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
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
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
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
donatum est coram eloqui non verebor Nam etsi vile forsitan cum fuerit auditum despicabile videatur non mea refert quia qui spiritualis est non me despicter qui minùs non me intelliget Attamen si in alium istud Sermonem servavero forte non deerunt qui edificentur in ijs quae exoraetus interim Dominus inspirabit Sponsus Ecclesiae Iesus Christus In Sâ—rm 74. then he proceeds thus Audite me tamen hominem qui loqui trepidat tacere non potest which it seems by the words following he spoke not without Tears Nunc sustinete modicum quid insipientiae meae Volo dice e nam hoc pactus sum quomodo mecuin agitur in ejusmodi Non expedit quidem sed prodat sane vt prosim Fateor mihi adventasse verbum in insipientiâ dico pluries Cumque saepius intraverit ad me non sensi aliquoties cum intravit Adesse sensi affuisse recorder interdum praesentire potui introitum ejus sentire nunquam sed ne exitum quidem Nam vnde in animam meam venerit quove abierit denuo eam dimittens sed quà vel introterit vel exterit etiam nunc ignorare me fateor secundum illud nescis vnde veniat aut quo vadat Quaeris igitur cum ita sinâ— omnino investigabiles viae ejus vnde adesse norim then going on he declares the admirable effects of these visits Viuum efficax est moxque vt intùs venit expergefecit dormitantem animam meam movit mollivit vulneravit cor meum Cepit quoque evellere destruere edificare plantare rigare arida tenebrosa illuminare c. ita vt benediceret anima mea Domino omnia quae intra me sunt nomini sancto ejus Ita igitur intrans ad me aliquoties verbum Sponsus nullis vnquam introitum suum indicijs innotescere fecit non voce non specie non incessu Nullis denique suis motibus compertum est mihi nullis meis sensibus illapsum penetralibus meis tantum ex motu cordis sicut prefatus sum intellixi presentiam ejus c. Haec omnia ubi abscesserit verbum perinde ac si illae bullienti substraxerit ignem quodam illico languore torpentia frigida jacere incipiunt atque hoc mihi signum abscessionis ejus tristis siâ— necesse est anima mea donec iterum revertatur solito recallescat cor meum intra me idque sit reversionis indicium Tale sane experimentum de Verbo habens quid mirum si ego vsurpo vocem Sponsae in revocando illud cum se absentaverit Et hoc oro vt non vacuum veniat sed plenum gratiae veritatis more utique suo sicut heri nudius tertius See the effects of this visit of the Spouse described much what in the same manner Serm. 69. Si sensero aperiri mihi sensum vt intelligam Scripturas aut sermonem sapientiae quasi ebullire ex intimis aut infuso lumine desuper revelari mysteria aut certe expandi mihi quasi quoddam largissimum caeli gremium vberiores de sursum influere animâ— meditationum imbres non ambigo Sponsum adesse Again see such signe of his coming Serm. 31. Ignis ante ipsum praecedet Psal. 96.3 Oportet namque ut Sancti Desiderii ardor praeveniat faciem ejus ad omnem animam ad quam est ipse venturus Et tunc scit anima quoniam juxta est Dominus cum se senserit illo igne succensam dixerit cum Propheta De excelso misit ignem in ossibus meis erudivit me Et illud Concaluit cor meum intra me in meditatione mea exardescit ignis And see the attendance that ought to be given to it Serm. 17. Quando veniat vel quando vadat id plane periculosissime ignoratur Cum enim hae Sancti Spiritus circa nos dispensatoriae quidem vicissitudines vigilantissime non observantur fit vt nec absentem desideres nec presentem glorifices Vigilandum proinde vigilandum omni hora quia nescimus qua hora Spiritus venturus sit seu iterum abiturus It redit Spiritus Et has alternare vices non cessat in his qui Spirituales sunt vel quos potius spirituales proinde ipse creare intendit visitans diliculo subito probans And indeed it may be observed of the Apostles themselves that they had extraordinary accesses and excitations of the Holy Ghost at certain times more then at others As likewise the Prophets before them were also extraordinarily moved by the Spirit only at certain times As appears Act. 4.8 and 31. much what like that Act. 2.2 the place shaken with the same Spirit 7.55 13.9 17.16 18.5.25 Lu. 1.41.67 2.27 See this Grace also copiously described in Scala Claustrali And de vita solitaria ad Fraâ—res de Monte Dei by S. Bernard or who ever was the Author of them In Scala c. 4.5 His incantationibus saith he anima advocat sponsum Dominus autem medium orationis cursum interrumpens festinus ingerit se animae desideranti festinus occurrit celestis rore dulcedinis circumfusus c. Et sicut in quibusdam carnalibus officiis anima adeo vincitur carnaeli concupiscentia quod omnem vsum rationis amittit fit homo quasi totus carnalis ita meritò in hat superna contemplatione ita consumuntur absorbentur carnales motus ab anima vt in nullo caro Spiritui contradicat fiat homo quasi totus spiritualis Then speaking of the Sighs and Tears dulciores super mel favum which in the great alterations dilatings and impulses of the Heart plentifully flow in such supernaturall visits and the difficulty to express how in these the Soul is affected Sed quid saith he hujusmodi secreta colloquia proferimus in publicum Cur ineffabiles inerrabiles affectus verbis communibus conamur exprimere inexperti talia non intelligunt nisi ea expressius legant in libro experientiae quos ipsa docet vnctio And then again laments the shortnes of their stay Quomodo remanet anima Spiritus sancti fervore discedente Bonum erat nobis hic esse Sed jam dicit sponsus dimitte me c. Venit O sponsa ad consolationem recedit ad cautelam ne magnitudo consolationis extollat te Hanc autem gratiam cui vult quando vult sponsus tribuit As he saith elswhere O quam jucundum sentitur si non esset tam modicum Raptum Again of the same things in his Tract De Vita Solitaria ad Fratres de Monte Dei he speaks in this manner Dilecto Dei aliquando vicissim lumen quoddam vultus Dei ostenditur sicut lumen clausum in manibus paâ—et latet ad arbitrium tenentis vt per hoc quod quasi in transcursu vel in
the night before his passion Where caepit pavere caedere saith the Evangelist and that sad expression came from him Tristis est anima mea vsquâ— ad mortem Tarry here and watch with me Yet these Desolations also in a Soul thus far advanced in Grace are not void of a mixture of ioy and satisfaction that it hath alwais in Gods will being performed in them which will of God now in whatever happens is a constant consolation to it and the Apostles precept of Semper gaudete is thus accomplished in such a Soul as well as his orate sine intermissione and goe together For there cannot want content where the Mind hath its desire nor doth such a Mind want this that is vnanimous with the Divine Will the want of which conformity is only from the loving of Something that is against his Will Wordly sorrows saith S. Gregory affligentes cruciant but these Spiritual reficiunt dum affligunt In the one is In afflictione maeror but in the other In merore letitia Nay more true Sweetnes in these sorrows then in the other's joys And the abstaining in such a sharp triall from all sin against God or seeking comfort from any thing besides him or giving over her accustomed exercises of piety argues also then a close vnion of the Soul with God though not so sensible and that when it thinks it self farthest from him it is in some sort the nearest to him Lastly by and vpon these Spiritual Desolations ordinarily it is that the Soul afterward receives higher sensible visits and caresses from God then any former were for which the Soul seems best prepared by this her extreme poverty and lowness and then it is if ever the Soul receives them with more gratitude and both highlier values them and vilifies it self And it is Gods ordinary way to exalt vs in proportion to our humility and to be Adjutor in tribulationibus as in opportunitatibus when also the Soul is more endeared vnto him by her sufferings All this I have said to shew that these Spiritual Desolations of which this Author Ironically saith Then when one would least expect them follow c. are a necessary part of the way to Perfection and that the resistance of such pressures when they come or a non-compliance with them in shewing much irresignation impatience in seeking to relieve such spiritual desertions with some secular contents in relaxing former holy practices and the like disappoints the Soul of those following consolations which are the proper reward of these sufferings and disturbs Gods work in her and good intentions toward her and hinders her growth in vertue by her retaining still those imperfections and that self-love which these rightly received would have purged and mortified This of the fowrth step to Perfection Desolation 5. The fifth is a state more setled constant and tranquill where neither these Desolations are so frequent or necessary nor those Celestial Visits so violent or so short A sad case c. Now wheras vpon the first of these steps this Author descants thus A sad case to end our days as Christ and his Apostles did who vsed this low dispensation of praying to the last But alas they never vnderstood these vnions with God in the Fund of the Spirit they taught men a plain and intelligible way of serving God and bid them looke for Perfection in an other world Thus he I ask did our Lord and his Apostles end their days only or chiefly in the first Step here that of Meditation and Discursive or Vocal Prayer and never ascend to the second Step exercising more therein the Will and Affections in Aspirations and Elevations of the Soul to Gods What think we of the most exalted Disciple S. Iohn every where discoursing so much of Love and of our dwelling by Love in God and God in vs What of those Precepts Pray without ceasing watch and pray alwais And with all perseverance therein Are these to be vnderstood only of vocall and discursive prayer the first step or not rather of affective prayer the second according to that Qui semper desiderat semper orat which latter is also much easier to be continued Again What think we of our Lords spending so long time in Prayer often mentioned in the Gospells Rising vp a great while before day for this purpose Mar. 1. â—5 Again retiring into the wildernes for a greater vacancy to it Luk. 5. â—6 Before the day of the Election of his twelve Apostles the twelve Foundations of his Church ascending into a solitary mountain and there spending the whole night in prayer His ascending again into another mountain before he tooke his last iourney to Ierusalem for the accomplishing of his Passion taking three of his Disciples with him where all the night again was spent in Prayer for it is said he descended not from the hill till the next day and that there the three Disciples were surprised with sleep In which Prayer they saw his countenance changed and an anticipated appearance of his glory such as he shall have when he comes to judgment and an apparition also of Moses and Elias they by a supernaturall illumination knowing also who the persons were and his disciple Peter in such an Extatick ioy as that he cried out Bonum est esse hic c. not knowing saith the Evangelist what he said So In our Lords being in Prayer presently after Iohns baptizing him hapned the Vision of the Heavens opened the Holy Ghost descending vpon him in a bodily shape like a Dove seene by the Baptist and a voice from heaven speaking to him as here Thou art my beloued son And then a Rapt of the same Spirit that carried him into the desart Where also we may rationally imagin his time to have bin wholy spent in Prayer and Devotion and this in such a degree as to suspend and supersede the ordinary functions of nature as to eating and drinking and in these his Prayers the Tempter to have assaulted him What think we again of our Lords Infremuit Spiritu once and again in his Prayer to his Father for the resurrection of Lazarus of the ravishing expressions of his love and tender affection aspirations after a perfect vnion of all his with Him and his Father in his prayer after his last supper delivered Io. 17. c. from the 20. ver to the end And lastly of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the garden with few words but much passion being in an Agony and sweating blood and making frequent acts of Resignation and conformity to the will of his Father What think we again of S. Peters Extaticall prayer and his vision on Simon the Tanners house top Act. 10.9 and again S. Pauls in the Temple Act. 22.17 Whilst I prayed I was in an extasie c. Did our Lord and his Apostles in the Devotions here mentioned not ascend at all to that which
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
hence is the question in the Schools An contemplatio possit consistere in solo actu voluntatis With all Divine influxes into the Soul both the intellect and will seem affected though not equally and the soul sees and tasts such celestiall delights both at once Neither are the Acts of the vnderstanding in Meditation to be conceived abstractively from all operation of the will accompanying them nor those of the will in Contemplation or fruition abstractively from any operation of the vnderstanding The common vse and not an Etymology gives law to the sense of words Else what word almost may not one make sport with Videte quoniam suavis est Dominus therefore as well gustate quoniam pulcher This said besides what is explained before I think I may securely pass on to the next Paragraph p. 333. without a just charge of having left any Roman Fanaticisme behind me Reply to page 333. The steps he sets down c. Of the steps in Order to the highest State of Perfection which this life arrives to mentioned in Sancta Sophia p. 32. 1. the first is the way of Externall and Imaginary Exercises of Prayer that is vsing the Discourse of the vnderstanding and Meditations as also Vocall Prayer then which step Sancta Sophia observes many goe no further but end their days in it that is In such Meditations is taken vp the most part of their Devotions 2. The second step is the Exercise of the will and Affections which after long practice breaks forth into continual Aspirations and Elevations thereof 3. The Third is Divine inaction or the extraordinary and supernaturall and more sensible operations of Gods Spirit in the Soul wherin God acteth more then she and which are not in her power at all to procure sooner or retain longer then God pleaseth of which much hath bin said before 4. After which vsually in the intervals of these celestiall visits do follow great Desolations of Spirit as the Experienced have described them partly arising from a sense of her loss and an impatient longing after these favours once tasted and partly out of a great nauseating and disrelish that she hath now of those entertainments of the Creature from which she formerly received some content Such we may imagine was that of the Prophet David when he said Heu mihi quia incolatus meus prolongatus est And Concupiscit deficit anima mea in atria Domini And after a Non movebor in aeternum Psal. 29. an Avertisti faciem tuam factus sum conturbatus But not only this but God also sometimes withdrawes even from his greatest Saints that for some long duration of time any sensible assistance at all of his Grace leaving the Soul as it were in its pure naturalls and as if he were quite departed from it in great Aridity obscurity solitude pressure and heavines disgusted with al things she knows not why performing still her Devotions and accustomed duties of Piety and the service of God as formerly but without any sensible comfort in such performance Meditation Aspiration Reading very difficult sterile insipid and seeming without fruit only forbearing her consent to any sin vanity or sensuality and not seeking any secular consolations Much discouraged also at such times many are in imagining that God hath so deserted them for failings in their duty or for something wherein they have offended his Divine Majesty which doubles this anguish Or if not this at least they imagine it to be caused by some great indisposition of Body as it is granted sometimes partly it may so as some begin therfore to dispense for a time with the former exercises of their Devotion and other pious employments But notwithstanding many times in these the poor Soul is mistaken and this strange deiection of Spirit comes without any such respects meerly from the sole will of God and is the ordinary course of his proceeding with those also who are by his former Graces well grounded and arrived to some degree of Perfection and is sent only for their much greater advancement therin and the rendring them more capable of higher favours and therfore ought as such to be entertained with all equanimity patience resignation and conformity to his Will These Consolations and Desolations take as it were their certain turnes in them as they do in a lesser degree in all the Regenerate they have by course a Day and a Night an Ascent towards God and a Descent and decadence into themselves a vivification by and in him and a Mortification in themselves a Summer wherin the branches shoot forth and fruit comes to maturity and a Winter when the root spreads more and the Tree becomes more surely fixed To all Gods Children do these vicissitudes happen but these in a higher degree to the further advanced in Perfection and the greatest Favours are preceded with greater Desolations and these ordinarily proportioned one to the other And alwais necessary less or more are such purgations and refinings of the Soul by these interiour Crosses because alwais somthing in them is amiss and as yet imperfect Our natural corruption is still producing somthing in vs to be amended and some self will and self love to be pared away by this sharp remedy whilst we are in this life And the benefit of these Desolations if rightly complied with as well as of Divine Consolations is very great in many respects For herein it is that the Soul comes most perfectly to know it self and all other Creatures to see its own nothingness and to be most perfectly purged and cleansed from all self-love and propriety and herein it is most especially taught non quiesceree in donis Dei sed in Deo and Adorare Deum in Spiritu Veritate not in Devotione and Exercere se ad Deum in adversis sicut in prosperis the seeking gust and suavity and consolations even in spiritual things being one of its imperfections since these are not God himself Herein it is that the Soul is preserved amidst such Divine Favours which are apt to inflate it in a due and necessary Humility Angelus Satanae colaphisans ne magnitudo Revelationum extollat me Saith the Apostle after his Rapt Herein its true love and adherence to God Qui veniendo adjuvat and then derelinquendo probat Donis firmat and then Tribulationibus tentat Saith S. Gregory its perseverance and loyalty are especially discerned in keeping constant in the service of him when deprived of all consolation in it avoiding any application to the comforts of the Creature when God hath thus as it were dismissed and cast it of But resigning it self and loving its misery for his sake and because it is his will that it should be so An exercise wherein our Lord himself was pleased to be tried that he might become a mercifull High Priest before God-and experimentally that he might compassionate our infirmities in the great Desolation he vnderwent in the garden
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