Philofophy, explains this Enthufiaftick Ine-Ch. 2. briation, and fhews in particular * "How "the Vapours and Fumes of Melancholy partake of the nature of Wine.”

ONE might conjecture from hence, that the malicious Oppofers of early Chriftianity were not unvers'd in this Philofophy; when they fophiftically objected against the apparent Force of the Divine Spirit fpeaking in divers Languages, and attributed it "To the Power of new + Wine."

BUT our devout and zealous Doctor seems to go yet further. For befides what he fays of the Enthufiaftick Power of Fancy in Atheists, he calls Melancholy ** a pertinacious and religious Complexion ; and afferts, "That there is not any true fpiritual Grace from God, but this mere "natural Conftitution, according to the fe"veral Tempers and Workings of it, will not only refemble, but fometimes feem to

outftrip." And after speaking of t† Prophetical ENTHUSIASM, and establishing (as our Author does) a Legitimate and a Baftard-fort, he afferts and juftifies the (a) Devotional ENTHUSIASM (as he calls

Mifc. 2.it) of holy and fincere Souls, and afcribes this alfo to MELANCHOLY.

HE allows, "That the Soul may fink "fo far into Phantafms, as not to recover "the use of her free Facultys; and that "this enormous Strength of Imagination "does not only beget the Belief of mad "internal Apprehenfions, but is able to af "fure us of the Prefence of external Objects which are not." He adds, "That "what Custom and Education do by de

grees, diftemper'd FANCY may do in a "fhorter time.' And speaking of ExTASY and the Power of MELANCHOLY in Extatick Fancys, he fays, "That what "the Imagination then puts forth, of her"felf, is as clear as broad day; and the

Perception of the Soul at least as ftrong "and vigorous, as at any time in beholding "things awake."

FROM whence the Doctor infers, "That "the Strength of Perception is no fure "Ground of Truth."

HAD any other than a reverend Father of our Church exprefs'd himself in this manner, he must have been contented perhaps to bear a fufficient Charge of Scep ticifm.

* §. 28.

"TWAS

Ch. 2.

'Twas good fortune in my Lord BACON's Cafe, that he fhou'd have efcap'd being call'd an ATHEIST, or a SCEPTICK, when speaking in a folemn manner of the religious Paffion, the Ground of SUPERSTITION, or ENTHUSIASM, (which he alfo terms * a Panick) he derives it from an Imperfection in the Creation, Make, or natural Conftitution of Man. How far the Author of the Letter differs from this Author in his Opinion both of the End and Foundation of this Paffion, may appear from what has been faid above. And, in general, from what we read in the other fucceeding Treatifes

* NATURA RERUM omnibus viventibus indidit metum & formidinem, vitæ atque effentiæ fuæ confervatricem, ac mala ingruentia vitantem & depellentem. Veruntamen eadem Natura modum tenere nefcia eft, fed timoribus falutaribus femper vanos & inanes admifcet: adeò ut omnia (fi intus confpici darentur) Panicis Terroribus pleniffima fint, præfertim humana; & maximè omnium apud vulgum, qui fuperftitione (qua verè nihil aliud quàm Panicus Terror eft) in immenfum laborat & agitatur; præcipuè temporibus duris, & trepidis,& adverfis. Francifcus Bacon de Augment. Scient. lib. ii. c. 13.

The Author of the Letter, I dare fay, wou'd have expected no quarter from his Criticks, had he exprefs'd himself as this celebrated Author here quoted; who, by his Natura Rerum, can mean nothing less than the Univerfal Difpenfing Nature, erring blindly in the very firit Defign, Contrivance, or original Frame of Things; according to the Opinion of EPICURUS himself, whom this Author, immediately after, cites with Praise.

Viz. The Letter concerning ENTHUSIASM, above, VOL. I.

Vol. 3.

F

of

Mifc. 2.of our Author, we may venture to fay of him with Affurance, "That he is as lit"tle a SCEPTICK (according to the

vulgar Sense of that word) as he is Epicurean, or Atheist." This may be prov❜d fufficiently from his Philofophy: And for any thing higher, 'tis what he no-where prefumes to treat; having forborn in particular to mention any Holy Mysterys of our Religion, or Sacred Article of our Belief.

As for what relates to * Revelation in general, if I mistake not our Author's meaning, he profeffes to believe, as far as is poffible for any one who himself had never experienc'd any Divine Communication, whether by Dream, Vifion, Apparition, or other fupernatural Operation; nor was ever prefent as Eye-witnefs of any Sign, Prodigy, or Miracle whatsoever. Many of thefe, the observes, are at this day pretendedly exhibited in the World, with an Endeavour of giving them the perfect Air and exact Refemblance of thofe recorded in Holy Writ. He fpeaks indeed with Contempt of the Mockery of modern Miracles and Infpiration. And as to all Pretences to things of this kind in our

*Infra, pag. 315.

+ VOL. I. pag. 44, 45, &c. And VOL. II. pag. 322, 323, &c.

prefent

prefent Age; he feems inclin'd to look Ch. 2. upon 'em as no better than mere Imposture or Delufion. But for what is recorded of Ages heretofore, he feems to refign his Judgment, with intire Condefcenfion, to his Superiors. He pretends not to frame any certain or pofitive Opinion of his own, notwithstanding his beft Searches into Antiquity, and the Nature of religious Record and Tradition: but on all occafions fubmits most willingly, and with full Confidence and Truft, to the * Opinions by Law eftablish'd. And if this be not fufficient to free him from the Reproach of SCEPTICISM, he muft, for ought I fee, be content to undergo it.

To fay truth, I have often wonder'd to find fuch a Disturbance rais'd about the fimple name of SCEPTICK. "Tis certain that, in its original and plain fignification, the word imports no more than barely, "That State or Frame of Mind "in which every one remains, on every "Subject of which he is not certain." He who is certain, or prefumes to fay he knows, is in that particular, whether he be miftaken or in the right, a DOGMATIST. Between thefe two States or Situations of

* VOL. I. pag. 360, 1, 2, &c.

231, 315, 316.

And Infra, pag. 103,

+ VOL. II. pag. 205, 206, & 323, &c. And Infra, pag. 317, 318, &c.

F 2

Mind,