any Ingenuous Reader for most of them it seems labour lost Passive Vnions are sufficiently explained before § 30.31 called Passive not that when herein a Soul contemplates God she may not be said in some sort Active but Because when God is pleased so graciously to communicate himself to the Soul the Soul is taken out of her own disposall and doth and must see and think only what God will have her and this no longer then his good pleasure is such Neither can any dispositions or preparations that the Soul can vse assuredly procure it Thus Sancta Sophia explains this word And the Expression is secured by such like Scripture language Qui Spiritu Dei aguntur Not I live but Christ in me Not I work but the Grace of God which is with me Not ye that speak but the Spirit of your Father that speaketh in you So the Spirit that is in vs said to intercede for vs with groanes vnutterable So the Naturall actions of S. Pauls Soul seem wholy suspended when it knew not so much as whether it was in or out of the Body Hierotheus saith S. Dionysius Areopag was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Diuine influences admit degrees and the Soul is said to be more Passive as the Holy Spirit is more operative and so in it's strongest and most extraordinary workings the Soul is hindred at least from reflecting on it's own action seems to it self not to act at all as in a great intention of the Mind the actions of our senses what we then see or hear are not at all observed Divine Inaction is in plain English the acting of God or his Spirit in vs which in the perfect is more extraordinary sensible and manifest A Superessentiall life of the Soul Superessentiall is a composit as also many other words with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to them vsed much by Dionysius Areopag or the Ancient Author of those works signifying no more then Superlative a life of the Soul much advanced by Gods Spirit above it's naturall operations and apprehensions Deiformity and Deification are words not of late only but Anciently vsed signifying an vnion with God not in Essence but by Grace and this vnion still more intimate as the Grace more extraordinary secured by like Scripture language For Deiforme Renewed to the Image of our Creator Changed into the Image of our Lord Transformed by the renewing of our Mind For Deification Partakers of the Divine Nature and of the Powers of the future World The Lord and we made one Spirit Filled with all the fulness of God c. And if any of these may be communicated to the lowest ranke of Gods Saints the less may the Mysticks be blamed for applying them to the highest and most perfect The reason of the Mysticks vsing sometimes the expression of the Depth Fund that is in plain English the Bottom or Apex the Supreme Point or top of the Soul or Spirit that is the innermost or the highest part of the Soul is mentioned before viz. a double motion observed by the experienced in the Soul in Gods communicating his more special Presence and more extraordinary Graces to it as it is in Extasies and Rapts or inferiour Transports somwhat partaking thereof either one Inward or one Vpward We find in Scripture Cor altum and Excessus mentis and Heights and Depths of Love answering those and this Author may find in the Common Prayer Book A sinner repenting from the bottom of his heart and that is of his Soul and what more vsuall then to say a Man in passion and this Holy Love is such is transported above beyond beside himself yet some Mystick's there are who vse Fund to express the lower and affective part of the Soul and Apex Spiritus to express the Superior and Intellective However the impropriety of a term may be excused where the explication of it prevents mistakes Superior Intellect and Will are School-terms called so from the Supernaturalness and sublimity of the object to which some actions of these Faculties are directed Nothingness of the Creature is an expression of it's extreme litlenes compared with God And if he be all in all and I am be a name that none but himself can claim this will carry it that in some sense they are nothing that they are not It is no hard matter to shew the Apostle saying that Man is nothing If a man think himself somthing when he is nothing Gal. 6.3 The planter and the waterer both nothing 1. Cor. 3.7 And Things that are not 1. Cor. 1.18 But the Mystick's nothing chiefly is when we think them as nothing so think nothing of them as the greater Saints still do less Again there is a nothingness that may be affirmed of God also in respect of his being nothing that the Creature or any thing that we know is and whose Being as yet is better apprehended by vs negatively and by what he is not removing all the natures and imperfections of Creatures from him then positively and by affirming what he is of whom nothing that man doth or can apprehend hath the least Similitude S. Dionysius is much in this and so since him the Mysticks And the summ is 1. to instruct vs That for obtaining such an vnion with God in a more special presence thereof to devout Souls in Prayer we need not frame to our selves any curious Ideas of him who is incomprehensible and that the less we labour with the Intellect to do this the better and the less hindrance to Devotion but rather we are to contemplate him by Faith as the most beatifying object of our Love and containing in him all Perfection and to be contented with such a generall confused obscure notion of him as this life affoords 2. and also to signify that the nearer any one in such high contemplation is admitted to a fuller sight of his Perfections and Beauty the more still they are dazled and darkned with his light and are less able to express what they see The more also a Creature becoms vile vnto them and as his greatness more appears to any one the more their Smalness or Nothingness As at the farther distance we are removed from any thing the less still it shews to vs at last quite vanisheth Divine Inspirations or Illuminations and Infusions of the Holy Spirit enlightening the vnderstanding with a right apprehension and judgment of things and inspiring into the will holy desires and such as are acceptable to God and conformable vnto his will surely this Author will not deny These are frequently petitioned for in the publick Prayers of the Church Catholick and Protestant I dare not spend long time in proving them least I should incurr the censure below p. 338. Only I wonder how they came to be put here amongst non-intelligibles Must nothing be ackowledged and allowed that Fanaticks pretend to
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
c. we then must acknowledge not unfrequent in the Catholick Church They occurr every where in the Ecclesiasticall Records of latter and former times and t is too late now generally to cry them down And these we find also ordinarily not conferred save on such persons as are also registred there to have bin very eminent for the Sanctity of their lives and among other vertues much addicted to Prayer Solitude and Contemplation and lastly a many of them Such as we see before Protestancy was borne set down in the Churches Kalendar for Saints So that if these things must be stiled Fanaticisme we find that the holier the Persons the greater Fanaticks 3. WE earnestly contend therefore that all pretence whatsoever of such high and Supernaturall elevations cannot be justly charged as Enthusiasme or Fanaticisme that is as proceeding either from the suggestions of the evill or of our own Spirit or also as feigned only when indeed we have none such Such a generall charge I say cannot be made without much temerity and I am afraid without blaspheming the Holy Ghost a crime we know of what weight especially when such a Censure proceeds point blank against the judgment of the Church to whom the publick discerning of Spirits is committed For thus for example S Paul if his Apostle-ship did not priviledge him must have bin declared clearly a Fanatick when he saith that the Gospel which others learnt from the instruction of the Apostles he received from our Lord meerly by Revelation and again Gal. 2.2 that he went vp to Ierusalem at such a time by Revelation and when in his speech to the Iews Act. 22. he pretended a vision he had as he was praying in the Temple and elsewhere frequent and long Colloquies with our Lord see Act. 22.17 c. 26.15.16.17 2. Cor. 12.19 and when we are told so often of the Holy Spirit speaking to him and others doubtless by some interiour voice or other signification clearly discerned by them to be from God vvhen again he relates his Rapt his alienation from his Senses and vncertain whether from his Body and his hearing ineffable words And the strange joy and transport of mind he received from these things was so great and extraordinary as that it seems it vvas necessary to be allayed and qualified with some counter griefs I say how could he escape the imputation of a Fanatick on these terms but that he was an Apostle In the old Testament also the sons of the Prophets and other Saints must have incurred the same censure in whom may be observed many Supernaturall and wonderfull operations of the same Holy Spirit whereby they were put at certain times into suddain Extasies and Raptures into strange and unusvall actions and agitations of their Bodyes for which to avoid tediousness I desire the curious Reader to view 2. Sam. 6.14 Ps. 26.6 2. King 4.35 2.16 compared with Act. 8.39 and 1. Kings 18.12 Ezech. 3.12.14 2. King 9.11 1. Kings 20.35 so violent that Saul when in their society possessed with the same is said to have stript of his clothes that is his vpper garments and to have lien down all night vnclothed being wearied with those strange motions They in these Raptures not only fore-telling things to come 2. King 2.3.5 but conceiving and on a sudden after an unusvall manner dictating Psalms Songs Praises of God or explication of some Mystery or former Prophesy like those vnder the Gospel 1. Cor. 14.6 See 1. Sam. 18.10 1. King 18.29 1. Chron. 25.3 compared with 1. Cor. 11.5 And this Spirit then as now did more ordinarily thus inspire persons prepared by Studies and exercises of Devotion in Schools and Solitudes for this purpose Amongst which means one was calming or charming and abstracting the Mind by Musick 1. Sam. 10.5 16.16 Psal. 43.4 2. King 3.15 and we know what vse herein the Holy Prophet David made of his Harp And in these strange accidents there wanted not those then who esteemed and called them no better then Madmen 2. King 9.11 But these Scoffers then were no Divines And it is well that these Saints are now secured from Such derision by being Scripture Saints But then S. Austin for example having no such priviledge I see not but that he must be one of the Society of these new Fanaticks if it were but for his Tolle lege that he heard in the Garden as if some boys were singing it vpon vvhich Fancy he left of the thoughts of a wife and betook himself to a Retired and Monastick life Neither can his holy Mother Monica escape the censure of one of this Authors Hystoricall Gossips of whom this her son testifies That she had frequent Visions and Revelations one of them concerning his own becomming at length a Catholick so that he obserued that vvhen God was pleased to effect it she was not much moved vvith the news thereof because before assured of it Insomuch as that vvhen S. Austin had a purpose of marrying he requested her Prayers to God concerning it Vt ei per visum ostenderet aliquid de futuro matrimonio And she having only some imaginary ones he tells how she slighted them Dicebat enim saith he discernere se nescio quo sapore quem verbis explicare non poterat quid interesset inter revelantem Te animam suam somniantem To bear this Saint company I vvil begg leave to add both for the Antiquity and particularity of it vvhat Tertullian relates of another pious vvoman Well known to him in his book De Animâ Est hodie saith he Soror apud nos Revelationum Charismata sortita quas in Ecclesia inter Dominica Solennia per Extasim in spiritu patitur conversatur cum Angelis aliquando etiam cum Domino videt audit Sacramenta quorundam corda dignoscit medicinas desiderantibus submittit Iam vero prout Scripturae leguntur aut Psalmi canuntur aut adlocutiones proferuntur aut petitiones deleguntur ita inde Materiae Visionibus administrantur Forte nescio quid de Anima diserueramus cum ea soror in Spiritu esset Post transacta Solennia dimissa plebe quo usu solet nobis renunciare quae viderit nam diligentissime disseruntur ut etiam probentur inter caetera inquit ostensa est mihi anima corporaliter Spiritus videbatur sed non inanis vacuae qualitatis imò quae etiam teneri repromitteret tenera lucida aetherei coloris forma per omnia humana Where note that the Revelation of the Holy vvoman might be most true and yet Tertullians collection from it very erroneous that is that souls vvere aeriall Bodies because that of some person deceased appeared to this sister like one This is a subject hath no end And methinks Catholicks are not so ingenuously treated in being forced after the experience of so many ages to produce such instances as these to free in generall the extraordinary
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
walk in it according to its directions And that they would mind or affect the things of the Spirit or the things it minds them of Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within them is death in the end but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within them is life and peace to them Exhorts them also Eph. 4.30 with no corrupt and fruitles communication to contristate or grieve this Spirit Tim. 4.14 not to neglect it 1. Cor. 15.10 That it should not be void or idle in them 1. Thess. 5.19 not to quench it Eph. 5.18 To replenish themselves with it And 2. Tim. 1.6 continually to revive it Rom. 12.11 to be fervent in it Without which the Apostle saith we cannot think a good thought and our Lord that We can do nothing 3. These actions of the latter kind we are now speaking of that may be lawfully done or omitted the one or the other performed without any guilt of sin are either such as by the Evangelical Councels and the dictate of rectified Reason are clearly discerned by vs the one to be better and more to lead to Christian Perfection then the other or such Where we have some doubt of these two actions good or lawful which is the better or more expedient In the former of these we may safely conclude that that which is manifest to vs to be the better as to our perfection is the motion in vs of the Holy Spirit and that the doing it is the doing the wil of God in this matter and that so often as we reject or neglect this so often we contristate the Spirit that would thus conduct vs to perfection and refuse to do Gods will when this is known to vs Whose wil it ought always to be presumed to be that we should do that which is cleare to vs all things considered to be best for his glory and our good to be done though such omission or neglect amounts not to a sin but to a failing so much in Perfection And indeed the not vigilantly observing these Motions of the Spirit within vs and the not hearkning to and obeying them when evident to be such or also the not preconsulting by prayer what it adviseth but rather precipitating our action to prevent it is the Reason of so many their no greater improvement in the Spirit and that they are such strangers to it and It to them is a check to the further and stronger operations of it in the Soul for who would offer Counsel seldome or never accepted or asked abates the fervour and solace that there would be in prosecuting it's suggestions and leave vs guilty of much vnkindnes and ingratitude For as S. Bernard Cum hae Sancti Spiritus circa nos dispensatoriae quidem vicissitudines vigilantissime non observantur fiâ— vt nec absentem desideres nec presentem glorifices But in the latter Actions wherein we have some cause of doubt which is best and yet wherein the making a good choice may be exceedingly beneficial to vs according to the variety of our temper and condition to the better ordering of our life and service of God such illumination and Direction of the Holy Spirit or also a cleare discerning thereof is obtained especially by much Purity of conversation and Abstraction from worldly things by frequent Recollection and introversion and attendance on God in the perfectest practice of Prayer we can attain to For God hath graciously declared to vs in the Scriptures That the effectual prayer of a righteous man as that of Elias auaileth much that he heareth not sinners but if any one be a worshiper of him and doth his wil him he heareth That all things whatsoever we shall ask in prayer that is Such persons not doubting but believing we shall receive them that if we abide in Christ and he in vs ask what we will and it shall be done vnto vs because indeed such ask by the Spirit of Christ who liveth in them and so ask according to Gods will That if we keep his comandements and do what is pleasing in Gods sight whatever we ask we receive of him That if we ask any thing according to his will he heareth vs and grants our requests that though we know not what we should desire or pray for as we ought that is as to temporal prosperity or afflictions or such like things of which S. Paul there speaks what therin is best for Gods glory or our own proficiency yet the Holy Spirit within vs with vnutterable groans and great ardour intercedeth for vs according to Gods will and that God knoweth its mind though not expressed in Words and granteth it's requests that the same Spirit searcheth the profound things of God and what is his will and revealeth them to vs that natural Reason is not able to vnderstand them but they many times seem foolishness to it But that the things of the Spirit are discerned only by the Spirit most of Which Texts seem to be spoken not only of our petitioning God concerning the necessary means of our or others Saluation but more vniversally of all sorts of requests concerning the things of this life and any things that are in their nature indifferent and lawfull and of his Spirit directing vs to ask and do in them what is his wil and of his granting those to vs Which may be best for vs wherein God heareth and granteth the petitions of his Saints much sooner then of others I say then since God in the Scriptures hath declared these things and made these promises that he will not deny what we ask according to his will we may rationally presume and be piously confident that he will grant our request when this is only to know his will that we may do that which is according to it and we may safely take that for his will to Which after such addresses and other due preparations made we shall find our selves more strongly inclined and also take such inclination to proceed from the operation of Gods Spirit either illuminating somtimes our vnderstanding in discouering to it some Reasons not so well discerned or else disesteemed and thought considerable before Or somtimes more confirming to vs the judgment our own Reason made of the thing before Or some times effecting a strong and suddenly iniected inclination in the will so swayed without any preceding Reasons or discourse of the Intellect presented it Or somtimes causing an extraordinary tranquility consolation and satisfaction to accompany such our Election According to the Rule of Abbot Isaac in Cassian Cum orantes nos nulla interpellaverit hesitatio si obtinuisse nos in ipsa orationis effusione quod poscimus senserimus non ambigamus preces nostras ad Deum efficaciâ—er penetrasse where note that the Devill or any Creature cannot work so immediatly and intimatly on our vnderstanding and will as Gods Spirit doth but by the vse of phantasms
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
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
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