the Mysticks make the second step to perfection the aspirations and Elevations of the will and affections but only stay on the first step and did they vnderstand nothing of that the Mysticks call passive Vnions with God Their Extasies Raptures and their being in the Spirit their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 12.4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.6 argue other wise But then are Passive Vnions the obscure and unintelligible way of serving God that the Church teacheth in her Rules of Devotion or the end rather which her plain and intelligible way sometimes attains to Lastly is there not in some sort a state of Perfection also in this world 1. Cor. 2.6 Wee speak wisdome among the perfect And Phil. 3.15 let vs as many as be perfect be thus minded And Luk. 6.40 Every one that is perfect shall be as his Master that is in sufferings like him The Author may do well to review this passage He describes the progresse towards this state c. These expressions of a graduall Recollection of the Faculties the External Internal Inferior Superior in a suspension and cessation of them from working on the Creature and its Images and their being fixed on God in perfect Contemplation are only mentioned out of Harphius and others by Sancta Sophia not justified after which he concludes only this It is certain that by a frequent and constant exercise of Internal Prayer of the will joined with Mortification the Soul comes to operate more and more abstracted from sense and more elevated above the corporeal organs and Faculties Reply to page 334. The state of nothingness c. How the Creature and all its Glory and among the rest the Soul also itself appears a meer Vacuity and emptines and Nothing to a Soul filled with the love and with a more special and perceptible sense of God within it and How God himself also then more clearly appears No such thing as we do or can conceive of him by sensible imaginations and is truelier known negatively by vs what he is not then positively what he is enough hath bin said already and more needs not vnless I should observe here this Author's diligence in raking vp severall litle heterogeneous patches out of severall pages and chapters and weaving them together as one piece either cutting of the explications or not giving them entire to render all obscure and so pertinent to his subiect Fanaticism A feeling of her not being c. Sancta Sophia saith this that the Soul so advanced in contemplation comes to a feeling indeed of her not being and by consequence of the not being of Creatures and that this is a reall truth But then goes on Not as if the Soul or other creatures either did cease according to their Naturall being or as if a naturall Being were indeed no real Being but that the Soul truly apprehends now that they have no such Being of themselves but all of God Whenas formerly in her sinfully adhering to them and staying in them with love she carried her self toward them as if she thought them to have a being and subsistence of and in themselves and not of God and that they might be loued in themselves c. And thus I suppose the mist that was cast before the Readers eyes is dispelled But the Author having recited Sancta Sophia's words as far as which is a reall truth here gives over and draws the curtain before his Reader that he may see no further and then goes on A reall truth or else intollerable nonsense and so as after a great victory displays his colours till we come to his § 15. concluding that he leaves such stuf to be vnderstood by mad men and practised by fooles So Festus said S. Paul was mad when he spake forth the words of truth and soberness Reply to p. 335. As this Author Saith Friar Bernard c. If what is said of Frier Bernard and Masseus be true which I am not obliged to iustify of their making some vn-articulate groans or noise or strange gestures and motions in the fervour of their Devotions so we read also of the Spirits groanes Rom. 8 â—6 And Davids dancing and Sauls stripping of his cloaths at Ramach and lying naked for a day and a night And Masseus his V. V V seems no more then the Prophet Ieremys A.AA. Grief and Feare have their inarticulate notes and extravagant Gesture why not Ioy and Loue Habent suas voces affectus per quas se etiam cum nolunt produnt Saith S. Bernard speaking of Contemplation Proposed the not doing c. Sancta Sophias words § 1â— are Generally and ordinarily speaking when there is proposed the doing or not doing of any external work and that both of them are in themselves lawfull that is the doing or not doing them when we have no obligation to either by vertue of any external law the Divine inspiration in Contemplative Souls moves to the not doing because this is more sutable to their present state and to that abstraction of life which they profess except when the doing may proue a more beneficiall mortification to self-love This Author gives it vs here thus Generally when there is proposed the not doing or doing of an external work and both of them are lawfull the Divine Inspiration moves to the not doing changing here Generally speaking or most commonly into Generally when or alwais when Again omitting the limitation in Contemplative Souls and the except that follows and Sancta Sophias Reason as for these Contemplatives Having thus prepared this passage and rendered it easie for a Confutation he falls to battering down his own work and goes on A most excellent and Apostolicall Doctrine c. The doing things meerly for Edification c. It is not strange That one good work may be an impediment to another as to some present circumstances better or more necessary As for example A woork done meerly for Edification may be an impediment to our Prayers at a time when this latter duty is more necessary As the Apostles had inspirations for external works preaching c. and for giving good example thereby so doubtles at other times they had of forbearing these and retiring rather to Prayer and it is not to be believed that they who exhorted others to pray continually omitted this duty themselves Again As they had holy Inspirations to external works to preaching c. so may another have them to forbear preaching and rather to be take himself to Solitude Reading Meditation as this is more necessary and beneficiall to himself then his doing the former would be to others Nor I hope was S. Iohn Baptist's busines in the desart whose chief practice there must needs be Prayer nor Anna's in the Temple who is said not to have departed thence but served God there with prayers night and day vnlawfull emploiments And so it is that
an undiscreet zeal of doing good to others hinders many imperfect Souls from that charity and robbs them of that time which they owe much rather to themselves Reply to p. 337. What becomes of all the precepts they have left vs c. The precepts the Apostles have left vs of doing good of mutual edification of constant busines besides the Commands for the outward duties of worship are affirmed by none to be hindrances in the way to Perfection Nay further so much in any of these as the Apostles have commanded is necessary to Perfection But will this Author say that the Contemplatives or Sancta Sophia in their Rules oppose any of these or other external duty whatever in such time and place and other circumstances as the Apostles have commanded it For so often the omission of it is not lawfull they always suppose but a sin Or 2. will he say because externall good works outward duties of worship c. are Apostolicall Precepts therfore private prayer is none Or 3. will he argue when ever we can do any of these therfore we may not at any such time better omit them and do something else All these consequences are faulty Affirmative Precepts oblige not all persons not at all times and the Acts of them are in consilio not Praecepto except in some case of necessity and then toties quoties the Contemplative's Devotions as they profess are to be laid aside Internall liver to pretend c. Sancta Sophia grants Spiritual Persons somtimes to have such Supernaturall Favours yet would it not have such persons easily to pretend them least perhaps they may be mistaken when indeed they have them not Nor so much as desire them nay rather pray against them least considering their own weakness they should abuse them to vanity and pride lastly nor to esteem or execute any thing according to them vnless approued by Superiours Obliged to resign their Iudgments c. S. Sophia's words are In such cases all Souls are not so absolutely obliged c. Which Proposition is brought in here by this Author but the Cases left out After which manner Catholick Casuists and Schoolmen are very ordinarily vsed by Ptotestant Writers and particularly by Doctor Tailor whom this Author much follows Now the Cases are 1. If the Souls be such as are eminently perfect not litle experienced and such as have not as yet their senses well exercised in discerning Good and Evill 2. that there be great certainty that the Internall Direction is from God 3. and that it be in actions good or indifferent and where is no question or Scrupule in such person of the lawfulness of either doing or omiting it 4. that if a Superior shoud Command any thing contrary therto he is to be obeyed and no such interiour Illumination or call obligeth in such case 5. that where no such contrary command yet if the matter be of considerable moment the express approbation or permission of their Superiour is to be observed Let this Author fit these Cases to the Fanaticks And then let the Fanaticks in Gods name take their Liberty For it is not necessary where no reasonable cause of doubt or fear of Sin to consult or when consulting to resign our judgment to others concerning any thing that happens to vs provided such allow it a thing good or indifferent But we may not argue here If somein some things have no cause therfore none in anything can have any cause of Scrupule and of consulting following anothers counsel M. Cressy in his preface c. M Cressy in his Preface as also Sancta Sophia do at large shew the difference between the Inspirations or Revelations allowed in the Church of Rome and those of Fanaticks in the places and words cited before § 15. Those of the Fanaticks being easily discernable to be false and suggestions of the Evill Spirit not by Prayer only but by the Divine laws these inspirings being pretended by them in things not indifferent but directly contrary to these Laws But the passages which this Author here selects and omits the other that were to the purpose are concerning the motions of Gods Spirit in matters or actions omissions agreed on to be in themselves indifferent and lawfull or also good Within which bounds had the Fanatick Inspirations contained themselves some mistakes perhaps there might have bin but hurt none either to the Church State their neighbours or themselves as to sinning Nothing but the assistance of Divine Grace Nothing more is here meant by Divine Inspirations then the assistance or efficiency of the Divine Grace illuminating the vnderstanding with a right judgment and infusing into the Will right inclinations and desires that is the most conformable to Gods will as to our doing or omitting such particular actions as are dayly suggested to vs we know not by what Spirit and do fall vnder our Deliberation Which Divine Inspirations was it foolishness heretofore or is it now to justify and confirm against those who seem professed enemies of them and stile them Fanaticism The only meanes imaginable that can be proper c. The repairing to Prayer in the best manner we can make it is a proper naturall and most efficacious way to obtain a supernaturall light from Gods Spirit to discern his will in all our actions speaking of such as are indifferent and such wherein neither we nor any others have any externall certain Rule all circumstances considered whereby we may be guided as we have in all such other actions the lawfulness wich is doubted of Which yet is not said as if Prayer were the only means of our direction in these so as to exclude the making use of either our own Reason or other mens Advice as is said before To make Enthusiasm necessary to distinguish c. Now this is not making Enthusiasme but Prayer a meanes to obtain the illuminations of Gods Spirit to shew vs in two things suggested to vs which of them comes from It or which is more conformable to Gods will that so we may follow and obey it And what a Christian is he that being doubtfull especially in two affairs of much concernment which to make choice of doth not retire to his Prayers desiring God to direct him in such a particular and promising to do that which he shall be pleased by any way to signify to him to be more conformable to his Will and more conducing to Christian Perfection as certainly the one may be much more then the other although both contained within the generall bounds of Good or indifferent And then what Illumination he prays for why may not he also expect Again who is there much frequenting Prayer that doth not perceive in them some illustrations and influences entring and iniected as it were into his mind without his own procurement touching a more perfect knowledge of himself or the immense Love of God to Mankind or some
wandring of the Thoughts to which vocal Prayer gives more relaxation Nor is it so easy to think as to speak one thing and mind another but for how long time the attention ceaseth so long doth Mental Prayer and we are either not distracted or not praying Here likewise she delivers them many vseful Subjects of Meditation chiefly these either touching our own misery or the Misteries of our Saluation or the Divine Perfections The Negative benefit also of which Meditations confined to some certain Subject at the first is very considerable in preventing distraction of thoughts and taking of the mind from it's usual amusements and wings about external worldly vain and superfluous things The Books written in this kind are almost infinite not vnfrequent in Protestants hands and on each subject some brief Heads perscribed whereon the Meditants may enlarge their thoughts Where also she directs the reading of some Pious Book when there is much distraction of Thoughts or sterility of Invention And in these Meditations She trains them first more in those of the knowledge of their natural condition of the Hainousness of Sin of the Divine Iustice of the bitter Passion of our Lord in making Satisfaction for sin of the Terrours of the Tria Novissima 1. Death 2. Iudgment 3. Hell and the like to plant in them a due Fear of God and advance all sorts of Mortification and a cleansing of themselves from the former habits of Sins After this she practiseth them much in the Meditation of the Life of our Lord and the Lives of his Saints as constant Patterns for their Imitation as to growth in vertue lastly of the Divine Perfections and also many Benefits to vs those already received and those promised of the Graces and operations of the Holy Ghost within vs and the abilities for doing good and pleasing God restored to Man by it if attentively observed and obeyed by these to advance them in all Spiritual Grace and Christian Perfection and to enkindle in them an ardent Love of God The acquisition of which Love and not of knowledge is the Churcheschief design in all these Meditations See in Sancta Sophia this Authors great Rock of offence both the recommending this course of Meditation especially for Beginners and directing the practice thereof 3. § 2. c. 2. and § 4. c. 1. § 6. By the practice of these Meditations and amongst them especially that of the Life and Passion of our Lord whilst other Sects dare hardly look vpon a Crucifixe she endeavours by litle and litle to kindle and enflame the affections of the devout Soul toward so dear a Lord whom so many offences and affronts of hers which now cut her to the heart could not alienate from her and The Passions thus learn't by much practice to be more easily excited begins to train vp such Proficients more in the School of Love directing them by laying more aside When thus well prepared their former arguings and discoursings of the Brain with the frequent stroaks of which they have already kindled this fire in the heart how to exercise these affections now in that Lesson of Louing God with all the heart and all the Soul and all the mind and all the strength In a more simple quiet intuition contemplation advertency and admiration of the Divine Beauty and Perfections and in more fervent and amourous Colloquies with God In praising thanking solacing her self with him whilst she casts her eye vpon his infinite mercies past and promised In many resolutions for the future to serve him better and no more so to grieve and offend him in offering all she hath she can do or suffer to his service and in putting herself in a posture of silence and attention to hear what he may be pleased to speak to and in her speak to her not only in guiding and admonishing in all necessary duty but also in things indifferent or also good but not necessary when severall of them fall vnder deliberation In which she also desires to be instructed by him that she may still chuse and doe that which may better please him and wherein his holy will may be more perfectly accomplished Which Acts of Love when once to a competent degree facilitated in vs as they fill the Soul with great consolations so they exceedingly help to advance it in all Christian duties and vertues For Love will not be idle and works in now with much more fidelity and alacrity as doing all things not out of fear but affection and not to obey but please her Beloved and gain from him also a reciprocall love And when a soul is arrived so farr through the constant exercise and custome of Prayer and other Mortifications necessary to it that these acts of Love and of the will of which there are many severall degrees surpassing one another are rendred easy and frequent and vpon every occasion speedily resumed without any or much precedent meditation Which acts before were difficult and rare And when the Soul by reason of the greater sweetnes she finds in this latter affective meditation as I may call it returnes not to the former intentive meditation Without some reluctance this is the first entrance into that which is stiled a state of Perfection such as humane industry attains namely wherin the will assisted with Grace excites itself to these Acts of Love and simple contemplation Of which practice thus S. Bernard I am fortasse ascendisti jam ad cortuum rediisti ibi stare didicisti nec hoc sufficiat tibi Disce habitare mansionem facere qualicunque mentis vagatione abstractus fueris illuc semper redire festina Absque dubio per multum usum quandoque tibi vertetur in oblectamentum in tantum vt absque vllâ laboris difficultate possis ihi assiduus esse quin imo pena potius tibi sit alibi quam ibi moram aliquam facere Thus He yet is the Soul not directed here to remain idle stupid or vnactive but to returne to its wonted Meditations and if neither fitly disposed for these to Vocall and set Formes of Prayer or also to Reading when the sweetnes of such contemplation ceaseth Devout Souls advanced hitherto the Church forbeareth not to shew and to exhort and provoke them to yet much higher flights and by their continued devotions to prosecute a further fruition of that object which hath no bounds To this purpose she proceeds to declare to her children for their encouragement from persons experienced therein the many rich rewards of Prayer the Supernaturall Elevations that God is pleased to advance some Souls to who have bin much practised in this holy Exercise and the more free and familiar manifestations of himself that he makes to them in severall manners mentioned before Wherin the Soul doth not now act so much as in a great quietnes silence and rest of its former naturall operations is more immediatly moved and acted by a more