a great Indisposition for it by any undue Opposition of Fanaticism without sufficient Distinction and Caution than it is Impudence and Inconsiderateness in others to expose themselves and their Followers to the Delusions of Evil Spirits by high Pretences to such Divine and extraordinary Favours without any Regard to or Notice of those special Qualifications and Cautions for Tryal of Spirits which are necessary to capacitate them for such Favour and to secure them against such Delusions It requires therefore no small Caution to use this Author's Expression that under an invidious Name they reject not such Favours or calumniate such an Holy Conduct and that they especially who reproach others with limiting the Holy Spirit do not themselves in this what in other things they condemn in others with less Reason And certainly great Caution is likewise to be used on the other side that we presume not to attribute to the Holy Spirit of God what is meerly the Imaginations or Effusions of our own Spirit what is meerly Humane Invention or Artifice and even the Inspirations and Delusions of Satan transformed into an Angel of Light By this means is great Indignity commonly done to the Holy and Pure Spirit and great Sin contracted by Mens arrogating to themselves those Gifts and Graces which they have little of and recommending themselves and their Performances upon such high Pretences and great Scandal given to People to think meanly of so great a Principle of our Religion There are three Great Means which God hath provided for us to lead us into all necessary Truth Natural Reason Supernatural Revelation communicated by Persons authorized by Divine Commission so to do and Special Illumination and Direction of the Holy Spirit And they who carefully use all these in their due Order cannot err But they who set up these one against another do usually run themselves and lead others into great Errors And hence it is that so great Disorders and Mischiefs have through the Subtilty and Energy of Satan been brought into the Church by Persons pretending to some one of these in a kind of Opposition to some other of them either of Right Reason or of the Pure Word of God or of the Spirit and Spiritual Worship I do not doubt but they who pretend most to Right Reason in opposition to Inspiration are even therein very strongly inspired but by the subtile Spirit of Opposition and are in effect as great and pernicious Fanaticks as any though they least suspect it But not only those unhappy Atheistical Pretenders to Reason who despise all Revelation and Revealed Religion but such as profess themselves Christians and not only that insolent and presumptuous Sect who assert the Divine Authority of the Scriptures and yet make no scruple to strain and wrest them to comply with their pre-conceived Notions but more Moderate Men and such as pretend highest to the Pure Word of God and to the most pure Spiritual Worship and cry out against Man-made Divinity and against Fanaticism too by indulging too much to their own Conceits have brought such Disorders and Mischiefs into the Church as are not much to be doubted were the Fruits of the Influences and Impressions of the Spirit of Delusion upon their Mind Hence are many run from Superstition into Prophaneness from Idolatry into Sacrilege from Formality into Contempt or Neglect of the most Solemn Christian Worship from beggarly Rudiments and Carnal Ordinances to make light of the Institutions of Christ from Monkish Austerity as they call it into common Indulgence and Gratifications to Sense from Popish Merit into Carlessness Worldly-mindedness Selfishness and little Concern for the Honour of God or Salvation of Souls from the Traditions of Men and Popish Pretences to deny all even of the Apostles the Authority of the Catholick Church and the Catholick Sense and Interpretation of divers of the Evangelical and Apostolical Precepts and Directions and at last to limit our Saviour's Sermon upon the Mount to the times of Persecution til at last by those means we are grown ripe for a Persecution or some other severe awakening and purging Judgment All this and more that might be noted we cannot impute meerly to the Weakness and Corruption of Men unless we can imagin that all the Powers of Darkness have been all the while meer idle Spectators But if they have been so subtle and active thus to deceive the Gentiles in these latter times and the best of Men have not been exempt from their Assaults it concerns all to beware that they be not deceived by a Spirit of Delusion under any of these Appearances either of the Good Spirit or of the Scripture or of Reason that they embrace not false Conclusions instead of Right Reason their own Conceits or the Novel Opinions of some Sect instead of the Genuine Sense of the Scriptures or Satan transformed for the Spirit of God least by any means as the Serpent beguiled Eve through his Subtilty their Minds should be corrupted from the Simplicity that is in Christ And there is no way possible to escape this but by the Aid Illumination and Conduct of the Holy Spirit of God Nor are any to be believed to be led by that Spirit when they go out of the way prescribed by Christ and by his Apostles who were Commissioned by Him for it is the Spirit of Christ and of his Fulness we all receive As the Law was our Schoolmaster to bring us unto Christ so is Observance of the Prescripts of the Gospel designed for our Tutourage to bring us to the Spirit To that we must come or we are none of his but that way we must come and in that way we must keep or else we shall be led by the Spirit of Error and mistake that for the Spirit of Truth If we do well consider the Holy Scriptures the Nature of the Holy Spirit and the Fruits of the Spirit we may learn what Qualifications are requisite to obtain that inestimable Treasure and by what Signs and Characters it may be known and distinguished And thereby we may discern that many who pretend highly to the Spirit are much out of the way of the true Spirit of God and many led by the subtile Spirit of Antichrist under the appearance of an Angel of Light to undermine the Gospel and Institutions of Christ to do despite to the Spirit of Grace and to raise Scandals and Prejudices against the Holy Doctrine which they pretend and it may be think to assert and to indispose Men for the Reception of those Graces which those envious and malicious Spirits may know to be ready to be communicated to them And this should make others the more cautious that they be not subservient to and be made the very Tools of these wicked Agents in their Opposition least at last they be involved with them in their Condemnation The True way to reduce the misled People is not to deny or dissemble the Holy Doctrine much less to villifie
ever appeared in his Life But that this hath been ordered by the Malice and Subtilty of those Wicked Spirits who had gotten Advantage against Him or his Family however some particular Dispositions in Persons might make it more feasible as I verily believe so I am well satisfied he would not at all have doubted had he been living and to have spoken his Judgment in a like Case He and I both before he died had had Experience enough to satisfie us concerning such matters And I wish his and all other Families who are fallen into any such Snare may consider well of it and be well advised how to recover themselves out of it if it may be Many such have I known and though the Burden be sealed upon some and the Decree fixed yet in others there seemed to be a Door open if Opportunity was not neglected Mens Belief or Disbelief will not alter the Truth of things But Disbelief of things that are true is often the Cause of great Vnhappiness and they who disbelieve such things as these are not the less obnoxious to their Malice but more secure in their Power So much as this is not impertinent to be said concerning the Malice and Subtlety of the Evil Spirits before a Discourse of the Gracious Conduct of the Good And I think my self specially obliged to declare my Sentiments of both upon any just Occasion And indeed I confess the Preface was not written so much for the sake of the Book as the Book Published for the sake of the Preface as an Occasion to write on that Subject which I thought my self obliged to do as an Act of Penitence for an Vnhappy Miscarriage whereby my Enemy got that Advantage against me which I mentioned before and shall here repeat in the Words then Printed as followeth I must not here forbear upon this Occasion to add not my Opinion but my own certain Knowledge upon great and long and in some respects in a great measure woful Experience in an Humble Confession of my Fault to give Glory to God Testimony to his Truth and Warning to Men. I have had Experience of this Divine Conduct and of the Blessings and Curses attending Obedience and Disobedience to it so that I have plainly perceived that the Conduct of the Children of Israel out of Egypt through the Wilderness into the Promised Land was a visible Manifestation or Representation of the Secret Spiritual Conduct of Souls out of Slavery under the Powers of Darkness through the Wilderness of this World into the Land of Rest and the very same thing in Action and Representation which is delivered by way of Doctrine and Admonition in the Book of Ecclesiasticus iv 11 20. and vi 18 31. The Crosses Disappointments and Afflictions which I have gone through have been very grievous and many of them known to the World though nothing hath appeared in my Life to which they could be imputed by others as a Cause in any respect I must therefore declare that while I did act in a ready Compliance with that Conduct I not only had great Peace and Serenity of Mind but all things went strangely prosperous and successful with me and I had extraordinary Answers to my Prayers not only for my self but for others also But whenever I have done contrary I always had trouble in my Mind and what I did was either blasted or unsuccessful and often of such evil Consequence as I did not foresee This I have found so by great and long Experience and in some of the great Businesses of my Life wherein I acted not only upon my own Reason and Judgment but also upon the Advice and Persuasions of very considerable Persons And after considerable Experience of this I was once so unhappy in my Disobedience to this Conduct upon a special Occasion having none to advise with and yielding too much to the Sentiments of our Anti-enthusiasts which was a Temptation to me that as I have special reason to believe it was like the Sin of Adam to me an Inlet unto all the Vnhappiness that hath since befallen me and my Family And I have been as it were turned back into the Wilderness ever since The Things wherein I had this Conduct were not matter of Duty in themselves or not in the particular Circumstances but either were such as were in Humane appearance so indifferent that I might have used my Liberty or the Conduct was much different from the Wisdom of the World And though I cannot say whether the Afflictions I have suffer'd were so ordered as a Punishment for my Miscarriage yet I am assur'd they were a Consequence thereof at least such as we often fall into when we neglect the Good Counsel of our Friends And they have been such as I am persuaded it is my Duty upon this Occasion to make this publick Penitential Confession whatever Prejudice I may suffer thereby from Men If I can but thereby obtain the Favour of God and benefit Men I shall accept that as part of my Punishment For the Certainty of this I can truly affirm That I had immediately upon my Miscarriage as sensible Notice of the Evils which have since befallen me as I can have of any thing by any sense I have as plain as if a Sentence had been pronounced against me And what I have suffered hath had Two several Marks as exactly agreeable to my Miscarriage as the print of a Seal upon the Wax to the Seal it self I cannot say but other Sins or Miscarriages might be Ingredients in this case but I know full well that this was the Inlet unto all those Evils which I am satisfy'd had been prevented had I continued at that time in the way I was in And it often recalls to my mind part of the Eighty first Psalm and other Passages of the Old Testament which have been fulfilled in my Case and therefore I have great reason upon such an Occasion to confess my Fault that I may have other more comfortable Passages made good to me hereafter And here I cannot but remember that I scarce knew the Man at that time to consult with in these things who was not more likely to have put me out of the way than to have directed me aright how to proceed in it And this I note for the sake of such Spiritual Guides as are consulted in such Cases If they be not very careful and considerate to avoid the Common Errors on both sides and neither incourage nor discourage the Attendance to such Impulses and Impressions c. in general but carefully endeavour to distinguish and to direct aright they may bring great Trouble upon those who consult them as I have known some do and perhaps greater upon themselves when they are call'd to give Account of their Stewardship either here or hereafter Thus far was printed before to which I must now add Whether these things as perhaps some others were not permitted to befall me for Admonition to others I
to see but Porphyry himself as he did not utterly reject this Lower and Symbolical way so he said That the Highest Perfection of the Soul was not attainable by it but it was useful for purifying the Lower part of the Soul but not the Intellectual By the Lower part he understood the Irrational which by the Theurgical Rites might be fitted for Conversation with Angels but the Intellectual part could not be elevated by it to the Contemplation of God and the Vision of the things that are true And herein he placed the utmost Perfection of the Soul in its return to and Union with God in this upper part or Fund of the Soul for the utmost the other attained to was only to live among the Aetherial Spirits but the Contemplative Souls returned to the Father as he speaks which as many other of his Notions he borrowed from the Chaldaick Theology To shew what this Intellectual or Contemplative Life was that should bring Mens Souls to this State of Perfection Porphyry writ a Book on purpose Of the Return of the Soul as St. Austin tells us who quotes many passages out of it and this particular Precept above all the rest That the Soul must fly from all Body if it would live Happy with God which is all one with Abstraction of Mind and pure Contemplative Life In that Book he complains that there was no Perfect Way yet known to the World for this End not the Indian Chaldaick or any other But what that was which he meant appears by what he saith near the end of the Life of Plotinus where he hath these Words The Scope and End of his Life was Vnion and Conjunction with God over all and four times saith he when I was with him he attained to this Vnion by an unexpressible Act of the Mind which he before sets forth by a Divine Illumination without any Image or Idea being above the Vnderstanding and all intelligible things And he saith of himself that he was once in this State of Vnion when he was 68 Years of Age. Which Holstenius understands of an Extasie he then fell into and imputes it to the depth of his Melancholy joyned with his abstracted and severe Life his frequent Watchings and almost continual Exercise of Contemplation For all these things were remarkable in him and Eunapius saith of him That he was so little a lover of the Body that he hated his being a Man and being in Sicily he was almost famished by Abstinence and shunned all Conversation with Mankind as he begins the Life of Plotinus That he was like one ashamed that his Soul was in a Body So that we find the Foundation here laid saith our Author not only for the Mystical Vnion but the Abstraction of Mind necessary in order to it and that it doth not lye in any Intellectual Operations but rather in a Cessation of these Acts is likewise expressly affirmed by Porphyry Many things saith he are said of Vnderstanding things that are above the Mind but the Contemplation of those things is better performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otio vacatione Intellectûs as Holstenius renders it rather by the Rest and Cessation of Operation in the Vnderstanding than by the Exercise of it as many things while a Man wakes are said of him that he does when he sleeps but the Knowledge and Perception of them is by Sleep for things are best understood by Assimilation And elsewhere he saith That our manner of Vnderstanding all things is different according to their Essence those things above the Mind are to be known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way of unknowing and after a super-essential manner where we see the very Phrases of Dionysius used by him and in many places he speaks of the Minds abstracting and loosing it self from the Body and drawing it self nearer to the First Being of the Souls being in God of the pure and clear Light which follows the Abstraction of the Mind of the State and Life of Contemplation and the Virtues necessary thereto such as Abstinence from the Actions of the Body and from Affections to it which saith he raise the Mind to the super-essential Being And he very much disparages the Active and Political Life in comparison with this the End of one being only Mens living according to Nature but of the other Assimilation to God He that lives according to Practical Virtues is only a Good Man but he that lives the Life of Contemplation is a God From whence we understand the Deiformity of the Mystical Divines being attainable by the Life of Contemplation The Way laid down by him for Purifying the Soul is this 1. The Foundation of it is for the Soul to know it self i. e. to consider that it is in a strange place and bound to a thing of another Substance 2. Recollection or gathering it self up from the Body to be free from the Affections of it In order to which he adviseth to deny the Body in its Appetites and Pleasures and to shew as little Care of it and Concernment for it as may be by degrees to lessen all sense both of Pleasure and Pain and so to come at last to a Freedom from the Passions of the Body Then he describes the Superlative Being and saith that it is neither Great nor Little but above both and is neither Greatest nor Least but above all and that his Presence is not Topical but Assimilative and that the only Way for our Souls to recover themselves is to bring them into themselves by which Means the True Being is present with them and we become united to God Which Vnion of the Soul with God Holstenius thinks it very probable that Porphyry understood by the Book which he mentions in the Life of Plotinus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacred Nuptials because both Plotinus and he supposed this Union to be wrought by the Power of Divine Love as well as the Mystical Divines and Porphyry saith upon the reading of it some thought him Mad because there were several things spoken in it after a Mystical and Enthusiastical manner for which he was highly applauded by Plotinus Jamblicus was Porphyry's Disciple but out of him our Author recites no more than what is set down before concerning the Egyptian Mysteries but out of PROCLVS another Platonick Philosopher who lived long after these and of whom Marinus gives this Character towards the Conclusion of his Life That his Soul was so recollected and drawn into its self that it seemed to be separated from the Body while it remained in it he hath this passage In the beginning of his Theology saith he he distinguisheth between that Intellectual Faculty in us whereby we are capable of Vnderstanding the Nature and Difference of Intelligible Idea's and that which he call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Summity as the Mysticks speak and pure Fund of the Spirit which he saith is alone capable of the Divine and Mystical Vnion so he calls
his management hath not given too much Advantage or at least Occasion to the common Adversaries Infidels and Deists But as to this cause O. N. hath so fully answered all Cavils at the Terms of Art that it seems he left little to be replyed to and therefore for Answer our Author is reduced to these two shifts 1. To inculcate the Unintelligibleness of Mystick Theology from the cessation of the discursive Faculty at the time of Contemplation which is all that the Mystick Writers intend as if all Men in the very act of intent listening to Sounds or beholding something extraordinary did not the like in a great measure 2. To make a great Bravado as if he had the Authority of the whole Church of Christ against all Visions immediate Revelations Extasies c. in the case of Montanus Whereas what was condemned in Montanus and his Companions was not the pretending to Visions and Revelations but pretending such to be Divine which were not but Diabolical as appeared both by the Manner and by the Matter being Heresie as is very plain in the ancient Writer in Eusebius l. 5. c. 16. When the Faithful throughout Asia had met often and in many places of Asia upon this account and had inquired into this New Doctrine and determined it to be prophane and rejected this Heresie they were expelled out of the Church And before he relates how Montanus his Ambition gave the Enemy an Entrance into himself and he was filled with the Devil and of a sudden possest with a furious and frantick Temper of Mind c. So he saith of Theodotus that he was possest with a false Extasie which plainly implies true ones believed then contrary to what our Author doth pretend To say that it hath no Foundation in the Christian Doctrine and yet to pass by so many Testimonies of Scripture produced for it with no better answer than what amounts to a Concession deserves no other reply than only to note it To mistake and mis-represent Mens Words through Ignorance is a Fault but more especially in Men pretending to Learning and Knowledge yet hath that some excuse by reason of the Humane Infirmity incident to all But to do it wilfully deliberately and seeking Occasions is not only different from but contrary to the Spirit of Christianity But what is it then if it be in despight of that which is really true and the Operations of the Spirit of Grace To say that the Case of Montanus was the very Case of Mystical Vnions and that the Spirit of Montanus was rejected in the Christian Church as a Fanatick Enthusiastical Spirit as if the Case of Mystical Unions was the Case of that Spirit so rejected with other expressions to like purpose are fit to be considered afterward if they were not well considered before-hand There is a passage which he recites out of the Spiritual Exercises of the Jesuites p. 31 32. edit 1574. viz. It is the great Perfection of a Christian to keep himself indifferent to do what God shall reveal to him and not to determine himself to do what he hath already revealed and taught in the Gospel which is very gross indeed if the meaning be what he would have us to believe and indeed so gross that it is not to be believed to be their meaning if it be to be found there and fairly translated but since it is capable of another construction viz. not to confine ones self to what is revealed in general but to be indifferent as to things not determined but lest indifferent to do as God shall direct I know not what can be said of any weight against it Such a Construction had been but according to their own Rule Christianum unumquemque pium debere promptiore animo Sententiam seu Propositionem obscuram alterius in bonam trahere partem quam damnare c. Exercit. Spirit p. 65. edit Ant. 1676. 8o. which had been more worthy of our Author's Observation Nor do I see any reason to alledge as an Instance or Proof of their Fanaticism that Custom of Ignatius and his Companions related by Orlandinus lib. 1. n. 111. viz. In any matter of Debate they were to joyn together in Prayer and after seeking God what Opinion the most were of that they resolve upon Where was the Fault in this in joyning in Prayer or in agreeing with the Majority If the Odium of the Name will excuse any thing with the vulgar yet it becomes neither Christianity nor Ingenuity nor is it consistent with true Prudence to condescend to such mean Objections Over-doing doth often spoil a good Work and disparage and discredit the Author The Errors and Miscarriages of Devout People ought to be pitied mentioned with Grief and not exposed beyond Truth or Necessity For that makes sport for the Devils and wicked Men gives Scandal to weak Men promotes Uncharitableness and Irreligion and discomposeth and disordereth the Spirit of him that doth it He who judgeth others ought to take care that they rise not up in Judgment hereafter against himself How will that Fanaticism which carries Men to the farthest part of the World for the Conversion of Infidels to Christianity rise up in Judgment against them who suffer their own Parishes and Diocesses of professed Christians at home to sink into Insidelity for want of due Care and sufficient Instruction And how will the Excess of Devotion if it be so in some Spiritual Writers rise up in Judgment against such as will be found to have given occasion to Tepidity Carelessness and Neglect of the most Spiritual Exercises of Religion NOTES and OBSERVATIONS to discern Illusions from Divine Inspirations THERE is another part of the Quarrel which our Author hath to this Mystical Divinity besides that that it is unintelligible as he says viz. That it leads Persons into strange Illusions of Fancy which he takes to be a great Injury not only to those Melancholy Souls that are led through this Valley of Shades and Darkness but to the Christian Religion it self Which if true is a just Cause of Quarrel indeed But if well consider'd no greater Cause than others have against the Holy Scriptures because some wrest them to their own Destruction 2 Pet. 3.16 It is true many Persons have been impos'd upon by their own Fancies and many more by Satan transformed into an Angel of Light but must we therefore deny that there are any true Divine Illuminations Inspirations Motions or Communications It is therefore very necessary to be well considered How they may be distinguished And because O. N. in the Book which our Author answers hath a Discourse on that Subject which hath passed his Examination without any hard censure which is an implicit Approbation that may not improperly here be added FOR the discerning of such Illusions proceeding from Satan from the true Inspirations of God's Holy Spirit we affirm 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 hurtful 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 Doctor 's 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 inclin'd 2. arrogant and proud or 3. curious 4. or much addicted to melancholy there are particularly cast off and marked out for Satanical Illusions among others these All such pretended Inspirations or Revelations as do invite the Person to say or do any thing contrary to the Catholick Faith Obedience Humility Peace and Unity Honesty Parity and any other Divine Vertue but especially contrary to the Catholick Faith or Obedience for instance as the attempting to make any new and seditious Reformations as likewise when the Persons obstinately believe these Revelations to be of God after they have been condemned by experienced Superiors and Directors All such I say are condemned for Satanical Illusions which cuts all the nerves of all such pretended Revelations as can any way disturb the Church's Faith or Peace and most of all of those Enthusiasms and Fanatick Frenzies which have been so common among Protestants § 14. Lastly in all these Pretensions where there is any greater difficulty of discerning the Good and Divine from the Bad and Satanical Spirit we have a judge to repair to the Governours of the Church The Spirits of the Prophets saith St. Paul are subject to the Prophets § 15. But there are other Influences and Inspirations of the same Spirit directing us also in Actions in their own nature Indifferent or of Counsel and on either side lawful and free from Sin some of which Inspirations cannot be tried or distinguished from Enthusiasm 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 § 18. 1. We must know then as Sancta Sophia Tr. 1. p. 57. and others have discoursed more at large that there are two Spirits within us that is all the Regenerate the Holy Spirit and that of Corrupt Nature assisted with the Suggestions of the Devil who took a kind of Possession of us upon Adam's Fall Eph. 2.2 That this last Spirit is never totally expell'd or silenc'd in us during this Life but tempts us still Gal. 5.17 And that its Suggestions may appear many times like the Motions of God's Spirit pretending Good Ends the performing some Duty to our selves 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 its infusion ordinarily but as a small Seed 1 John 3.9 1 Pet. 1.23 Mat. 13.31 33. or spark capable of a daily growth and increase and which with the co-operation of our Free will and further Aids that are from time to time received from God works in us at length a total Reformation and Christian Perfection which so many among the Regenerate as do attain are said in a more special mannner to be Spiritual Persons and to have the Spirit of God And in this sense the Apostle writes to the Corinthians I Brethren could not speak unto 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 natural Man still and not as yet entirely Spiritual And frequent mention we find in the Scriptures of these several Degrees and Growths in a Regenerate Condition It being God's Pleasure that the New Man as the Old should grow by degrees and not be made compleat in us all at once Mention I say of some Babes and little ones and to be fed as yet only with Milk Of strong Meat and Wisdom and higher Mysteries only to be delivered to and spoken amongst the Perfect See Heb. 5.12 13. 1 Pet. 2.2 1 Cor. 3.1 1.2 6. Of growing in Grace and receiving Increase from God 2 Pet. 3.18 Col. 2.19 Of the new Man being renewed day by day 2 Cor. 4.16 Of arriving to a perfect Man unto the measure of the Stature or Age of the Fulness of Christ Eph. 4.13 Of the Apostles labouring to present every one perfect in Christ Jesus and that they might stand perfect and full in all the Will of God Col. 1.28 4.12 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 therefore 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 Supernatural Grace freed at the first from the former state of Mortal Sin and from the Slavery and Captivity we suffered under its Dominion yet hath not this Spirit as yet attained such a soveraign Empire and Mastery over the importunate Solicitations of Concupiscence and the natural Inclinations of our Will and Affections as that we do not still fall frequently into many lesser and those call'd 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 designs Though such Actions are no way expedient for us nor acceptable to the Holy Spirit in which now we live nor do conduce to our growth in Grace but are great hinderances thereof and though these Acts contained indeed within the compass of lawful yet often expose us to Occasions of Sin Now so long as we stay here and advance no further we appear but as Infants and Babes in Grace it having not as yet obtained its perfect Reign in us either over our Concupiscence which carries us still into frequent venial Sins or over our Nature and Will which carries us in other matters lawful to those satisfying our natural Condition But when we are come to have potestatem voluntatis nostrae as St. Paul expresseth it 1 Cor. 7.37 come once to act seldom according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscence to fall seldom into Venial Sin especially with advertency and unsurprised and the Holy Spirit to have a more absolute power over Sense Reason our own Will Propriety and Self-love as
Counsel seldom or never accepted or asked abates the Fervour and Solace that there would be in prosecuting its Suggestions and leaves us guilty of much Unkindness and Ingratitude For as St. Bernard Cum hae Sancti Spiritus circa nos dispensatoriae quidem vicissitudines vigilantissime non observantur fit ut nec absentem desideres nec presentem glorifices in Cant. Serm. 17. When these condescending vicissitness concerning us are not most watchfully heeded it comes to pass that thou dost neither desire him when absent nor glorifie him when present 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 us 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 clear 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 us in the Scriptures That the effectual Prayer of a Righteous man as that of Elias availeth much Jam. 5.17 That he heareth not Sinners but if any one be a Worshipper of him and doth his Will him he heareth Jo. 9.31 That all things whatsoever we shall ask in Prayer that is such Persons not doubting but believing we shall receive them Mat. 21.22 Mar. 11.23 That if we abide in Christ and he in us ask what we will and it shall be done unto us Jo. 15.7 because indeed such ask by the Spirit of Christ who liveth in them and so ask according to God's Will That if we keep his Commandments and do what is pleasing in God's sight what-ever we ask we receive of him 1 Jo. 3.22 That if we ask any thing according to his Will he heareth us and grants our requests 1 Jo. 5.14 that though we know not what we should desire or pray for as we ought Rom. 8.26 27. that is as to temporal Prosperity or Afflictions or such like things of which St. Paul there speaks what therein is best for God's Glory or our own Proficiency yet the Holy Spirit within us with unutterable Groans and great Ardour interceedeth for us according to God's Will and that God knoweth its Mind though not expressed in Words and granteth its requests that the same Spirit searcheth the profound things of God and what is his Will and revealeth them to us that natural Reason is not able to understand them but they many times seem Foolishness to it but the things of the Spirit are discerned only by the Spirit 1 Cor. 2.10 c. Most of which Texts seem to be spoken not only of our petitioning God concerning the necessary means of our or others Salvation but more universally of all sorts of Requests concerning the things of this Life and any things that are in their nature indifferent and lawful and of his Spirit directing us to ask and do in them what is his Will and of his granting those to us which may be best for us wherein God heareth and granteth the Petitions of his Saints much sooner than of others § 21. 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 God's Spirit either illuminating sometimes our Understanding in discovering to it some Reasons not so well discerned or else disesteemed and thought inconsiderable before Or sometimes more confirming to us the Judgment our own Reason made of the thing before Or sometimes effecting a strong and suddenly injected Inclination in the Will so swayed without any preceeding Reasons or discourse of the Intellect presented to it Or sometimes causing an extraordinary Tranquility Consolation and Satisfaction to accompany such our Election According to the Rule of Abbot Isaac in Cassian Collat. 9. c. 32. Cum orantes nos nulla interpellaverit haesitatio si obtinuisse nos in ipsa orationis effusione quod poscimus senserimus non ambigamus preces nostras ad Deum efficaciter penetrasse where note that the Devil or any Creature cannot work so immediately and intimately on our Understanding and Will as God's Spirit doth but by the use of Phantasms or Images of the Spirits Humours 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 use of our best Reason or others Advice without any Solicitude we take either side § 22. Now in the discerning of these Divine Illuminations and Inspirations from Enthusiasms or the Motions of the Good from those of our own or a Bad Spirit in these matters as any one hath attained to a greater Perfection in Prayer and Mortification and Purity of Life they attain hereby a greater measure of God's Spirit and hence its Illuminations and Inspirings in them are also much greater and stronger and more intimately effective on the Soul than any other Motions from whencesoever 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 upon the Soul as that it cannot resist disbelieve or any way doubt of them that they are Supernatural and Divine So St. 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 Confess l. 6. c. 13. For she said she did discern by I know not what Savour which she could not explain in words what difference there is between Thee revealing and her own Soul dreaming And indeed if such interior Divine Operations were not sometimes certainly discernable how could St. Paul be assured when he intended to Preach the Word in Asia and again in Bithynia a most Charitable design 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 Mens 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
perfect shall be as his Master that is in Sufferings like him The Author may do well to review this passage of his § 66. The repairing to Prayer in the best manner we can make it is a proper natural and most efficacious way to obtain a supernatural Light from God's 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 external certain Rule all Circumstances considered whereby we may be guided as we have in all such other Actions the Lawfulness of which 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 § 76. This is not making Enthusiasm but Prayer a means to obtain the Illuminations of God's Spirit to shew us in two things suggested to us which of them comes from It or which is more conformable to God's Will that so we may follow and obey it and What a Christian is he that being doubtful 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 signifie to him to be more conformable to his Will and more conducing to Christian Perfection as certainly the one may be much more than the other although both contained within the general 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 injected 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 Jo. 3.8 Spirante ubi vult and he not knowing whence such things come or how they pass away yet these things we are assured must be from God's Spirit because no good Thought is from our selves And why may not we imagin the same a due Preparation being supposed of the Thoughts injected in our Doubtings and Requests concerning Actions left free and undetermined 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 Enthusiasm should deterr Christians from such a Practice or hearkening to this internal Language or as Mr. 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 malign Influence they may have on others We say then Divine Inspirations are necessary for Grace as well furthers as prevents us to distinguish the Motions of the Good and Bad Spirit in our Minds in matters purely indifferent which may be proposed to us by either of these Spirits for a different end where we have no other external Rule to judge these Motions by as we have in all internal Suggestions concerning such other matters as are either directly commanded or prohibited by God's Law I shall conclude my Collections out of this Author with the Explications of some of the Terms of Art which are quarrelled with as followeth Divine Inaction is in plain English the acting of God or his Spirit in us which in the Perfect is more extraordinary sensible and manifest § 48. Passive Vnions are 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 Disposal 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 use assuredly procure it Thus Sancta Sophia explains this Word And the Expression is secured by such like Scripture Language Qui Spiritu Dei aguntur Rom. 8.14 Not I live but Christ in me Gal. 2.20 Not I work but the Grace of God which is with me 1 Cor. 15.10 Not ye that speak but the Spirit of your Father that speaketh in you Matt. 10.20 So the Spirit that is in us is said to interceed for us with Groans unutterable Rom. 8.26 c. § 48. Deiformity and Deification are words not of late only but anciently used signifying an Vnion with God not in Essence but by Grace and this Union still more intimate as the Grace more extraordinary secured by like Scripture Language For Deiform Renewed to the Image of our Greator Col. 3.10 Changed into the Image of our Lord 2 Cor. 3.18 Transformed by the renewing of our Mind Rom. 12.2 For Deification Partakers of the Divine Nature and of the Powers of the future World Heb. 6.4 5. The Lord and we made one Spirit 2. Pet. 1.4 Filled with all the Fulness of God 1 Cor. 6.17 I have no more but to acquaint the Reader who this O. N. was out of whose Book I have collected those things his Name was ABRAHAM WOODHEAD a good Man who with great Modesty and Solidity hath vindicated Mystical Divinity against the Quarrel of one who charged it to be Fanaticism His Character may be seen more at large in Mr. Wood 's Oxford Antiquities FINIS POSTSCRIPT WHEREAS it is feared by some that what is in the fore-going Discourse related concerning Plotinus and Porphyrius who lived in Gospel-times and yet were not Christians but the latter a grand Adversary of the Christians and of Christianity may too much gratifie some call'd Quakers to their hurt who are great Magnifyers of the Gentile Dispensation I do declare that I should be glad to gratifie any People for their Good but not any to their Hurt And therefore to prevent any such misuse of what I have written for a good purpose which I have mentioned in the end of the Preface they must know 1. That as the Actions of Witches and their Familiars if the matter of fact be evident and undeniable are good Evidence against Atheists and Sadduceans and the Real Inspiration of any Spirit if proved is good Evidence against all such Anti-enthusiasts as deny the Reality of Inspiration and that there is any thing more in it than meerly the actings of Peoples Imaginations so the plain apert Declarations by these Men of the Mystick Divinity which was more occultly delivered by the Ancients is good Evidence of the Tradition and Succession of these Mysteries though they should be found to have erred in the Use and Application of it And for this purpose was that Collection made 2. That though Porphyry and Plotinus and some
signal to all the World by his special Government over them by Miracles Signs and Wonders by giving them Laws from Heaven in great Majesty and Terrour by committing to them the Divine Oracles by raising up Prophets and Men specially inspired by an Extraordinary Spirit and by effusing among them a greater Measure of the Influence of his Sacred Spirit For that I may say it once for all it hath been always the Method of the Divine Wisdom and Goodness when he sends out the greater Measure of this Influx whereof I speak the Divine Providence accompanies that Efflux with suitable external Means to render it the more effectual and the more agreeable to the manner of the Reception of the humane Understanding But when the Messias came into the World with the Message of the Glorious Gospel the Sun was as it were in its Meridian and as the means of Illumination and Conversion of the World unto God was more effectual and universal so was also the Efflux and Irradiation of the Divine Influence upon the Souls of Men more vigorous diffusive and universal And as the miraculous Gifts of the Spirit of God appeared in the Miracles of Christ and his Apostles the Gifts of Tongues of Healing Diseases of Prophecy and the like to confirm and establish Mens Minds in the Faith Belief and Obedience of the Gospel so neither was this all but the secret and effectual Influence of the same Blessed Spirit appeared in Illumination of the Minds of Men in persuading and mightily subduing their Wills to the Belief and Obedience of the Truth in converting Mens Minds unto God and placing them in their just and due Habitude to Almighty God And this according to the various Workings thereof is sometimes called the Spirit of Regeneration the Spirit of Renovation the Spirit of Sanctification the Spirit of Holiness the Spirit of Adoption the Spirit of Prayer and Supplication the Spirit of Life c. according to the various Energies that this great Effusion of the Influences of the Blessed Spirit had upon the Minds of Men. And this great and more diffusive and effectual Effusion of this Influence under the Gospel was no other than what was prophesied of by the ancient Prophets Isa 25.7 I will destroy in this Mountain the covering cast upon the Face of all People Isa 11.9 The Earth shall be filled with the Knowledge of the Lord as the Waters cover the Sea Isa 54.13 All thy Children shall be taught of the Lord. Isa 59.20 This is my Covenant that I will make with them my Spirit that is upon thee and the Words which I have put in thy Mouth shall not depart from thee nor from thy Seed nor from thy Seeds Seed Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes and keep my Judgments and do them Isa 44.3 I will pour out my Spirit upon thy Seed Joel 2.28 I will pour out my Spirit upon all Flesh And this Energy of the Divine Influence appears 1. By a secret Irradiation and Illumination of the Understanding 2. By a powerful Persuasion and Inclining of the Will both which as they were with a more vigorous and effectual Dispensation under the first breaking out of the Light of the Gospel so they do accompany the Publication of it unto this day and shall unto the end of the World though by reason of the Corruption of the Lives and Manners of Mankind not with equal Success in all Ages We have here the Judgment and Belief of this Great and Good Man of a Divine Efflux upon the Understandings and Wills of Men and that even among the Heathen those so famed for Wisdom Justice Piety and Knowledge were Illuminated and Guided by a Divine Influence And we have here also the Ground of this his Judgment 1. Observations in Nature 2. The Sentiments of Learned and Understanding Men Philosophers in all Ages 3. The Authority of the Sacred Scriptures to which he elsewhere adds his own Experience And whereas he had in some things changed his Opinion as he saw cause from what it was in his younger time this he received early as appears by some of his First Writings and retain'd constantly to the last as appears by his Treatise of Humility which he wrote upon my Motion not long before his last Sickness In his Treatise of Wisdom and the Fear of God after other particulars of the Wisdom of the Fear of God he adds in the 10th place But besides all this there is yet a Secret but a most Certain Truth that highly improveth that Wisdom which the Fear of the Lord bringeth and that is this That those that truly fear God have a Secret Guidance from a higher Wisdom than what is barely Humane namely by the Spirit of Truth and Wisdom that doth really and truly but secretly prevent and direct them And let no Man think that this is a piece of Fanaticism Any Man that sincerely and truly fears Almighty God relies upon Him calls upon Him for his Guidance and Direction bath it as really as the Son hath the Counsel and Direction of his Father and though the Voice be not audible nor the Direction always perceptible to Sense yet it is equally as real as if a Man heard the Voice saying This is the Way walk in it And this Secret Direction of Almighty God is principally seen in Matters relating to the Good of the Soul but it may also be found in the Great and Momentous Concerns of this Life which a Good Man that fears God and begs his Direction shall very often if not at all times find And in his Treatise of Humility speaking of this Guidance and Direction of Almighty God in relation to a double End 1. The Salvation and Happiness of the Soul 2. In all the Walk and Concern of this Life as to this latter he saith The Air doth not more naturally yield to our Attraction in Respiration or to insinuate it self into those spaces that are receptive of it than the Divine Assistance Guidance and Beneficence doth to the Desires Exigencies and Wants of an humble Soul sensible of its own Emptiness and Deficiency and imploring the Direction Guidance and Blessing of the most Wise and Bountiful God And then adds I can call my own Experience to witness that even in the External Actions Occurrences and Incidences of my whole Life I was never disappointed of the best Guidance and Direction when in Humility and Sense of my own Deficiency and diffidence of my own Ability to direct my self or to grapple with the Difficulties of my Life I have with Humility and Sincerity implored the Secret Direction and Guidance of the Divine Wisdom and Providence This he speaks of the secret Guidance by the Spirit of Truth by Illumination of the Understanding and Inclination of the Will but there is another Secret Guidance by a Providential Disposal of Occurrences which he doth not here exclude yet seems more especially to intend
so they who readily consent to the Suggestions of the Devil at length God deserting them become the Slaves of Satan Upon Jo. 5.45 Those to whom the Gospel is Preached become taught of God that is if they would if they be greedy of it if they do not reject the Benefits offered and even forc'd upon them They will have no need to have recourse to Learned Men that from them they may learn the Mysteries of the Old Testament Upon Eph. 1.17 The Spirit of God which is given to Believers doth among other things imprint also Wisdom in their Souls not that of the things of this World of which Philosophers did boast but of those things which conduce to a better Life The same Spirit doth reveal also to those who are his things future and secret which cannot be known by humane Means Upon 1 Jo. 2.20 The Spirit doth suggest to us in all Circumstances both the Precepts of Christ and such Hints or Notices as are meet for the Occasion v. 27. What we are to do in every Circumstance For there are certain Differences which Times Places and Persons require Therefore is there often need of Admonition to hit the way of our Duty See Jer. 31.34 Jo. 6.45 and if you please Seneca Epist 94. And upon 1 Thess 4.9 The Holy Ghost teacheth you concerning all things to be done By how much the more there is of the Spirit so much the less need is there of Prescripts This Place is not to be understood of the General Precept but of special Determinations as all Things Persons and Times do require And Gal. 5.18 Those who are led by the Spirit as now of Age have no need of the Law the Guardian of their Touth And Rom. 8.4 Those who walk after the Spirit he interprets those who having obtained the Holy Spirit do constantly obey its Motions and afterwards v. 5. They that are after the Spirit he interprets those who are possessed by the Spirit of God which doth not now come to pass but by Christ And v. 12. he notes God hath given his Spirit that we should use it and again So great a Guest will be treated with Care otherwise he will bid farewell to his Lodging And to conclude 1 Thess 5.23 Spirit here saith he is that Holy Spirit inhabiting in the Souls of Christians and if it be carefully kept adhering to Souls unto Death and after Death even to the Resurrection and then referrs to what he had said 1 Cor. 15.44 to Hierom upon Gal. 5. and recites to the same purpose the Words of Philo Irenaeus Tatianus Clem. Alexandrinus and Tertullian More might be added but this is enough to shew the Mind of this great Man concerning the Necessity of our having the Spirit of God dwelling in us the Effects of his Residence in Light and Conduct and our Duty how to treat it And that this is also the Belief of the Church of England however some of late have commonly presum'd to speak if not despitefully and reproachfully yet too slightly of so great and holy a Principle of our Religion may appear by the most Authentick Evidence that can be her most solemn Addresses to Almighty God in divers Collects for this very purpose As for all Persons to be Baptized before they be Baptized to give his Holy Spirit to them that they may be born again c. and after they be Baptized to give his Holy Spirit to them that they may continue his Servants and attain his Promises So likewise for all Persons Confirmed to strengthen them with the Holy Ghost and daily increase in them his manifold Gifts of Grace before Imposition of Hands and then again together with the Imposition of Hands that they may daily increase in his Holy Spirit and again afterward that his Holy Spirit may ever be with them and so lead them c. and lastly for all the Congregation upon several Occasions as upon the Nativity of our Lord that they may daily be renewed by his Holy Spirit Upon the 19th Sunday after Trinity that his Holy Spirit may in all things Direct and Rule our Hearts Upon the first Sunday in Lent that we may ever obey his Godly Motions Upon Easter-Day that as by thy special Grace preventing us thou dost put into our Minds good Desires so by thy continual Help we may bring the same to good Effect Upon the fifth Sunday after Easter that by his Holy Inspiration we may think those things that be good and by his merciful Guiding may perform the same and others to the like Effect as upon the Sunday after Ascension Whitsunday the 13th Sunday after Trinity the Collect at the beginning of the Communion Service And at every Morning and Evening Service all are admonished to beseech him to give us his Holy Spirit And in the Coll. for Grace we pray to God that all our doings may be ordered by his Governance and in the Litany to indue us with the Grace of his Holy Spirit to amend our Lives according to his Holy Word In the Ordering of Deacons this Question is first to be asked by the Bishop Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration c In the Ordering of Priests the Bishop says Receive the Holy Ghost for the Office and Work of a Priest in the Church of God c. And in the Consecration of a Bishop the Arch-Bishop says Receive the Holy Ghost for the Office and Work of a Bishop c. and at each is sung the Hymn Come Holy Ghost c. And in the Exhortation in the Commination this is mentioned as one of the Conditions of our Pardon viz. If we will be ordered by the Governance of his Holy Spirit And in the Articles of Religion Art 17. are mentioned together Godly Persons and such as feel in themselves the Working of the Spirit of Christ mortifying c. To this Authority of the Church I will subjoyn the Judgment of one of her Sons who though at first it seems he was carried away with the common Prejudice of the Age yet afterward upon better consideration extricated himself and recover'd a better Judgment and has in few words said what is much to the purpose That God himself affords his Intimacies and Converses to the better Souls which are prepar'd for it I confess the proud and phantastick Pretences of many of the conceited Melancholists in this Age to Divine Communion have prejudiced divers intelligent Persons against the Belief of any such happy Vouchsafement so that they conclude the Doctrine of Immediate Communion with the Deity in this Life to be but an high-flown Notion of warm Imagination and over-luscious Self-Flattery and I acknowledge I have my self had Thoughts of this nature supposing Communion with God to be nothing else but the Exercise of Vertue and that Peace and those Comforts which naturally result from it But I have considered since That God's more near and immediate