as the old should grow by degrees and not be made compleat in vs all at once Mention I say of some Babes and litle ones and to be fed as yet only with Milk Of strong Meat and Wisdome and higher Misteries only to be delivered to and Spoken amongst the Perfect See Heb. 5.12.13 1. Pet. 2.2 1. Cor. 3.1.2 2.6 Of Growing in grace and receiving increase from God Of the new Man being renewed day by day Of arriving to a perfect Man vnto the measure of the stature or age of the fulness of Christ Of the Apostles labouring to present every one perfect in Christ Iesus and that they might stand perfect and full in all the wil of God and of this Perfection still containing in it higher and higher degrees Not as if I had already attained saith the Apostle Phil. 3.12 Though therfore by this Principle of a New life and the infusion of the habitual Grace of Charity We are already translated from the former being of corrupt Nature to a Divine being of Supernaturall Grace freed at the first from the former state of Mortall Sin and from the Slavery and Captivity we suffered vnder it's dominion yet hath not this Spirit as yet attained such a soveraigne Empire and Mastery over the importunate solicitations of Concupiscence and the naturall inclinations of our Will and Affections as that we do not still fall frequently into many lesser and those called Venial Sins Or at least as to actions that are not sinful but in their nature indifferent or lawful that we do not for the most part still prosecute those that are more grateful or advantageous to our present carnal desires and our sensual or secular designes Though such actions are no way expedient for vs nor acceptable to the Holy Spirit in which now we live nor do conduce to our growth in Grace but are great hindrances thereof and though these acts contained indeed within the compass of lawful yet often expose vs to occasions of Sin Now so long as we stay here advance no further we appear but as infants and Babes in Grace It having not as yet obtained it's perfect Reigne in vs either over our Concupiscence which carries vs still into frequent venial Sins or over our nature and will which carryes vs in other matters lawful to those satisfying our natural condition But when we are come to have potestatem voluntatis nostrae as S. Paul expresseth it 1. Cor. 7.37 come once to act seldom according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscence to fall seldome into Venial sin especially with advertency and vnsurprised and the Holy Spirit to have a more absolute power over Sense Reason our own wil Propriety and Self-love as to these things lawful but not expedient when come to S. Paul's omnia mihi licent sed ego sub nullius redigar potestate and to his corpus in servitem redigo and to act more constantly according to the Spirit moving now more perceptibly in vs and giving the laW to vs when Grace is as to these non expedients also predominant and sole Mistress ordering all things without our reluctance or also with our zeale to the greater love praise honour of God and the doing of all things in order to his wil so far as it is made known to vs by this his Spirit then are We arrived to a full growth to a compleat Man in Christ to a state of Perfection such as this life attains but few Regenerate there are that do not by their own disorders dye in their Spiritual youth before they come to such a mature age As therfore in our Regeneration a Man is removed from the state of Sin into the state of Grace so the Church desires in that Which is called from some high misteries it speaks of as to the supreme effects of this Grace Mysticall Theology to advance those already in the state of Grace to that of Perfection and from the Spirit dwelling to it more absolutely Reigning in vs. which finds so many great rewards not only in the next but this present life 2. We must know therfore That to such end this Holy Spirit received in our Regeneration assisteth and worketh in vs not only as to affording generally to all good Christians that seriously endeavour to save their Souls such internall illuminations and motions as are sufficient to direct them for the resisting of any sinful temptation or to perform any necessary act of vertue in circumstances wherin they are obliged to it but also in affording vs light and ability in all indifferent actions and occurrences With which may be also joined all the Acts of Christian vertues When no necessity obligeth vs to do any of them and so When it is lawful for vs Without Sin to do or omitt them whereby we are guided to make such a choice as is more conformable to Gods Will and particular circumstances considered may much more advance vs in the love of God and Christian Perfection and whereby we may avoid such other of them as may be suggested either by corrupt Nature or the evil Spirit vnder pretence also of some good end but to defeat a better For the Holy Spirit excites vs and assists vs not only in doing dutyes of necessary obligation or in the avoiding what is prohibited and performing What is comanded by God vnder penalty of sin but in all these acts also that may any way tend more to Gods glory or to our greater perfection Though these be such as we may without sinning chuse or refuse For in this I may say that the Holy Spirit in vs is like to Concupiscence in vs the one continually exciting vs vnto that which is better as the other to that which is worse See the Apostles description of these two inmates Rom. 8.1 c. and Gal. 5.16.17.18 where he saith v. 17. that Spiritus concupiscit adversus carnem caro adversus Spiritum and that Sibi invicem adversantur And Ibid. v. 18. as also Rom. 8.14 That those who are Gods children or Regenerate aguntur Spiritu are acted by the Spirit It guides vs into truth Brings things forgotten to our remembrance Gives knowledge and arguments to one vtterance and Eloquence and the power to perswade to another To another Wisdome or a good Iudgement Prudence in Gouerning in executing anothers comands To another courage and boldnes It opens mens vnderstandings and hearts and renders them docile and apt to believe What is there that is not done in vs by this Holy Spirit when we are employed about any thing that tends to the glorifying of God the Father or the Son So is our regenerate life wholy managed by this Spirit as the natural is by the Soul and if not obstructed works in vs a continual growth in Grace till we come to a perfect man in Christ Therfore the Apostle exhorts his converts that as they live their new life in or by the Spirit so they would
or Images of the Spirits humors c. Or where no such preponderation to any side is perceived in the Soul then We may presume this to be his will that making vse of our best Reason or others Advice without any solicitude we take either side Now in the discerning of these Divine Illuminations and inspirations from Enthusiasmes or the motions of the Good from those of our own or a Bad Spirit in these matters As any one hath attained ro a greater perfection in Prayer and Mortification and Purity of life they attain hereby a greater measure of Gods Spirit and hence it's Illuminations and inspirings in them are also much greater and stronger and more intimately effective on the Soul then any other motions from whence soever they come can be and so also these become more evident to such and many times are so clearly discerned by them from the Supernatural impression they make vpon the Soul as that it cannot resist disbelieve or any way doubt of them that they are Supernatural and Divine So S. Austin relates of his Mother Monica that she clearly knew such Supernatural actings in her from her own imaginations Dicebat enim discernere se nescio quo sapore quem verbis explicare non poterat quid interesset inter revelantem Te animam suam somniantem And indeed if such interiour Divine operations Were not somtimes certainly discernable how could S. Paul be assured when he intended to preach the Word in Asia and again in Bithynia a most charitable designe that the Spirit forbad it and not rather the Enemy of the publishing of the Gospel Act. 16.6.7 or That it was by Revelation and not a fancy of his that he ascended to Jerusalem Gal. 2.2 Or That it Was the Holy Spirit that testified and not men's fears that much affliction should happen to him there Act. 20.23 How the Corinthians knew when they had a Revelation that it was not a work of their own imagination since all these things were transacted only interiourly in the Soul and it was the Holy Spirit only that in all these gave the evidence to itself A certain Assurance then it cannot be denyed that some at somtimes may have of Divine operations in them But yet it is not affirmed here that all persons less advanced in Prayer and Purity of life or also the greatest Saints at all times discern the operations of the Holy Spirit within them so clearly in this sort of actions as not to be somtimes mistaken and it is sufficient that persons piously disposed and frequent in Prayer may have a rational presumption of it as hath been said Neither is any more communicated vnto them perhaps for the better preserving of their Humility And that no absolute certitude is herein to be expected is a thing often confessed by Sancta Sophia See 1. vol. p. 139. and p. 137. 4. But 4. in case such Divine inspirations be somtimes mistaken yet can no dammage come thereby I mean as to committing any Sin 1. the subject of them we speak of here being matters in themselves indifferent and on any side lawfull See Sancta Sophia 1. vol. p. 143 -2 No command of Superiours in these any way neglected 3. no neglect besides vsing Prayer in practising any other means of making a secure choice either in weighing reasons on all sides or taking advice from others Only the deuout Soul in vsing these endeavours yet relies not on them but on the directions of Gods Holy Spirit working continually in the Regenerate both by prevenient and subsequent Grace makes no sudden resolutions nor rushes hastily vpon any action but diligently hearkens first to this internal Guide what it may tell her is best desiring faithfully all naturall Passions and self-love layd aside to correspond with all it's motions the carefull observers of which with a pure intention of mind may be justly presumed seldome to Want them though they do not so certainly know them and mean while such persons if not free always from mistakes yet are secure in this sort of actions we speak of from entertaining any sinful Enthusiasme or such as any other person except by Divine Inspiration can either censure or discouer 5. Having spoken thus much from § 3. of the extraordinary and Supernaturall Graces and Favours the Illuminations and Influences of the Holy Spirit that are communicated by God to persons of greater Sanctity and practice of Prayer which do also more clearly and evidently guide them in all their actions and of the discerning of these from other Enthusiasms and Illusions In the last place I shall consider the Churches Directions concerning Prayer and Devotion the chief means of procuring all these Divine Graces which Directions this our Author censures to be such as if they were designed only to amuse and confound the minds of devout persons and to prepare them for the most gross Enthusiasme and extravagant illusions of fancy whereas indeed there is no part of a Christian's duty in which the Church by those many Doctors of hers Mysticks and others who have chiefly employed their talent and communicated their experience on this Subject hath taken more profitable pains and descended lower even to the meanest capacities nor where this displeased Author can find less ground for a quarrel Infinite are the Books written on this Divine Art of Prayer Wherein like a careful Mother she trains vp her children by certain degrees from the lowest step thereof which touches the ground to the highest which reaches to heaven knowing it to be the Foundation of all Goodnes and the Attractive of all the Divine Benedictions and Benefits She then first here in preparation for Prayer adviseth her Children to a serious endeavour to keep their conscience clear from Mortal sin or also Venial as much as humane frailty permits and to a care of avoiding the occasions thereof without which endeavour our devotions cannot be acceptable to God I mean as to the receiving from him any great plenty of his Grace And again requires at such times of Prayer a dismission of and abstraction from all secular busines Solitude and a recollection of the mind and thoughts and oblivion so much as we can of all creatures and a removing also of all hindrances that may come from the objects of the exteriour senses c. These presupposed She first begins to feed her little ones with milk and as it were to chew their meat for them giving them infinite prescriptions for all occasions of several Formes of Vocal Prayer where Novices begin and Which the most perfect also return to From these Vocal she next leads them on to Mental Prayer where their devotions may enjoy more liberty whatever way they are bent without their former confinement to set Words or Forms and where the cessation from external action renders the inward more attent and affective as experience shews and more freed from the distraction of the senses and also from the
of the Holy Spirit grounding an uniform Doctrine of the Mystical Divines And the same matter of Sport or derision this Authour finds in S. Gregory's story of S. Benedict or in S Bonaventure's of S. Francis the same he may in all the rest if he wil take the pains to bring them also vpon the stage and dares continue his play with such Holy things exposed to the Atheistical and Profane He that will say all these Relations are feigned by the Historians I say All for if some of them only be true it serves our purpose by these to justify the like against the Faith of Church History and Tradition and the eminent Sanctity also of the Relaters may proceed for any thing I know a litle further and say that Christianity depending also on Tradition is so and he who granting them not forged yet calls them Enthusiasmes or frauds and delusions of the evil Spirit must make the Holiest lives that have appeared in Gods Church to have bin the greatest impostures and these deceits also to have bin seconded with the Gift of Prophecy and Miracles which in like manner occurr in the same stories and these latter serve to justify the former Meanwhile because Deus non facit taliter omni nationi and mirabilia sua non manifestat illis these are become a wonder to other Sects who from altogether wanting them first disbelieve them and from this proceed to despising them and now at last it seems to reproaching them according to those Iude 10. Quaecunque quidem ignorant blasphemant and reducing them to Fanaticisme as if after themselues have bin so much molested with it it were some consolation to them that their Neighbours had a share or that being deeply over-run with this yellow jaundise they can now see abroad no other colour But the application they have made of this name here to the Catholicks is somwhat like an ill sort of Argument that by proving too much that is all Antiquity Fanatick too proves nothing Nay renders the imputer of it a Fanatick if a Private Spirit opposing the Publick one of the Church of all Ages since the Apostles may be called so But with whatever terms of reproach these Divine Favours are blasphemed by Strangers to them it hath pleased his Divine Majesty in all times to honour his Church with them and to convert many to the Christian Faith by them and she must with all gratitude profess them and particularly that not without these Divine Inspirations though also more principally upon the Evangelicall Counsels delivered by our Lord and his Apostles as also the precedent Examples of Scripture-Saints all the Orders of Religion in any Age that are erected in and allowed by the Church have bin founded A speciall Means also for obtaining such spirituall and extraordinary Favours from God the effects of which are admirable as to advancing a soul in all Christian Perfection and vertues whether respecting Gods service our own or our neighbours good is affiâ—med to be besides a watchfull guard for keeping the Conscience clean as much as may be not only from Mortall but also venial sin much frequent and continued Vocal or Mental Prayer much Solitude and Mortifications of our flesh and Abstraction of our thoughts and affections from any creature much Recollection and withdrawing from abroad into our selves accedentes ad cor altum and quaerentes regnum Dei intra nos much Meditation on such selected subjects as may rather enflame our affections then increase our Science and when once we find these enkindled the endeavouring a Quiescence as much as we can from former Discourse these actions of the Brain and Intellect now hindring the Heart and Wil and the bringing ourselves rather to a simple Contemplation to exercise acts of Love adhere to sigh after and entertain the Divine Object thereof And here if his Divine Majesty please to advance us any higher to such Vnions with him as are not in our power and wherein we receive rather then act and he operates in vs rather then we our-selves we embrace them with all humility and gratitude if otherwise we acquiesce in our best endeavours and longing after him with patience though enabled also to these only by his Grace This our Spirituall and Mystical Masters teach vs and this after this way which these men stile Fanaticisme and Enthusiasme We endeavour to procure a more strict acquaintance and converse with God and herein to follow the example of our Fore-fathers IT is also freely confessed that many of those Supernatural Communications of his Divine Majesty to some of his choicest servants in Prayer are so sublime and high as that they are described by them not without great difficulty and un usuall expressions some of which this Author hath glean'd up and put some-what vntowardly togeather but so as they best made for his purpose expressions not so wel vnderstood but only by Such as have experienced such favours which also happen to be very few Qui spiritualis est saith S. Bernard in relating his own experience herein of which more anon non me despiciet qui minus non me intelliget And to Pope Eugenius Queris Quomodo si Sanctus es nosti si non es esto tuo experimento Scies And in scalâ Claustrali Inexpertitalia non intellgunt nisi ea expressius legant in libro Experientiae quos ipsa docet unctio Quod nec absâ—ndi potest nec sermonibus aperiri saith S. Gregory of the same Grace And S. Austin Pulchritudinis ejus contemplatione beatissimi quae nisi Sanctorum intellectu percipi non potest Yet notwithstanding this the persons who have received such heavenly Caresses have bin induced as Wel as they could to declare them to others though with much reluctance of their humility upon a triple account 1. Either induced to discover them in Confession out of feare of some delusion in such extraordinary elevations as is well known in the long triall of that great Saint of God Teresa whose praises are spred through the whole Church Catholick so to be assisted with the Direction of their Superiors Or. 2. after they were confirmed that these were from God by many most vnquestionable notes thereof declaring these and the noble effects of them for the great advancement in us of all Christian vertues out of their great ardour of Charity to excite many others to the like assiduity of Prayer Solitude Recollection c. by which means themselves attained them yet so as not for this to omitt any duty to others to which either Obedience or Charity obligeth them Or. 3. publishing them also for the instruction of their Scholars how they are to behave themselves with most profit and advantage when they should happen to arrive to the receiving of the like wherein at the first Novices are wont to be troubled with many fears scruples and jealousies Such extraordinary and Supernaturall Illuminations Inspirations