of a supernatural Charity, has taught us the way of plaguing one another most devoutly. It has rais'd an Antipathy which no tem- 20 poral Interest cou'd ever do; and [B:18] entail'd upon us a mu-[A:18]tual Hatred to all Eternity. And now Uniformity in Opinion (a hopeful Project!) is look'd on as the only Expedient against this Evil. The saving3 of Souls is now the Heroick Passion of exalted Spirits; and is become in a 25 manner the chief care of the Magistrate, and the very end of Government it-self. IF Magistracy shou'd vouchsafe to interpose thus much in other Sciences, I am afraid we shou'd have as bad a Logick, as bad Mathematicks, and in every kind as bad Philosophy, 30 as we often have Divinity, in Countrys where a precise Orthodoxy is settled by Law. 'Tis a hard matter for a Government to settle Wit. If it does but keep us sober and honest, 'tis likely we shall have as much Ability in our spiritual as in our temporal Affairs: and if we can but be 35 ---------- 1 EP&A: matters were bal- anc'd 2 B: which 3 B: saving 328 trusted, we shall have Wit enough to save our-selves, when no prejudice lies in the way. But if Honesty and Wit be in- sufficient for this saving1 Work, 'tis in vain for the Magi- strate to meddle with it: since if he be ever so vertuous or wise, he may be as soon mistaken as another Man. I am sure 5 the only way to save Mens Sense, or preserve Wit at all in the World, is to give Liberty to Wit. Now Wit can never have its Liberty, where the Freedom of Raillery is taken away: For against serious Extrava-[A&B:19]gances and spleen- itick Humours there is no Remedy but this.2 10 WE have indeed full Power over all other Modifications of Spleen. We may treat other Enthusiasms as we please. We may ridicule Love, or Gallantry, or Knight-Errantry to the utmost; and we find, that in these latter days of Wit, the Humour of this kind, which was once so prevalent, is 15 pretty well declin'd. The Crusades, the rescuing of Holy Lands, and such devout Gallantrys are in less request than formerly: But if something of this militant Religion, some- thing of this Soul-rescuing Spirit, and Saint-Errantry pre- vails still, we need not wonder, when we consider in how 20 solemn a manner we treat this Distemper, and how pre- posterously we go about to cure Enthusiasm. I CAN hardly forbear fancying, that if we had but an In- quisition, or some formal Court3 of Judicature, with grave Officers and Judges, erected to restrain Poetical Li- 25 cence, and in general to suppress that Fancy and Humour of Versification; but in particular that most extravagant Passion of Love, as it is set out by Poets, in its Heathenish Dress of VENUS'S and CUPID'S: if the Poets, as Ringleaders and Teachers of this Heresy, were under grievous Penaltys 30 forbid to [A:20] enchant the [B:20] People by their vein of Rhyming; and if the People, on the other side, were under proportionable Penaltys forbid to hearken to any such Charm, or lend their Attention to any Love-Tale, so much ---------- 1 B: saving 2 B: no other Remedy than this 3 B: that if we had a sort of Inquisition, or formal Court of Judicature 330 as in a Play, a Novel, or a Ballad; we might perhaps see a new Arcadia arising out of this heavy Persecution: Old People and Young wou'd be seiz'd with a versifying Spirit: We shou'd have Field- Conventicles of Lovers and Poets: Forests wou'd be fill'd with romantick Shepherds and 5 Shepherdesses; and Rocks resound with Ecchoes of Hymns and Praises offer'd to the Powers of Love. We might indeed1 have a fair Chance, by this Management2, to bring back the whole Train of Heathen Gods, and set our cold Northern Island burning with as many Altars to VENUS 10 and APOLLO, as 3 formerly 3 Cyprus, Delos, or any of those warmer Grecian Climates. SECT. III.4 BUT, my Lord, you may perhaps wonder, that having been drawn into such a serious subject as Religion, I shou'd 15 forget my self so far as to give way to Raillery and Humour. I must own to you, my Lord5, 'tis not merely thro Chance6 that this has happen'd.7 To say truth, I hardly care so much8 as to think on this Subject, [A:21] much [B:21] less to write on it, without endeavouring to put my self in as good 20 Humour as is possible. People indeed, who can endure no middle Temper, but are all Air and Humour, know little of the Doubts and Scruples of Religion, and are safe from any immediate Influence of devout Melancholy or Enthusiasm; which requires more Deliberation and thoughtful Practice 25 to fix it self in a Temper, and grow habitual. But be the Habit what it will; to be deliver'd of it at so sad a Cost as Inconsiderateness, or Madness, is what I wou'd never wish to be my Lot. I had rather stand all Adventures with Religion, than endeavour to get rid of the Thoughts of it by 30 Diversion. All I contend for, is to think of it in a right Humour: and that this goes more than half way towards thinking rightly of it, is what I shall endeavour to demons- trate. ---------- 1 EP: we might have 2 EP: by this means 3 EP&A: as formerly either Cyprus 4 not in EP 5 B: I must own, my Lord 6 EP: it is not thro Chance merely 7 EP: that it has thus happen'd 8 EP: I care not so much as 332 GOOD HUMOUR is not only the best Security against Enthusiasm, but the best Foundation of Piety and true Relig- ion: For if right Thoughts and worthy Apprehensions of the Supreme Being, are fundamental to all true Worship and Adoration; 'tis more than probable, that we shall never 5 miscarry in this respect, 1 thro ill Humour only. Nothing 2 ill Humour, either natural or forc'd, can bring a Man to think seriously3 that the [A&B:22] World is govern'd by any devilish or malicious Power. I very much question whether any thing, besides ill 10 Humour, can be the Cause of Atheism. For there are so many Arguments to persuade a Man in Humour, that, in the main, all things are kindly and well dispos'd, that one wou'd think it impossible for him to be so far out of conceit with Affairs, as to imagine they4 all ran at Adventures; and 15 that the World, as venerable and wise a Face5 as it carry'd, had neither Sense nor Meaning in it. This however I am persuaded of, that nothing 6 ill Humour can give us dreadful or ill Thoughts of a Supreme Manager. No- thing can persuade us of Sullenness or Sourness in such a 20 Being, 7 sore-feeling of somewhat of this kind within8 our-selves: and if we are afraid of bringing good Humour into Religion, or thinking with Freedom and Pleasantness on such a Subject as GOD; 'tis because we conceive the Subject so like our-selves, and can hardly have 25 a Notion of Majesty and Greatness without Stateliness and Moroseness accompanying it. THIS, however, is the just Reverse of that Character, which we own to be most divinely Good, when we see it, as we sometimes do, in Men of highest Power among us. If 30 they pass for truly Good, we dare treat them freely, and are sure [A:23] they will [B:23] not be displeas'd with this Liberty. They are doubly Gainers by this Goodness of theirs. For the more they are search'd into and familiarly examin'd, the more their Worth appears; and the Disco- 35 ---------- 1 EP&A: but thro 2 EP&A: Nothing but 3 EP: to think that 4 EP: imagine that they all 5 EP: as wise a Face 6 EP&A: nothing but 7 EP&A: but the 8 EP: in 334 verer, charm'd with his Success, esteems and loves more than ever, when he has prov'd this additional Bounty in his Superior, and reflects on that Candor and Generosity he has experienc'd. Your Lordship knows more perhaps of this Mystery than any one. How else shou'd you have been so 5 belov'd in Power, and out of Power so adher'd to, and still more belov'd? THANK Heaven! there are even in our own Age some such Examples. In former Ages there have been many such. We have known mighty Princes, and even Emperors of the 10 World, who cou'd bear unconcernedly not only the free Censure of their Actions, but the most spiteful Reproaches and Calumnys, even to their faces. Some perhaps may wish there had never been such Examples found in Heathens: but more especially, that the occasion had never been given by 15 Christians. 'Twas more the Misfortune indeed of Mankind in general, than of Christians in particular, that some of the earlier Roman Emperors were such Monsters of Tyranny, and began a Persecution, not on reli-[A:24]gious Men merely, but on all that1 were [B:24] suspected of Worth or 20 Vertue. What cou'd have been a higher Honour or Advan- tage to Christianity, than to be persecuted by a NERO? But better Princes, who came after2, were persuaded to remit these severe Courses. 'Tis true, the Magistrate might poss- ibly have been surpriz'd with the newness of a Notion, 25 which he might pretend, perhaps, did not only destroy the Sacredness of his Power, but treated him and all Men as profane, impious, and damn'd, who enter'd not into certain particular Modes of Worship, of which there had been formerly so many thousand kinds3 instituted, all of 'em 30 compatible and sociable till that time. However, such was the Wisdom of some succeeding Ministrys, that the edge of Persecution was much abated; and even that Prince, who was esteem'd the greatest Enemy of the Christian Sect, and who himself had been educated in it, was a great Restrainer 35 ---------- 1 B: who 2 EP: afterwards 3 B: so many thousand insti- tuted 336 of Persecution, and wou'd allow of nothing further than a Resumption of Church-Lands and publick Schools, with- out any attempt on the Goods or Persons even of those who branded the State-Religion, and made a Merit of affronting the publick Worship. [A:25] 5 'TIS well we have the Authority of a sacred Author in our Religion, to assure us, [B:25] that the Spirit of Love and Humanity is above that of Martyrs. Otherwise, one might be a little scandaliz'd, perhaps, at the History of many of our primitive Confessorsand Martyrs, evenaccording to our 10 own accounts. There is hardly now in the World so good a Christian (if this be indeed the Mark of a good one) who, supposing he liv'd1 at Constantinople, or elsewhere under the Protection of the Turks, wou'd think it fitting or decent to give any Disturbance to their Mosque-Worship. And as 15 good Protestants, my Lord, as you and I are, we shou'd scarce think him better2 than a rank Enthusiast, who, out of Hatred to the Romish Idolatry, shou'd , in time of high Mass (where Mass perhaps3 was by Law establish'd) inter- rupt the Priest with Clamors, or fall foul on his Images and 20 Relicks. THERE are some, it seems, of our good Brethren, the French Protestants, lately come among4 us, who are might- ily taken with this Primitive way. They have set a-foot the Spirit of Martyrdom to a wonder in their own 25 Country; and they long to be trying it here, if we will give 'em leave, and afford 'em the Occasion:5 that is to say, if we will only do 'em6 [A:26] the Favour to hang or imprison 'em; if we [B:26] will only be so obliging7 as to break their Bones for 'em, after their Country fashion, blow up their 30 Zeal, and stir a-fresh the Coals of Persecution. But no such Grace can they hitherto8 obtain of us. So hard-hearted we are, that notwithstanding9 their own Mob are willing to bestow kind Blows upon 'em, and fairly stone 'em10 now ---------- 1 EP: if he liv'd at; B: if he happen'd to live at 2 EP: we shou'd think him little better; B: we shou'd consider him as little better 3 EP: where Mass was 4 EP: amongst 5 EP: give 'em leave: that is to say 6 EP: if we will do 'em 7 EP: if we will be so kind as 8 EP: yet 9 EP: tho 10 EP: and stone 'em 338 and then in the open Street1; tho the Priests of their own Nation wou'd gladly give 'em their desir'd Discipline, and are earnest to light their probationary Fires for 'em; we English Men, who are Masters in our own Country, will not suffer the Enthusiasts to be thus us'd. Nor can we be 5 suppos'd to act thus in envy to their Phenix-Sect, which it seems has risen out of the Flames, and wou'd willingly grow2 to be a new Church by the same manner of Propaga- tion as the old one, whose Seed was truly said to be from the Blood of the Martyrs. 10 BUT how barbarous still3, and more than heathenishly cruel, are we tolerating English Men! For, not contented to deny these Prophesying Enthusiasts the Honour of a Perse- cution, we have deliver'd 'em over to the cruellest Con- tempt in the World. I am told, for certain, that they4 are at 15 this very time5 the Subject of a [A&B:27] choice Droll or Puppet-Shew at Bart'lemy-Fair. There, doubtless, their strange Voices and involuntary Agitations are admirably well acted, by the Motion of Wires, and Inspiration of Pipes. For the Bodys of the Prophets, in their State of 20 Prophecy, being not in their own power, but (as they say themselves) mere passive Organs, actuated by an exterior Force, have nothing natural, or resembling real Life, in any of their Sounds or Motions: so that how aukardly soever a Puppet-Shew may imitate other Actions, it must needs re- 25 present this Passion to the Life. And whilst Bart'lemy-Fair is in possession of this Privilege, I dare stand Security to our National Church, that no Sect of Enthusiasts, no new Venders of Prophecy or Miracles, shall ever get the Start, or put her to the trouble of trying her Strength with 'em, in 30 any Case. HAPPY it was for us, that when Popery had got posses- sion, Smithfield was us'd in a more tragical way. Many of our first Reformers, 'tis fear'd, were little better than ---------- 1 EP: in the Street 2 EP: and wou'd grow 3 EP: how barbarous 4 EP: I am told they are 5 EP: at this time 340 Enthusiasts: and God knows whether a Warmth of this kind did not considerably help us in throwing off1 that spiritual Tyranny. So that had not the Priests, as is usual, prefer'd the love of Blood to all other Passions, they might in a merrier way, perhaps, have evaded the greatest [A&B:28] Force of 5 our reforming Spirit. I never heard that the antient Heath- ens were so well advis'd in their ill Purpose of suppressing the Christian Religion in its first Rise, as to make use, at any time2, of this Bart'lemy-Fair Method. But this I am per- suaded of, that had the Truth of the Gospel been any way 10 surmountable, they wou'd have bid much fairer for the silencing it, if they had chose to bring our primitive Found- ers upon the Stage in a pleasanter way than that of Bear- Skins and Pitch-Barrels. THE Jews were naturally a very cloudy People, and 15 wou'd endure little Raillery in any thing; much less in what belong'd to any Religious Doctrines or Opinions. Religion was look'd upon with a sullen Eye; and Hanging was the only Remedy they cou'd prescribe for any thing that3 look'd like setting up a new Revelation. The sovereign 20 Argument was, Crucify, Crucify. But with all their Malice and Inveteracy to our Saviour, and his Apostles after him, had they but taken the Fancy to act such Puppet-Shews in his Contempt, as at this hour the Papists are acting in his Honour; I am apt to think [A&B:29] they might possibly 25 have done4 our Religion more Harm, than by all their other ways of Severity. I BELIEVE our great and learned Apostle found less Advantage from the easy Treatment of his Athenian Antagonists, than from the surly and curst Spirit of the 30 most persecuting Jewish Citys. He made less Improvement of the Candour and Civility of his Roman Judges, than of the Zeal of the Synagogue, and Vehemence of his National Priests. Tho when I consider this Apostle as appearing either before the witty Athenians, or before a Roman Court 35 ---------- 1 EP: in the throwing off 2 EP: to make use of this 3 B: which 4 EP: they wou'd have done 342 of Judicature, in the Presence of their great Men and Ladys, and see how handsomly he accommodates himself to the Apprehensions and Temper of those politer People, I do not find that he declines the way of Wit or good Humour; but, without Suspicion of his Cause, is willing generously to 5 commit it to this Proof, and try it against the Sharpness of any Ridicule that1 might be offer'd. BUT tho the Jews were never pleas'd to try their Wit or Malice this way against [A&B:30] our Saviour or his Apostles; the irreligious part of the Heathens had try'd it 10 long before against the best Doctrines and best Characters of Men that2 had ever arisen amongst 'em. Nor did this prove in the end any Injury, but on the contrary the highest Advantage to those very Characters and Doctrines, which, having stood the Proof, were found so solid and just. The 15 divinest Man that had appear'd ever3 in the Heathen World, was in the height of witty Times, and by the wittiest of all Poets, most abonimably ridicul'd, in a whole Comedy writ and acted on purpose. But so far was this from sinking his Reputation, or suppressing his Philosophy, that they 20 both4 increas'd the more for it; and he apparently5 grew to be more the Envy of other Teachers. He was not only contented to be ridicul'd; but, that he might help the Poet as much as possible, he presented himself openly in the Thea- ter; that his real Figure (which was no advantageous one) 25 might be compar'd with that which the witty Poet had brought as his Representative on the Stage. Such was his good Humour. Nor cou'd there be in the World a greater Testimony of the invincible Goodness of the Man, or a greater Demonstration, that there was no Imposture either 30 in his Character or Opinions. For that Imposture shou'd dare sustain the encounter of a grave Enemy, is [A&B:31] no wonder.6 A solemn Attack, she knows, is not of such danger to her. There is nothing she abhors or dreads like Pleasentness and good Humour.7 35 ---------- 1 B: which 2 B: which 3 B: who had ever appear'd 4 B: each 5 EP: and he grew 6 EP: For Imposture is not apt to fear a grave Enemy. 7 EP: abhors or dreads like good Humour. 344 SECT.IV.1 IN SHORT, my Lord, the melancholy way of treating Religion is that which, according to my Apprehension, renders it so tragical, and is the occasion of its acting in reality such dismal Tragedys in the World. And my Notion 5 is, that provided we treat Religion with good Manners, we can never use too much good Humour, or examine it with too much Freedom and Familiarity. For, if it be genuine and sincere, it will not only stand the Proof, but thrive and gain Advantage from hence: if it be spurious, or mixt with any 10 Imposture, it will be detected and expos'd. THE melancholy way in which we have been taught Religion, makes us unapt to think of it in good Humour. 'Tis in Adversity chiefly, or in ill Health, under Affliction, or Disturbance of Mind, or Discomposure of Temper, that 15 we have recourse2 to it. Tho in reality we are never so unfit to think of it as at such a heavy and dark Hour.3 We can never be fit to contemplate any thing above us, when [A&B:32] we are in no Condition to look into our-selves, and calmly examine the Temper of our own Mind and 20 Passions. For then it is we see Wrath, and Fury, and Revenge, and Terrors in the DEITY; when we are full of Disturbances and Fears within, and have by Suffrance and Anxiety, lost so much of the natural Calm and Easiness of our Temper.4 25 WE must not only be in ordinary good Humour, but in the best of Humours, and in the sweetest, kindest Disposi- tion of our Lives, to understand well what true Goodness is, and what those Attributes imply, which we ascribe with such Applause and Honour to the DEITY. We shall then be 30 able to see best, whether those Forms of Justice, those Degrees of Punishment, and that Temper of Resentment, and those Measures of Offence and Indignation, which we ---------- 1 not in EP 2 EP: have chiefly recourse 3 EP: as at such a dark hour. 4 EP: Tempers 346 vulgarly suppose in GOD, are sutable to those original Ideas of Goodness, which the same Divine Being, or Nature under him, has implanted in us, and which we must necessarily presuppose, in order to give him Praise or Honour in any kind. This, my Lord, is the Security against all Superstition: 5 To remember, that there is nothing in GOD but what is Godlike; and that He is either not at all, or truly and perfectly Good. But when we are afraid to use our Rea-[A:33]son [B:33] freely, even on that very Question, Whether He really be, or not; we then actually presume him bad, and 10 flatly contradict that pretended Character of Goodness and Greatness; whilst we discover this mistrust of his Temper, and fear his Anger and Resentment, in the case of this Freedom of INQUIRY. WE have a notable Instance of this Freedom in one of our 15 sacred Authors. As patient as JOB is said to be, it cannot be deny'd 1 he makes bold enough with GOD, and takes his Providence2 roundly to task. His Friends, indeed3, plead hard with him, and use all Arguments, right or wrong, to patch up Objections, and set the Affairs of 20 Providence upon an equal foot. They make a Merit of saying all the Good they can of GOD, at the very stretch of their Reason, and sometimes quite beyond it. But this, in JOB'S opinion, is flattering GOD, accepting of GOD's Person, and even mocking him. And no wonder. For, what Merit can 25 there be in believing GOD , or his Providence, upon frivolous and weak grounds? What Vertue in assuming an Opinion contrary to the appearance of Things, and resolving to hear nothing that4 may be said against it? Excellent Character of the GOD of Truth! that he shou'd be offended at us, for 30 having refus'd [B:34] to put the lye upon our Un- [A:34]derstandings, as much as in us lay; and be satisfy'd5 with us for having believ'd, at a venture, and against our Reason, what might have been the greatest Falshood in the ---------- 1 EP&A: but 2 B: Providence 3 EP: 'tis true 4 B: which 5 EP: pleas'd 348 world, for any thing we cou'd bring as Proof or Evidence to the contrary! IT is impossible that any 1 an ill-natur'd Man can wish against the being of a GOD: for this is wishing against the Publick, and even against one's private Good 5 too, if rightly understood. But if a Man has not any such2 Ill-will to stifle his Belief, he must have surely an unhappy Opinion of GOD, and believe 3him not so good by far as he knows Himself to be, if he imagines that an impartial use of his Reason, in any matter of Speculation whatsoever, can 10 make him run any Risk Hereafter; and that a mean Denial of his Reason and an Affectation of Belief in any Point too hard for his Understanding, can entitle him to any Favour in another World. This is being Sycophants in Religion, mere Parasites of Devotion. 'Tis using GOD as the crafty Beggars use 15 those they address to, when they are ignorant of their Quality. The Novices amongst 'em may innocently come out, perhaps, with a Good Sir! or a Good Forsooth! But with the old Stagers, no matter who 4 they meet in a Coach, 'tis [B:35] always Good your Honour! [A:35] or Good your 20 Lordship! or Your Ladyship! For if there shou'd be really a Lord in the case, we shou'd be undone (say they) for want of giving the Title: But if the Party shou'd be no Lord, there woul'd be no Offence5; it wou'd not be ill taken. AND thus it is in Religion. We are highly concern'd how to 25 beg right; and think all depends upon hitting the Title, and making a good Guess. 'Tis the most beggarly Refuge imaginable, which is so mightily cry'd up6, and stands as a great Maxim with many able Men; "That they shou'd strive to have Faith, and believe to the utmost: because if, 30 after all, there be nothing in the matter, there will be no harm in being thus deceiv'd; but if there be any thing, it will be fatal for them not to have believ'd to the full." But they are so far mistaken, that whilst they have this Thought, 'tis ---------- 1 EP&A: but 2 EP: has no such 3 EP: think 4 B: whom 5 EP: harm 6 EP: cry'd up so much 350 certain they can never believe either to their Satisfaction and Happiness in this World, or with any advantage of Recom- mendation to another. For besides that our Reason, which knows the Cheat, will never rest thorowly satisfy'd on such a Bottom, but turns us often a-drift, and toss us in a Sea of 5 Doubt and Perplexity; we cannot but actually grow worse in our Religion, and entertain a worse Opinion still of a Supreme [B:36] DEITY, [A:36] whilst our Belief is founded on so injurious a Thought of him. TO love the Publick, to study universal Good, and to 10 promote the Interest of the whole World, as far as lies within1 our power, is surely the Height of Goodness, and makes that Temper which we call Divine. In this Temper, my Lord, (for surely you shou'd know it well) 'tis natural for us to wish that others shou'd partake with us, by being 15 convinc'd of the Sincerity of our Example. 'Tis natural for us to wish our Merit shou'd be known; particularly, if it be our Fortune to have serv'd a Nation as a good Minister; or as some Prince, or Father of a Country, to have render'd happy a considerable Part of Mankind under our Care. But 20 if it happen'd, that of this Number there shou'd be some so ignorantly bred, and of so remote a Province, as to have lain2 out of the hearing of our Name and Actions; or hearing of 'em, shou'd be so puzzled with odd and contrary Storys told up and down concerning us, that they knew not 25 what to think, whether there were really in the World any such Person as our-self: Shou'd we not, in good truth, be ridiculous to take offence at this? And shou'd we not pass for extravagantly morose and ill-humour'd, if instead of treating the matter in Raillery, we shou'd think in ear- 30 [A:37]nest[B:37] of revenging our selves on the offending Partys, who, out of their rustick Ignorance, ill Judgment, or Incredulity, had detracted from our Renown? HOW shall we say then? Does it really deserve Praise, to be thus concern'd about it? Is the doing Good for Glory's sake, 35 ---------- 1 EP: as is in 2 EP:been 352 so divine a thing? or, Is it not diviner, to do Good even where it may be thought inglorious, even to the Ingrateful, and to those who are wholly insensible of the Good they receive? How comes it then that what is so divine in us, shou'd lose its Character in the Divine Being? And that 5 according as the DEITY is represented to us, he shou'd more resemble the weak, womanish, and important part of our Nature, than the generous, manly and divine? SECT. V.1 ONE wou'd think, my Lord, it were in reality no hard 10 thing2 to know our own Weaknesses at first Sight, and distinguish the Features of human Frailty, with which we are so well acquainted. One wou'd think it were easy to understand, that Provocation and Offence, Anger, Revenge, Jealousy in point of Honour or Power, Love of 15 Fame, Glory, and the like, belong only to limited Be- [A&B:38]ings, and are necessarily excluded3 a Being which is perfect and universal. But if we have never settl'd with our selves any Notion of what is morally excellent; or if we cannot trust to that Reason which tells us, that nothing 20 4 what is so, can have place in the DEITY ; we can neither trust to any thing that5 others relate of him, or that himself6 reveals to us. We must be satisfy'd before-hand7, that he is good, and cannot deceive us. Without this, there can be no real religious Faith, or Confidence. Now, if there 25 be really something previous to Revelation, some antece- dent Demonstration of Reason, to assure us, that GOD is, and withal8, that he is so good as not to deceive us; the same Reason, if we will trust to it, will demonstrate9 to us, that God is so good, as to exceed the very best of us in Goodness. 30 And after this manner we can have no Dread or Suspicion to render us uneasy: for it is Malice only, and not Goodness, that10 can make us afraid. ---------- 1 not in EP 2 EP: it were no hard thing 3 EP: excluded in a 4 EP&A: but 5 B: which 6 B: which he himself 7 EP: We must be sure first 8 EP: and that he is 9 EP: prove 10 B. which 354 THERE is an odd way of reasoning, but in certain Distem- pers of Mind very sovereign to those who can apply it; and it is this: "There can be no Malice but where Interests are oppos'd. A universal Being can have no Interest opposite; and therfore can have no Malice." If there be a general 5 Mind, [A&B: 39] it can have no particular Interest: But the general Good, or Good of the Whole, and its own private Good, must of necessity1 be one and the same. It can intend nothing besides, nor aim at any thing beyond, nor be provok'd to any thing contrary. So that we have only to 10 consider, whether there be really2 such a thing as a Mind that3 has relation to the Whole, or not. For if unhappily4 there be no Mind, we may comfort our selves, however, that Nature has no Malice: If there be really a MIND, we may rest satisfy'd, that is the best natur'd one in the World. The 15 last Case, one wou'd imagine5, shou'd be the most com- fortable; and the Notion of a common Parent less frightful than that of forlorn Nature, and a fatherless World. Tho, as Religion stands amongst us, there are many good People who wou'd have less Fear in being thus expos'd; and wou'd 20 be easier, perhaps, in their 6, if they were assur'd they had only mere Chance to trust to. For no body trembles to think7 there shou'd be no God; but rather8, that there shou'd be one. This however9 wou'd be otherwise, if Deity were thought as kindly of as Humanity; and we cou'd be 25 persuaded to believe, that if there really was a GOD, the highest Goodness must of necessity belong to him, without any of [A&B:40] those Defects of Passion, those Meannes- ses and Imperfections which we acknowledg such in our- selves, which as good Men we endeavour all we can to be 30 superior to, and which we find we every day conquer as we grow better. METHINKS, my Lord, it wou'd be well for us, if before we ascended into the higher Regions of Divinity, we wou'd vouchsafe to descend a little into our-selves, and bestow 35 ---------- 1 EP: must needs 2 EP: whether there be such 3 B: which 4 EP: if there be 5 EP: think 6 EP&A: Mind 7 EP: to think that there 8 EP: but that there 9 EP: But this wou'd be 356 some poor Thoughts upon plain honest Morals. When we had once look'd into our selves, and distinguish'd well the nature of our own Affections, we shou'd probably be fitter Judges of the Divineness of a Character, and discern better what Affections were sutable or unsutable to a perfect Being. 5 We might then understand how to love, and praise, when we had aquir'd1 some consistent Notion of what was laudable or lovely. Otherwise we might chance to do GOD little Honour, when we intended him the most. For 'tis hard to imagine, what Honour can arise to the DEITY [A&B:41] 10 from the Praises of Creatures, who are unable to discern what is Praise-worthy or Excellent in their own Kind. IF a Musician were cry'd up to the Skys by a certain2 Set of People who had no Ear in Musick, he wou'd surely be put to the Blush, and cou'd hardly, with a good Counte- 15 nance, accept the Benevolence of his Auditors, till they had acquir'd a more competent Apprehension of him , and cou'd by their own Senses find out something that was really good3 in his Performance. Till this were brought about, there wou'd be little Glory in the case; and the 20 Musician, tho ever so vain, wou'd have little reason to be contented. THEY4 who affect Praise the most, had rather not be taken notice of, than be impertinently applauded. I know not how it comes about, that HE who is ever5 said to do 25 Good the most disinterestedly, shou'd be thought desirous of being prais'd so lavishly, and be suppos'd to set so high a Rate upon so cheap and low a Thing, as ignorant Commenda- tion, and forc'd Applause. <'TIS>6 not the same with Goodness as with other Quali- 30 tys, which we may understand very well, and yet not possess. We may have an excellent Ear in Musick, [A&B:42] without being able to perform in any kind. We ---------- 1 EP: gain'd 2 EP: by a Set 3 B: something really good 4 EP: THOSE 5 EP: who is said 6 EP&A: IT is 358 may judg well of Poetry, without being Poets, or possessing the least of a Poetick Vein: But we can have no tolerable Notion of Goodness, without being tolerably good. So that if the Praise of a Divine Being be so great a part of his Worship, we shou'd methinks, learn Goodness, were it for 5 nothing else but1 that we might learn, in some tolerable manner, how to praise.2 For the Praise of Goodness from an unsound hollow Heart, must certainly make the greatest Dissonance in the World. SECT.VI.3 10 OTHER Reasons, my Lord, there are, why this plain home-spun Philosophy, of looking into our-selves, may do us wond'rous Service, in rectifying our Errors in Religion. For there is a sort of Enthusiasm of second hand. And when Men find no original Commotions4 in themselves, no 15 prepossessing Pannick5 that6 bewitches 'em, they are apt still, by the Testimony of others, to be impos'd on, and led credulously into the Belief of many false Miracles. And this Habit may make 'em variable, and of a very inconstant Faith7, easy to be carry'd away with every Wind of Doc- 20 trine, and addicted to every upstart Sect or Superstition. But [A:43] the knowledg of our Passions in their very [B:43] Seeds, the measuring well the Growth and Progress of Enthusiasm, and the judging rightly of its natural Force, and what command it has over our very Senses, may teach 25 us to oppose more successfully those Delusions which come arm'd with the specious Pretext of moral Certainty, and Matter of Fact. THE new prophesying Sect, I made8 mention of above, pretend, it seems, among many other Miracles to have had 30 a most signal one, acted premeditately, and with warning, before many hundreds of People, who actually give Tes- ---------- 1 B: than 2 EP: that we might learn to praise: 3 not in EP 4 EP: no Commotions 5 EP: no Pannick 6 B: which 7 EP: may make them of a very inconstant Faith 8 EP: which I made 360 timony to the Truth of it. But I wou'd only ask, Whether there were present, among those hundreds, any one Per- son, who having never been of their Sect, or addicted to their Way, will give the same Testimony with them? I must not be contented to ask, Whether such a one had been 5 wholly free of that particular Enthusiasm? but, Whether, before that time, he was esteem'd of so sound a Judgment, and clear a Head, as to be wholly free of Melancholy, and in all likelihood incapable of all Enthusiasm besides? For otherwise, the Pannick may have been caught, the Evidence 10 of the Senses lost, as in a Dream; and the Imagination so inflam'd, as in a moment to [B:44] have burn't up every [A:44] Particle of Judgment and Reason. The combustible Matters lie prepar'd within, and ready to take fire at a Spark; but chiefly in a Multitude seiz'd with 1 Spirit. 15 No wonder if the Blaze arises2 so of a sudden; when innumerable Eyes glow with the Passion, and heaving Breasts are labouring with Inspiration: When not the Aspect only, but the very Breath and Exhalations of Men are infectious, and the inspiring Disease imparts it-self by 20 insensible Transpiration. I am not a Divine good enough to resolve what Spirit that was which prov'd so catching among3 the antient Prophets, that even the profane SAUL was taken by it. But I learn from holy Scripture, that there was the evil, as well as the good Spirit of Prophecy. And I find 25 by present Experience, as well as by all Historys, Sacred and Profane, that the Operation of this Spirit is every where the same, as to the bodily Organs. A GENTLEMAN who has writ lately in defence of reviv'd Prophecy, and has since fallen himself into the prophetick 30 Extasys, tells us, "That the antient Prophets had the Spirit of GOD upon them under Extasy, with divers strange Gestures [A&B:45] of Body denominating them Madmen, (or Enthusiasts) as appears evidently, says he, in the Instances of BALAAM, SAUL, DAVID, EZEKIEL, DANIEL,& c." And he 35 ---------- 1 EP&A: with that 2 C,D&R: rises 3 EP: amongst 362 proceeds to justify this by the Practice of the Apostolick Times, and by the Regulation which the Apostle himself applys to these seemingly irregular Gifts, so frequent and ordinary (as our Author pretends) in the primitive Church, on the first rise and spreading of Christianity. But I leave it 5 to him to make the Resemblance as well as he can between his own and the Apostolick way. I only know, that the Symptoms he describes, and which himself (poor Gentle- man!) labours under, are as Heathenish as he can possibly pretend them to be Christian. And when I saw him lately 10 under an Agitation (as they call it) uttering Prophecy in a pompous Latin Stile, of which, out of this Exstasy, it seems, he is wholly incapable; it brought into my Mind the Latin Poet's Description of the SYBIL, whose Agonys were so perfectly like these. 15 -----Subit• non vultus, non color unus, Non comptae mansere comae; sed pectus anhelum, Et rabie fera corda tument; majorque videri [A&B:46] nec mortale sonans: afflata est Numine quando Jam propriore Dei.--- Virg. AEn.Lib. 6. 20 And again, presently after: -------------Immanis in antro Bacchatur Vates, magnum si pectore possit Excussisse Deum: tanto magis Ille fatigat Os rabidum, fera corda domans, FINGITQUE PREMENDO. 25 Which is the very Stile of our experienc'd Author. "For the Inspir'd (says he) undergo a Probation, wherein the Spirit, by frequent Agitations, forms the Organs, ordinarily for a Month or two before Utterance." THE Roman Historian, speaking of a most horrible 30 Enthusiasm1 that broke out in ROME long before his days, describes the Spirit of Prophecy; Viros, velut mente capta, cum jactatione fanatica corporis vaticinari. Liv. 39. The detest- -------- 1 B: which 364 able Things 1 I wou'd not willingly transcribe: but the Senate's mild Decree in so execrable a Case, I can't omit copying; being satisfy'd, that tho your Lordship has read it before now, you can read it again and again with admira- 5 tion: In reliquum deinde (says Livy) S.C. cautum est, &c. Si [A:47] quis tale sacrum solenne [B: 47] & necessarium duceret, nec sine Religione & Piaculo se id omittere posse; apud Praetorem Urbanum profiteretur: Praetor Senatum consuleret. Se ei permis- sum esset, c—m in Senatu centum non minus essent, ita id sacrum 10 faceret; dum ne plus quinque sacrificio interessent, neu qua pecunia communis, neu quis Magister sacrorum, aut Sacerdos esset. So necessary it is to give way to this Distemper of Enthusiasm, that even that Philosopher who bent the whole Force of his Philosophy against Superstition, appears to 15 have left room for visionary Fancy, and to have indirectly tolerated Enthusiasm. For it is hard to imagine, that one who had so little religious Faith as EPICURUS, shou'd have so vulgar a Credulity, as to believe those accounts of Armys and Castles in the Air, and such visionary Phaenomena. Yet 20 he allows them; and then thinks to solve 'em by his Effluvia, and Aerial Looking-glasses, and I know not what other Stuff: which his Latin Poet, however, sets off beautifully, as he does all. -----Rerum Simulacra vagari 25 Multa, modis multis, in cunctas undique parteis Tenuia, quae facilŠ inter se junguntur in auris, [A&B:48] Obvia c—m veniunt, ut aranea bracteaque auri * * * * Centauros itaque, & Scyllarum Membra videmus, 30 Cerberasque canum facies, simulacraque eorum Quorum morte obita tellus amplectitur ossa: Omne genus quoniam passim simulacra feruntur, Partim sponte sua quae fiunt aere in ipso; Partim quae variis ab rebus cumque recedunt. Lucret.I.4 ------------ 1 EP&A: that follow 366 'TWAS a sign that1 this Philosopher believ'd there was a good Stock of Visionary Spirit originally in Human Nature. He was so satisfy'd that Men were inclin'd to see Visions, that rather than they shou'd go without, he chose to make 'em to their hand. Notwithstanding2 he 3 the 5 Principles of Religion to be natural, he was forc'd tacitly to allow there was a wondrous Disposition in Mankind towards supernatural Objects; and that if these Ideas were vain, they were yet in a manner innate, or such as Men were really born to, and cou'd hardly by any means avoid. From 10 which Concession a Divine, methinks, might raise a good Argument against him, for the Truth as well as the Useful- ness of RELIGION. But so it is: [A&B:49] whether the matter of Apparition be true or false, the Symptoms are the same, and the Passion of equal force in the person who is 15 Vision-struck. The Lymphatici of the Latins were the Nym- pholepti of the Greeks. They were Persons said to have seen some Species of Divinity, as either some Rural Deity, or Nymph, which threw them into such Transports as over- came their Reason. The Extasys express'd themselves out- 20 wardly in Quakings, Tremblings, Tossings of the Head and Limbs, Agitations, and (as Livy calls them) Fanatical Throws or Convulsions, extemporary Prayer, Prophecy, Singing, and the like. All Nations have their Lymphaticks of some kind or another; and all Churches (Heathen as well as 25 Christian) have had their Complaints against Fanaticism. ONE wou'd think the Antients imagin'd this Disease had some relation to that which they call'd Hydrophoby. Whether the Antient Lymphaticks had any way like that of biting, to communicate the Rage of their Distemper, I can't 30 so positively determine. But certain Fanaticks there have been since the time of the Antients, who have had a most prosperous Faculty of communicating the Appetite of the Teeth. For since first the snappish Spirit got up in Religion, all Sects have been at it, as the saying is4, Tooth and Nail; 35 ----------- 1 B: a sign this Philospher 2 EP: Tho 3 EP&A: wou'd not allow 4 EP: as they say 368 [A&B:50] and are never better pleas'd, than in worrying one another without mercy. SO far indeed the innocent kind of Fanaticism extends it self, that when the Party is struck by the Apparition, there follows always an Itch of imparting it, and kindling the 5 same fire in other Breasts. For thus Poets are Fanaticks too. And thus HORACE either is, or feigns himself Lymphatick, and shews what an Effect the Vision of the Nymphs and BACCHUS had on him. Bacchum in remotis carmina rupibus 10 Vidi docentem, credite posteri, NYMPHASque discentes,------ Evoe! recenti mens trepidat metu, Plenoque Bacchi pectore turbidum LYMPHATVR----- as Heinsius reads: Od . 19. L. 2. No Poet (as I ventur'd to say at first to our Lordship) can do any thing great in his own way, without the Imagination or Supposition of a Divine Presence, which may raise him to some degree of this Pas-[A:51]sion we are speaking of. 20 Even the cold [B:51] LUCRETIUS makes use of Inspiration, when he writes against it; and is forc'd to raise an Appari- tion of Nature, in a Divine Form, to animate and conduct him in his very Work of degrading Nature, and despoiling her of all seeming Wisdom and Divinity. 25 Alma VENUS, coeli subter labentia signa Quae mare navigerum, quae terras frugiferenteis Concelabras------- Quae quoniam rerum naturam sola gubernas, Nec sine te quidquam dias in luminis oras 30 Exoritur, neque fit laetum neque amabile quidquam: Te sociam studeo scribundis versibus esse, Quos Ego de rerum natura pangere conor MEMMIADAE nostro. Lucret.1.I. 370 SECT.VII.1 THE only thing, my Lord, I wou'd2 infer from all this, is, that ENTHUSIASM is wonderfully powerful and extensive; that it is a matter of nice Judgment, and the hardest thing in the world to know fully and distinctly; since even 5 Atheism is not exempt from it. For, as some have well remark'd, there have been Enthusiastical Atheists. Nor can Divine In-[A&B:52]spiration, by its outward Marks, be easily distinguish'd from it. For Inspiration is a real feeling of the Divine Presence, and Enthusiasm a false one. But the 10 Passion they raise is much alike. For when the Mind is taken up in Vision, and fixes its view either on any real Object, or mere Specter of Divinity; when it sees, or thinks it sees any thing prodigious, and more than human; its Horrour, Delight, Confusion, Fear, Admiration, or whatever Pas- 15 sion belongs to it, or is uppermost on this occasion, will have something in vast, immane, and (as Painters say) beyond Life. And this is what gave occasion to the name of Fanatic- ism, as it was us'd by the Antients in its original Sense, for an Apparition transporting the Mind. 20 SOMETHING there will be of Extravagance and Fury, when the Ideas or Images receiv'd are too big for the narrow human Vessel to contain. So that Inspiration may be justly call'd Divine ENTHUSIASM: For the Word itself signifies Divine Presence, and was made use of by the Philospher 25 whom the earliest Christian Fathers call'd Divine, to express whatever was sublime in human Passions. This [A&B:53] was the Spirit he allotted to Heroes, Statesmen, Poets, Orators, Musicians, and even Philosophers themselves. Nor can we, of our own accord, forbear ascribing to a noble 30 Enthusiasm, whatever is greatly perform'd by3 any of These.4 So that almost all of us5 know something of this Principle. But to know it as we shou'd do, and discern it in ----------- 1 not in EP 2 EP: THE only thing I wou'd 3 EP: in 4 EP: these ways. 5 EP: we all of us 372 its several kinds, both in our-selves, and others; this is the great Work, and by this means alone we can hope to avoid Delusion. For to judg the Spirits whether they are of God, we must antecedently1 judg our own Spirit; whether it be of Reason, and sound Sense; whether it be fit to judg at all, by 5 being sedate, cool, and impartial; free of every byassing Passion, every giddy Vapour, or melancholy Fume. This is the first Knowledg and previous Judgment: to understand ourselves, and know what Spirit we are of. Afterwards we may judg the Spirit in others, consider what their personal 10 Merit is, and [A&B:54] prove the Validity of their Tes- timony by the Solidity of their Brain. By this means we may prepare ourselves with some Antidote against Enthusiasm. And this is what I have dar'd affirm is best perform'd by keeping to GOOD HUMOUR. For otherwise the 15 Remedy itself may turn to the Disease. AND now, my Lord, having after all, in some measure, justify'd ENTHUSIASM, and own'd the Word; if I appear extravagant, in addressing to you after the manner I have done, you must allow me to plead an Impulse. You must 20 suppose me (as with truth you may) most passionately yours; and with that Kindness which is natural to you on other occasions, you must tolerate your Enthusiastick Friend, who, excepting only in the case of this over-forward Zeal, can never but 2 appear, with the highest Respect, 25 My LORD, Your Lordship's, &c.3 [A&B:55] ---------- 1 EP: first 2 B: must ever 3 EP: Your Lordship's most Faithful and most Obedient Humble Servant. 374