Church'es Faith or Peace and most of all of those Enthusiasmes and Fanatick frenzies which have bin so common among Protestants the chief vse that these persons make of pretending new divine inspirations being to take away the yoke of those former delivered in Scripture which being so point blank opposite to that party no less then new divine inspirations can serve their turne to confront and fight against them on an equall ground Lastly in all these pretensions where there is any greater difficulty of discerning the Good and Divine from the bad and Satanicall Spirit We have a Iudge to repair to the Governours of the Church The Spirits of the Prophets saith S. Paul are subiect to the Prophets And Quench not the Spirit Despise not prophecying But Prove all things and try the Spirits saith S. John whether they be of God Now the last Tryer of them in any controversy arising must be the Church according to our Lords stating of this matter Math. 18.17 Dic Ecclesiae And so the Catholick Church hath tried them in all ages for we do not deny but that as Fanaticks and Enthusiasts have more abounded among Sects perhaps because they find more liberty so such do appeare sometimes within the body of the Catholick Church the Devill being Gods Ape and every where ambitiously and perversly imitating his Works and the Church doth still try them from time to time as occasions offer themselves and by her Sentence some are justified as Saints and singular Favourits of God others censured condemned and suppressed as Impostors and Deceivers Now if any sober Protestant vpon this late writers bringing this subject on the stage hath the curiosity to inform himself both what Supernaturall favours and extraordinary celestiall communications are received by some persons of great devotion in the Catholick Church and what strictnes and caution the Church vseth in examining them I much recommend to him for both these the perusall of the life of S Teresa where he may 1. observe the great diligence that Was vsed for severall years in the Triall of the Spirit of that most Holy Virgin and as to this is desired to view in particular the 33. Observations made by a Confessor of her in Approbation thereof and 2. where he may see if Ecclesiasticall Authority have any Weight with him those sublime favours she received in prayer confirmed to be from God as it were by a generall attestation of them throughout the Christian World even those who suspected and questioned them at first afterwards magnifying them her works being approved by the most eminent persons for learning Sanctity that were in her Age and translated into all moderne languages for a more vniuersall Benefit And if in this contest about the truth of Visions and Revelations c. still continued in the Catholick Church This Author will be concluded by the Common Reason of Christians which he often appeals to how can he condemn all those as Fanaticks whom the Common Reason of the Church trying their Spirits by the generall grounds and Principles of Christiany hath for so many Ages approued and received for Saints or again how condemn those Divines who long before the birth of Protestancy have Written on Mysticall Theology as maintaining Enthusiasme Whose works the Common Reason of the Church hath approved and esteemed most vsefull for the advancing of Christian Perfection The Church then is the Iudge for discerning of Spirits to which we do and these persons in Common Reason ought to submitt but yet on such new Illuminations or Revelations can be grounded no Article of Faith because that by which she judgeth these is her former Rule of Faith and thus far she can only allow them as they appeare to contain nothing contrary to it which certainly they would if they should pretend any new Addition of Faith to it Neither is the Church secured that any though reputed Saints are infallible in all that which they say nor that all is Divine that they pretend to Nor is there now not only any contradictory but any additionall new Revelation of any part of the Catholick Faith to be expected or admitted after God the Fathers speaking and declaring all his will to the Church by his only son our Lord and by his Apostles Nor can we believe since Miracles are the only thing that can confirme such Revelations I mean of some Common Article to be added to the Christian's former Creed for Divine that these shall ever be wrought to such a purpose 5. THis of the Church's discerning Enthusiasmes and Satanicall Illusions from the Internall operations of the Holy Spirit guided herein by the light of the Scriptures But there are other influences and inspirations of the same Spirit directing vs also in actions in their owne nature indifferent or of counsel on either side lawfull and free from sin some of which inspirations cannot be tried or distinguished from Enthusiasme by any such way as the former Which because they are much spoken of by the Mysticks and are very necessary for advancing Christians in the way of Perfection it seems requisite for the freeing these also from mistakes to give the Reader here some account of them 1. We must know then as Sancta Sophia and others have discoursed more at large that there are two Spirits within vs that is all the Regenerate the Holy Spirit and that of Corrupt nature assisted with the Suggestions of the Devill who took a kind of possession of vs vpon Adams Fall That this last Spirit is never totally expell'd or silenc'd in vs during this life but tempts vs still and That it's suggestions may appear many times like the motions of Gods Spirit pretending good ends the performing some duty to ourselves or our neighbour our advancement in vertue and the like That the effect of the first of these Spirits Sanctifying Grace received in our Regeneration or justification is in it's infusion ordinarily but as a small seed or spark capable of a dayly growth and increase and which with the cooperation of our free wil and further aids that are from time to time received from God works in vs at length a totall Reformation and Christian Perfection which so many among the regenerate as do attain are said in a more speciall manner to be Spirituall Persons and to have the Spirit of God And in this sense the Apostle writes to the Corinthians I Brethren could not speak vnto you as to Spiritual but as to Carnal and as to Babes in Christ. 1. Cor. 3.1 and so ver 3. For ye are yet Carnal and Walk according to Man that is ye are Babes only in Christ and so in some degree carnal and walking according to the naturall Man still and not as yet entirely Spirituall And frequent mention we find in the Scriptures of these severall degrees and growths in a regenerate condition It being Gods pleasure that the new Man
favours done to reputed Saints from plain Fanaticisme Again we contend also that all obscure language in Divine matters and such things as are mysterious and difficult to be vnderstood ought not therfore to be exposed to sport and Scorn as savouring of Enthusiasm or madnes or as affronting and taking away the vse of Reason a thing these men much talk of but never reasonably do this against Church-authority For such things they may be as are above the ordinary comprehension of Reason or most men's Experience and the vnintelligibleness of them may lye in the sublimity of the matter not in the expression And it hath bin a long observation that the plea of Reason hath bin the common practice of Sects and is now of the Socinians as Faith is the thing especially called for by the Church If then the language of our Mysticall Divines savours of Fanaticism I see not how severall passages in the Scripture do not run the same risk and may not be also questioned for it if arraigned at the Barr of some men's Reason had they not had speciall protection from the sacred Persons that penned them Such are to name some of them S. Paul's not living but Christ living in him Not his acting but grace With him His being in travell with the Galatians till Christ was formed in them our inward and outward our old and our new Man We dead and our life hid in Christ Our being transformed in the renewing of our mind The new Man renewed in knowledge after the image of him that created him Our being borne of God Being borne of the Spirit walking in being led by the Spirit Our being changed into the same image with Christ. Our being made partakers of the Divine Nature A peace of God in the mind that passeth all vnderstanding Attaining a knowledge of the love of Christ that passeth knowledge by our being rooted in charity so as to be able to comprehend the breadth length depth and height thereof Filled with all the fulness of God according to the power that worketh in vs above all that we can desire or vnderstand He that is joyned to the Lord is one Spirit The Kingdome of God not comming with observation from abroad but within vs. If any man love me my Father and I wil come vnto him and make our habitation with him The Father in Christ and Christ in vs that we may be consummate in one That God is love and he that dwelleth in love dwelleth in God and God in him and this more as the love is greater In the last dayes God's powring out his Spirit vpon all flesh so that their sons and daughters too shall Prophesy their young men see visions and their old men dream dreams The Apostles ordering 1. Cor. 14.30 That when a Prophet is speaking in the publick congregation if any thing happen to be revealed to another who standeth by that the first should hold his peace and â—biding them ver 26. for not ordering their Revelations discreetly His praying for the Ephesians That God Would giue them the Spirit of Wisdom and Revelation for enlightening the eyes of their vnderstanding 5. Phil. 13.15 presuming that God in good time would reveale also things to the imperfect surely by an illumination of their vnderstandings as before which the perfect already believed Davids Audiam quid in me loquatur Deus Praying with the Spirit whil'st the vnderstanding is vnfruitfull or vnedified so We not knowing what to pray for as we ought that is according to Gods will the Spirit that is Within vs helping our infirmities and requesting for vs with vnspeakable or vnexplicable groanes The gift of the Holy Ghost inexplicable Saint Paul reckoning Three parts of a Man Body Soule and Spirit His being present in Spirit when absent in Body The Word of Gods Word dividing Soul and spirit Sive mente excedimus Deo sive sobrij sumus vobis Benjamin adolescentulus in mentis excessu what language is found here as well as in the Mystick Divines for one of those men's humor to have made sport with had it not bin Scripture Mean while I do not deny but many of the expressions may be in some lower degree verified of every person that is regenerate and in the state of Grace all such having an Vnion with God less or more by his Spirit and his extraordinary Grace importing only an higher degree thereof yet much more properly and in their full sense they seem only applicable to those who have attained to some Measure of Christian Perfection and therfore Divines are not to be censured that vnderstand these chiefly described in them in whom they are most eminently fulfilled To conclude Enthusiasme or Fanaticisme is not the speaking things hard to be vnderstood S. Peter saith S. Paul did so nor yet the pretending high and mysterious effects visions Revelations c. for all these we believe may be and are often wrought in Gods Saints by the Holy Spirit and his speciall presence in their Souls and that we say in a much higher and more admirable way then any of Satans infatuations can imitate or ascend to But Fanaticisme is a false pretence of these or the like when having no just ground to be credited 4. FOr the discerning of such Illusions proceeding from Satan from the true inspirations of Gods Holy Spirit we affirme that many notes and observations there be whereby they may be known if not certainly whether Divine as to their original where no spirit of Prophecy or miracles yet whether containing truth and advancing vertue as to the matter and whether any way noxious and hurtfull either to the person that receives them or others And this is abundantly sufficient Now for these notes of discerning them I need referr the Reader to no other Book then to the Doctours Martyr Sancta Sophia though he was pleased to take no notice of them there in the Preface from § 29. to § 35. again in the third Treatise p. 268. from § 9. to § 22. Where after directing a strict observation to be made concerning the Person Whether 1. viciously inclined 2. arrogant and proud or 3. curious 4. or much addicted to melancholy there are particularly cast off and marked out for Satanicall Illusions among others these All such pretended inspirations or revelations as doe inuite the person to say or do any thing contrary to the Catholick Faith Obedience Humility peace and Vnity Honesty Purity and any other Divine vertue but especially contrary to the Catholick Faith or Obedience for instaÌ„ce as the attempting to make any new and seditious reformations as likewise When the persons obstinately belieue these revelations to be of God after they have bin condemned by experienced Superiors and Directors All such I say are condemned for Satanicall Illusions which cuts all the nerves of all such pretended Revelations as can any Way disturbe the
puncto permittitur videré inardescat animus ad plenam possessionem luminis aeterni hereditatem plenae visionis Dei cui vt innotescat aliqua tenus id quod ei deest nonnunquam quasi pertrāsiens gratia perstringit sensum amantis eripit ipsum sibi rapit in diem qui est a tumultu rerum ad gaudia silentia pro modulo suo ad momentum ad punctum id ipsum ostendens ei videndum sicuti est interim etiam ipsum efficit in idipsum vt sit suo modo sicut illud est Here we find the Mysticall language Vbi cum didicerit quid intersit inter mundum immundum redditur sibi remittitur ad mundandum cor ad visionem c. And before Intellectus verò cogitantis efficitur contemplatio amantis formans illud in quasdam spiritualis vel divinae Suavitatis experientias afficit ex eis aciem cogitantis illud verò efficitur gaudium fruentis tunc de Deo bene cogitatur secundum humanum modum si tamen cogitatio dicenda est vbi nil cogat nec cogitur sed tantum modo in memoriam abundantiae suavitatis Dei exultatur jubilatur c. Sed modus hic cogitandi de Deo non est in arbitrio cogitantis sed in gratia donantis scilicet cum Spiritus Sanctus qui ubi violt spirat quando vult quomodo vult quibus vult in hoc aspirat Sed hominis est jugiter praeparare cor voluntatem expediendo ab affectionibus alienis Thus that Holy Man highly experienced in Spirituall matters Mean while as to our selves and our highest endeavours and ambitions in Prayer I may say with Sancta Sophia All our perfection consists in a state of love and an entire conformity to the Divine Will There are therfore in a Spirituall life no strange novelties or Wonders pretended to on our side Divine love is all As for the manner of exercising this in those nearer approaches that are made to this fountain of Beauty and light in Passive vnions that is where God in vs seems the chief or only Agent We must as it goes on there content ourselves to heare those speak of it that have had some experience in it and if what they say be incomprehensible to vs we ought not to wonder at it For as it follows § 6. the internall actuations in the Souls of the Perfect that is in these supernaturall divine communications are so inexplicably subtile and pure that experience it self doth not sufficiently enable them to give an intelligible account of them These things therfore Sancta Sophia confesseth hard to be vnderstood by the experienced as well as its Adversary Neither could he justly pitch vpon these as the chief or only Devotion taught in the Church of Rome whenas it is there taught that these are not at all in the power of our Devotions but bestowed when and to what persons and for what duration God pleaseth And in them as there is much that proclaims the honour of Gods Church and of such Saints So what is there that opposeth the Reasonablenes of Christian Religion For this I hope is not Reasonable that nothing in Religion may be above Reason and somthings therin that are less easy to be vnderstood are therfore to be received with admiration rather then scorne If the Church speaks wisdome among the Perfect may the imperfect blame her for this And may they presently charge her with madness as Festus did S. Paul for speaking things they vnderstood not If the immense Goodnes of God is pleased to communicate such supernaturall favours and caresses and consolations to those who have weaned themselves from all other Creatures for his love the over joyed Soul cannot but speak of the things she sees of him and hears from him and declare his wondrous works and endeavour also as much as she can to render her neighbours partakers of the same And if the Wise men and Philosophers of this world shall call this Fanaticisme and Canting Frenzy and fits of Melancholy c. yet the Church will still proclaim these Honours done her by his Divine Majesty and Wisdome will be justified of her Children THis said in Generall I address now my self more particularly to this Authors Discourse on this Subject in his 4. chater § 15. and 16 from Page 325. to p. 343. To which I have confined my self because so much only treats of this Argument And on this part I shall only make some short Remarks where it seems necessary leaving the Reader for avoiding tediousness to apply them to the Doctours words Reply to page 3.5 This page contains an vnjust charge as appeares before § 26. c. without proofs So mysticall vnintelligible a way c. The Churches directions for Prayer are so plain and intelligible as the practice of them hath advanced infinite Souls even of the weaker and less learned Sexe to very great Perfection and Sanctity The obscure expressions which are culled here out of Catholick Books are in the context joyned with others that according to the quality of the matter sufficiently explain them And the Reader is here dealt withall as if in a Dictionary one should cancell or hide the language vnderstood and then perswade vs we can make no vse of such an vn-intelligible Book To know the truth of which I wish any piously disposed Protestant vpon occasion of this contest would but read some of the Churches books of Devotion I doubt not such would be so far from complaining of their obscurity as to be rather much excited to practise their excellent lessons Leaving the Scriptures c. The Holy Scriptures do warrant and secure the Churches common Doctrines and Rules of Devotion Neither can any of these be shewed dissonant from or contrary to them provided both be rightly vnderstood Only I hope the Church may be excused for not shewing all the words perhaps she vseth in her writings of Devotion to be in Scripture as well as the Nicene Fathers for not shewing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Reply to page 326. That bitter enemy of theirs called Reason c. This Author is a great Common Reason Man and often appeals and summons vs to the Barr of Reason and would perswade that the Religion of Catholicks is no Reasonable Religion But it is noted which is some prejudice to him and his party that all Hereticks have always done the like Nay it is also Clear that they cannot do otherwise For since a cause must be defended either by Authority or Reason for who will at once affront both these whilst these men do oppose the one they are driven to pretend the other To clear this matter I suppose by Reason is not meant here meerly arguing or reasoning for this is and must be vsed equally on all sides on all Subjects either when wee dispute for or against Reason Here then must be mean't the
Naturall Principles of Reason that Catholicks are enemies to And contrarily Catholicks affirm that neither they nor their Religion maintains though indeed many things above yet any thing contrary to true Reason or any true Principle thereof For omne verum omni vero consonat But notwithstanding first they contend that many things in Religion may seem contrary to the best Arguments which we have from seeming Reason or from the seeming Principles thereof and so that seeming Reason for true all things considered never can do so dictates one thing to vs and Religion or Divine Revelation another and that here all seeming contrary Reason I add or also sense whatever is to yield to an vndoubted Revelation and the certainty of Such Revelation only is abundantly sufficient to proue the contrary to be no true Principle of Reason nor true information of Sense And nothing is more Reasonable then this because Gods Revelation carries also the Divine Reason if I may so say or knowledge along with it which is above man's 2. Catholicks affirm that as many things in Religion are contrary to seeming Reason so many go above or beyond the latitude or capacity of Reason In which though our Reason apprehends that these things are so they are proposed to it and apprehended also some Motives why in prudence it may believe them to be so yet from its own Principles it cannot comprehend why or how they are so Nor can discover any such things by its own light Animalis homo non percipit quae sunt Spiritus Dei stultitia enim illi non potest intelligere quia Spiritualiter examinantur Non multi sapientes c. Per fidem ambulamus non per speciem In Captivitatem redigentes intellectum in obsequium Christi And S. Austin's Christianus sum Credo quod nescio are passages here worthy this Authors better consideration More liable to fall into the dotages c. Persons of a temper naturally more disposed to Religion are also in a speciall manner disposed to Fear Humility and Obedience and such as they are most inclined to so if remaining in the Catholick Church they are sufficiently secured in following the conduct of their Spiritual Guides from all miscarriages in Religion from Superstion Enthusiasme c. Mean while to tell men that the devoutly inclined are apt to fall into Superstition or Enthusiasme what is it but to deterre them from Devotion and to quench the Spirit Is in the vse of the greatest Reason c. The conduct of Gods Spirit is another thing then the vse of naturall Reason and Prudence It consists well with it indeed but not in it And many times also our seemingly greatest Reason and Prudence guide vs in a way quite contrary to the Spirit Therfore said the Apostle Fides nostra non est in sapientiâ hominum sed in virtute or if you will Spiritu Dei And Quod stultum est Dei sapientius est hominibus The design of that Church c. Sectas non metuunt introducere blasphemantes I feare a severe account without a Retraction of this will one day be required for making here the Church Catholick for so many ages before Luther not only to have practised erroneously but to have designed so wickedly as to conspire against the true practise of Christianity as a thing found contrary to her interest Of which Church those who lived then said in their creed Credo vnam Sanctam Catholicam Ecclesiam Reply to page 327. Keeping the Bible out of the hands c. The Holy Scriptures are not kept out of the hands of any such persons of what condition soever as their Spiritual Superiours and Confessors who are acquainted with their Consciences do conceive may receive more benefit then hurt by reading them But these mean while as sad experience shews are better withheld from all such who seem self-wise disobedient not well-contented and resigned in all matters difficult and controverted there to submit to the Churche's judgment Tedious and ceremonious way of externall Devotion c. Here wee hear on the one side that the Churches long and ceremonious external Devotions are as dull and cold as the earth it self on the other that her Mentall Prayer Abstraction Introversion c. ends either in Enthusiasme or Madness Cantavit allis non saltant lamentavit non plorant Because they are like froward children out of love with Devotion and never to be pleased By this tedious and ceremonious way of external Devotion as dull and cold as the earth it self I conceive is either meant the Churches Liturgy for which we know since the great complaints of it in Cromwels time that there are many among Protestants that are no hearty Friends and which the Reformation indeed to her great loss hath much abridged or he means the Formes of vocal Prayer that are often iterated so to continue the Devotions of such persons as cannot read Both of these most Prudently and piously ordered And what humble person would not extoll and reverence the Iudgment and Authority of the Church of so many Ages They commend Abstractednes of life mentall Prayer Passive vnion c. Terms of Art invented for expressing somthing compendiously and in one word which before was expressed by Circumlocutions and in many freely indulged in all other Arts and Sciences I see no Reason why they may not also be current in Mysticall Theology or in this Divine Art of Prayer To collect here together that I may not in every page be troubled with them all the hard or vnintelligible Termes here Complained of in the Roman Devotion and which are said must either end in Enthusiasme or Madness and again p. 335. that they must be left to be vnderstood by mad men and practised by fools they are either Termes describing the Divine Favours received in Prayer or describing the exercise it self of Prayer and Devotion Of the first kind are these Passive Vnions Divine inactions a Super essentiall Life of the Soul Deiformity Deification the Fund or Depth the Apex or Supreme point of the Soul or Spirit Aspirations and Elevations of the Superior Will the Nothingness of the Creature God himself nothing that or no such thing as any Creature is Divine inspirations new Revelations Of the latter these Mental Prayer Abstraction of life a state of introversion Self Annihilation vnknowing our selves vnknowing God Removing Images of God Images of the Creatures an Active and a contemplative state of Prayer These are the vnintelligible words that I could find in these pages perhaps if I have missed some I may meet with them in passing along Now it is strange that this Author who in the Book where he found these words must find also the explications of them would not give the Reader the one with the other I shall run over them in the order they lye and supply this defect of his but very briefly to
For new Revelations see what hath bin said before § 4. and let the Scriptures be considered that are cited § 24. If any thing be revealed to another let the first hold his peace And Every one of you hath a Revelation And the Apostle's praying for the Ephesians That God would give vnto them the Spirit of wisdome and Revelation for opening the eyes of their vnderstanding and to comprehend the breadth and length and depth and height of the love of Christ c. To which Scriptures may be added the place of Saint Austin when going to write of the Trinity Si quid autem aliter sapio id quoque mihi ipsa revelabit sive per occultas inspirationes atque admonitiones sive per manifesta eloquia sua c. And so Confess lib. 11. c. 22. About the measuring of time Exarsit saith he animus meus nosse istud implicatissimum enigma Noli claudere Domine Deus noli claudere desiderio meo ista If it be asked what are or may be the Subjects of such new Revelations I answer All matters concerning either an Orthodox Faith or an holy life All the Precepts and Counsells of Perfection already delivered in the Gospell but these extended and applied to severall particulars wherin we cannot otherwise without such new light be so certainly guided such new illustrations and influences of the Holy Spirit often producing in vs a firmer assent and a greater affection to them Shewing Divine Mysteries more clearly and profoundly Pressing Christian Duties more efficaciously Instructing vs in particular cases and circumstances and with considering our present disposition or condition Directing vs of things indifferent or also good proposed which is to be performed as the more perfect more acceptable to God beneficial to vs Often acquainting and admonishing vs of our infirmities and temptations Discovering also Secrets Events and matters of Fact past present future as they may happen to concern the benefit of ourselves or others lastly new Revelations of former Revelations as some circumstantial application of them is necessary Mentall Prayer is praying with or in the mind with a liberty from set formes Abstraction of life is only sequestring ourselves as much as we can from wordly cares and busines especially at the time of our Devotions Introversion is nothing more then a Recollection of the mind from all external objects and acts which distract it into it self there to spend all it's thoughts and affections on God pious Meditations Convertimini ad cor Accedet homo ad cor altum is Scripture-language and Regnum Dei intra vos saith our Lord. And Ipse nomen contemplationis suscipit qui cor intùs habet Saith S. Gregory In Ezech. Hom. 17. A state of introversion is a strong and well-confirmed habit of it when we have gotten a power ouer ourselves to do it without difficulty Self annihilation is self deniall self mortification such was the Apostle's when he said I am nothing 2. Cor. 12.11 I wish there were not more deficient in the practice than ignorant in the meaning of these Vnknowing ourselves vnknowing God Removing the Images of the Creatures and of God 1. as much as we can forgetting our selves and other Creatures and defacing the hurtfull phantasme or Images we have of them in our minds though I would not be here vnderstood to include amongst them the Humanity of our ever Blessed Lord which is the Chief nourishment and support of all true Devotion Defacing them I say first and chiefly as they relate to our Affections in retaining no inordinate inclinations or adherence to them or any of them in neither solicitously seeking nor willingly admitting when offered consolations from them a sure way but after some patience to find consolations much greater in and from God Happiest he who ever thus most vnknows both them and himself and thus he becomes the better prepared for a more immediate and intimate vnion by Love to his Creator This our being wholy Mortified to the world and weaned from the Creature and so from ourselves as if it were not is one of the chief Lessons that is taught in the Catholick Schoole of Devotion And as God manifests to any Souls his Greatnes so there more appears to them the litleness or nothingness of the Creature 2. Removing them As they relate to our Meditations in laying aside as much as we can these workings of the Braine after the Soul perceiues herself sufficiently excited by them to Acts of Love for now Such Meditations become hindrances and distractions to Contemplation and then when our Will is fixed on that supremely amiable object the enioyment of which we seek by them Which the Affective part of the Soul more quietly possesseth as our imagination worketh and disturbeth it less and when the Soul in respect of these Images is at it were in the darke and sees least of them I mean such Images as the act of love and contemplation or affective meditation rather infused then acquired do not necessarily include Indeed the greatest disturbance we find in our prayers and therfore it needs to be no wonder if the Mysticks speak so much of them is from these Images of wordly things so lively drawn and imprinted in our Fancy by our much trafficking with them that the Soul at her devotions is frequently casting her eye aside vpon them And the greatest art of a christian is to deface these Images there as much as he can that he may keep his mind fixed on somthing much nobler and better and the way to obliterate them again is to sequester ourselves as much as necessity and duty permits from negotiating with these wordly affaires and cares that necessarily stay them there Of removing these Images S. Dionysius speaks much See the much noted place De Mystic Theolog. c. 1. Tu vero Timothee Charissime intentissima contuendis Spectaculis Mysticis exercitatione sensus linguae intellectuales operationes sensibilia intelligibilia omnia c. v◠illi jungaris qui super omnem substantiam omnem quae scientiam est Libero enim solutoque a Te ab omnibus discessu ad divinarum tenebrarum radium super-essentialem contendes And thus S. Gregory Qui adhuc exteriora immoderatiùs cogitant quae sint de aeterno lumine rimae contemplationis ignorant Neque enim cum corporearum rerum imaginibus illa se infusio incorporea lucis capit quia dum sola visibilia cogitantur lumen invisibile ad mentem non admittitur And elswhere Quia per illas imaginationes corporeas infra se lapsa est anima sine illis supra se ire conatur id est in contemplatione postquam per multa indecenter sparsa est in vnum se colligere nititur si magna vi amoris prevalet esse vnum atque incorporeum contempletur To the same purpose S. Austin of contemplation Si cui sileat tumultus carnis sileant phantasiae
terrae Et ipsa sibi anima sileat transeat se non se cogitando c. See before § 33. And S. Bernard on Revertere dilecte mi sponsa revocat oblita totum quod non ille est se quoque ipsam The same that is said here of the Images of Creatures may be also of such grosse and vnrefined Images or Imaginations borrowed from the creature as are had of God which the experienced find very different from and diminutiue of those discoveries and participations of him to which he is pleased somtimes to admit them An Active and a Contemplative state of Prayer is nothing else but the way of Meditation the state of Beginners and of Contemplation the state of greater Proficients the one more vsing the vnderstanding other more the will and Affections The one the way to the other And lastly what comes all this Arabick and canting as some Discouragers of Devotion would make vs believe it I say what comes it to but that which is given account of before § 26. c. That by much purity of Conscience and Solitude so much as business permits and frequent Mentall Prayer and Abstracting of ourselves from earthly things and by retiring into ourselves where not abroad is that Regnum Dei from things without vs by self mortification vnknowing and forgetting our selves and all other creatures and their delights we may attain to a perfecter love of God and a greater fruition of him in this world to be united to made like him and to have his Image defaced by the Fall to a very eminent degree renewed in vs and to become one Spirit with him and hence also enabled to performe all Christian vertues that our state of life calls vs to in a much more amorous and Heroicall way Thus as this Author leaves such terms and way of Devotion to be vnderstood by madmen and practised by Fooles so I hope I have shewed them easy to be vnderstood by the Sober and necessary to be practised by the Devout And so I proceed to attend the remainder of his discourse with my Remarks Came first into request in the Monastick Orders c. Poverty or freedome from wordly wealth and cares Celibacy Solitude obedience silence which are the vows and Practises of a Monastick life much frequented in the Church ever since Constantines times and the first secular liberty of Christianity are excellent dispositions and preparations for Prayer and Contemplation and our ascending to the highest degree of a Spirituall life The men who solemnly divulged it were Rusbrochius c. Both the Fathers and Schoolmen were frequent on this Subiect of perfect Contemplation before Rusbrochius And among others these S. Dionysius Areopage Cassian S. Gregory S. Bernard Hugo and Richardus de Sancto Victore S. Thomas S. Bonaventure c. Some of them also writing Tracts vnder the name of Mysticall Theology So that the writers on this subject are both more numerous and more ancient then he would make the world believe Rusbrochius and Suso were persons eminent in Sanctity and Spiritual life and writ their own Experiences Ludovicus Blosius's works are deservedly much commended and were highly esteemed and much read by the pious Emperour Charles the Fifth though their Author modestly refused his preferments On whom also they seem in part to have wrought this good effect that laying down his Empire and Honours he ended his dayes in Retirement and Devotion Reply to p. 328. Who after his many turnings c. There being so many Sects and but one Church Catholick makes a change of Religion in many persons a thing not to be reproached but highly commended And what Illaudable Constancy in Religion were this that one born must therefore dye among Sectaryes M. Cressy educated in a Religion and a Church that challenges no infallible Guidance of Souls and as this writer saith permits also to all liberty of opinion made use of his priviledge to change the one and the other as he thought fit as many others daily do some running one way some another till after that Gods mercy had discovered to him the Canonical Church-Authority which God hath established for ever for the Guidance of his Church He by an humble resignation of his judgment wholly into it's sacred conduct became fixt and at rest Nor doth he take it for any dishonour to him to be listed together with S. Benedict S. Francis c. in the Roll of this Authors Fanaticks Reply to p. 329. That concerns others though it be their Saluation c. This writer seemes no very charitable Glosser After the words a sequestration from all business that concerns others in stead of though it be their Saluation he should have interposed that is such busines as is in things indifferent and to which by obedience or charity they are no way obliged for so M. Cressy and Sancta Sophia often declare their meaning in this very Section and frequently elswhere What this pure Fund of the Spirit means c. For the hard terms which this Author picks vp here and there in Sancta Sophia and M. Cressy and others stript of from the context that would make them more intelligible and current I referr to the former explications Blosius by his Deiforme Fund which so few know by experience means nothing else but the Image or Presence of God more perfectly imprinted in the intimat essence of the Soul what if I had said in the very center or Bottome of it by the extraordinary Graces of his Holy Spirit which he calls there Regnum Dei intra nos and he goes on thus in a sublime Description of it Ibi anima quicquid est humanum exuens quod est divinum induens transformatur mutaturque in â—eum sicut ferrum in igne positum formam ignis accipit transmutatur in ignem Manet tamen essentia animae sic Deificatae quemadmodum ferrum ignitum non desinit esse ferrum Igitur ipsa anima que prius erat frigida jam ardet quae prius erat tenebrosa jam lucet quae prius erat dura jam mollis est But these mirabilia super nos are not to be found in the Rules of the Churches Devotions but in the gracious Effects thereof A way of knowing without thoughts c. These seeming contradictions which may be parellell'd with the like in Holy Scripture and severall of them are borrowed from S. Dionysius seem not vncapable of a good sense though I do not find them thus put together in Blosius and this Author is very good at making Anagrams of such discourses by displacing the parts of them as best fits his purpose For in such supernaturall communications The Soul knows or contemplates without any thoughts discursive Sees in darkness or in the obscurity of Faith not clearly The Apostle expresseth it 1. Cor. 12.12 Videmus per speculum in aenigmate and saith Heb. 11.1 that Faith is
acceptable service he may do to God or his neighbour or secret reprehensions for some Faults or admonitions for the better ordering of his life Spiritu as our Lord Saith Io. 3.8 Spirante ubi vult and he not knowing whence such things come or how they passe away yet these things we are assured must be from Gods Spirit because no good thought is from ourselves And why may not we imagine the same a due preparation being supposed of the thoughts iniected in our doubtings and requests concerning actions left free and vndetermined by the Divine declared will what way in these we may rather take the better to serve and please him God forbid that the name of Enthusiasme should deterr Christians from such a practice or hearkning to this internall Language Or as M. Cressy expresses it in his Preface should render Prayer and by Prayer the obtaining of Divine Grace a suspicious exercise And I wish the Author would a little better weigh his words and the maligne influence they may have on others We say then Divine Inspirations are necessary for Grace as well furthers as prevents vs to distinguish the motions of the Good and Bad Spirit in our minds in matters purely indifferent which may be proposed to vs by either of these Spirits for a different end where we have no other extenal Rule to iudge these motions by as we have in all internal suggestions concerning such other matters as are either directly commanded or prohibited by Gods Law And it is by this latter way of discovery and not the former that M. Cressy shews the suggestions of Fanaticks to be Satanicall To try Illuminations by Inspirations and so Inspirations by Illuminations c. This Author since Lauds Labyrinth dreams much of Circles To me there appears no more of a Circle or Identicall proof here than in the proving of the Scripture by the Church and the Church by the Motives of credibility Or than in the Protestants proving their Church Authority from the Scriptures and Scriptures from Vniversall Tradition The discerning of the motions of the Spirit by other second motions of the same Spirit more manifest to vs is no circular proof or evidence no more then this when a friend vnknown doth me a favour and afterwards tells me he did it The things of the Spirit saith the Apostle are discerned Spiritually that is Surely by the Spirit and vers 12. we have received the Spirit of God that we might know the things that are given to vs of God that is by his Spirit And the Gift of Discerning of Spirits 1. Cor. 12.10 is a gift or operation of the Spirit and the Spirit in bearing witness to our Spirits that we are the children of God or born again of the Spirit bears witness of it self New Revelations and as great c. New Divine Revelations are pretended by Fanaticks As great or greater or frequenter are pretended by the Church By the one truly by the other falsly the Divine laws being Iudge But no new or strange Revelations are pretended by or in the Church that is such as deliver any new thing contrary to or dissonant from the Old of which M Cressy there speaks and the latter following words sufficiently explain the precedent which this Author after 2. pages discourse vpon new is pleased to take notice of p. 242. where he goes on Yet M. Cressy saith they are not seditious c. Reply to p. 340. To hearken to the Immediate impulses the Spirit of God c. Catholicks as well as Fanaticks affirm that men ought to hearken to the immediat Impulses I suppose he means inspirations of the Spirit of God within them And will not this Author say so too But no Catholick pretends that God acquaints him with his mind and will in a way peculiar to himself and not such as is or may be common to all others that are in the state of Grace Who did not boast of so many Raptures c. Rapts and Visions in the Catholick Church are not to be distinguished from Fanaticism by the degree or the number of them but the quality As though the case were the very same c. The Prophets and Apostles received truth by Revelation saith Blosius therefore others may But he saith there also Denique Sacrae Scripturae Diuinis Revelationibus sunt plenae Revelationibus made to others I hope besides Apostles and Prophets witness 1. Cor. 14.26.30 and so he concludes Dominus semper poâ—uie semperque poterie operari quod vult in mundis animabus that he may bestow such Revelations on others still New and strange Revelations made to four Women Saints c. New Revelations and Visions taken in any sense save as these oppose the Old ones I mean the Scriptures Blosius had no reason to disbelieue since it is a promise vnder the Gospel your sons your daughters shall prophesy your yongmen shall see visions and your old men shal dream dreams and that this Spirit should be powred out not only on our Lords men servants but also on his hand maidens ver 18. as on the four daughters of Phillip the Deacon Act. 21.9 And we find Anna having Revelations as well as Simeon And what means this Author in these words Melancholick women Hystericall vapours c Are women more remote from the Graces of the Holy Spirit then Men or are not these to be equally honoured when they appear in that Sexe As for the four women Saints the particular Persons here named the Sanctity of their Lives is recorded in Church History their Festivals were celebrated in the Publick Liturgy through all the Western world before the appearance of Luther their Revelations are pious and consonant to Scripture We have before shewed how much they were approved c. The more ample this Author hath shewn such testimonies to be the more methinks he condemns his own censure in his going against the Common Reason of the Church and so if this may argue any faulty presumption in him he hath no cause to be angry with Blosius for praying for this Pardon Reply to p. 341. What means that saying in the Spirituall exercises c. I have an Edition of the Spirituall Exercises printed at vienna 1563 that is after S. Ignatius his death and therfore nothing added to them since and before 1574. wherein I can find no such passage Nor is it as this Author confesseth to be found in the later Impressions Is he not then hard put to it to find fuell enough for enflaming the popular hate against Catholicks that runs to such old Editions for it and this only out of a report not knowledge that it is there when the newer do not supply it Nor yet will forgive nor forget their fault Suppose one when he finds they have amended it But now to consider the words so happily discovered The words are these It is the great perfection of a Christian