The Roman-church's devotions vindicated from Doctour Stillingfleet's mis-representation by O.N. a Catholick.
         N. O.
      
       
         
           1672
        
      
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             The Roman-church's devotions vindicated from Doctour Stillingfleet's mis-representation by O.N. a Catholick.
             N. O.
             R. H., 1609-1678.
             Cressy, Serenus, 1605-1674.
          
           114 p.
           
             s.n.],
             [S.l. :
             M.DC.LXXII.
          
           
             Attributed by Wing to Abraham Woodhead [R.H.] and by NUC pre-1956 imprints to Serenus Cressy.
             Reproduction of original in the Cambridge University Library.
          
        
      
    
     
       
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           Catholic Church -- Prayer-books and devotions.
        
      
    
     
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           THE
           ROMAN-CHVRCH'S
           DEVOTIONS
           VINDICATED
           From
           Doctour
           Stillingfleet's
           mis-representation
           .
           By
           O.
           N.
           a
           Catholick
           .
        
         
           
             Io.
             3.8
             .
          
           
             Spiritus
             vbi
             vult
             spirat
             :
             &
             vocem
             ejus
             audis
             :
             Sed
             nescis
             vnde
             veniat
             ,
             aut
             quò
             vadat
             :
             Sic
             &
             omnis
             ,
             qui
             natus
             est
             de
             Spiritu
             .
          
        
         
           
             1.
             
             Thess.
             5.19
             .
          
           
             Spiritum
             nolite
             extinguere
             ,
             Prophetias
             nolite
             spernere
             ,
             omnia
             autem
             probate
             .
          
        
         
           M.DC.LXXII
           .
        
         
         
         
      
    
     
       
         
         
         
           THere
           is
           nothing
           (
           Pious
           Reader
           )
           wherein
           a
           Christian
           can
           receiue
           a
           greater
           dammage
           in
           order
           to
           Saluation
           ,
           
           then
           to
           be
           any
           way
           misinformed
           ,
           or
           prejudiced
           concerning
           Prayer
           :
           and
           too
           much
           pains
           cannot
           be
           taken
           in
           endeavouring
           to
           satisfy
           all
           doubts
           and
           scruples
           raised
           on
           this
           subject
           .
           I
           have
           therfore
           thought
           fit
           to
           enlarge
           myself
           in
           this
           ensuing
           discourse
           ,
           not
           only
           in
           discussing
           punctually
           page
           by
           page
           that
           part
           of
           
             Doctour
             Stilling
             fleets
          
           late
           Book
           that
           handles
           this
           matter
           ,
           but
           also
           in
           premising
           (
           for
           the
           Readers
           benefit
           )
           a
           more
           Generall
           Account
           of
           the
           
             Church's
             Doctrine
          
           and
           Practice
           herein
           ;
           as
           being
           the
           most
           fundamentall
           part
           of
           a
           Christians
           Duty
           ,
           and
           wherein
           Man
           ,
           whil'st
           here
           on
           earth
           ,
           entertains
           a
           nearer
           conversation
           with
           Heaven
           ;
           as
           also
           the
           instrument
           ,
           by
           which
           he
           derives
           from
           thence
           all
           other
           Graces
           and
           Blessings
           ,
           Spirituall
           or
           Temporall
           .
        
         
           And
           here
           I
           may
           first
           say
           this
           ,
           
           in
           my
           entrance
           vpon
           this
           task
           ;
           that
           there
           is
           no
           part
           of
           Religion
           ,
           wherein
           the
           
             Roman
             Catholick
          
           Church
           might
           think
           herself
           more
           secure
           from
           blame
           and
           censure
           ;
           and
           wherein
           her
           extraordinary
           care
           and
           prudence
           for
           the
           right
           Guidance
           of
           her
           children
           in
           this
           Holy
           exercise
           (
           as
           appears
           by
           the
           great
           store
           of
           writings
           vpon
           this
           subject
           )
           doth
           more
           deserue
           praise
           euen
           from
           her
           Adversaries
           ;
           all
           Sects
           borrowing
           from
           Her
           ,
           Rules
           and
           Patterns
           for
           Prayer
           and
           Meditation
           ;
           
           as
           the
           Catholick
           Books
           on
           this
           subject
           translated
           and
           rendred
           common
           among
           them
           do
           abundantly
           witness
           .
           For
           ,
           from
           whom
           can
           they
           learn
           these
           so
           well
           ,
           as
           from
           those
           ,
           who
           most
           practise
           Prayer
           ?
           and
           who
           are
           they
           ,
           but
           those
           who
           also
           vse
           solitude
           and
           Retirement
           ,
           and
           a
           sequestration
           of
           themselues
           from
           all
           unnecessary
           secular
           affaires
           ,
           to
           attend
           altogether
           on
           this
           Holy
           exercice
           ,
           who
           renounce
           all
           worldly
           wealth
           ,
           and
           prevent
           the
           trouble
           of
           a
           conjugal
           life
           ,
           of
           children
           ,
           family
           ,
           and
           the
           like
           ,
           and
           so
           both
           the
           cares
           of
           this
           world
           ,
           and
           the
           necessary
           causes
           thereof
           ,
           that
           so
           they
           may
           calmely
           and
           quietly
           entertain
           a
           closer
           communication
           with
           God
           ,
           and
           have
           their
           
             conversation
             in
             Heaven
          
           ,
           whilst
           here
           on
           Earth
           :
           Or
           to
           vse
           the
           Apostles
           language
           ,
           1.
           
           Cor.
           7.
           that
           so
           
             they
             may
             giue
             themselves
             to
             Fasting
             ,
             and
             Prayer
             .
          
           ver
           .
           5.
           
             may
             be
             without
             solicitude
          
           ver
           .
           32.
           
             may
             take
             care
             only
             for
             the
             things
             of
             the
             Lord
             ,
             how
             they
             may
             please
             the
             Lord.
          
           Ib.
           and
           
             that
             they
             may
             attend
             upon
             him
             without
             distraction
          
           ver
           .
           35.
           
           Which
           they
           doing
           ,
           I
           hope
           it
           may
           seem
           no
           wonder
           ,
           if
           God
           also
           vse
           a
           greater
           familiarity
           towards
           them
           ,
           delight
           to
           be
           with
           them
           ;
           he
           and
           those
           of
           his
           Court
           ;
           and
           shew
           them
           greater
           Kindnes
           ,
           who
           love
           him
           more
           (
           or
           nothing
           but
           him
           :
           )
           and
           whom
           also
           he
           loves
           more
           :
           who
           is
           no
           mans
           debter
           in
           love
           ;
           and
           who
           also
           loveth
           first
           ,
           otherwise
           they
           could
           not
           love
           him
           at
           all
           ;
           
             &
             magit
             amat
             ,
             &
             ante
             .
          
        
         
           
           To
           begin
           then
           first
           (
           by
           the
           assistance
           and
           inspiration
           of
           the
           Holy
           Spirit
           ,
           without
           which
           we
           can
           do
           nothing
           )
           with
           a
           more
           generall
           explication
           
           of
           this
           matter
           ,
           to
           render
           the
           following
           Animaduersions
           on
           the
           Doctours
           book
           more
           intelligible
           .
        
         
           1.
           
           HEre
           those
           supernatural
           ,
           and
           extraordinary
           
           Graces
           and
           Favours
           that
           are
           vrgd
           against
           this
           Church
           as
           meer
           Fanaticism
           :
           
             Namely
             Visions
             ,
             Revelations
             ,
             Predictions
             of
             things
             to
             come
             ,
             Knowledge
             of
             things
             done
             in
             Absence
             ,
             Knowledge
             of
             other
             mens
             thoughts
             ,
             science
             infused
             ,
             Hearing
             interiour
             Words
             spoken
             in
             the
             Soul
             ,
             *
             interiour
             apparitions
             of
             Saints
             ,
             and
             Angels
             ,
             and
             our
             Lord
             ,
             (
             Such
             as
             happened
             *
             to
             
               S.
               Paul
            
             ,
             in
             the
             Temple
             ;
             At
             Corinth
             ;
             when
             he
             suffered
             shipwrak
             ;
             to
             Ananias
             ,
             to
             Philip
             ,
             to
             Cornelius
             ,
             and
             others
             )
             
               Extasies
               ,
               Rapts
               ,
               an
               extraordinary
               sense
               of
               the
               Divine
            
             presence
             in
             the
             most
             interiour
             part
             of
             the
             Soul
             ,
             or
             Spirit
             ,
             suspension
             of
             the
             senses
             ,
             and
             of
             the
             Discursive
             operations
             of
             the
             
               interiour
               Faculties
            
             ,
             called
             by
             the
             Fathers
             
               Contemplatio
               ;
               Transformatio
               ;
               unio
               ,
               Dei
               sensus
               ,
               gustus
               ,
               tactus
               ;
               Amplexus
               ;
               Osculum
               ;
               ingressus
               in
               Divinam
               Caliginem
               ;
               introductio
               in
               Dei
               cellaria
               ,
               in
               cubiculum
               ;
               raptus
               ,
               mentis
               excessus
            
             ;
             and
             the
             like
             :
          
           These
           ,
           I
           say
           ,
           and
           much
           more
           that
           might
           be
           named
           ,
           and
           much
           more
           then
           can
           be
           very
           intelligibly
           expressed
           to
           the
           vnexperienced
           ,
           are
           willingly
           confessed
           not
           unfrequently
           to
           have
           hapned
           to
           Men
           of
           a
           more
           holy
           and
           innocent
           life
           ,
           and
           Persons
           especially
           much
           addicted
           to
           Solitude
           ,
           and
           Prayer
           ,
           within
           the
           Communion
           of
           the
           Catholick
           Church
           in
           all
           Ages
           .
           The
           Ecclesiasticall
           Histories
           
           are
           full
           of
           them
           ,
           not
           only
           the
           Modern
           ,
           but
           those
           of
           the
           more
           ancient
           and
           Primitive
           times
           .
        
         
           
           Whereof
           he
           who
           doubts
           may
           read
           the
           relation
           S
           
             Dionysius
             Areopage
          
           *
           makes
           of
           S.
           Carpus
           :
           The
           life
           of
           S.
           Antony
           ,
           written
           by
           S.
           Athanasius
           ,
           the
           reading
           of
           which
           was
           partly
           a
           cause
           of
           the
           conversion
           of
           S.
           Austin
           :
           *
           the
           life
           of
           S.
           Paul
           the
           
             Hermite
             ,
             Hilarion
             ,
             Malchus
          
           ,
           and
           others
           ,
           written
           by
           S
           Hierom
           ;
           to
           which
           may
           be
           added
           the
           strange
           relation
           he
           makes
           of
           what
           hapned
           to
           himself
           ,
           in
           his
           Epistle
           to
           Eustochium
           :
           *
           The
           lives
           of
           the
           Syrian
           and
           
             Egyptian
             Monks
          
           ,
           and
           Hermites
           living
           in
           perpetual
           retired
           solitude
           ,
           and
           Prayer
           ,
           related
           by
           Theodoret
           ,
           *
           Cassian
           *
           and
           Palladius
           :
           *
           The
           life
           of
           S.
           
             Gregory
             Thaumaturgus
          
           ,
           (
           and
           in
           it
           the
           famous
           vision
           he
           had
           of
           the
           Blessed
           Virgin
           ,
           and
           S.
           Iohn
           the
           Evangelist
           ,
           )
           The
           life
           of
           S.
           Theodorus
           ,
           and
           S.
           Ephrem
           ,
           written
           by
           S.
           
             Gregory
             Nyssen
          
           :
           The
           life
           of
           S.
           Ambrose
           by
           Paulinus
           ;
           and
           what
           S.
           Austin
           ,
           saith
           of
           him
           ,
           in
           his
           Confessions
           l.
           9.
           c.
           7.
           and
           
             De
             Curâ
             pro
             mortuis
          
           cap.
           17.
           as
           also
           of
           Iohn
           the
           
             Egyptian
             Monk
          
           Ibid.
           and
           
             de
             Civit.
             Dei.
          
           l.
           5.
           c.
           26.
           
           The
           life
           of
           S.
           Martin
           by
           
             Severus
             Sulpitius
          
           ,
           who
           lived
           with
           him
           ,
           and
           of
           a
           noble
           Roman
           become
           a
           Monastick
           :
           Of
           several
           Sts.
           and
           Martyrs
           by
           S.
           
             Gregory
             Turonensis
          
           :
           of
           S.
           Benedict
           by
           S.
           Gregory
           :
           of
           our
           English
           Saints
           by
           S.
           Bede
           ;
           not
           long
           after
           the
           generall
           conversion
           of
           England
           ,
           nor
           before
           his
           own
           times
           :
           Of
           S.
           Malachias
           by
           S
           Bernard
           ,
           his
           intimate
           acquaintance
           :
           and
           again
           of
           S.
           Bernard
           ,
           by
           some
           Abbots
           ,
           his
           familiar
           Friends
           :
           of
           S.
           Francis
           by
           S.
           Bonaventure
           ,
           
           who
           lived
           immediatly
           after
           his
           time
           .
           I
           descend
           no
           further
           to
           later
           times
           ,
           because
           ,
           possibly
           ,
           they
           may
           have
           with
           Protestants
           lesse
           credit
           .
        
         
           These
           are
           the
           lives
           of
           such
           as
           were
           universally
           reputed
           Saints
           in
           the
           Church
           of
           God
           till
           the
           late
           Reformation
           ;
           
           Written
           also
           by
           Saints
           ,
           or
           Persons
           of
           an
           vnblemished
           credit
           ;
           many
           of
           them
           Contemporary
           ,
           or
           also
           acquaintance
           :
           and
           ,
           so
           ,
           who
           might
           better
           know
           the
           truth
           of
           what
           they
           writt
           .
           Now
           in
           these
           lives
           may
           be
           found
           frequent
           mention
           of
           
             Visions
             ,
             Revelations
             ,
             Rapts
          
           ,
           and
           the
           other
           forenamed
           extraordinary
           
             Divine
             Graces
          
           and
           Favours
           :
           and
           all
           these
           stories
           very
           consonant
           one
           to
           another
           :
           Such
           as
           the
           latter
           times
           relate
           ,
           and
           such
           as
           are
           now
           still
           pretended
           ,
           Such
           do
           the
           former
           :
           and
           all
           much
           agreeing
           with
           those
           mentioned
           in
           the
           Holy
           Scripture
           ;
           and
           this
           
             uniforme
             Experience
          
           of
           the
           operations
           of
           the
           Holy
           Spirit
           grounding
           an
           
             uniform
             Doctrine
          
           of
           the
           Mystical
           Divines
           .
           And
           the
           same
           matter
           of
           Sport
           or
           derision
           ,
           this
           Authour
           finds
           in
           S.
           Gregory's
           story
           of
           S.
           Benedict
           ,
           or
           in
           S
           Bonaventure's
           of
           S.
           Francis
           ,
           the
           same
           he
           may
           in
           all
           the
           rest
           ,
           if
           he
           wil
           take
           the
           pains
           to
           bring
           them
           also
           vpon
           the
           stage
           ,
           and
           dares
           continue
           his
           play
           with
           such
           Holy
           things
           ,
           exposed
           to
           the
           Atheistical
           ,
           and
           Profane
           .
           He
           that
           will
           say
           ,
           all
           these
           Relations
           are
           feigned
           by
           the
           Historians
           (
           I
           say
           All
           ;
           for
           if
           some
           of
           them
           only
           be
           true
           ,
           it
           serves
           our
           purpose
           ,
           by
           these
           to
           justify
           the
           like
           )
           against
           the
           Faith
           of
           Church
           History
           ,
           and
           Tradition
           ,
           and
           the
           eminent
           Sanctity
           also
           of
           the
           
           Relaters
           ,
           may
           proceed
           ,
           for
           any
           thing
           I
           know
           ,
           a
           litle
           further
           ;
           and
           say
           ,
           that
           Christianity
           (
           depending
           also
           on
           Tradition
           )
           is
           so
           ;
           and
           he
           ,
           who
           ,
           granting
           them
           not
           forged
           ,
           yet
           calls
           them
           Enthusiasmes
           ,
           or
           frauds
           ,
           and
           delusions
           of
           the
           evil
           Spirit
           ,
           must
           make
           the
           Holiest
           lives
           that
           have
           appeared
           in
           Gods
           Church
           to
           have
           bin
           the
           greatest
           impostures
           ;
           and
           these
           deceits
           also
           to
           have
           bin
           seconded
           with
           the
           Gift
           of
           Prophecy
           ,
           and
           Miracles
           ;
           which
           ,
           in
           like
           manner
           ,
           occurr
           in
           the
           same
           stories
           ;
           and
           these
           latter
           serve
           to
           justify
           the
           former
           .
        
         
           
           Meanwhile
           ,
           because
           
             Deus
             non
             facit
             taliter
             omni
             nationi
             ,
          
           and
           
             mirabilia
             sua
             non
             manifestat
             illis
          
           ,
           these
           are
           become
           a
           wonder
           to
           other
           Sects
           ,
           who
           ,
           from
           altogether
           wanting
           them
           ,
           first
           disbelieve
           them
           ;
           and
           ,
           from
           this
           ,
           proceed
           to
           despising
           them
           ;
           and
           now
           at
           last
           ,
           it
           seems
           ,
           to
           reproaching
           them
           ,
           (
           according
           to
           those
           Iude
           10.
           
           
             Quaecunque
             quidem
             ignorant
             ,
             blasphemant
          
           )
           and
           reducing
           them
           to
           Fanaticisme
           ;
           as
           if
           ,
           after
           themselues
           have
           bin
           so
           much
           molested
           with
           it
           ,
           it
           were
           some
           consolation
           to
           them
           ,
           that
           their
           Neighbours
           had
           a
           share
           ,
           or
           ,
           that
           ,
           being
           deeply
           over-run
           with
           this
           yellow
           jaundise
           ,
           they
           can
           now
           see
           ,
           abroad
           ,
           no
           other
           colour
           .
           But
           ,
           the
           application
           they
           have
           made
           of
           this
           name
           ,
           here
           ,
           to
           the
           Catholicks
           is
           somwhat
           like
           an
           ill
           sort
           of
           Argument
           ,
           that
           ,
           by
           proving
           too
           much
           (
           that
           is
           ,
           all
           Antiquity
           Fanatick
           too
           )
           proves
           nothing
           ;
           Nay
           renders
           the
           imputer
           of
           it
           a
           Fanatick
           ;
           if
           a
           Private
           Spirit
           ,
           opposing
           the
           Publick
           one
           of
           the
           Church
           of
           all
           Ages
           since
           the
           Apostles
           ,
           may
           be
           called
           so
           .
           
           But
           with
           whatever
           terms
           of
           reproach
           these
           Divine
           Favours
           are
           blasphemed
           by
           Strangers
           to
           them
           ,
           it
           hath
           pleased
           his
           Divine
           Majesty
           in
           all
           times
           to
           honour
           his
           Church
           with
           them
           ;
           and
           to
           convert
           many
           to
           the
           Christian
           Faith
           by
           them
           ;
           and
           she
           must
           with
           all
           gratitude
           profess
           them
           ;
           and
           particularly
           ,
           that
           not
           without
           these
           
             Divine
             Inspirations
          
           ,
           though
           also
           more
           principally
           upon
           the
           
             Evangelicall
             Counsels
          
           delivered
           by
           our
           Lord
           ,
           and
           his
           Apostles
           ,
           as
           also
           the
           precedent
           Examples
           of
           Scripture-Saints
           ,
           all
           the
           Orders
           of
           Religion
           in
           any
           Age
           ,
           that
           are
           erected
           in
           ,
           and
           allowed
           by
           ,
           the
           Church
           ,
           have
           bin
           founded
           .
        
         
           A
           speciall
           Means
           also
           for
           obtaining
           such
           spirituall
           and
           extraordinary
           Favours
           from
           God
           (
           the
           effects
           of
           which
           are
           admirable
           as
           to
           advancing
           a
           soul
           in
           all
           Christian
           Perfection
           and
           vertues
           ,
           
           whether
           respecting
           Gods
           service
           ,
           our
           own
           ,
           or
           our
           neighbours
           ,
           good
           )
           is
           affi●med
           to
           be
           (
           besides
           a
           watchfull
           guard
           for
           keeping
           the
           Conscience
           clean
           ,
           as
           much
           as
           may
           be
           ,
           not
           only
           from
           Mortall
           ,
           but
           also
           venial
           sin
           )
           much
           frequent
           and
           continued
           Vocal
           ,
           or
           
             Mental
             Prayer
          
           ,
           much
           Solitude
           and
           Mortifications
           of
           our
           flesh
           ,
           and
           Abstraction
           of
           our
           thoughts
           and
           affections
           from
           any
           creature
           ,
           much
           Recollection
           and
           withdrawing
           from
           abroad
           into
           our selves
           ,
           
           
             accedentes
             ad
             cor
             altum
          
           ,
           and
           
             quaerentes
             regnum
             Dei
             intra
             nos
          
           ;
           
           much
           Meditation
           on
           such
           selected
           subjects
           ,
           as
           may
           rather
           enflame
           our
           affections
           ,
           then
           increase
           our
           Science
           ;
           and
           when
           once
           we
           find
           these
           enkindled
           ,
           the
           endeavouring
           a
           Quiescence
           ,
           as
           much
           as
           we
           can
           
           from
           former
           Discourse
           (
           these
           actions
           of
           the
           Brain
           ,
           and
           Intellect
           ,
           now
           hindring
           the
           Heart
           and
           Wil
           ,
           )
           and
           the
           bringing
           ourselves
           rather
           to
           a
           simple
           Contemplation
           ,
           to
           exercise
           acts
           of
           Love
           ,
           adhere
           to
           ,
           sigh
           after
           ,
           and
           entertain
           the
           Divine
           Object
           thereof
           .
           And
           here
           ,
           if
           his
           Divine
           Majesty
           please
           to
           advance
           us
           any
           higher
           ,
           to
           such
           Vnions
           ,
           with
           him
           ,
           as
           are
           not
           in
           our
           power
           ,
           and
           wherein
           we
           receive
           rather
           ,
           then
           act
           ,
           and
           he
           operates
           in
           vs
           rather
           ,
           then
           we
           our-selves
           ,
           we
           embrace
           them
           with
           all
           humility
           ,
           and
           gratitude
           ;
           if
           otherwise
           we
           acquiesce
           in
           our
           best
           endeavours
           ,
           and
           longing
           after
           him
           with
           patience
           ;
           though
           enabled
           also
           to
           these
           only
           by
           his
           Grace
           .
           This
           our
           Spirituall
           and
           Mystical
           Masters
           teach
           vs
           ;
           and
           this
           ,
           after
           this
           way
           ,
           which
           these
           men
           stile
           Fanaticisme
           ,
           and
           Enthusiasme
           ,
           We
           endeavour
           to
           procure
           a
           more
           strict
           acquaintance
           ,
           and
           converse
           with
           God
           ,
           and
           herein
           to
           follow
           the
           example
           of
           
             our
             Fore-fathers
          
           .
        
         
           
           
           IT
           is
           also
           freely
           confessed
           that
           many
           of
           those
           Supernatural
           Communications
           of
           his
           Divine
           Majesty
           to
           some
           of
           his
           choicest
           servants
           in
           Prayer
           are
           so
           sublime
           and
           high
           ,
           as
           that
           they
           are
           described
           by
           them
           ,
           not
           without
           great
           difficulty
           ,
           and
           
             un
             usuall
          
           expressions
           (
           some
           of
           which
           this
           Author
           hath
           glean'd
           up
           ,
           and
           put
           some-what
           vntowardly
           togeather
           ,
           but
           so
           ,
           as
           they
           best
           made
           for
           his
           purpose
           ;
           )
           expressions
           not
           so
           wel
           vnderstood
           but
           only
           by
           Such
           as
           have
           experienced
           such
           favours
           ;
           which
           also
           happen
           to
           be
           very
           few
           .
           
             Qui
             spiritualis
             
             est
             
               (
               saith
               S.
               Bernard
               in
               relating
               his
               own
               experience
               herein
               ,
               of
               which
               more
               anon
               )
            
             a
             non
             me
             despiciet
             :
             qui
             minus
             ,
             non
             me
             intelliget
             .
             
               And
               ,
               to
               Pope
               Eugenius
            
             :
             b
             Queris
             ,
             Quomodo
             ?
             si
             Sanctus
             es
             ,
             nosti
             ;
             si
             non
             es
             ,
             esto
             ;
             &
             tuo
             experimento
             Scies
             .
             And
             in
             scalâ
             Claustrali
             .
             c
             Inexpertitalia
             non
             intellgunt
             ,
             nisi
             ea
             expressius
             legant
             in
             libro
             Experientiae
             ,
             quos
             ipsa
             docet
             unctio
             .
             —
          
           
             Quod
             nec
             abs●ndi
             potest
             ,
             nec
             sermonibus
             aperiri
             ,
          
           saith
           S.
           Gregory
           d
           of
           the
           same
           Grace
           .
           And
           S.
           Austin
           .
           e
           
             Pulchritudinis
             ejus
             contemplatione
             beatissimi
             ,
             quae
             ,
             nisi
             Sanctorum
             intellectu
             ,
             percipi
             non
             potest
             .
          
           Yet
           notwithstanding
           this
           ,
           the
           persons
           who
           have
           received
           such
           heavenly
           Caresses
           have
           bin
           induced
           ,
           as
           Wel
           as
           they
           could
           ,
           to
           declare
           them
           to
           others
           ,
           (
           though
           with
           much
           reluctance
           of
           their
           humility
           )
           upon
           a
           triple
           account
           .
           1.
           
           Either
           induced
           to
           discover
           them
           in
           Confession
           ,
           out
           of
           feare
           of
           some
           delusion
           in
           such
           extraordinary
           elevations
           (
           as
           is
           well
           known
           in
           the
           long
           triall
           of
           that
           great
           Saint
           of
           God
           ,
           Teresa
           ,
           whose
           praises
           are
           spred
           through
           the
           whole
           
             Church
             Catholick
          
           )
           so
           to
           be
           assisted
           with
           the
           Direction
           of
           their
           Superiors
           .
           Or.
           2.
           (
           after
           they
           were
           confirmed
           ,
           that
           these
           were
           from
           God
           by
           many
           most
           vnquestionable
           notes
           thereof
           )
           declaring
           these
           ,
           and
           the
           noble
           effects
           of
           them
           for
           the
           great
           advancement
           in
           us
           of
           all
           Christian
           vertues
           ,
           out
           of
           their
           great
           ardour
           of
           Charity
           ,
           to
           excite
           many
           others
           to
           the
           like
           assiduity
           of
           
             Prayer
             ,
             Solitude
             ,
             Recollection
          
           ,
           &c.
           by
           which
           means
           themselves
           attained
           them
           ;
           yet
           so
           ,
           as
           not
           ,
           for
           this
           ,
           to
           omitt
           any
           duty
           to
           
           others
           ,
           to
           which
           either
           Obedience
           or
           Charity
           obligeth
           them
           .
           Or.
           3.
           publishing
           them
           also
           for
           the
           instruction
           of
           their
           Scholars
           ,
           how
           they
           are
           to
           behave
           themselves
           with
           most
           profit
           and
           advantage
           ,
           when
           they
           should
           happen
           to
           arrive
           to
           the
           receiving
           of
           the
           like
           ;
           wherein
           at
           the
           first
           Novices
           are
           wont
           to
           be
           troubled
           with
           many
           fears
           ,
           scruples
           ,
           and
           jealousies
           .
           Such
           extraordinary
           and
           Supernaturall
           Illuminations
           ,
           Inspirations
           &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
           ●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
           instāce
           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
             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
             ,
             fi●
             ,
             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
             efficaci●er
             penetrasse
             .
          
           where
           note
           ;
           that
           the
           Devill
           ,
           or
           any
           Creature
           ,
           cannot
           work
           so
           immediatly
           and
           intimatly
           on
           our
           vnderstanding
           and
           will
           as
           Gods
           Spirit
           doth
           ;
           but
           by
           the
           vse
           ,
           of
           phantasms
           or
           Images
           ;
           of
           the
           Spirits
           ,
           humors
           ,
           &c.
           )
           Or
           ,
           where
           no
           such
           preponderation
           to
           any
           side
           is
           perceived
           in
           the
           Soul
           ,
           then
           We
           may
           presume
           this
           to
           be
           his
           will
           ,
           that
           ,
           making
           vse
           of
           our
           best
           Reason
           ,
           or
           others
           Advice
           ,
           without
           any
           solicitude
           ,
           we
           take
           either
           side
           .
        
         
           Now
           in
           the
           discerning
           of
           these
           Divine
           Illuminations
           and
           inspirations
           from
           Enthusiasmes
           ,
           
           or
           the
           motions
           of
           the
           Good
           ,
           from
           those
           of
           our
           own
           ,
           or
           a
           Bad
           ,
           Spirit
           in
           these
           matters
           ,
           As
           any
           one
           hath
           attained
           ro
           a
           greater
           perfection
           in
           Prayer
           ,
           and
           Mortification
           and
           Purity
           of
           life
           ,
           they
           attain
           hereby
           a
           greater
           measure
           of
           Gods
           Spirit
           ,
           and
           hence
           it's
           Illuminations
           and
           inspirings
           in
           them
           are
           also
           much
           greater
           ,
           and
           stronger
           ;
           and
           more
           intimately
           effective
           on
           the
           Soul
           ,
           then
           any
           other
           motions
           ,
           from
           whence
           soever
           they
           come
           ,
           can
           be
           ;
           and
           so
           also
           these
           become
           more
           evident
           to
           such
           ,
           and
           many
           times
           are
           so
           clearly
           discerned
           by
           them
           ,
           from
           the
           Supernatural
           impression
           ,
           they
           make
           vpon
           the
           Soul
           as
           that
           it
           cannot
           resist
           ,
           disbelieve
           ,
           or
           any
           way
           doubt
           of
           them
           ,
           that
           they
           
           are
           Supernatural
           and
           Divine
           .
           So
           ,
           S.
           Austin
           *
           relates
           of
           his
           Mother
           Monica
           ,
           that
           she
           clearly
           knew
           such
           Supernatural
           actings
           in
           her
           from
           her
           own
           imaginations
           .
           —
           
             Dicebat
             enim
             ,
             discernere
             se
             nescio
             quo
             sapore
             ,
             quem
             verbis
             explicare
             non
             poterat
             ,
             quid
             interesset
             inter
             revelantem
             Te
             ,
             &
             animam
             suam
             somniantem
             .
          
           And
           indeed
           ,
           if
           such
           interiour
           Divine
           operations
           Were
           not
           somtimes
           certainly
           discernable
           ,
           how
           could
           S.
           Paul
           be
           assured
           ,
           when
           he
           intended
           to
           preach
           the
           Word
           in
           Asia
           ,
           and
           again
           in
           Bithynia
           ,
           (
           a
           most
           charitable
           designe
           !
           )
           that
           the
           Spirit
           forbad
           it
           ;
           and
           not
           rather
           the
           Enemy
           of
           the
           publishing
           of
           the
           Gospel
           ?
           Act.
           16.6.7
           .
           —
           or
           ,
           That
           it
           was
           
             by
             Revelation
          
           ,
           and
           not
           a
           fancy
           of
           his
           ,
           that
           he
           ascended
           to
           Jerusalem
           ?
           Gal.
           2.2
           .
           Or
           ,
           That
           it
           Was
           the
           
             Holy
             Spirit
          
           that
           testified
           ,
           and
           not
           men's
           fears
           ,
           that
           much
           affliction
           should
           happen
           to
           him
           there
           ?
           Act.
           20.23
           .
           How
           the
           Corinthians
           knew
           ,
           when
           they
           had
           a
           Revelation
           ,
           
           that
           it
           was
           not
           a
           work
           of
           their
           own
           imagination
           ?
           since
           all
           these
           things
           were
           transacted
           only
           interiourly
           in
           the
           Soul
           ,
           and
           it
           was
           the
           Holy
           Spirit
           only
           ,
           that
           in
           all
           these
           gave
           the
           evidence
           to
           itself
           .
           A
           certain
           Assurance
           then
           ,
           it
           cannot
           be
           denyed
           ,
           that
           some
           at
           somtimes
           may
           have
           of
           Divine
           operations
           in
           them
           .
           But
           yet
           it
           is
           not
           affirmed
           here
           ,
           that
           all
           persons
           ,
           less
           advanced
           in
           Prayer
           ,
           and
           Purity
           of
           life
           ,
           or
           also
           the
           greatest
           Saints
           at
           all
           times
           ,
           discern
           the
           operations
           of
           the
           Holy
           Spirit
           within
           them
           so
           clearly
           in
           this
           sort
           of
           actions
           ,
           as
           not
           to
           be
           somtimes
           mistaken
           ;
           and
           it
           is
           sufficient
           ,
           that
           persons
           piously
           disposed
           ,
           and
           
           frequent
           in
           Prayer
           ,
           may
           have
           a
           rational
           presumption
           of
           it
           as
           hath
           been
           said
           :
           Neither
           is
           any
           more
           communicated
           vnto
           them
           ,
           perhaps
           ,
           for
           the
           better
           preserving
           of
           their
           Humility
           .
           And
           ,
           that
           no
           absolute
           certitude
           is
           herein
           to
           be
           expected
           is
           a
           thing
           often
           confessed
           by
           Sancta
           Sophia
           .
           See
           1.
           vol.
           p.
           139.
           and
           p.
           137.
           
        
         
           4.
           
           But
           4.
           in
           case
           such
           Divine
           inspirations
           be
           somtimes
           mistaken
           ,
           yet
           can
           no
           dammage
           come
           thereby
           ,
           I
           mean
           as
           to
           committing
           any
           Sin
           ;
           1.
           the
           subject
           of
           them
           we
           speak
           of
           here
           being
           matters
           in
           themselves
           indifferent
           ,
           and
           on
           any
           side
           lawfull
           .
           See
           
             Sancta
             Sophia
          
           .
           1.
           vol.
           p.
           143
           .
           -2
           .
           No
           command
           of
           Superiours
           in
           these
           any
           way
           neglected
           .
           3.
           no
           neglect
           ,
           besides
           vsing
           Prayer
           ,
           in
           practising
           any
           other
           means
           of
           making
           a
           secure
           choice
           ,
           either
           in
           weighing
           reasons
           on
           all
           sides
           ,
           or
           taking
           advice
           from
           others
           :
           Only
           the
           deuout
           Soul
           ,
           in
           vsing
           these
           endeavours
           ,
           yet
           relies
           not
           on
           them
           ,
           but
           on
           the
           directions
           of
           Gods
           Holy
           Spirit
           ,
           working
           continually
           in
           the
           Regenerate
           both
           by
           prevenient
           and
           subsequent
           Grace
           :
           makes
           no
           sudden
           resolutions
           ,
           nor
           rushes
           hastily
           vpon
           any
           action
           ;
           but
           diligently
           hearkens
           first
           to
           this
           internal
           Guide
           ,
           what
           it
           may
           tell
           her
           is
           best
           ;
           desiring
           faithfully
           ,
           all
           naturall
           Passions
           and
           self-love
           layd
           aside
           ,
           to
           correspond
           with
           all
           it's
           motions
           ;
           the
           carefull
           observers
           of
           which
           with
           a
           pure
           intention
           of
           mind
           may
           be
           justly
           presumed
           seldome
           to
           Want
           them
           ,
           though
           they
           do
           not
           so
           certainly
           know
           them
           ;
           and
           mean
           while
           such
           persons
           ,
           if
           not
           free
           always
           from
           mistakes
           ,
           yet
           are
           secure
           ,
           in
           this
           sort
           of
           actions
           
           we
           speak
           of
           ,
           from
           entertaining
           any
           
             sinful
             Enthusiasme
          
           ;
           or
           such
           ,
           as
           any
           other
           person
           (
           except
           by
           Divine
           Inspiration
           )
           can
           either
           censure
           ,
           
           or
           discouer
           .
        
         
           
           5.
           
           Having
           spoken
           thus
           much
           (
           from
           §
           .
           3.
           )
           of
           the
           extraordinary
           and
           Supernaturall
           Graces
           and
           Favours
           ,
           the
           Illuminations
           and
           Influences
           of
           the
           Holy
           Spirit
           ,
           that
           are
           communicated
           by
           God
           to
           persons
           of
           greater
           Sanctity
           ,
           and
           practice
           of
           Prayer
           ,
           which
           do
           also
           more
           clearly
           and
           evidently
           guide
           them
           in
           all
           their
           actions
           ;
           and
           of
           the
           discerning
           of
           these
           from
           other
           Enthusiasms
           and
           Illusions
           ;
           In
           the
           last
           place
           I
           shall
           consider
           the
           
             Churches
             Directions
          
           concerning
           Prayer
           and
           Devotion
           ,
           the
           chief
           means
           of
           procuring
           all
           these
           Divine
           Graces
           ;
           which
           Directions
           this
           our
           Author
           *
           censures
           to
           be
           
             such
             as
             if
             they
             were
             designed
             only
             to
             amuse
             and
             confound
             the
             minds
             of
             devout
             persons
             and
             to
             prepare
             them
             for
             the
             most
             gross
             Enthusiasme
             ,
             and
             extravagant
             illusions
             of
             fancy
          
           ;
           whereas
           indeed
           there
           is
           no
           part
           of
           a
           Christian's
           duty
           ,
           in
           which
           the
           Church
           ,
           by
           those
           many
           Doctors
           of
           hers
           ,
           Mysticks
           ,
           and
           others
           ,
           who
           have
           chiefly
           employed
           their
           talent
           ,
           and
           communicated
           their
           experience
           ,
           on
           this
           Subject
           ,
           hath
           taken
           more
           profitable
           pains
           ,
           and
           descended
           lower
           ,
           even
           to
           the
           meanest
           capacities
           ;
           nor
           where
           this
           displeased
           Author
           can
           find
           less
           ground
           for
           a
           quarrel
           .
           Infinite
           are
           the
           Books
           written
           on
           this
           Divine
           Art
           of
           Prayer
           ;
           Wherein
           like
           a
           careful
           Mother
           ,
           she
           trains
           vp
           her
           children
           ,
           by
           certain
           degrees
           ,
           from
           the
           lowest
           step
           thereof
           ,
           which
           touches
           
           the
           ground
           ,
           to
           the
           highest
           ,
           which
           reaches
           to
           heaven
           ;
           knowing
           it
           to
           be
           the
           Foundation
           of
           all
           Goodnes
           ;
           and
           the
           Attractive
           of
           all
           the
           Divine
           Benedictions
           ,
           and
           Benefits
           .
        
         
           She
           then
           ,
           first
           here
           ,
           in
           preparation
           for
           Prayer
           ,
           adviseth
           her
           Children
           to
           a
           serious
           endeavour
           to
           keep
           their
           conscience
           clear
           from
           Mortal
           sin
           (
           or
           also
           Venial
           ,
           as
           much
           as
           humane
           frailty
           permits
           ;
           )
           and
           to
           a
           care
           of
           avoiding
           the
           occasions
           thereof
           ,
           without
           which
           endeavour
           our
           devotions
           cannot
           be
           acceptable
           to
           God
           ;
           I
           mean
           ,
           as
           to
           the
           receiving
           from
           him
           any
           great
           plenty
           of
           his
           Grace
           :
           And
           ,
           again
           ,
           requires
           ,
           at
           such
           times
           of
           Prayer
           ,
           a
           dismission
           of
           ,
           and
           abstraction
           from
           all
           secular
           busines
           ;
           Solitude
           ,
           and
           a
           recollection
           of
           the
           mind
           and
           thoughts
           ,
           and
           oblivion
           ,
           so
           much
           as
           we
           can
           ,
           of
           all
           creatures
           ;
           and
           a
           removing
           also
           of
           all
           hindrances
           ,
           that
           may
           come
           from
           the
           objects
           of
           the
           exteriour
           senses
           ,
           &c.
           
           These
           presupposed
           ;
           She
           first
           begins
           to
           feed
           her
           little
           ones
           with
           milk
           ,
           and
           as
           it
           were
           to
           chew
           their
           meat
           for
           them
           ;
           giving
           them
           infinite
           prescriptions
           ,
           for
           all
           occasions
           ,
           of
           several
           Formes
           of
           
             Vocal
             Prayer
          
           ,
           where
           Novices
           begin
           ;
           and
           Which
           the
           most
           perfect
           ,
           also
           return
           to
           .
        
         
           From
           these
           Vocal
           ,
           
           she
           next
           leads
           them
           on
           to
           Mental
           ,
           Prayer
           ;
           where
           their
           devotions
           may
           enjoy
           more
           liberty
           ,
           whatever
           way
           they
           are
           bent
           ,
           without
           their
           former
           confinement
           to
           set
           Words
           ,
           or
           Forms
           ;
           and
           where
           the
           cessation
           from
           external
           action
           renders
           the
           inward
           more
           attent
           ,
           and
           affective
           (
           as
           experience
           
           shews
           ;
           )
           and
           more
           freed
           from
           the
           distraction
           of
           the
           senses
           ,
           and
           also
           from
           the
           wandring
           of
           the
           Thoughts
           ;
           to
           which
           vocal
           Prayer
           gives
           more
           relaxation
           :
           Nor
           is
           it
           so
           easy
           to
           think
           ,
           as
           to
           speak
           ,
           one
           thing
           and
           mind
           another
           ;
           but
           ,
           for
           how
           long
           time
           the
           attention
           ceaseth
           ,
           so
           long
           doth
           Mental
           Prayer
           ;
           and
           we
           are
           either
           not
           distracted
           ,
           or
           not
           praying
           .
           Here
           likewise
           she
           delivers
           them
           many
           vseful
           Subjects
           of
           Meditation
           ,
           chiefly
           these
           either
           touching
           our
           own
           misery
           ;
           or
           the
           Misteries
           of
           our
           Saluation
           ;
           or
           the
           Divine
           Perfections
           .
           The
           Negative
           benefit
           also
           of
           which
           Meditations
           ,
           confined
           to
           some
           certain
           Subject
           ,
           at
           the
           first
           is
           very
           considerable
           ▪
           in
           preventing
           distraction
           of
           thoughts
           ,
           and
           taking
           of
           the
           mind
           from
           it's
           usual
           amusements
           ,
           and
           wings
           about
           external
           ,
           worldly
           ,
           vain
           ,
           and
           superfluous
           things
           :
           The
           Books
           written
           in
           this
           kind
           are
           almost
           infinite
           ,
           not
           vnfrequent
           in
           Protestants
           hands
           ,
           and
           on
           each
           subject
           some
           brief
           Heads
           perscribed
           ,
           whereon
           the
           Meditants
           may
           enlarge
           their
           thoughts
           ;
           Where
           also
           she
           directs
           the
           reading
           of
           some
           Pious
           Book
           ,
           when
           there
           is
           much
           distraction
           of
           Thoughts
           ,
           or
           sterility
           of
           Invention
           .
           And
           ,
           in
           these
           Meditations
           ,
           She
           trains
           them
           first
           more
           in
           those
           ,
           of
           the
           knowledge
           of
           their
           natural
           condition
           ,
           of
           the
           Hainousness
           of
           Sin
           ;
           of
           the
           
             Divine
             Iustice
          
           ;
           of
           the
           
             bitter
             Passion
          
           of
           our
           Lord
           in
           making
           Satisfaction
           for
           sin
           ;
           of
           the
           Terrours
           of
           the
           
             Tria
             Novissima
          
           ,
           1.
           
           Death
           .
           2.
           
           Iudgment
           ,
           3.
           
           Hell
           ;
           and
           the
           like
           :
           to
           plant
           in
           them
           
             a
             due
             Fear
          
           of
           God
           ,
           and
           advance
           all
           sorts
           of
           Mortification
           
           and
           a
           cleansing
           of
           themselves
           from
           the
           former
           habits
           of
           Sins
           .
           After
           this
           she
           practiseth
           them
           much
           in
           the
           Meditation
           of
           the
           Life
           of
           our
           Lord
           ,
           and
           the
           Lives
           of
           his
           Saints
           ,
           as
           constant
           Patterns
           for
           their
           Imitation
           ,
           as
           to
           growth
           in
           vertue
           ;
           lastly
           ,
           of
           the
           Divine
           ,
           Perfections
           ,
           and
           also
           many
           Benefits
           to
           vs
           ;
           those
           already
           received
           ,
           and
           those
           promised
           ;
           of
           the
           Graces
           and
           operations
           of
           the
           Holy
           Ghost
           within
           vs
           ,
           and
           the
           abilities
           for
           doing
           good
           ,
           and
           pleasing
           God
           ,
           restored
           to
           Man
           by
           it
           ,
           if
           attentively
           observed
           ,
           and
           obeyed
           ;
           by
           these
           to
           advance
           them
           in
           all
           Spiritual
           Grace
           ,
           and
           Christian
           Perfection
           ;
           and
           to
           enkindle
           in
           them
           an
           
             ardent
             Love
          
           of
           God.
           The
           acquisition
           of
           which
           Love
           ,
           and
           not
           of
           knowledge
           is
           the
           Churcheschief
           design
           in
           all
           these
           Meditations
           .
           See
           in
           
             Sancta
             Sophia
          
           (
           this
           Authors
           great
           Rock
           of
           offence
           )
           both
           the
           recommending
           this
           course
           of
           Meditation
           ,
           especially
           for
           Beginners
           ;
           and
           directing
           the
           practice
           thereof
           .
           3.
           
           §
           .
           2.
           c.
           2.
           —
           and
           §
           4.
           c.
           1.
           
           §
           .
           6.
           
        
         
           By
           the
           practice
           of
           these
           Meditations
           ,
           
           and
           ,
           amongst
           them
           ,
           especially
           that
           of
           the
           Life
           and
           Passion
           of
           our
           Lord
           (
           whilst
           other
           Sects
           dare
           hardly
           look
           vpon
           a
           Crucifixe
           )
           she
           endeavours
           by
           litle
           and
           litle
           to
           kindle
           and
           enflame
           the
           affections
           of
           the
           devout
           Soul
           toward
           so
           dear
           a
           Lord
           ,
           whom
           so
           many
           offences
           ,
           and
           affronts
           of
           hers
           ,
           which
           now
           cut
           her
           to
           the
           heart
           ,
           could
           not
           alienate
           from
           her
           ;
           and
           The
           Passions
           thus
           learn't
           ,
           by
           much
           practice
           ,
           to
           be
           more
           easily
           excited
           ,
           begins
           to
           train
           vp
           such
           Proficients
           more
           in
           the
           School
           of
           Love
           ;
           directing
           them
           ,
           
           by
           laying
           more
           aside
           ,
           When
           thus
           well
           prepared
           ,
           their
           former
           arguings
           ,
           and
           discoursings
           of
           the
           Brain
           (
           with
           the
           frequent
           stroaks
           of
           which
           they
           have
           already
           kindled
           this
           fire
           in
           the
           heart
           )
           how
           to
           exercise
           these
           affections
           now
           ,
           in
           that
           Lesson
           of
           
             Louing
             God
             with
             all
             the
             heart
             ,
          
           
           
             and
             all
             the
             Soul
             ,
             and
             all
             the
             mind
             ,
             and
             all
             the
             strength
          
           ;
           In
           a
           more
           simple
           &
           quiet
           intuition
           ,
           &
           contemplation
           ,
           advertency
           and
           admiration
           of
           the
           Divine
           Beauty
           ,
           and
           Perfections
           ;
           and
           in
           more
           fervent
           and
           amourous
           Colloquies
           with
           God
           ;
           In
           praising
           ,
           thanking
           ,
           solacing
           her self
           with
           ,
           him
           ,
           whilst
           she
           ,
           casts
           her
           eye
           vpon
           his
           infinite
           mercies
           past
           and
           promised
           ;
           In
           many
           resolutions
           for
           the
           future
           to
           serve
           him
           better
           ,
           and
           no
           more
           so
           to
           grieve
           and
           offend
           him
           ;
           in
           offering
           all
           she
           hath
           ,
           she
           can
           do
           ,
           or
           suffer
           ,
           to
           his
           service
           ,
           and
           in
           putting
           herself
           in
           a
           posture
           of
           silence
           and
           attention
           ,
           to
           hear
           what
           he
           may
           be
           pleased
           to
           speak
           to
           ,
           and
           in
           her
           :
           speak
           to
           her
           ,
           not
           only
           in
           guiding
           and
           admonishing
           in
           all
           necessary
           duty
           ,
           but
           also
           in
           things
           indifferent
           ,
           or
           also
           good
           ,
           but
           not
           necessary
           ,
           when
           severall
           of
           them
           fall
           vnder
           deliberation
           ;
           In
           which
           she
           also
           desires
           to
           be
           instructed
           by
           him
           ,
           that
           she
           may
           still
           chuse
           and
           doe
           ,
           that
           which
           may
           better
           please
           him
           ,
           and
           wherein
           his
           holy
           will
           may
           be
           more
           perfectly
           accomplished
           .
        
         
           
           Which
           Acts
           of
           Love
           ,
           when
           once
           ,
           to
           a
           competent
           degree
           ,
           facilitated
           in
           vs
           ,
           as
           they
           fill
           the
           Soul
           with
           great
           consolations
           ,
           so
           they
           exceedingly
           help
           to
           advance
           it
           in
           all
           Christian
           duties
           ,
           and
           vertues
           .
           For
           Love
           will
           not
           be
           idle
           ,
           
           and
           works
           in
           now
           with
           much
           more
           fidelity
           and
           alacrity
           ;
           as
           doing
           all
           things
           not
           out
           of
           fear
           ,
           but
           affection
           ;
           and
           not
           to
           obey
           ,
           but
           please
           ,
           her
           Beloved
           ,
           and
           gain
           from
           him
           also
           a
           reciprocall
           love
           .
           And
           when
           a
           soul
           is
           arrived
           so
           farr
           ,
           through
           the
           constant
           exercise
           and
           custome
           of
           Prayer
           ,
           and
           other
           Mortifications
           necessary
           to
           it
           ,
           that
           these
           acts
           of
           Love
           ,
           and
           of
           the
           will
           ,
           (
           of
           which
           there
           are
           many
           severall
           degrees
           surpassing
           one
           another
           )
           are
           rendred
           easy
           and
           frequent
           ,
           and
           vpon
           every
           occasion
           speedily
           resumed
           ,
           without
           any
           or
           much
           precedent
           meditation
           ,
           Which
           acts
           before
           were
           difficult
           and
           rare
           :
           And
           when
           the
           Soul
           by
           reason
           of
           the
           greater
           sweetnes
           she
           finds
           in
           this
           latter
           affective
           meditation
           ,
           as
           I
           may
           call
           it
           ,
           returnes
           not
           to
           the
           former
           intentive
           meditation
           Without
           some
           reluctance
           ,
           this
           is
           the
           first
           entrance
           into
           that
           which
           is
           stiled
           a
           state
           of
           Perfection
           ,
           such
           as
           humane
           industry
           attains
           ;
           namely
           wherin
           the
           will
           assisted
           with
           Grace
           excites
           itself
           to
           these
           Acts
           of
           Love
           and
           simple
           contemplation
           .
           Of
           which
           practice
           thus
           
             S.
             Bernard
          
           *
           —
           
             I
             am
             fortasse
             ascendisti
             ,
             jam
             ad
             cortuum
             rediisti
             ,
             &
             ibi
             stare
             didicisti
             :
             nec
             hoc
             sufficiat
             tibi
             ;
             Disce
             habitare
             ,
             &
             mansionem
             facere
             ;
             &
             ,
             qualicunque
             mentis
             vagatione
             abstractus
             fueris
             ,
             illuc
             semper
             redire
             festina
             .
             Absque
             dubio
             per
             multum
             usum
             quandoque
             tibi
             vertetur
             in
             oblectamentum
             in
             tantum
             vt
             absque
             vllâ
             laboris
             difficultate
             possis
             ihi
             assiduus
             esse
             ;
             quin
             imo
             pena
             potius
             tibi
             sit
             alibi
             quam
             ibi
             moram
             aliquam
             facere
             .
          
           Thus
           He
           ;
           yet
           is
           the
           Soul
           not
           directed
           here
           to
           remain
           idle
           ,
           stupid
           ,
           or
           vnactive
           ,
           but
           to
           returne
           
           to
           its
           wonted
           Meditations
           ,
           and
           ,
           if
           neither
           fitly
           disposed
           for
           these
           ,
           to
           Vocall
           and
           set
           Formes
           of
           Prayer
           :
           or
           also
           to
           Reading
           ,
           when
           the
           sweetnes
           of
           such
           contemplation
           ceaseth
           .
        
         
           
           Devout
           Souls
           advanced
           hitherto
           ,
           the
           Church
           forbeareth
           not
           to
           shew
           ,
           and
           to
           exhort
           ,
           and
           provoke
           them
           to
           ,
           yet
           much
           higher
           flights
           ;
           and
           by
           their
           continued
           devotions
           to
           prosecute
           a
           further
           fruition
           of
           that
           object
           which
           hath
           no
           bounds
           .
           To
           this
           purpose
           she
           proceeds
           to
           declare
           to
           her
           children
           ,
           for
           their
           encouragement
           ,
           from
           persons
           experienced
           therein
           ,
           the
           many
           rich
           rewards
           of
           Prayer
           ;
           the
           Supernaturall
           Elevations
           that
           God
           is
           pleased
           to
           advance
           some
           Souls
           to
           ,
           who
           have
           bin
           much
           practised
           in
           this
           holy
           Exercise
           ,
           and
           the
           more
           free
           and
           familiar
           manifestations
           of
           himself
           that
           he
           makes
           to
           them
           in
           severall
           manners
           mentioned
           before
           ;
           *
           Wherin
           the
           Soul
           doth
           not
           now
           act
           so
           much
           ,
           as
           ,
           in
           a
           great
           quietnes
           ,
           silence
           ,
           and
           rest
           of
           its
           former
           naturall
           operations
           ,
           is
           more
           immediatly
           moved
           and
           acted
           by
           a
           more
           speciall
           Presence
           of
           God
           in
           it
           ,
           Who
           somtimes
           with
           the
           touches
           and
           influences
           of
           an
           extraordinary
           Grace
           doth
           illuminate
           ,
           enflame
           ,
           and
           ravish
           the
           Soul
           ,
           and
           causeth
           in
           it
           an
           ineffable
           and
           transporting
           delight
           in
           contemplating
           what
           is
           shewed
           to
           it
           of
           the
           
             Divine
             Beauty
          
           ,
           and
           Perfections
           ;
           perceiving
           in
           itself
           a
           most
           ardent
           Love
           ,
           and
           this
           supernaturally
           infused
           ;
           When
           also
           are
           communicated
           to
           it
           many
           times
           celestial
           Secrets
           ,
           and
           Divine
           Mysteries
           ,
           and
           Future
           events
           ,
           by
           internal
           words
           ,
           and
           Revelation
           .
           All
           which
           
           things
           are
           received
           by
           it
           with
           a
           great
           tranquillity
           ,
           and
           attention
           ,
           and
           cessation
           of
           the
           naturall
           vse
           of
           its
           Faculties
           Sensitive
           or
           intellectual
           :
           nor
           seems
           it
           in
           its
           own
           disposal
           whilst
           it
           hath
           these
           touches
           ,
           but
           both
           doth
           and
           must
           see
           ,
           and
           think
           ,
           only
           what
           his
           Divine
           Majesty
           will
           have
           it
           ;
           and
           this
           only
           so
           long
           as
           he
           pleaseth
           .
           Nor
           can
           any
           of
           these
           things
           by
           any
           art
           or
           industry
           of
           the
           Soul
           be
           attained
           or
           procured
           when
           she
           will
           ,
           but
           all
           is
           Supernaturall
           ,
           and
           as
           well
           aboue
           the
           operations
           of
           
             common
             Grace
          
           in
           vs
           ,
           as
           of
           Reason
           .
           In
           which
           supernaturall
           and
           extraordinary
           Divine
           Impressions
           vpon
           the
           Soul
           the
           experienced
           also
           observe
           two
           sorts
           of
           motions
           in
           it
           :
           either
           a
           very
           intimate
           Retreat
           and
           Recollection
           of
           the
           Soul
           from
           exteriour
           objects
           as
           it
           were
           into
           some
           interiour
           part
           of
           itself
           ,
           removed
           from
           the
           thoughts
           or
           remembrance
           of
           Creatures
           or
           worldly
           things
           ,
           (
           which
           is
           often
           joined
           with
           a
           retiring
           also
           of
           the
           vitall
           Spirits
           more
           or
           less
           from
           the
           outward
           parts
           of
           the
           Body
           ,
           lest
           somtimes
           in
           such
           Recollection
           without
           sense
           ,
           motion
           ,
           or
           heat
           :
           )
           
             Alienatio
             mentis
             a
             sensibus
             Corporis
          
           S.
           Austin
           *
           calls
           it
           ,
           
             vt
             Spiritui
             quod
             demonstrandum
             est
             demonstretur
             .
          
           Such
           perhaps
           was
           that
           Extasy
           of
           
             S.
             Iohn
          
           .
           when
           he
           is
           said
           to
           be
           in
           
             the
             Spirit
          
           Apoca.
           1.10
           .
           or
           ,
           2.
           
           An
           Elevation
           ,
           Rapt
           ,
           or
           Flight
           of
           the
           Soul
           as
           it
           were
           above
           it self
           ;
           and
           as
           if
           it
           were
           to
           depart
           presently
           out
           of
           the
           Body
           ,
           and
           the
           person
           to
           suffer
           a
           present
           dissolution
           
             Ablatio
             mentis
          
           ,
           as
           
             S.
             Bernard
          
           expresseth
           it
           :
           Such
           seems
           that
           of
           
             S.
             Paul.
          
           2.
           
           Cor.
           12.
           
        
         
         
           
           And
           in
           the
           expression
           of
           these
           supernaturall
           Graces
           and
           influences
           it
           is
           ,
           that
           the
           experienced
           ,
           and
           the
           Mystick
           Divines
           labour
           so
           much
           .
           Touching
           these
           it
           is
           ,
           that
           they
           vse
           such
           terms
           of
           a
           
             Supernaturall
             life
          
           ,
           a
           Deiformity
           or
           Deification
           ;
           of
           a
           sense
           ,
           or
           fruition
           of
           
             Gods
             Presence
          
           ,
           in
           the
           
             Fund
             ,
             depth
          
           ,
           or
           center
           ,
           or
           innermost
           part
           of
           the
           Soul
           ,
           or
           ,
           also
           in
           the
           Apex
           or
           supreme
           point
           of
           it
           ;
           of
           
             Passive
             Vnions
          
           ;
           Where
           is
           to
           be
           vnderstood
           not
           an
           exclusion
           of
           all
           acts
           whatever
           (
           for
           the
           souls
           knowing
           ,
           receiving
           ,
           assenting
           to
           such
           things
           cannot
           be
           withour
           some
           action
           of
           it
           ;
           and
           that
           not
           only
           of
           the
           Will
           ,
           but
           intellect
           .
           —
           
             Quod
             sentit
             affectus
             ,
             intelligit
             Intellectus
             ,
          
           )
           but
           an
           exclusion
           of
           any
           discursive
           and
           laborious
           acts
           ,
           and
           any
           primacy
           moving
           of
           it self
           to
           action
           .
        
         
           Which
           terms
           if
           hard
           to
           be
           vnderstood
           ,
           so
           are
           the
           matters
           ,
           they
           would
           express
           ;
           which
           have
           somthing
           of
           
             S.
             Paul's
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           them
           and
           to
           be
           throughly
           apprehended
           only
           by
           the
           experienced
           .
           And
           for
           him
           that
           saith
           he
           vnderstands
           them
           not
           ,
           me
           thinks
           S.
           Austins
           advice
           writing
           of
           a
           very
           difficult
           matter
           ,
           the
           Trinity
           ,
           *
           is
           very
           seasonable
           —
           
             Ille
             ,
             qui
             se
             ista
             non
             intelligere
             conqueritur
             ,
             secum
             agat
             votis
             &
             studiis
             ,
             ut
             proficiat
             ;
             non
             cum
             Ecclesia
             agat
             querelis
             ,
             &
             convitiis
             ,
             ut
             taceat
             .
          
           Especially
           considering
           ,
           that
           these
           things
           are
           not
           handled
           by
           
             Catholick
             Divines
          
           as
           a
           part
           of
           the
           Churches
           Rules
           of
           Devotion
           ,
           but
           as
           a
           reward
           of
           it
           ;
           and
           as
           things
           only
           in
           Gods
           ,
           not
           our
           ,
           power
           .
        
         
           
           Yet
           these
           rich
           Gifts
           of
           God
           ,
           and
           pregustations
           of
           the
           state
           in
           the
           world
           to
           come
           ,
           the
           
           Church
           neglects
           not
           to
           recommend
           vnto
           her
           Children
           ;
           and
           to
           signify
           the
           many
           noble
           effects
           ,
           and
           powerfull
           influences
           ,
           that
           such
           favours
           have
           upon
           those
           that
           receive
           them
           ,
           as
           to
           the
           compleating
           them
           in
           all
           Christian
           Perfection
           ;
           that
           is
           ,
           in
           the
           perfect
           Love
           of
           God
           ;
           all
           these
           Divine
           Inactions
           (
           if
           the
           Reader
           will
           pardon
           the
           word
           )
           tending
           still
           to
           a
           clearer
           manifestation
           of
           God
           to
           the
           Soul
           ,
           and
           so
           to
           the
           wounding
           it
           more
           deeply
           with
           the
           loue
           and
           longing
           after
           him
           ;
           and
           after
           the
           suffering
           ,
           and
           doing
           any
           thing
           ,
           with
           all
           alacrity
           ,
           for
           him
           :
           and
           the
           Graces
           that
           are
           received
           disposing
           vs
           still
           to
           others
           higher
           ,
           if
           the
           Soul
           correspond
           to
           them
           so
           as
           she
           ought
           -
           
             Si
             perseveravero
          
           (
           saith
           
             S.
             Bernard
          
           speaking
           of
           these
           favours
           )
           *
           
             huic
             Dignattoni
             dignis
             (
             quod
             in
             me
             est
             )
             Affectibus
             &
             actibus
             respondere
             ;
             &
             gratia
             Dei
             apud
             me
             vacua
             non
             fuerit
             ,
             etiam
             mansionem
             apud
             me
             faciet
             Pater
             &
             Filim
             .
          
           She
           neglects
           not
           to
           tell
           them
           also
           ;
           that
           ,
           though
           vpon
           no
           preparations
           ,
           and
           predispositions
           in
           vs
           whatever
           such
           favours
           do
           necessarily
           follow
           ;
           yet
           that
           without
           these
           ,
           God
           doth
           not
           usually
           do
           them
           ;
           that
           Active
           contemplation
           is
           the
           ready
           way
           to
           Passive
           :
           and
           that
           ,
           though
           in
           the
           higher
           degrees
           of
           them
           ,
           they
           are
           but
           rare
           ,
           and
           given
           to
           few
           ,
           yet
           in
           some
           inferiour
           degree
           ,
           they
           are
           communicated
           to
           many
           .
           And
           ,
           how
           ever
           ,
           that
           an
           Active
           Contemplation
           ,
           and
           Fruition
           of
           God
           by
           love
           (
           spoken
           of
           before
           )
           and
           the
           great
           advancement
           in
           all
           Christian
           vertue
           we
           gain
           thereby
           (
           if
           we
           be
           admitted
           to
           no
           higher
           things
           ,
           of
           which
           true
           
           Humility
           always
           esteems
           it self
           vnworthy
           )
           is
           a
           sufficient
           recompence
           in
           this
           world
           ,
           of
           any
           pains
           of
           ours
           in
           purging
           of
           our
           life
           ,
           and
           close
           attendance
           on
           God
           in
           Solitude
           ,
           and
           Prayer
           ,
           that
           is
           vndertaken
           for
           it
           .
        
         
           Lastly
           ,
           since
           such
           Christian
           Perfection
           chiefly
           consists
           in
           ,
           and
           depends
           vpon
           ,
           the
           exercise
           of
           the
           Affective
           part
           of
           the
           Soul
           ;
           and
           not
           on
           high
           knowledge
           ,
           or
           Speculation
           ,
           therfore
           the
           Church
           recommends
           it
           as
           attainable
           by
           all
           Sexes
           ,
           and
           conditions
           :
           and
           equally
           encourageth
           all
           in
           the
           prosecution
           of
           it
           —
           
             Non
             enim
          
           (
           as
           
             S.
             Gregory
          
           observes
           )
           *
           
             Contemplationis
             Gratia
             Summis
             datur
             &
             minimis
             non
             datur
             ;
             sed
             saepe
             hanc
             summi
             ,
             saepe
             minimi
             :
             saepius
             remoti
             (
             id
             est
             ,
             a
             curis
             mandanis
             ,
             )
             aliquando
             eam
             conjugati
             percipiunt
             .
          
        
         
           
           Of
           these
           Supernaturall
           and
           extraordinary
           Graces
           ,
           and
           Caresses
           received
           from
           God
           ,
           before
           I
           conclude
           this
           generall
           Discourse
           ,
           I
           have
           thought
           fit
           here
           to
           sett
           down
           some
           passages
           I
           have
           met
           with
           in
           the
           Fathers
           ,
           because
           some
           Reader
           perhaps
           may
           receive
           from
           their
           experiences
           benefit
           and
           encouragement
           for
           a
           more
           diligent
           practice
           of
           Prayer
           .
           And
           he
           who
           hath
           no
           further
           curiosity
           to
           informe
           himself
           herein
           ,
           may
           ,
           omitting
           them
           ,
           passe
           on
           to
           .
           §
           .
           40.
           
           Of
           these
           then
           thus
           speaks
           
             S.
             Austin
          
           .
           Confess
           .
           l.
           10.
           c.
           40.
           
           
             Lux
             es
             tu
             permanens
             ,
             quam
             de
             omnibus
             consulebam
             ,
             —
             &
             audiebam
             docentem
             ,
             ac
             jubentem
             .
             Et
             sepe
             istud
             facio
             :
             Hoc
             me
             delectat
             ,
             &
             ab
             onnibus
             actionibus
             necessitatis
             ,
             quantum
             relaxari
             possum
             ,
             ad
             istam
             voluptatem
             refugio
             .
             Et
             aliquando
             intromittis
             me
             
             in
             affectum
             mul●um
             invsitatum
             introrsus
             ;
             ad
             nescio
             qu●m
             dulcedinem
             ,
             quae
             ,
             si
             perficiatur
             in
             me
             ,
             nescio
             quid
             erit
             ,
             quod
             vita
             ista
             non
             eri●
             .
             Sed
             recido
             in
             haec
             aerumnosis
             ponderibus
             ,
             &
             resorbe
             or
             solitis
             ;
             &
             teneor
             ,
             &
             multum
             fleo
             ;
             sed
             multum
             teneor
             ;
             Tantum
             consuetudinis
             sarcina
             degravat
             .
             Hic
             esse
             valeo
             ,
             nec
             volo
             :
             illic
             volo
             ,
             nec
             valeo
             ;
             vtrobique
             miser
             .
          
           And
           this
           sweetnes
           it
           is
           that
           he
           seems
           so
           much
           to
           thirst
           and
           sigh
           after
           having
           had
           some
           former
           tasts
           of
           it
           ,
           when
           he
           breaks
           out
           into
           this
           Ejaculation
           .
           Confess
           .
           l.
           8.
           c.
           4.
           —
           
             Age
             Domine
             &
             Fac
             :
             excita
             &
             revoca
             nos
             :
             Accende
             &
             rape
             :
             flagra
             ,
             dulce
             ce
             .
             jam
             amemus
             &
             curramus
             .
          
        
         
           See
           also
           his
           extraordinary
           Illumination
           ,
           or
           Revelation
           concerning
           Gods
           Incorruptibility
           ,
           and
           immutability
           (
           wherevpon
           he
           saith
           he
           forsook
           the
           Manichean
           Sect
           ,
           and
           became
           a
           Catholick
           (
           which
           he
           mentions
           in
           his
           Disputation
           with
           Fortunatus
           a
           Manichean
           :
           There
           
             S.
             Austin
          
           saith
           thus
           .
           —
           
             Illud
             ergo
             respondere
             possum
             ,
             quod
             me
             Dominus
             nosse
             voluit
             ,
             Deum
             necessitatem
             nullam
             pati
             posse
             ,
             neque
             ex
             aliqua
             parte
             violari
             ,
             atque
             corrumpi
             .
          
           Where
           his
           Adversary
           catching
           at
           it
           ,
           and
           replying
           -
           
             Tu
             dixisti
             ,
             quiae
             huc
             vsque
             tibi
             Deus
             revelavit
             ,
             quod
             Incorruptibilis
             sit
             ,
          
           the
           Father
           only
           in
           the
           close
           of
           the
           Disputation
           thus
           reflects
           on
           it
           -
           
             Ego
             novi
             non
             te
             habere
             quid
             dicas
             ;
             &
             me
             ,
             cum
             vos
             audissem
             in
             hac
             questione
             ,
             nunquam
             invenisse
             quid
             dicerem
             ;
             &
             inde
             fuisse
             admonitum
             divinitus
             ,
             vt
             illum
             errorem
             derelinquerem
             ,
             &
             ad
             fidem
             Catholicam
             me
             converterem
             .
          
           And
           to
           this
           seems
           to
           relate
           what
           he
           saith
           :
           Confession
           :
           Lib.
           7.
           cap.
           ●
           —
           
             nesciens
             
             vnde
             ,
             &
             quomodo
          
           —
           and
           —
           
             hoc
             uno
             ictu
             &c.
          
           
        
         
           See
           also
           the
           frequent
           Recollections
           he
           mentions
           ▪
           *
           entring
           as
           he
           saith
           (
           though
           not
           into
           the
           Fund
           ,
           or
           Depth
           ,
           of
           his
           Soul
           ,
           yet
           )
           
             in
             intima
             sua
          
           ;
           and
           his
           ,
           there
           ,
           seeing
           ,
           
             qualicumque
             oculo
             animae
             suae
             ,
             supra
             eundem
             oculum
             animae
             suae
             ;
             supra
             mentem
             suam
             ,
             lucem
             Dei
             incommutabilem
             :
          
           and
           herein
           God
           speaking
           to
           him
           ,
           Sicut
           (
           saith
           he
           )
           
             auditur
             in
             corde
          
           .
           After
           which
           Interiour
           speech
           to
           him
           ,
           he
           saith
           his
           former
           doubting
           was
           removed
           —
           
             Et
             non
             erat
             prorsus
             ,
             vnde
             dubitarem
             .
          
           And
           see
           that
           devout
           Conference
           with
           his
           Dying
           Mother
           .
           Confess
           .
           l.
           9.
           c.
           10.
           where
           he
           saith
           -
           
             Dum
             loquimur
             ,
             &
             inhiamus
             illi
             (
             vitae
             aeternae
             ,
             )
             attingimus
             eam
             modice
             cum
             toto
             ictu
             cordis
             ,
             &
             suspiravimus
             ,
             &
             reliquimus
             ibi
             religatas
             primitias
             Spiritus
             .
          
           And
           so
           ,
           saith
           he
           (
           this
           sudden
           transport
           of
           mind
           passed
           over
           )
           
             remeavimus
             ad
             strepitum
             oris
             nostri
          
           .
           And
           afterwards
           he
           descants
           vpon
           the
           same
           Rapture
           ,
           or
           transport
           thus
           ,
           -
           
             Dicebamus
             ergo
             :
             Sicut
             sileat
             tumultus
             carnis
             ,
             sileant
             phantasiae
             terrae
             &c.
             &
             ipsa
             sibi
             anima
             sileat
             ,
             &
             transeat
             se
             ,
             non
             se
             cogitando
             ,
             &c
             —
             Si
             loquatur
             ipse
             solus
             (
             Deus
             )
             non
             per
             ea
             ,
             sed
             per
             seipsum
             ,
             vt
             audiamus
             verbum
             ejus
             (
             non
             per
             linquam
             carnis
             &c
             ,
             -
             Ipsum
             sine
             his
             audiamus
             ,
             sicut
             nunc
             extendimus
             nos
             ,
             &
             rapida
             cogitatione
          
           (
           speaking
           of
           the
           former
           
             ictus
             cordis
          
           )
           
             attingimus
             aeternam
             saptentiam
             super
             omnia
             manentem
             ;
             si
             continuetur
             hoc
             ,
             &
             subtrahantur
             aliae
             visiones
             longe
             imparis
             generis
             ,
             &
             haec
             una
             rapiat
             &
             absorbeat
             ,
             &
             recondat
             in
             interiora
             gaudia
             spectatorem
             suum
             ;
             vt
             talis
             sit
             sempiterna
             vita
             quale
             fuit
             hoc
             momentum
             Intelligentiae
             cui
             suspirauimus
             ;
             
             nonne
             hoc
             est
             ,
             Intra
             in
             gaudium
             Domini
             tui
             ?
             &
             istud
             Quando
             !
          
           (
           Doth
           not
           this
           ,
           much
           resemble
           the
           derided
           Conting
           language
           of
           the
           Mysticall
           Divines
           ?
        
         
           Of
           the
           same
           contemplation
           the
           same
           Father
           speaks
           in
           this
           manner
           in
           his
           book
           
             de
             Quantitate
             animae
          
           ,
           
           *
           written
           at
           Rome
           not
           long
           after
           his
           conversion
           :
           where
           he
           makes
           of
           the
           7.
           degrees
           of
           the
           Souls
           ascent
           towards
           the
           discouery
           of
           Truth
           ,
           or
           God
           ,
           contemplation
           the
           highest
           —
           
             Spiritus
             rectus
          
           (
           saith
           he
           ,
           )
           
             quo
             fit
             ,
             ut
             anima
             in
             veritate
             quaerenda
             deviare
             atque
             errare
             non
             possit
             ,
             in
             ea
             non
             restauratur
             ,
             nisi
             prius
             cor
             mundum
             fuerit
             ;
             Hoc
             est
             ,
             nisi
             priùs
             ipsa
             cogitatio
             ab
             omni
             cupiditate
             ac
             fece
             rerum
             mortalium
             sese
             cohibuerit
             &
             eliquaverit
             .
          
           
           
             Iam
             verè
             in
             ipsa
             visione
             atque
             Contemplatione
             veritatis
             (
             id
             est
             Dei
             )
             (
             qui
             septimus
             atque
             vltimus
             animae
             gradus
             est
             ,
             neque
             Iam
             gradus
             ,
             sed
             quaedam
             mansio
             ,
             quò
             illis
             gradibus
             pervenitur
             )
             quae
             sunt
             gaudia
             ,
             quae
             perfruitio
             veri
             &
             summi
             Boni
             !
             cujus
             serenitatis
             atque
             aeternitatis
             afflatus
             !
             Quid
             ergo
             dicam
             ?
             Dixerunt
             haec
             ,
             quantum
             dicenda
             judicaverunt
             ,
             magnae
             quaedam
             &
             incomparabiles
             animae
             ,
             quas
             etiam
             vidisse
             ,
             ac
             videre
             ,
             ista
             credimus
             .
          
           Thus
           also
           he
           writes
           about
           the
           same
           time
           of
           the
           Egiptian
           Hermites
           spending
           their
           life
           in
           contemplation
           *
           —
           
             Secretissimi
             penitus
             ab
             omni
             hominum
             conspectu
             ,
             pane
             solo
             ,
             qui
             eis
             per
             certa
             intervalla
             temporum
             affertur
             ,
             &
             aqua
             contenti
             ,
             desertissimas
             terras
             in
             colunt
             ;
             perfruentes
             colloquio
             Dei
             ,
             cui
             puris
             mentibus
             inhaeserunt
             :
             &
             ejus
             pulchritudinis
             contemplatione
             beatissimi
             ,
             quae
             ,
             nisi
             Sanctorum
             intellectu
             ,
             percipi
             non
             potest
          
           ;
           (
           not
           easily
           
           aprehended
           by
           others
           .
           )
           Then
           thus
           apologizeth
           for
           such
           a
           life
           —
           
             Nihil
             ,
             inquam
             ,
             de
             his
             loquar
             .
             Videntur
             enim
             nonnullis
             res
             humanas
             ,
             plusquam
             oportet
             ,
             deseruisse
             ;
             non
             intelligentibus
             ,
             quantum
             nobis
             eorum
             animus
             in
             orationibus
             prosit
             ,
             &
             vita
             ad
             exemplum
             ,
             quorum
             corpora
             videre
             non
             sinimur
             .
          
           Thus
           he
           .
           And
           ,
           in
           this
           exercise
           of
           Contemplacion
           by
           those
           Hermites
           ,
           we
           find
           also
           their
           Experience
           of
           Extasies
           ,
           and
           Rapts
           .
           Abbot
           John
           in
           Cassian
           ,
           *
           describing
           this
           contemplation
           ,
           modestly
           relates
           of
           himself
           .
           —
           
             Pio
             Domini
             nostri
             munere
          
           (
           saith
           he
           )
           
             memini
             me
             in
             hujusmodi
             raptum
             esse
             frequenter
             excessum
             ,
             ut
             obliviscerer
             me
             sarcina
             corporeae
             fragilitatis
             indutum
             ;
             mentemque
             meam
             ita
             omnes
             exteriores
             sensus
             subitò
             respuisse
             &
             a
             c●nctis
             materialibus
             rebus
             omni
             modis
             exulasse
             ,
             ut
             neque
             oculi
             neque
             aures
             meae
             proprio
             fungerentur
             officio
             ;
             &
             ita
             divinis
             meditationibus
             ac
             spiritalibus
             theoriis
             animus
             replebatur
             ,
             vt
             saepe
             ad
             vesperam
             cibum
             me
             percepisse
             nescirem
             ,
          
           &c.
           —
           And
           ibid.
           c.
           5
           —
           
             Majoribus
             remoti
             secretis
             ,
             frequentissime
             ad
             ●elestes
             illos
             rapiebamur
             excessus
          
           And
           elswhere
           *
           Abbot
           Isaac
           reports
           of
           
             S.
             Antony
          
           the
           Hermit
           -
           
             Illum
             in
             excessu
             mentis
             frequenter
             orasse
             .
          
           And
           there
           recites
           this
           sentence
           of
           his
           ,
           —
           
             Non
             esse
             perf●ctam
             orationem
             ,
             in
             qua
             se
             monachus
             ,
             vel
             hoc
             ipsum
             ,
             quod
             orat
             ,
             intelligi●
             .
          
        
         
           
           Of
           the
           same
           Grace
           of
           Contemplation
           thus
           S.
           Gregory
           Moral
           .
           l.
           23.
           c.
           13
           on
           that
           text
           *
           
             Ego
             dixi
             in
             excessu
             mentis
             meae
             sublevatus
             quippe
          
           (
           David
           saith
           the
           )
           
             vidit
             ,
             quod
             se
             hic
             videre
             non
             posse
             ,
             ad
             se
             relapsus
             ingemuit
             .
             Perfectam
             scilicet
             animam
             ista
             compunctio
             afficere
             familiariùs
             
             solet
             ,
             qua
             omnes
             imaginationes
             corporeas
             insolenter
             sibi
             obviantes
             discutit
             ,
             &
             cordis
             oculum
             figere
             in
             ipso
             radio
             incircumscriptae
             lucis
             intendit
             ;
             vnde
             aliquando
             ad
             quandam
             inusitatam
             dulcedinem
             interni
             saporis
             admittitur
             ,
             ac
             raptim
             aliquo
             modo
             ardenti
             spiritu
             afflata
             renovatur
             ;
             tantòque
             magis
             inhiat
             ,
             quantò
             magis
             ,
             quod
             amet
             ,
             aegustat
             ;
             atque
             hoc
             intra
             se
             appetit
             ,
             quod
             sibi
             dulce
             sapere
             intrinsecus
             sentit
             .
             —
             Cui
             inherere
             conatur
             .
             Sed
             ab
             ejus
             fortitudine
             sua
             adhuc
             infirmitate
             repellitur
             :
             &
             quia
             ejus
             munditiae
             contemperari
             non
             valet
             ,
             flere
             dulce
             habet
             ,
             sibique
             ,
             ad
             se
             cadenti
             ,
             infirmitatis
             suae
             lachrimas
             sternere
             .
             Neque
             enim
             mentis
             oculum
             potest
             in
             id
             ,
             quod
             intra
             se
             raptim
             conspexerit
             ,
             figere
             :
             quia
             ipso
             vetustatis
             suae
             usu
             deorsum
             ire
             compellitur
             .
             Inter
             haec
             anhelat
             ,
             aestuat
             ,
             super
             se
             ire
             conatur
             ;
             sed
             ad
             familiares
             tenebras
             suas
             victa
             fatigatione
             relabitur
             .
          
        
         
           Of
           the
           same
           Grace
           he
           speaks
           also
           Ibid.
           l.
           24.
           c.
           5.
           
           on
           those
           words
           of
           Job
           —
           
             &
             videbit
             faciem
             ejus
             in
             jubilo-Iubilum
             dicitur
             ,
             quando
             ineffabile
             gaudium
             mente
             concipitur
             ;
             quod
             nec
             abscondi
             possit
             ,
             nec
             sermonibus
             aperiri
             :
             &
             tamen
             quibusdam
             motibus
             proditur
             ,
             quamvis
             nullis
             proprietatibus
             exprimatur
             .
             Vnde
             David
             Propheta
             intuens
             electorum
             animas
             tantum
             gaudium
             mente
             concipere
             ,
             quantum
             sermone
             non
             valent
             aperire
             ,
             ait
             :
             Beatus
             populus
             qui
             scit
             jubilationem
             .
             Non
             enim
             ait
             qui
             loquitur
             ,
             sed
             qui
             scit
             :
             quia
             sciri
             quidem
             jubilatio
             intellectu
             potest
             ,
             sed
             dicto
             exprimi
             non
             potest
             .
          
           —
           And
           ,
           
             Tunc
             resplendente
             raptim
             corruscatione
             incircumscripti
             luminis
             illustratur
             .
             Quo
             utrumque
             conspectu
             in
             gaudio
             cujusdam
             severitatis
             absorbetur
             ;
             &
             quasi
             post
             defectum
             vitae
             praesentis
             ,
             
             vltra
             se
             rapta
             ,
             in
             quadam
             novitate
             aliquo
             modo
             recreatur
             :
             Ibi
             mens
             ,
             ex
             immenso
             fonte
             ,
             infusione
             superniroris
             aspergitur
             ;
             ibi
             non
             se
             sufficere
             ad
             id
             ,
             quo
             rapta
             est
             ,
             contemplatur
             ;
             &
             veritatem
             sentiendo
             ,
             vide●
             ,
             quia
             ,
             quanta
             est
             ipsa
             veritas
             ,
             non
             videt
             ,
          
           (
           the
           language
           of
           
             S.
             Dionisius
             Areopagita
          
           )
           
             Cut
             veritati
             ,
             tanto
             magis
             se
             longe
             existimat
             ,
             quantò
             magis
             appropinquat
             ,
             quia
             nisi
             illam
             vtcunque
             conspiceret
             ,
             nequaquam
             eam
             conspicere
             se
             non
             posse
             ,
             sentiret
             .
             Adnisus
             ergo
             animi
             dum
             in
             illam
             intenditur
             ,
             immensitatis
             ejus
             coruscante
             circumstantia
             reverberatur
             .
             Vnde
             &
             ad
             semetipsam
             citius
             labitur
             ;
             &
             ,
             prospectis
             quasi
             quibusdam
             veritatis
             vestigiis
             ,
             ad
             sua
             ima
             revocatur
             .
             Haec
             ipsa
             tamen
             ,
             per
             contemplationem
             facta
             ,
             non
             solide
             ,
             &
             permanens
             visio
             ,
             sed
             ,
             vt
             ,
             ita
             dixerim
             ,
             quasi
             quaedam
             visionis
             imitatio
             Dei
             facies
             dicitur
             .
             Quia
             ergo
             ,
             post
             laborum
             certamina
             ,
             post
             tentationum
             fluctus
             ,
             saepe
             in
             excessu
             anima
             suspenditur
             ,
             vt
             cognitionem
             Divinae
             Presentiae
             contempletur
             ,
             quam
             tamen
             presentiam
             &
             sentire
             possit
             ,
             &
             explere
             non
             possit
             ,
             recte
             ,
             post
             tot
             labores
             ,
             de
             hoc
             tentato
             homine
             dicitur
             ;
             videbit
             faciem
             ejus
             in
             Iubilo
             .
          
        
         
           
           On
           the
           same
           thus
           S.
           Bernard
           .
           De
           Consid.
           l.
           5.
           c.
           2.
           after
           mentioning
           some
           lower
           degrees
           of
           Devotion
           —
           
             At
             omnium
          
           (
           saith
           he
           )
           
             maximus
             (
             ille
             ,
             )
             qui
             ,
             spreto
             ipso
             usu
             rerum
             &
             sensuum
             ,
             quantum
             quidem
             humanae
             fragilitati
             fas
             est
             ,
             non
             ascensoriis
             gradibus
             sed
             inopinatis
             excessibus
             ,
             avolare
             interdum
             contemplando
             ad
             illa
             sublimia
             consuevit
             .
             -
             Ad
             hoc
             vltimum
             genus
             illos
             pertinere
             reor
             excessus
             Pauli
             :
             Excessus
             ,
             non
             ascensus
             ;
             nam
             raptum
             potius
             fuisse
             ,
             quam
             ascendisse●
             ,
             
             ipse
             se
             perhibet
          
           ;
           
           
             Inde
             est
             quod
             dicebut
             ;
             Sive
             mente
             excedimus
             ,
             Deo.
          
           And.
           Ib.
           c.
           14.
           
           On
           that
           of
           the
           Apostle
           —
           
             vt
             comprehendamus
             cum
             omnibus
             Sanctis
             —
             Sancti
             igitur
          
           (
           saith
           he
           to
           Pope
           Eugenius
           )
           
             comprehendunt
             .
             Quaeris
             Quomodo
             ?
             Si
             sanctus
             es
             ,
             comprehendisti
             ,
             &
             nosti
             .
             Si
             non
             es
             ,
             esto
             ;
             &
             tuo
             experimento
             scies
             .
          
           Then
           explaining
           the
           
             Longitude
             ,
             Latitude
             ,
             altitude
          
           ,
           and
           profundity
           of
           this
           Divine
           love
           ;
           of
           the
           severall
           degrees
           of
           Contemplation
           (
           saith
           he
           )
           
             Prima
             &
             maxima
             contemplatio
             est
             admiratio
             Majestatis
             (
             Dei
             ▪
             )
             Haec
             requirit
             cor
             purgatum
             ;
             vt
             a
             vitijs
             liberum
             ,
             neque
             ●neratum
             penatis
             ,
             facile
             ad
             superna
             levet
             ,
             interdum
             quoque
             ,
             vel
             per
             aliquas
             mo●ulas
             ,
             stupore
             &
             extasi
             suspensum
             teneat
             ,
             admirantem
             .
          
           
           So
           in
           his
           49.
           
           Sermon
           in
           Cantic
           .
           on
           that
           text
           ,
           
             Introduxit
             me
             Rex
             in
             cellam
             vinariam
             —
             Sed
             &
             Tu
             quoque
          
           (
           saith
           he
           )
           
             si
             collecto
             tuo
             Spiritu
             ,
             mente
             sobria
             &
             vacuâ
             curis
             ,
             orationis
             domum
             solus
             introeas
             ,
          
           &c.
           
             confido
             in
             Deo
             ,
             qui
             dixit
             Petite
             &
             accipietis
             ,
             quia
             perseveraveris
             pulsans
             ,
             non
             exibis
             vacuus
             .
             Verùm
             ,
             cum
             te
             nobis
             reddideris
             plenum
             gratia
             &
             charitate
             ,
             nec
             poteris
             ,
             Spiritu
             fervens
             ,
             dissimulare
             munus
             acceptum
          
           &c.
           
             poteris
             &
             ipse
             veraciter
             protestari
             :
             Introduxit
             me
             Rex
             in
             cellam
             vinariam
             —
             nec
             omne
             donum
             ,
             quamvis
             Spirituale
             ,
             prodire
             dixerim
             de
             cella
             vinaria
             —
             Sed
             si
             quis
             orando
             obtineat
             mente
             excedere
             in
             id
             Divini
             arcani
             ;
             vnde
             mox
             redeat
             divino
             amore
             vehementissime
             flagrans
             ,
             &
             estuans
             justitiae
             Zelo.
             nec
             non
             &
             in
             cunctis
             spiritualibus
             studijs
             &
             offictis
             pernimium
             fervens
             ,
             ita
             vt
             possit
             dicere
             :
             concaluit
             cor
             meum
             intra
             me
             ,
             &
             in
             meditationibus
             meis
             exardescit
             ignis
             —
             Is
             plane
             in
             cellam
             non
             in
             rito
             perhibebitur
             
             vinariam
             introisse
             .
             Cum
             enim
             duo
             sint
             beatae
             contemplationis
             excessus
             :
             in
             intellectu
             unus
             ,
             &
             alter
             in
             assectu●
             ,
             unus
             in
             lumine
             ,
             alter
             in
             fervore
             —
             pius
             sane
             assectus
             ,
             &
             pectus
             amore
             calens
             &
             sancta
             devotionis
             infusio
             ,
             etiam
             &
             vehementi
             Spiritus
             repletus
             Zelo
             ,
             non
             plane
             alivnd●
             quam
             e
             cellae
             vina●●a
             reportatur
             .
          
        
         
           
           The
           same
           Father
           elswhere
           *
           in
           discoursing
           of
           Contemplation
           vpon
           the
           words
           
             Introduxit
             me
             Rex
             in
             cellaria
             sua
          
           speaks
           thus
           of
           himself
           after
           his
           Apology
           
             Iact●●tiae
             deputandum
             non
             esse
             quod
             in
             illorum
             pandebat
             profectus
             .
             —
             Est
             locus
          
           (
           saith
           he
           )
           
             vbi
             vere
             quiescens
             &
             quietus
             cernitur
             Deus
          
           ;
           *
           
             locus
             sponsi
             ;
             &
             qui
             mihi
             quidem
             (
             nam
             de
             aliis
             nesc●o
             )
             plane
             cubiculum
             sit
             ,
             si
             quando
             in
             illum
             contigerit
             introduci
             :
             sed
             heu
             ,
             rara
             hora
             ,
             &
             paruae
             mora
             .
          
           —
           (
           and
           elswhere
           ,
           
             Fortasse
             me
             hora
             quidem
             sed
             horae
             dimidium
             )
             ▪
             Dixi
             Beatos
             quorum
             remissae
             sunt
             iniquitates
             .
             &
             quorum
             tecta
             sunt
             peccata
             ,
             cum
             subitò
             tanta
             mihi
             quoque
             de
             me
             suborta
             fiducia
             &
             infusa
             laetitia
             est
             ,
             quantus
             certe
             —
             in
             loco
             secundae
             visionis
             non
             processerat
             timor
             ,
             ita
             vt
             mihi
             visus
             sum
             vnus
             ex
             illis
             beatus
             e●●e
             .
             O
             si
             durasset
             !
             iterum
             ,
             iterumque
             visita
             me
             Domine
             in
             salutari
             tuo
          
           &c.
           
           
             In
             hoc
             arcanum
             &
             in
             hoc
             Sanctuarium
             Dei.
             Si
             quem
             forte
             vestrum
             aliqua
             hora
             sic
             rapi
             contigerit
             ,
             vt
             minime
             avocet
             aut
             perturbet
             vel
             sensus
             egens
             ,
             vel
             cura
             pungens
             ,
             vel
             culpae
             mordens
             ,
             vel
             ea
             certe
             ,
             quae
             difficilius
             amoventur
             ,
             irruentia
             imaginum
             corporearum
             phantasmata
             ,
             poterit
             qui
             dein
             hic
             ,
             cum
             ad
             nos
             redierit
             ,
             gloriar●
             &
             dicere
             .
             Introduxit
             me
             Rex
             in
             cubiculum
             suum
             .
          
           
        
         
           Again
           *
           ●reating
           of
           the
           vicissitudes
           of
           the
           
           coming
           and
           departing
           of
           the
           Spouse
           on
           those
           words
           Cant.
           2
           ▪
           —
           
             Revertere
             dilecte
             mi
             ,
             similis
             esto
             capreis
          
           &c.
           he
           modestly
           declares
           his
           own
           experience
           in
           these
           matters
           ;
           and
           how
           in
           such
           heavenly
           visitations
           he
           was
           affected
           ,
           after
           he
           had
           thus
           in
           his
           former
           Sermon
           *
           engaged
           his
           promise
           concerning
           it
           —
           
             Ego
             ,
             quicquid
             illud
             est
             quod
             in
             me
             de
             hujusmodi
             experiri
             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
           S●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
             sin●
             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
             si●
             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
             anim●
             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
             Fra●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
             pa●et
             ,
             &
             latet
             ,
             ad
             arbitrium
             tenentis
             :
             vt
             per
             hoc
             quod
             quasi
             in
             transcursu
             ,
             vel
             in
             puncto
             permittitur
             videré
             ,
             inardescat
             animus
             ad
             plenam
             possessionem
             luminis
             aeterni
             ,
             &
             hereditatem
             plenae
             visionis
             Dei
             :
             cui
             vt
             innotescat
             aliqua
             tenus
             id
             ,
             quod
             ei
             deest
             ,
             nonnunquam
             quasi
             pertrāsiens
             gratia
             perstringit
             sensum
             amantis
             &
             eripit
             ipsum
             sibi
             ,
             &
             rapit
             in
             diem
             ,
             qui
             est
             ;
             a
             tumultu
             rerum
             ad
             gaudia
             silentia
             :
             &
             pro
             modulo
             suo
             ad
             momentum
             ,
             ad
             punctum
             ,
             id
             ipsum
             ostendens
             ei
             videndum
             sicuti
             est
             ,
             interim
             etiam
             &
             ipsum
             efficit
             in
             idipsum
             ,
             vt
             sit
             suo
             modo
             sicut
             illud
             est
          
           (
           Here
           we
           find
           the
           Mysticall
           language
           .
           )
           
             Vbi
             cum
             didicerit
             ,
             quid
             intersit
             inter
             mundum
             &
             immundum
             ,
             redditur
             sibi
             ,
             &
             remittitur
             ad
             mundandum
             cor
             ,
             ad
             visionem
          
           &c.
           —
           And
           before
           *
           —
           
             Intellectus
             verò
             cogitantis
             efficitur
             contemplatio
             amantis
             ;
             &
             ,
             formans
             illud
             in
             quasdam
             spiritualis
             vel
             divinae
             Suavitatis
             experientias
             ,
             afficit
             ex
             eis
             aciem
             cogitantis
             ,
             illud
             verò
             efficitur
             gaudium
             fruentis
             ,
             &
             tunc
             de
             Deo
             bene
             cogitatur
             secundum
             humanum
             modum
             ;
             si
             tamen
             cogitatio
             dicenda
             est
             ,
             vbi
             nil
             cogat
             ,
             nec
             cogitur
             ,
             sed
             tantum
             modo
             in
             memoriam
             abundantiae
             suavitatis
             Dei
             exultatur
             ,
             jubilatur
          
           &c.
           —
           
             Sed
             modus
             hic
             cogitandi
             de
             Deo
             non
             est
             in
             arbitrio
             cogitantis
             ,
             sed
             in
             gratia
             donantis
             ;
             scilicet
             ,
             cum
             Spiritus
             Sanctus
             ,
             qui
             ubi
             violt
             spirat
             ,
             quando
             vult
             &
             quomodo
             vult
             ,
             &
             quibus
             vult
             ,
             in
             hoc
             aspirat
             .
             Sed
             hominis
             est
             jugiter
             praeparare
             cor
             ,
             voluntatem
             expediendo
             ab
             
             affectionibus
             alienis
             .
          
           Thus
           that
           Holy
           Man
           highly
           experienced
           in
           Spirituall
           matters
           .
        
         
           
           Mean
           while
           ,
           as
           to
           our selves
           ,
           and
           our
           highest
           endeavours
           ,
           and
           ambitions
           in
           Prayer
           ,
           I
           may
           say
           with
           
             Sancta
             Sophia
          
           *
           -
           
             All
             our
             perfection
             consists
             in
             a
             state
             of
             love
             ,
             and
             an
             entire
             conformity
             to
             the
             Divine
             Will.
          
           There
           are
           therfore
           in
           a
           Spirituall
           life
           no
           strange
           novelties
           ,
           
             or
             Wonders
             pretended
             to
          
           (
           on
           our
           side
           ▪
           )
           
             Divine
             love
             is
             all
             .
             As
             for
             the
             manner
             of
             exercising
             this
             in
             those
             nearer
             approaches
             that
             are
             made
             to
             this
             fountain
             of
             Beauty
             and
             light
             in
             Passive
             vnions
             ,
          
           (
           that
           is
           ,
           where
           God
           in
           vs
           seems
           the
           chief
           or
           only
           Agent
           .
           )
           
             We
             must
          
           (
           as
           it
           goes
           on
           there
           )
           
             content
             ourselves
             to
             heare
             those
             speak
             of
             it
             that
             have
             had
             some
             experience
             in
             it
          
           :
           and
           ,
           if
           what
           they
           say
           be
           incomprehensible
           to
           vs
           ,
           we
           
             ought
             not
             to
             wonder
             at
             it
             :
             For
          
           (
           as
           it
           follows
           §
           .
           6.
           )
           
             the
             internall
             actuations
             in
             the
             Souls
             of
             the
             Perfect
             .
          
           (
           that
           is
           ,
           in
           these
           supernaturall
           divine
           communications
           )
           
             are
             so
             inexplicably
             subtile
             and
             pure
             ,
             that
             experience
             it self
             doth
             not
             sufficiently
             enable
             them
             to
             give
             an
             intelligible
             account
             of
             them
             .
          
           These
           things
           therfore
           
             Sancta
             Sophia
          
           confesseth
           hard
           to
           be
           vnderstood
           by
           the
           experienced
           ,
           as
           well
           as
           its
           Adversary
           .
           Neither
           could
           he
           justly
           pitch
           vpon
           these
           ,
           as
           the
           chief
           ,
           or
           only
           ,
           Devotion
           taught
           in
           the
           Church
           of
           Rome
           ,
           whenas
           it
           is
           there
           taught
           ,
           that
           these
           are
           not
           at
           all
           in
           the
           power
           of
           our
           Devotions
           ;
           but
           bestowed
           when
           ,
           and
           to
           what
           persons
           ,
           and
           for
           what
           duration
           God
           pleaseth
           .
           And
           ,
           in
           them
           ,
           as
           there
           is
           much
           that
           proclaims
           the
           honour
           of
           Gods
           Church
           ,
           and
           of
           such
           Saints
           ,
           So
           what
           is
           there
           that
           opposeth
           
           the
           Reasonablenes
           of
           Christian
           Religion
           ?
           For
           ,
           this
           ,
           I
           hope
           ,
           is
           not
           Reasonable
           ,
           that
           nothing
           in
           Religion
           may
           be
           above
           Reason
           ;
           and
           somthings
           therin
           ,
           that
           are
           less
           easy
           to
           be
           vnderstood
           ,
           are
           therfore
           to
           be
           received
           with
           admiration
           rather
           ,
           then
           scorne
           ,
           If
           the
           Church
           
             speaks
             wisdome
             among
             the
             Perfect
          
           ,
           may
           the
           imperfect
           blame
           her
           for
           this
           ?
           And
           may
           they
           presently
           charge
           her
           with
           madness
           ,
           as
           Festus
           did
           S.
           Paul
           ,
           for
           speaking
           things
           they
           vnderstood
           not
           ?
           If
           the
           immense
           Goodnes
           of
           God
           is
           pleased
           to
           communicate
           such
           supernaturall
           favours
           and
           caresses
           ,
           and
           consolations
           to
           those
           who
           have
           weaned
           themselves
           from
           all
           other
           Creatures
           for
           his
           love
           ,
           the
           over
           joyed
           Soul
           cannot
           but
           speak
           of
           the
           things
           she
           sees
           of
           him
           ,
           and
           hears
           from
           him
           ,
           and
           declare
           his
           wondrous
           works
           ,
           and
           endeavour
           also
           as
           much
           as
           she
           can
           to
           render
           her
           neighbours
           partakers
           of
           the
           same
           ;
           And
           ,
           if
           the
           Wise
           men
           ,
           and
           Philosophers
           of
           this
           world
           shall
           call
           this
           Fanaticisme
           ,
           and
           
             Canting
             ,
             Frenzy
          
           ,
           and
           fits
           of
           Melancholy
           &c.
           yet
           the
           Church
           will
           still
           proclaim
           these
           Honours
           done
           her
           by
           his
           Divine
           Majesty
           ;
           and
           
             Wisdome
             will
             be
             justified
             of
             her
             Children
             .
          
        
         
           THis
           said
           in
           Generall
           ,
           I
           address
           now
           my self
           more
           particularly
           to
           this
           Authors
           Discourse
           ,
           
           on
           this
           Subject
           in
           his
           4.
           chater
           ,
           §
           .
           15.
           and
           16
           from
           Page
           325.
           to
           p.
           343.
           
           To
           which
           I
           have
           confined
           my self
           ,
           because
           so
           much
           only
           treats
           of
           this
           Argument
           .
           And
           on
           
           this
           part
           I
           shall
           only
           make
           some
           short
           Remarks
           ,
           where
           it
           seems
           necessary
           ;
           leaving
           the
           Reader
           ,
           (
           for
           avoiding
           tediousness
           )
           to
           apply
           them
           to
           the
           Doctours
           words
           .
        
         
           
             Reply
             to
             page
             3.5
          
           .
        
         
           This
           page
           contains
           an
           vnjust
           charge
           (
           as
           appeares
           ,
           before
           §
           .
           26.
           &c.
           )
           without
           proofs
           .
        
         
           
             So
             mysticall
             &
             vnintelligible
             a
             way
          
           &c.
           
        
         
           
           The
           Churches
           directions
           for
           Prayer
           are
           so
           plain
           ,
           and
           intelligible
           as
           the
           practice
           of
           them
           hath
           advanced
           infinite
           Souls
           even
           of
           the
           weaker
           and
           less
           learned
           Sexe
           to
           very
           great
           Perfection
           and
           Sanctity
           :
           The
           obscure
           expressions
           ,
           which
           are
           culled
           here
           out
           of
           Catholick
           Books
           are
           in
           the
           context
           joyned
           with
           others
           ,
           that
           ,
           according
           to
           the
           quality
           of
           the
           matter
           ,
           sufficiently
           explain
           them
           .
           And
           the
           Reader
           is
           here
           dealt
           withall
           ,
           as
           if
           in
           a
           Dictionary
           one
           should
           cancell
           or
           hide
           the
           language
           vnderstood
           ;
           and
           then
           perswade
           vs
           ,
           we
           can
           make
           no
           vse
           of
           such
           an
           vn-intelligible
           Book
           :
           To
           know
           the
           truth
           of
           which
           I
           wish
           any
           piously
           disposed
           Protestant
           ,
           (
           vpon
           occasion
           of
           this
           contest
           ,
           )
           would
           but
           read
           some
           of
           the
           Churches
           books
           of
           Devotion
           .
           I
           doubt
           not
           such
           would
           be
           so
           far
           from
           complaining
           of
           their
           obscurity
           ,
           as
           to
           be
           rather
           much
           excited
           to
           practise
           their
           excellent
           lessons
           .
        
         
           
           
             Leaving
             the
             Scriptures
          
           &c.
           
           The
           Holy
           Scriptures
           do
           warrant
           ▪
           and
           secure
           the
           Churches
           common
           Doctrines
           and
           Rules
           of
           Devotion
           ;
           Neither
           can
           any
           of
           these
           be
           shewed
           dissonant
           from
           ,
           or
           contrary
           to
           them
           :
           provided
           ,
           both
           be
           rightly
           vnderstood
           .
           Only
           I
           hope
           the
           
           Church
           may
           be
           excused
           ,
           for
           not
           shewing
           all
           the
           words
           perhaps
           she
           vseth
           in
           her
           writings
           of
           Devotion
           to
           be
           in
           Scripture
           ;
           as
           well
           as
           the
           Nicene
           Fathers
           ,
           for
           not
           shewing
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           there
           .
        
         
           
             Reply
             to
             page
          
           .
           326.
           
        
         
           
             That
             bitter
             enemy
             of
             theirs
             called
             Reason
          
           &c.
           
        
         
           This
           Author
           is
           a
           great
           Common
           Reason
           Man
           ;
           
           and
           often
           appeals
           ,
           and
           summons
           vs
           to
           the
           Barr
           of
           Reason
           ;
           and
           would
           perswade
           ,
           that
           the
           Religion
           of
           Catholicks
           is
           no
           Reasonable
           Religion
           .
           But
           it
           is
           noted
           (
           which
           is
           some
           prejudice
           to
           him
           and
           his
           party
           )
           that
           all
           Hereticks
           have
           always
           done
           the
           like
           .
           Nay
           it
           is
           also
           Clear
           ,
           that
           they
           cannot
           do
           otherwise
           .
           For
           ,
           since
           a
           cause
           must
           be
           defended
           either
           by
           Authority
           or
           Reason
           ,
           (
           for
           who
           will
           at
           once
           affront
           both
           these
           ?
           )
           whilst
           these
           men
           do
           oppose
           the
           one
           ,
           they
           are
           driven
           to
           pretend
           the
           other
           .
           To
           clear
           this
           matter
           ,
           I
           suppose
           by
           Reason
           is
           not
           meant
           here
           meerly
           arguing
           ,
           or
           reasoning
           :
           for
           this
           is
           ,
           and
           must
           be
           ▪
           vsed
           equally
           on
           all
           sides
           ,
           on
           all
           Subjects
           ,
           either
           when
           wee
           dispute
           for
           ,
           or
           against
           Reason
           .
           Here
           then
           must
           be
           mean't
           ,
           the
           Naturall
           Principles
           of
           Reason
           that
           Catholicks
           are
           enemies
           to
           .
           And
           ,
           contrarily
           ,
           Catholicks
           affirm
           ,
           that
           neither
           they
           ,
           nor
           their
           Religion
           maintains
           (
           though
           indeed
           many
           things
           above
           ,
           yet
           )
           any
           thing
           contrary
           to
           ,
           true
           Reason
           ;
           or
           any
           true
           Principle
           thereof
           .
           For
           ,
           
             omne
             verum
             omni
             vero
             consonat
          
           ?
           But
           notwithstanding
           first
           they
           contend
           ,
           that
           many
           things
           in
           Religion
           may
           seem
           contrary
           to
           the
           best
           Arguments
           which
           we
           
           have
           from
           seeming
           Reason
           ,
           or
           from
           the
           seeming
           Principles
           thereof
           ;
           and
           so
           ,
           that
           seeming
           Reason
           (
           for
           ,
           true
           ,
           all
           things
           considered
           ,
           never
           can
           do
           so
           )
           dictates
           one
           thing
           to
           vs
           ,
           and
           Religion
           ,
           or
           Divine
           Revelation
           ,
           another
           :
           and
           ,
           that
           here
           all
           seeming
           contrary
           Reason
           ,
           I
           add
           ,
           or
           also
           sense
           whatever
           ,
           is
           to
           yield
           to
           an
           vndoubted
           Revelation
           :
           and
           the
           certainty
           of
           Such
           Revelation
           ,
           only
           ,
           is
           abundantly
           sufficient
           to
           proue
           the
           contrary
           to
           be
           no
           true
           Principle
           of
           Reason
           ,
           nor
           true
           information
           of
           Sense
           .
           And
           nothing
           is
           more
           Reasonable
           then
           this
           ;
           because
           Gods
           Revelation
           carries
           also
           the
           Divine
           Reason
           (
           if
           I
           may
           so
           say
           )
           or
           knowledge
           along
           with
           it
           ;
           which
           is
           above
           man's
           .
           2.
           
           Catholicks
           affirm
           ,
           that
           ,
           as
           many
           things
           in
           Religion
           are
           contrary
           to
           seeming
           Reason
           ;
           so
           many
           go
           above
           or
           beyond
           the
           latitude
           ,
           or
           capacity
           of
           Reason
           .
           In
           which
           though
           our
           Reason
           apprehends
           that
           these
           things
           are
           so
           ,
           they
           are
           proposed
           to
           it
           ;
           and
           apprehended
           also
           some
           Motives
           ,
           why
           ,
           in
           prudence
           ,
           it
           may
           believe
           them
           to
           be
           so
           ;
           yet
           from
           its
           own
           Principles
           it
           cannot
           comprehend
           ,
           why
           ,
           or
           how
           ,
           they
           are
           so
           :
           Nor
           can
           discover
           any
           such
           things
           by
           its
           own
           light
           .
           
             Animalis
             homo
             non
             percipit
             ,
             quae
             sunt
             Spiritus
             Dei
             ;
             stultitia
             enim
             illi
             ,
             &
             non
             potest
             intelligere
             ,
             quia
             Spiritualiter
             examinantur
             .
          
           *
           -
           
             Non
             multi
             sapientes
          
           &c.
           —
           
             Per
             fidem
             ambulamus
             ,
             &
             non
             per
             speciem
             ;
             —
             In
             Captivitatem
             redigentes
             intellectum
             ,
             in
             obsequium
             Christi
             .
          
           And
           S.
           Austin's
           -
           
             Christianus
             sum
             ;
             Credo
             ,
             quod
             nescio
             ,
          
           *
           are
           passages
           here
           worthy
           this
           Authors
           better
           consideration
           .
        
         
         
           
             More
             liable
             to
             fall
             into
             the
             dotages
          
           &c.
           
           
           Persons
           of
           a
           temper
           naturally
           more
           disposed
           to
           Religion
           are
           also
           ,
           in
           a
           speciall
           manner
           disposed
           to
           Fear
           ,
           Humility
           ,
           and
           Obedience
           ,
           and
           such
           as
           they
           are
           most
           inclined
           to
           ,
           so
           if
           remaining
           in
           the
           Catholick
           Church
           ,
           they
           are
           sufficiently
           secured
           in
           ,
           following
           the
           conduct
           of
           their
           Spiritual
           Guides
           ,
           from
           all
           miscarriages
           in
           Religion
           ;
           from
           Superstion
           ,
           Enthusiasme
           ,
           &c.
           
           Mean
           while
           ,
           to
           tell
           men
           that
           the
           devoutly
           inclined
           are
           apt
           to
           fall
           into
           Superstition
           ,
           or
           Enthusiasme
           ,
           what
           is
           it
           ,
           but
           to
           deterre
           them
           from
           Devotion
           ;
           
           and
           
             to
             quench
             the
             Spirit
          
           ?
        
         
           
             Is
             in
             the
             vse
             of
             the
             greatest
             Reason
          
           &c.
           
           The
           conduct
           of
           Gods
           Spirit
           ,
           is
           another
           thing
           then
           the
           vse
           of
           naturall
           Reason
           and
           Prudence
           .
           It
           consists
           well
           with
           it
           indeed
           ;
           but
           not
           in
           it
           .
           And
           many
           times
           also
           our
           seemingly
           greatest
           Reason
           and
           Prudence
           guide
           vs
           in
           a
           way
           quite
           contrary
           to
           the
           Spirit
           .
           Therfore
           said
           the
           Apostle
           -
           
             Fides
             nostra
             non
             est
             in
             sapientiâ
             hominum
             ▪
             sed
             in
             virtute
             .
          
           
           (
           or
           if
           you
           will
           Spiritu
           )
           Dei
           And
           -
           
             Quod
             stultum
             est
             Dei
             sapientius
             est
             hominibus
             .
          
        
         
           
             The
             design
             of
             that
             Church
          
           ,
           &c.
           
           
             Sectas
             non
             metuunt
             introducere
          
           ,
           
           blasphemantes
           .
           I
           feare
           a
           severe
           account
           ,
           
           (
           without
           a
           Retraction
           of
           this
           )
           will
           one
           day
           be
           required
           for
           making
           here
           the
           Church
           Catholick
           ,
           for
           so
           many
           ages
           before
           Luther
           ,
           not
           only
           to
           have
           practised
           erroneously
           ,
           but
           to
           have
           designed
           so
           wickedly
           ,
           as
           to
           conspire
           against
           
             the
             true
             practise
             of
             Christianity
          
           ,
           as
           a
           thing
           found
           
             contrary
             to
             her
             interest
          
           ▪
           
           Of
           which
           Church
           those
           ,
           who
           lived
           then
           said
           in
           their
           creed
           .
           -
           
             Credo
             vnam
             ,
             Sanctam
             ,
             Catholicam
             ,
             Ecclesiam
             .
          
        
         
           
             Reply
             to
             page
          
           327.
           
        
         
           
             Keeping
             the
             Bible
             out
             of
             the
             hands
             ,
          
           &c.
           
           The
           Holy
           Scriptures
           are
           not
           kept
           out
           of
           the
           hands
           of
           any
           such
           persons
           of
           what
           condition
           soever
           ,
           
           as
           their
           Spiritual
           Superiours
           and
           Confessors
           ,
           who
           are
           acquainted
           with
           their
           Consciences
           ,
           do
           conceive
           ,
           may
           receive
           more
           benefit
           ,
           then
           hurt
           by
           reading
           them
           .
           But
           these
           ,
           mean
           while
           ,
           (
           as
           sad
           experience
           shews
           ,
           )
           are
           better
           withheld
           from
           all
           such
           ,
           who
           seem
           self-wise
           ,
           disobedient
           ,
           not
           well-contented
           and
           resigned
           ,
           in
           all
           matters
           difficult
           ,
           and
           controverted
           there
           ,
           to
           submit
           to
           the
           Churche's
           judgment
           .
        
         
           
             Tedious
             and
             ceremonious
             way
             of
             externall
             Devotion
             ,
          
           
           &c.
           
           Here
           wee
           hear
           ,
           on
           the
           one
           side
           ,
           that
           the
           Churches
           
             long
             and
             ceremonious
             external
             Devotions
             are
             as
             dull
             ,
             and
             cold
             ,
             as
             the
             earth
             it self
          
           :
           on
           the
           other
           ,
           that
           
             her
             Mentall
             Prayer
             ,
             Abstraction
             ,
             Introversion
          
           &c.
           
             ends
             either
             in
             Enthusiasme
          
           ,
           
           
             or
             Madness
             .
             —
             Cantavit
             allis
             ,
             &
             non
             saltant
             ;
             lamentavit
             &
             non
             plorant
          
           ;
           Because
           they
           are
           like
           froward
           children
           ,
           out
           of
           love
           with
           Devotion
           ;
           and
           never
           to
           be
           pleased
           .
           By
           this
           tedious
           and
           ceremonious
           way
           of
           external
           Devotion
           
             as
             dull
             and
             cold
             as
             the
             earth
             it self
             ,
          
           I
           conceive
           ,
           is
           either
           meant
           the
           
             Churches
             Liturgy
          
           ;
           for
           which
           we
           know
           ,
           since
           the
           great
           complaints
           of
           it
           in
           Cromwels
           time
           ,
           that
           there
           are
           many
           among
           Protestants
           that
           are
           no
           hearty
           Friends
           ,
           and
           which
           the
           Reformation
           
           indeed
           ,
           to
           her
           great
           loss
           ,
           hath
           much
           abridged
           ;
           or
           he
           means
           the
           Formes
           of
           vocal
           Prayer
           that
           are
           often
           iterated
           ,
           so
           to
           continue
           the
           Devotions
           of
           such
           persons
           ,
           as
           cannot
           read
           :
           Both
           of
           these
           most
           Prudently
           ,
           and
           piously
           ordered
           .
           And
           ,
           what
           humble
           person
           ,
           would
           not
           extoll
           and
           reverence
           the
           Iudgment
           and
           Authority
           of
           the
           Church
           of
           so
           many
           Ages
           ?
        
         
           
             They
             commend
             Abstractednes
             of
             life
             ;
             mentall
             Prayer
          
           ;
           
           
             Passive
             vnion
          
           &c.
           
           Terms
           of
           Art
           ,
           invented
           for
           expressing
           somthing
           compendiously
           and
           in
           one
           word
           ,
           which
           before
           was
           expressed
           by
           Circumlocutions
           ,
           and
           in
           many
           ,
           &
           freely
           indulged
           in
           all
           other
           Arts
           and
           Sciences
           ,
           I
           see
           no
           Reason
           ,
           why
           they
           may
           not
           also
           be
           current
           in
           
             Mysticall
             Theology
          
           ,
           or
           in
           this
           Divine
           Art
           of
           Prayer
           .
           To
           collect
           here
           together
           (
           that
           I
           may
           not
           in
           every
           page
           be
           troubled
           with
           them
           )
           all
           the
           hard
           or
           vnintelligible
           Termes
           here
           Complained
           of
           in
           the
           Roman
           Devotion
           ,
           and
           which
           are
           said
           *
           
             must
             ,
             either
             end
             in
             Enthusiasme
             ,
             or
             Madness
          
           ;
           and
           again
           ▪
           p.
           335.
           
             that
             they
             must
             be
             left
             to
             be
             vnderstood
             by
             mad
             men
             ,
             and
             practised
             ,
             by
             fools
          
           )
           they
           are
           either
           Termes
           describing
           the
           
             Divine
             Favours
          
           received
           in
           Prayer
           ;
           or
           describing
           the
           exercise
           it self
           of
           Prayer
           ,
           and
           Devotion
           .
           Of
           the
           first
           kind
           are
           these
           .
           
             Passive
             Vnions
             ;
             Divine
             inactions
             ;
             a
             Super
             essentiall
             Life
             of
             the
             Soul
             ;
             Deiformity
             ;
             Deification
             ;
             the
             Fund
             ,
             or
             Depth
             ;
             the
             Apex
             ,
             or
             Supreme
             point
             ,
             of
             the
             Soul
             ,
             or
             Spirit
             ;
             Aspirations
             ,
             and
             Elevations
             of
             the
             Superior
             Will
             ;
             the
             Nothingness
             of
             the
             Creature
             ;
             God
             himself
             ,
             nothing
             that
             ,
             
             or
             no
             such
             thing
             as
             ,
             any
             Creature
             is
             ;
             Divine
             inspirations
             ,
             new
             Revelations
             .
          
        
         
           Of
           the
           latter
           these
           :
           
             Mental
             Prayer
             ,
             Abstraction
             of
             life
             ;
             a
             state
             of
             introversion
             ;
             Self
             Annihilation
             ;
             vnknowing
             our selves
             ,
             vnknowing
             God
             ;
             Removing
             Images
             of
             God
             ,
             Images
             of
             the
             Creatures
             ;
             an
             Active
             and
             a
             contemplative
             state
             of
             Prayer
             .
          
           These
           are
           the
           vnintelligible
           words
           that
           I
           could
           find
           in
           these
           pages
           ;
           perhaps
           ,
           if
           I
           have
           missed
           some
           ,
           I
           may
           meet
           with
           them
           in
           passing
           along
           .
           Now
           it
           is
           strange
           ,
           that
           this
           Author
           ,
           who
           in
           the
           Book
           where
           he
           found
           these
           words
           must
           find
           also
           the
           explications
           of
           them
           ,
           would
           not
           give
           the
           Reader
           ,
           the
           one
           with
           the
           other
           .
           I
           shall
           run
           over
           them
           in
           the
           order
           they
           lye
           ,
           and
           supply
           this
           defect
           of
           his
           ;
           but
           very
           briefly
           ,
           to
           any
           Ingenuous
           Reader
           ,
           for
           most
           of
           them
           ,
           it
           seems
           labour
           lost
           .
        
         
           
           
             Passive
             Vnions
          
           are
           sufficiently
           explained
           before
           §
           .
           30.31
           .
           called
           Passive
           ,
           *
           not
           that
           ,
           when
           herein
           a
           Soul
           contemplates
           God
           ,
           she
           may
           not
           be
           said
           in
           some
           sort
           Active
           ;
           but
           ,
           
             Because
             ,
             when
             God
             is
             pleased
             so
             graciously
             to
             communicate
             himself
             to
             the
             Soul
             ,
             the
             Soul
             is
             taken
             out
             of
             her
             own
             disposall
             ,
             and
             doth
             and
             must
             see
             and
             think
             only
             what
             God
             will
             have
             her
             ,
             and
             this
             no
             longer
             then
             his
             good
             pleasure
             is
             such
             .
             Neither
             can
             any
             dispositions
             or
             preparations
             that
             the
             Soul
             can
             vse
             ,
             assuredly
             procure
             it
             .
          
           Thus
           Sancta
           Sophia
           explains
           this
           word
           ;
           And
           the
           Expression
           is
           secured
           by
           such
           like
           Scripture
           language
           —
           
             Qui
             Spiritu
             Dei
             aguntur
             —
             Not
             I
             live
             ,
          
           
           
             but
             Christ
             in
             me
             ,
             —
             Not
             I
             work
             ,
             but
             the
             Grace
             of
             God
             which
             is
             with
             me
             ,
             —
             Not
             ye
             that
             speak
             ,
             but
             the
             Spirit
             of
             your
             Father
             ,
             
             that
             speaketh
             in
             you
             .
          
           
           So
           
             the
             Spirit
          
           ,
           that
           is
           in
           vs
           ,
           
             said
             to
             intercede
             for
             vs
             with
             groanes
             vnutterable
             .
          
           So
           the
           Naturall
           actions
           of
           S.
           Pauls
           Soul
           seem
           wholy
           suspended
           ,
           when
           it
           knew
           not
           so
           much
           ,
           as
           whether
           it
           was
           
             in
             ,
             or
             out
             of
             the
             Body
             .
          
           Hierotheus
           (
           saith
           S.
           Dionysius
           Areopag
           .
           *
           )
           was
           not
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           All
           the
           Diuine
           influences
           admit
           degrees
           :
           and
           the
           Soul
           is
           said
           to
           be
           more
           Passive
           as
           the
           Holy
           Spirit
           is
           more
           operative
           :
           and
           so
           ,
           in
           it's
           strongest
           and
           most
           extraordinary
           workings
           ,
           the
           Soul
           is
           hindred
           at
           least
           from
           reflecting
           on
           it's
           own
           action
           ,
           &
           seems
           to
           it self
           not
           to
           act
           at
           all
           :
           as
           in
           a
           great
           intention
           of
           the
           Mind
           ,
           the
           actions
           of
           our
           senses
           ,
           what
           we
           then
           see
           or
           hear
           ,
           are
           not
           at
           all
           observed
           .
           
             Divine
             Inaction
          
           is
           ,
           in
           plain
           English
           ,
           the
           acting
           of
           God
           ,
           or
           his
           Spirit
           in
           vs
           ,
           which
           ,
           in
           the
           perfect
           is
           more
           extraordinary
           ,
           sensible
           ,
           and
           manifest
           .
        
         
           
             A
             Superessentiall
             life
             of
             the
             Soul
          
           ;
           Superessentiall
           is
           a
           composit
           (
           as
           also
           many
           other
           words
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           added
           to
           them
           )
           vsed
           much
           by
           Dionysius
           Areopag
           :
           or
           the
           Ancient
           Author
           of
           those
           works
           ;
           signifying
           no
           more
           then
           Superlative
           ;
           a
           life
           of
           the
           Soul
           much
           advanced
           by
           Gods
           Spirit
           above
           it's
           naturall
           operations
           and
           apprehensions
           .
           Deiformity
           and
           Deification
           are
           words
           not
           of
           late
           only
           but
           Anciently
           vsed
           ;
           signifying
           an
           vnion
           with
           God
           not
           in
           Essence
           ,
           but
           by
           Grace
           ;
           and
           this
           vnion
           still
           more
           intimate
           ,
           as
           the
           Grace
           more
           extraordinary
           :
           secured
           by
           like
           Scripture
           language
           .
           For
           
             Deiforme
             —
             Renewed
             to
             the
             Image
             of
             our
             Creator
             -
             Changed
             into
             the
             Image
             of
             our
             Lord
             —
             
             Transformed
             by
             the
             renewing
             of
             our
             Mind
             .
          
           
           For
           
             Deification
             ,
             Partakers
             of
             the
             Divine
             Nature
             and
             of
             the
             Powers
             of
             the
             future
             World.
          
           —
           The
           Lord
           and
           
             we
             made
             one
             Spirit
             —
             Filled
             with
             all
             the
             fulness
             of
             God
          
           &c.
           
           And
           ,
           if
           any
           of
           these
           may
           be
           communicated
           to
           the
           lowest
           ranke
           of
           Gods
           Saints
           ,
           the
           less
           may
           the
           Mysticks
           be
           blamed
           for
           applying
           them
           to
           the
           highest
           ,
           and
           most
           perfect
           .
           The
           reason
           of
           the
           Mysticks
           vsing
           sometimes
           the
           expression
           of
           the
           
             Depth
             ,
             Fund
          
           (
           that
           is
           in
           plain
           English
           ,
           the
           Bottom
           ;
           )
           or
           Apex
           ;
           the
           Supreme
           Point
           (
           or
           top
           ,
           )
           of
           the
           Soul
           ,
           or
           Spirit
           ,
           (
           that
           is
           the
           innermost
           ;
           or
           the
           highest
           ,
           part
           of
           the
           Soul
           ,
           )
           is
           mentioned
           before
           ,
           *
           viz.
           a
           double
           motion
           ,
           observed
           by
           the
           experienced
           ,
           in
           the
           Soul
           ,
           in
           Gods
           communicating
           his
           more
           special
           Presence
           ,
           and
           more
           extraordinary
           Graces
           to
           it
           ,
           (
           as
           it
           is
           in
           Extasies
           ,
           and
           Rapts
           ,
           or
           inferiour
           Transports
           somwhat
           partaking
           thereof
           ;
           )
           either
           one
           Inward
           ,
           or
           one
           Vpward
           .
           We
           find
           in
           Scripture
           *
           
             Cor
             altum
          
           —
           and
           
             Excessus
             mentis
          
           —
           and
           Heights
           ,
           and
           Depths
           ,
           of
           Love
           ,
           answering
           those
           ▪
           and
           this
           Author
           may
           find
           in
           the
           Common
           Prayer
           Book
           :
           A
           sinner
           repenting
           from
           
             the
             bottom
             of
             his
             heart
          
           ;
           and
           that
           is
           ,
           of
           his
           Soul
           :
           and
           what
           more
           vsuall
           ,
           then
           to
           say
           ;
           a
           Man
           in
           passion
           (
           and
           this
           Holy
           Love
           is
           such
           )
           is
           transported
           
             above
             ,
             beyond
          
           beside
           ,
           himself
           ?
           yet
           some
           Mystick's
           there
           are
           ,
           who
           vse
           Fund
           ,
           to
           express
           the
           lower
           and
           affective
           part
           of
           the
           Soul
           ,
           and
           
             Apex
             Spiritus
          
           ,
           to
           express
           the
           Superior
           ,
           and
           Intellective
           .
           However
           the
           impropriety
           of
           a
           term
           may
           be
           excused
           ,
           where
           the
           explication
           of
           it
           prevents
           mistakes
           .
           
           
             Superior
             Intellect
          
           and
           Will
           are
           School-terms
           called
           so
           from
           the
           Supernaturalness
           ,
           and
           sublimity
           of
           the
           object
           ,
           to
           which
           some
           actions
           of
           these
           Faculties
           are
           directed
           .
        
         
           Nothingness
           of
           the
           Creature
           is
           an
           expression
           of
           it's
           extreme
           litlenes
           compared
           with
           God
           ;
           
           And
           ,
           if
           he
           be
           
             all
             in
             all
          
           ;
           and
           
             I
             am
          
           ,
           be
           a
           name
           that
           none
           but
           himself
           can
           claim
           ;
           this
           will
           carry
           it
           ,
           that
           ,
           in
           some
           sense
           they
           are
           nothing
           &
           that
           they
           
             are
             not
          
           ;
           It
           is
           no
           hard
           matter
           ,
           to
           shew
           the
           Apostle
           saying
           ,
           that
           Man
           is
           nothing
           .
           
             If
             a
             man
             think
             himself
             somthing
             ,
             when
             he
             is
             nothing
             .
          
           Gal.
           6.3
           .
           -
           The
           planter
           and
           the
           waterer
           both
           nothing
           1.
           
           Cor.
           3.7
           .
           And
           ,
           
             Things
             that
             are
             not
          
           -
           1.
           
           Cor.
           1.18
           .
           But
           the
           Mystick's
           nothing
           chiefly
           is
           ;
           when
           we
           think
           them
           as
           nothing
           ;
           &
           so
           ,
           think
           nothing
           of
           them
           ;
           as
           the
           greater
           Saints
           still
           do
           less
           .
           Again
           there
           is
           a
           nothingness
           that
           may
           be
           affirmed
           
             of
             God
          
           also
           ,
           in
           respect
           of
           his
           being
           nothing
           that
           the
           Creature
           ,
           or
           any
           thing
           that
           we
           know
           ,
           is
           ;
           and
           whose
           Being
           ,
           as
           yet
           ,
           is
           better
           apprehended
           by
           vs
           negatively
           ,
           and
           by
           what
           he
           
             is
             not
          
           ,
           removing
           all
           the
           natures
           and
           imperfections
           of
           Creatures
           from
           him
           ;
           then
           positively
           ,
           and
           by
           affirming
           what
           he
           is
           ,
           of
           whom
           ,
           nothing
           that
           man
           doth
           ,
           or
           can
           ,
           apprehend
           ▪
           hath
           the
           least
           Similitude
           .
           S.
           Dionysius
           is
           much
           in
           this
           ;
           and
           so
           since
           him
           the
           Mysticks
           .
           And
           the
           summ
           is
           .
           1.
           to
           instruct
           vs
           ;
           That
           ,
           for
           obtaining
           such
           an
           vnion
           with
           God
           ,
           in
           a
           more
           special
           presence
           thereof
           to
           devout
           Souls
           in
           Prayer
           ,
           we
           need
           not
           frame
           to
           our selves
           any
           curious
           Ideas
           of
           him
           who
           is
           incomprehensible
           ;
           and
           that
           the
           less
           we
           labour
           with
           the
           Intellect
           
           to
           do
           this
           ,
           the
           better
           ;
           and
           the
           less
           hindrance
           to
           Devotion
           ;
           but
           rather
           we
           are
           to
           contemplate
           him
           by
           Faith
           ,
           as
           the
           most
           beatifying
           object
           of
           our
           Love
           ,
           and
           containing
           in
           him
           all
           Perfection
           ;
           and
           to
           be
           contented
           with
           such
           a
           generall
           confused
           ,
           obscure
           notion
           of
           him
           ,
           as
           this
           life
           affoords
           .
           2.
           and
           also
           to
           signify
           ,
           that
           the
           nearer
           any
           one
           ,
           in
           such
           high
           contemplation
           ,
           is
           admitted
           to
           a
           fuller
           sight
           of
           his
           Perfections
           and
           Beauty
           ,
           the
           more
           still
           they
           are
           dazled
           ,
           and
           darkned
           ,
           with
           his
           light
           ;
           and
           are
           less
           able
           to
           express
           ,
           what
           they
           see
           :
           The
           more
           also
           a
           Creature
           becoms
           vile
           vnto
           them
           :
           and
           as
           his
           greatness
           more
           appears
           to
           any
           one
           ,
           the
           more
           their
           Smalness
           or
           Nothingness
           :
           As
           at
           the
           farther
           distance
           ,
           we
           are
           removed
           from
           any
           thing
           ,
           the
           less
           still
           it
           shews
           to
           vs
           ,
           &
           at
           last
           quite
           vanisheth
           .
        
         
           
           
             Divine
             Inspirations
          
           ;
           or
           Illuminations
           and
           Infusions
           of
           the
           Holy
           Spirit
           ,
           enlightening
           the
           vnderstanding
           with
           a
           right
           apprehension
           and
           judgment
           of
           things
           ,
           and
           inspiring
           into
           the
           will
           holy
           desires
           ,
           and
           such
           as
           are
           acceptable
           to
           God
           ,
           and
           conformable
           vnto
           his
           will
           ,
           surely
           this
           Author
           will
           not
           deny
           .
           These
           are
           frequently
           petitioned
           for
           in
           the
           publick
           Prayers
           of
           the
           Church
           ,
           Catholick
           ,
           and
           Protestant
           ;
           I
           dare
           not
           spend
           long
           time
           in
           proving
           them
           ,
           least
           I
           should
           incurr
           the
           censure
           below
           p.
           338.
           
           Only
           I
           wonder
           how
           they
           came
           to
           be
           put
           here
           amongst
           non-intelligibles
           .
           Must
           nothing
           be
           ackowledged
           ,
           and
           allowed
           ,
           that
           Fanaticks
           pretend
           to
           ?
           For
           
             new
             Revelations
          
           see
           what
           hath
           bin
           said
           before
           §
           .
           4.
           and
           
           let
           the
           Scriptures
           be
           considered
           ,
           that
           are
           cited
           §
           .
           24.
           -
           
             If
             any
             thing
             be
             revealed
             to
             another
             ,
             let
             the
             first
             hold
             his
             peace
             .
          
           And
           
             Every
             one
             of
             you
             hath
             a
             Revelation
             :
          
           
           
             And
             the
             Apostle's
             praying
             for
             the
             Ephesians
             -
             
               That
               God
               would
               give
               vnto
               them
               the
               Spirit
               of
               wisdome
               and
               Revelation
               ,
            
             for
             opening
             the
             eyes
             of
             their
             vnderstanding
             ,
             and
             to
             comprehend
             the
             breadth
             ,
             and
             length
             ,
             and
             depth
             ,
             and
             height
             of
             the
             love
             of
             Christ
             &c.
             —
          
           To
           which
           Scriptures
           may
           be
           added
           the
           place
           of
           Saint
           Austin
           ,
           when
           going
           to
           write
           of
           the
           Trinity
           ,
           *
           —
           
             Si
             quid
             autem
             aliter
             sapio
             ;
             id
             quoque
             mihi
             ipsa
             revelabit
             ,
             sive
             per
             occultas
             inspirationes
             ,
             atque
             admonitiones
             ,
             sive
             per
             manifesta
             eloquia
             sua
             ,
          
           &c.
           —
           And
           so
           ,
           Confess
           .
           lib.
           11.
           c.
           22.
           
           About
           the
           measuring
           of
           time
           —
           Exarsit
           (
           saith
           he
           )
           
             animus
             meus
             nosse
             istud
             implicatissimum
             enigma
             .
             Noli
             claudere
             Domine
             Deus
             ,
             noli
             claudere
             desiderio
             meo
             ista
             .
          
           If
           it
           be
           asked
           ,
           what
           are
           ,
           or
           may
           be
           ,
           the
           Subjects
           of
           such
           
             new
             Revelations
          
           ?
           I
           answer
           .
           All
           matters
           concerning
           either
           an
           Orthodox
           Faith
           ,
           or
           an
           holy
           life
           ;
           All
           the
           Precepts
           ,
           and
           Counsells
           of
           Perfection
           ,
           already
           delivered
           in
           the
           Gospell
           ;
           but
           these
           extended
           and
           applied
           ,
           to
           severall
           particulars
           ,
           wherin
           we
           cannot
           otherwise
           without
           such
           new
           light
           be
           so
           certainly
           guided
           ,
           such
           new
           illustrations
           ,
           and
           influences
           of
           the
           Holy
           Spirit
           often
           producing
           in
           vs
           a
           firmer
           assent
           ,
           and
           a
           greater
           affection
           to
           them
           ;
           Shewing
           Divine
           Mysteries
           more
           clearly
           and
           profoundly
           ;
           Pressing
           Christian
           Duties
           more
           efficaciously
           ;
           Instructing
           vs
           in
           particular
           cases
           and
           circumstances
           ,
           and
           with
           considering
           our
           present
           
           disposition
           ,
           or
           condition
           ;
           Directing
           vs
           ,
           of
           things
           indifferent
           ,
           or
           also
           good
           ,
           proposed
           ,
           which
           is
           to
           be
           performed
           as
           the
           more
           perfect
           ,
           more
           acceptable
           to
           God
           ,
           beneficial
           to
           vs
           ;
           Often
           acquainting
           and
           admonishing
           vs
           of
           our
           infirmities
           and
           temptations
           ;
           Discovering
           also
           Secrets
           ;
           Events
           ,
           and
           matters
           of
           Fact
           past
           ,
           present
           ,
           future
           ;
           as
           they
           may
           happen
           to
           concern
           the
           benefit
           of
           ourselves
           ,
           or
           others
           ;
           lastly
           new
           Revelations
           of
           former
           Revelations
           ,
           as
           some
           circumstantial
           application
           of
           them
           is
           necessary
           .
        
         
           
           
             Mentall
             Prayer
          
           ,
           is
           praying
           with
           ,
           or
           in
           the
           mind
           ,
           with
           a
           liberty
           from
           
             set
             formes
             ;
             Abstraction
             of
             life
             ,
          
           is
           only
           sequestring
           ourselves
           ,
           as
           much
           as
           we
           can
           from
           wordly
           cares
           and
           busines
           ,
           especially
           at
           the
           time
           of
           our
           Devotions
           .
           Introversion
           is
           nothing
           more
           then
           a
           Recollection
           of
           the
           mind
           ,
           from
           all
           external
           objects
           ,
           and
           acts
           ,
           which
           distract
           it
           ,
           into
           it self
           ,
           there
           to
           spend
           all
           it's
           thoughts
           ,
           and
           affections
           on
           God
           &
           pious
           Meditations
           .
           
             Convertimini
             ad
             cor
             Accedet
             homo
             ad
             cor
             altum
             ,
          
           
           is
           Scripture-language
           ;
           and
           
             Regnum
             Dei
             intra
             vos
          
           ,
           saith
           our
           Lord.
           And
           —
           
             Ipse
             nomen
             contemplationis
             suscipit
             ,
             qui
             cor
             intùs
             habet
             ,
          
           Saith
           S.
           Gregory
           In
           Ezech.
           Hom.
           17.
           
           
             A
             state
             of
             introversion
          
           ,
           is
           a
           strong
           and
           well-confirmed
           habit
           of
           it
           ,
           when
           we
           have
           gotten
           a
           power
           ouer
           ourselves
           to
           do
           it
           without
           difficulty
           .
           
             Self
             annihilation
          
           is
           self
           deniall
           ,
           self
           mortification
           ;
           such
           was
           the
           Apostle's
           ,
           when
           he
           said
           -
           
             I
             am
             nothing
          
           2.
           
           Cor.
           12.11
           .
           I
           wish
           there
           were
           not
           more
           ,
           deficient
           in
           the
           practice
           ,
           than
           ignorant
           in
           the
           meaning
           ,
           
           of
           these
           .
           
             Vnknowing
             ourselves
             ,
             vnknowing
             God
             ;
             Removing
             the
             Images
             of
             the
             Creatures
             ,
             and
             of
             God
          
           ;
           1.
           as
           much
           as
           we
           can
           ,
           forgetting
           our selves
           ,
           and
           other
           Creatures
           ;
           and
           defacing
           the
           hurtfull
           phantasme
           ,
           or
           Images
           we
           have
           of
           them
           in
           our
           minds
           (
           though
           I
           would
           not
           be
           here
           vnderstood
           to
           include
           amongst
           them
           ,
           the
           Humanity
           of
           our
           ever
           Blessed
           Lord
           ,
           which
           is
           the
           Chief
           nourishment
           ,
           and
           support
           of
           all
           true
           Devotion
           )
           Defacing
           them
           ,
           I
           say
           ,
           first
           ,
           and
           chiefly
           ,
           as
           they
           relate
           to
           our
           Affections
           ;
           in
           retaining
           no
           inordinate
           inclinations
           or
           adherence
           to
           them
           ,
           or
           any
           of
           them
           :
           in
           neither
           solicitously
           seeking
           ,
           nor
           willingly
           admitting
           when
           offered
           ,
           consolations
           from
           them
           ;
           (
           a
           sure
           way
           ,
           but
           after
           some
           patience
           ,
           to
           find
           consolations
           much
           greater
           in
           and
           from
           God.
           )
           Happiest
           he
           who
           ever
           thus
           most
           vnknows
           both
           them
           ,
           and
           himself
           ;
           and
           thus
           he
           becomes
           the
           better
           prepared
           for
           a
           more
           immediate
           ,
           and
           intimate
           vnion
           ,
           by
           Love
           ,
           to
           his
           Creator
           ;
           This
           our
           being
           wholy
           Mortified
           to
           the
           world
           and
           weaned
           from
           the
           Creature
           (
           and
           so
           from
           ourselves
           )
           as
           if
           it
           
             were
             not
          
           ,
           is
           one
           of
           the
           chief
           Lessons
           that
           is
           taught
           in
           the
           Catholick
           Schoole
           of
           Devotion
           .
           And
           as
           God
           manifests
           to
           any
           Souls
           his
           Greatnes
           ,
           so
           there
           more
           appears
           to
           them
           ,
           the
           litleness
           or
           nothingness
           of
           the
           Creature
           .
           2.
           
           Removing
           them
           ,
           As
           they
           relate
           to
           our
           Meditations
           ;
           in
           laying
           aside
           ,
           as
           much
           as
           we
           can
           these
           workings
           of
           the
           Braine
           ,
           after
           the
           Soul
           perceiues
           herself
           sufficiently
           excited
           by
           them
           to
           Acts
           of
           Love
           :
           for
           now
           ,
           Such
           Meditations
           become
           hindrances
           ,
           and
           
           distractions
           to
           Contemplation
           ,
           and
           then
           ,
           when
           our
           Will
           is
           fixed
           on
           that
           supremely
           amiable
           object
           ,
           the
           enioyment
           of
           which
           we
           seek
           by
           them
           :
           Which
           the
           Affective
           part
           of
           the
           Soul
           more
           quietly
           possesseth
           ,
           as
           our
           imagination
           worketh
           and
           disturbeth
           it
           less
           ;
           and
           when
           the
           Soul
           in
           respect
           of
           these
           Images
           ,
           is
           at
           it
           were
           in
           the
           darke
           and
           sees
           least
           of
           them
           ,
           I
           mean
           such
           Images
           ,
           as
           the
           act
           of
           love
           ,
           and
           contemplation
           ,
           or
           affective
           meditation
           (
           rather
           infused
           then
           acquired
           )
           do
           not
           necessarily
           include
           .
           Indeed
           the
           greatest
           disturbance
           we
           find
           in
           our
           prayers
           (
           and
           therfore
           it
           needs
           to
           be
           no
           wonder
           if
           the
           Mysticks
           speak
           so
           much
           of
           them
           )
           is
           from
           these
           Images
           of
           wordly
           things
           ;
           so
           lively
           drawn
           and
           imprinted
           in
           our
           Fancy
           by
           our
           much
           trafficking
           with
           them
           ,
           that
           the
           Soul
           at
           her
           devotions
           is
           frequently
           casting
           her
           eye
           aside
           ,
           vpon
           them
           :
           And
           the
           greatest
           art
           of
           a
           christian
           is
           to
           deface
           these
           Images
           there
           ,
           as
           much
           as
           he
           can
           ,
           that
           he
           may
           keep
           his
           mind
           fixed
           on
           somthing
           much
           nobler
           ,
           and
           better
           :
           and
           the
           way
           to
           obliterate
           them
           again
           is
           ,
           to
           sequester
           ourselves
           ,
           as
           much
           as
           necessity
           and
           duty
           permits
           ,
           from
           negotiating
           with
           these
           
             wordly
             affaires
          
           ,
           and
           cares
           ,
           that
           necessarily
           stay
           them
           there
           .
        
         
           
           Of
           removing
           these
           Images
           S.
           Dionysius
           speaks
           much
           :
           See
           the
           much
           noted
           place
           De
           Mystic
           ,
           Theolog.
           c.
           1.
           
           
             Tu
             vero
             Timothee
             Charissime
             ,
             intentissima
             contuendis
             Spectaculis
             Mysticis
             exercitatione
             ,
             &
             sensus
             linguae
             ,
             &
             intellectuales
             operationes
             ;
             &
             sensibilia
             ,
             &
             intelligibilia
             omnia
             ,
          
           &c.
           
             v●
             illi
             jungaris
             ,
             qui
             super
             omnem
             
             substantiam
             omnem
             quae
             scientiam
             est
             .
             Libero
             enim
             solutoque
             a
             Te
             ,
             &
             ab
             omnibus
             discessu
             ,
             ad
             divinarum
             tenebrarum
             radium
             super-essentialem
             contendes
             .
          
           And
           thus
           S.
           Gregory
           *
           -
           
             Qui
             adhuc
             exteriora
             immoderatiùs
             cogitant
             ;
             quae
             sint
             de
             aeterno
             lumine
             rimae
             contemplationis
             ,
             ignorant
             .
             Neque
             enim
             cum
             corporearum
             rerum
             imaginibus
             illa
             se
             infusio
             incorporea
             lucis
             capit
             :
             quia
             dum
             sola
             visibilia
             cogitantur
             ,
             lumen
             invisibile
             ad
             mentem
             non
             admittitur
             .
          
           And
           elswhere
           *
           
             Quia
             per
             illas
             imaginationes
             corporeas
             infra
             se
             lapsa
             est
             anima
             ,
             sine
             illis
             supra
             se
             ire
             conatur
             (
             id
             est
             ,
             in
             contemplatione
             :
             )
             &
             postquam
             per
             multa
             indecenter
             sparsa
             est
             ,
             in
             vnum
             se
             colligere
             nititur
             ;
             &
             si
             magna
             vi
             amoris
             prevalet
             ,
             esse
             vnum
             atque
             incorporeum
             contempletur
             .
          
           To
           the
           same
           purpose
           S.
           Austin
           ,
           of
           contemplation
           -
           
             Si
             cui
             sileat
             tumultus
             carnis
             ,
             sileant
             phantasiae
             terrae
             ,
             Et
             ipsa
             sibi
             anima
             sileat
             ,
             &
             transeat
             se
             ,
             non
             se
             cogitando
             ,
          
           &c.
           See
           before
           §
           .
           33.
           
           And
           S.
           Bernard
           *
           on
           
             Revertere
             dilecte
             mi
             :
             sponsa
             revocat
             ;
             oblita
             totum
             quod
             non
             ille
             est
             se
             quoque
             ipsam
             .
          
           )
        
         
           The
           same
           that
           is
           said
           here
           of
           the
           Images
           of
           Creatures
           may
           be
           also
           of
           such
           grosse
           and
           vnrefined
           Images
           or
           Imaginations
           ,
           borrowed
           from
           the
           creature
           ,
           as
           are
           had
           of
           God
           ;
           which
           the
           experienced
           find
           very
           different
           from
           ,
           and
           diminutiue
           of
           ,
           those
           discoveries
           and
           participations
           of
           him
           ,
           to
           which
           he
           is
           pleased
           somtimes
           to
           admit
           them
           .
           
             An
             Active
             and
             a
             Contemplative
             state
             of
             Prayer
          
           is
           nothing
           else
           but
           the
           way
           of
           Meditation
           ,
           the
           state
           of
           Beginners
           ,
           and
           of
           Contemplation
           ,
           the
           state
           of
           greater
           Proficients
           :
           the
           one
           more
           vsing
           the
           vnderstanding
           ,
           
           other
           more
           the
           will
           and
           Affections
           :
           The
           one
           ,
           the
           way
           to
           the
           other
           .
        
         
           
           And
           lastly
           ,
           what
           comes
           all
           this
           Arabick
           and
           canting
           (
           as
           some
           Discouragers
           of
           Devotion
           would
           make
           vs
           believe
           it
           )
           I
           say
           what
           comes
           it
           to
           ?
           but
           that
           which
           is
           given
           account
           of
           before
           §
           .
           26.
           &c.
           That
           by
           much
           purity
           of
           Conscience
           ,
           and
           Solitude
           ,
           so
           much
           as
           business
           permits
           ,
           and
           frequent
           Mentall
           Prayer
           ,
           and
           Abstracting
           of
           ourselves
           from
           earthly
           things
           ,
           and
           by
           retiring
           into
           ourselves
           (
           where
           ,
           &
           not
           abroad
           ,
           is
           that
           
             Regnum
             Dei
          
           )
           from
           things
           without
           vs
           ,
           by
           self
           mortification
           ,
           vnknowing
           ,
           and
           forgetting
           our selves
           ,
           and
           all
           other
           creatures
           ,
           and
           their
           delights
           ,
           we
           may
           attain
           ,
           to
           a
           perfecter
           love
           of
           God
           ,
           and
           a
           greater
           fruition
           of
           him
           in
           this
           world
           to
           be
           united
           to
           ,
           &
           made
           like
           ,
           him
           ;
           and
           to
           have
           his
           Image
           ,
           defaced
           by
           the
           Fall
           to
           a
           very
           eminent
           degree
           ,
           renewed
           in
           vs
           ;
           and
           to
           become
           one
           Spirit
           with
           him
           ;
           and
           hence
           also
           enabled
           to
           performe
           all
           Christian
           vertues
           that
           our
           state
           of
           life
           calls
           vs
           to
           ,
           in
           a
           much
           more
           amorous
           ,
           and
           Heroicall
           way
           .
           Thus
           as
           this
           Author
           leaves
           such
           terms
           and
           way
           of
           Devotion
           
             to
             be
             vnderstood
             by
             madmen
             ,
             and
             practised
             by
             Fooles
             ,
          
           so
           I
           hope
           I
           have
           shewed
           them
           easy
           to
           be
           vnderstood
           by
           the
           Sober
           ,
           and
           necessary
           to
           be
           practised
           by
           the
           Devout
           .
           And
           so
           I
           proceed
           to
           attend
           the
           remainder
           of
           his
           discourse
           with
           my
           Remarks
           .
           
        
         
           
             Came
             first
             into
             request
             in
             the
             Monastick
             Orders
          
           &c.
           
           Poverty
           or
           freedome
           from
           wordly
           wealth
           and
           cares
           ;
           Celibacy
           ,
           Solitude
           ,
           obedience
           ,
           silence
           ,
           which
           are
           the
           vows
           and
           Practises
           of
           a
           
           Monastick
           life
           (
           much
           frequented
           in
           the
           Church
           ever
           since
           Constantines
           times
           ,
           and
           the
           first
           secular
           liberty
           of
           Christianity
           .
           )
           are
           excellent
           dispositions
           and
           preparations
           for
           Prayer
           and
           Contemplation
           ,
           and
           our
           ascending
           to
           the
           highest
           degree
           of
           a
           Spirituall
           life
           .
        
         
           
             The
             men
             who
             solemnly
             divulged
             it
             ,
          
           
           
             were
             Rusbrochius
          
           &c.
           
           Both
           the
           Fathers
           *
           and
           Schoolmen
           were
           frequent
           on
           this
           Subiect
           of
           perfect
           Contemplation
           ,
           before
           Rusbrochius
           .
           And
           among
           others
           these
           :
           S.
           Dionysius
           Areopage
           ,
           Cassian
           ,
           S.
           Gregory
           ,
           S.
           Bernard
           ,
           Hugo
           ,
           and
           Richardus
           de
           Sancto
           Victore
           ,
           S.
           Thomas
           ,
           S.
           Bonaventure
           ,
           &c.
           
           Some
           of
           them
           also
           writing
           Tracts
           vnder
           the
           name
           of
           
             Mysticall
             Theology
          
           ,
           So
           that
           the
           writers
           on
           this
           subject
           are
           both
           more
           numerous
           ,
           and
           more
           ancient
           ,
           then
           he
           would
           make
           the
           world
           believe
           .
           Rusbrochius
           and
           Suso
           were
           persons
           eminent
           in
           Sanctity
           ,
           and
           Spiritual
           life
           ,
           and
           writ
           their
           own
           Experiences
           .
           Ludovicus
           Blosius's
           works
           are
           deservedly
           much
           commended
           ;
           and
           were
           highly
           esteemed
           ,
           and
           much
           read
           by
           the
           pious
           
             Emperour
             Charles
             the
             Fifth
          
           ;
           (
           though
           their
           Author
           modestly
           refused
           his
           preferments
           .
           )
           On
           whom
           also
           they
           seem
           in
           part
           to
           have
           wrought
           this
           good
           effect
           ,
           that
           ,
           laying
           down
           his
           Empire
           ,
           and
           Honours
           ,
           he
           ended
           his
           dayes
           in
           Retirement
           and
           Devotion
           .
        
         
           
             Reply
             to
             p.
          
           328.
           
        
         
           
             Who
             after
             his
             many
             turnings
          
           &c.
           
           
           There
           being
           so
           many
           Sects
           ,
           and
           but
           one
           Church
           Catholick
           ,
           makes
           a
           change
           of
           Religion
           in
           many
           persons
           a
           thing
           not
           to
           be
           reproached
           ,
           but
           
           highly
           commended
           .
           And
           what
           Illaudable
           Constancy
           in
           Religion
           were
           this
           ,
           that
           one
           born
           ,
           must
           therefore
           dye
           ,
           among
           Sectaryes
           ?
           M.
           Cressy
           ,
           educated
           in
           a
           Religion
           ,
           and
           a
           Church
           that
           challenges
           no
           infallible
           Guidance
           of
           Souls
           and
           (
           as
           this
           writer
           saith
           )
           permits
           also
           ,
           to
           all
           ,
           liberty
           of
           opinion
           ,
           made
           use
           of
           his
           priviledge
           to
           change
           the
           one
           ,
           and
           the
           other
           ,
           as
           he
           thought
           fit
           :
           (
           as
           many
           others
           daily
           do
           ,
           some
           running
           one
           way
           ,
           some
           another
           :
           )
           till
           ,
           after
           that
           Gods
           mercy
           had
           discovered
           to
           him
           the
           Canonical
           Church-Authority
           ,
           which
           God
           hath
           established
           for
           ever
           for
           the
           Guidance
           of
           his
           Church
           ,
           He
           ,
           by
           an
           humble
           resignation
           of
           his
           judgment
           wholly
           into
           it's
           sacred
           conduct
           ,
           became
           fixt
           ,
           and
           at
           rest
           .
           Nor
           doth
           he
           take
           it
           for
           any
           dishonour
           to
           him
           to
           be
           listed
           together
           with
           S.
           Benedict
           ,
           S.
           Francis
           &c.
           in
           the
           Roll
           of
           this
           Authors
           Fanaticks
           .
        
         
           
             Reply
             to
             p.
          
           329.
           
        
         
           
           
             That
             concerns
             others
             (
             though
             it
             be
             their
             Saluation
             ,
          
           )
           &c.
           
           This
           writer
           seemes
           no
           very
           charitable
           Glosser
           .
           After
           the
           words
           (
           
             a
             sequestration
             from
             all
             business
             that
             concerns
             others
          
           )
           in
           stead
           of
           ,
           (
           
             though
             it
             be
             their
             Saluation
          
           :
           )
           he
           should
           have
           interposed
           (
           
             that
             is
             ,
             such
             busines
             as
             is
             in
             things
             indifferent
             :
             and
             to
             which
             ,
             by
             obedience
             or
             charity
             ,
             they
             are
             no
             way
             obliged
          
           )
           for
           so
           M.
           Cressy
           and
           Sancta
           Sophia
           ,
           often
           declare
           their
           meaning
           ,
           in
           this
           very
           Section
           ,
           and
           frequently
           elswhere
           .
        
         
           
             What
             this
             pure
             Fund
             of
             the
             Spirit
             means
             ,
          
           &c.
           
           For
           the
           hard
           terms
           which
           this
           Author
           picks
           vp
           here
           ,
           and
           there
           in
           Sancta
           Sophia
           ,
           and
           M.
           
           Cressy
           ,
           and
           others
           ,
           stript
           of
           from
           the
           context
           that
           would
           make
           them
           more
           intelligible
           and
           current
           ,
           I
           referr
           to
           the
           former
           explications
           .
           Blosius
           ,
           by
           his
           
             Deiforme
             ,
             Fund
             ,
             which
             so
             few
             know
             by
             experience
             ,
          
           means
           nothing
           else
           but
           the
           Image
           or
           Presence
           of
           God
           more
           perfectly
           imprinted
           in
           
             the
             intimat
             essence
          
           of
           the
           Soul
           ,
           (
           what
           if
           I
           had
           said
           ,
           in
           the
           very
           center
           ,
           or
           Bottome
           ,
           of
           it
           ?
           )
           by
           the
           extraordinary
           Graces
           of
           his
           Holy
           Spirit
           ,
           which
           he
           calls
           there
           
             Regnum
             Dei
             intra
             nos
          
           ;
           and
           he
           goes
           on
           thus
           in
           a
           sublime
           Description
           of
           it
           ▪
           *
           
             Ibi
             anima
             ,
             quicquid
             est
             humanum
             exuens
             ,
             &
             quod
             est
             divinum
             induens
             ,
             transformatur
             mutaturque
             in
             ●eum
             ,
             sicut
             ferrum
             in
             igne
             positum
             formam
             ignis
             accipit
             ,
             &
             transmutatur
             in
             ignem
             .
             Manet
             tamen
             essentia
             animae
             sic
             Deificatae
             ,
             quemadmodum
             ferrum
             ignitum
             non
             desinit
             esse
             ferrum
             .
             Igitur
             ipsa
             anima
             ,
             que
             prius
             erat
             frigida
             ,
             jam
             ardet
             ;
             quae
             prius
             erat
             tenebrosa
             ,
             jam
             lucet
             ;
             quae
             prius
             erat
             dura
             ,
             jam
             mollis
             est
             .
          
           But
           these
           
             mirabilia
             super
             nos
          
           are
           not
           to
           be
           found
           in
           the
           Rules
           of
           the
           Churches
           Devotions
           but
           in
           the
           gracious
           Effects
           thereof
           .
        
         
           
             A
             way
             of
             knowing
             without
             thoughts
          
           &c.
           
           
           These
           seeming
           contradictions
           which
           may
           be
           parellell'd
           with
           the
           like
           in
           Holy
           Scripture
           ,
           and
           severall
           of
           them
           are
           borrowed
           from
           S.
           Dionysius
           ,
           seem
           not
           vncapable
           of
           a
           good
           sense
           (
           though
           I
           do
           not
           find
           them
           thus
           put
           together
           in
           Blosius
           ;
           and
           this
           Author
           is
           very
           good
           at
           making
           Anagrams
           of
           such
           discourses
           by
           displacing
           the
           parts
           of
           them
           as
           best
           fits
           his
           purpose
           .
           )
           For
           in
           such
           supernaturall
           communications
           ,
           
             The
             Soul
             knows
          
           ,
           or
           contemplates
           
           
             without
             any
             thoughts
          
           ,
           discursive
           ;
           
             Sees
             in
             darkness
          
           ;
           or
           in
           the
           obscurity
           of
           Faith
           ,
           not
           clearly
           .
           The
           Apostle
           expresseth
           it
           1.
           
           Cor.
           12.12
           .
           
             Videmus
             per
             speculum
             ,
             in
             aenigmate
             ,
          
           and
           saith
           Heb.
           11.1
           .
           -
           that
           
             Faith
             is
             an
             Evidence
             of
             things
             not
             seen
             .
             Vnderstands
             without
             Reason
             ,
          
           that
           is
           ,
           reasoning
           ;
           
             Vnknows
             God
          
           ,
           as
           to
           the
           notions
           had
           of
           him
           formerly
           ,
           by
           her
           perceiving
           him
           now
           another
           thing
           ;
           
             Is
             melted
             and
             brought
             to
             nothing
          
           ;
           first
           mortified
           as
           to
           self
           love
           ,
           interest
           &c.
           
           The
           Apostle
           was
           so
           ,
           when
           he
           said
           ,
           
             I
             am
             nothing
          
           ,
           and
           
             the
             old
             man
             perisheth
          
           .
           
           
             And
             then
             lost
             ,
             and
             Swallowed
             vp
             in
             God
             ;
             He
             all
             in
             all
          
           1.
           
           Cor.
           15.28
           .
           and
           
             our
             life
             hid
             in
             him
          
           Col.
           3.3
           .
           or
           It
           ,
           his
           life
           ,
           rather
           then
           ours
           ,
           Gal
           2.20
           .
           
             By
             which
             means
             all
             created
             being
             is
             put
             of
             ,
             and
             that
             which
             is
             only
             Divine
             put
             on
             .
          
           Or
           ,
           if
           you
           will
           ,
           in
           the
           Apostl'es
           phrase
           ,
           
             the
             old
             man
             and
             all
             his
             lusts
          
           and
           affections
           to
           the
           Creature
           
             put
             of
             ,
             and
             the
             new
             put
             on
             :
             And
             the
             Soul
             is
             changed
             into
             God
          
           ;
           the
           word
           in
           Blosius
           is
           Deificata
           ,
           a
           word
           anciently
           in
           vse
           ;
           that
           is
           in
           Scripture
           ,
           
             changed
             into
             his
             Image
          
           ,
           or
           ,
           
             filled
             with
             his
             fulness
          
           ,
           or
           ,
           
             made
             one
             Spirit
             with
             him
          
           :
           As
           
             Iron
             heated
             into
             the
             nature
             of
             fire
             .
          
           But
           
             cetera
             desunt
          
           ;
           what
           follows
           is
           cut
           of
           ;
           not
           serving
           this
           Authors
           turn
           :
           It
           follows
           in
           Blosius
           ,
           after
           
             mutatur
             in
             ignem
          
           (
           which
           is
           here
           translated
           ,
           into
           the
           nature
           
             of
             fire
          
           )
           as
           if
           he
           knew
           not
           into
           whose
           hands
           he
           might
           fall
           :
           
             manet
             tamen
             Essentia
             animae
             sic
             Deificatae
             ,
             quemadmodum
             ferrum
             ignitum
             non
             desinit
             esse
             ferrum
          
           &c.
           as
           I
           have
           set
           down
           before
           ?
           He
           only
           declaring
           it
           to
           be
           a
           change
           of
           Quality
           .
        
         
           
             Reply
             to
             page
          
           330.
           
        
         
         
           
             Consider
             the
             Directions
             in
             order
             to
             it
             ,
          
           
           &c.
           
           The
           summe
           of
           that
           ,
           which
           is
           cited
           here
           out
           of
           Sancta
           Sophia's
           directions
           ,
           for
           our
           attaining
           such
           Vnion
           with
           God
           ,
           is
           this
           .
           That
           there
           is
           a
           seeking
           of
           Such
           Vnion
           with
           God
           &c.
           either
           more
           with
           the
           acts
           of
           Meditation
           performed
           by
           the
           Vnderstanding
           ;
           which
           is
           called
           
             an
             Active
             state
             of
             Prayer
          
           ;
           or
           more
           by
           exercising
           the
           
             Acts
             of
             Love
          
           by
           the
           Will
           ,
           It
           being
           only
           assisted
           and
           furnished
           with
           some
           common
           notions
           of
           the
           intellect
           ,
           Of
           a
           generall
           knowledge
           of
           God
           his
           being
           the
           most
           perfect
           amiable
           and
           beatifying
           obiect
           ,
           the
           most
           worthy
           of
           all
           praise
           ,
           honour
           ,
           adoration
           ,
           love
           &c.
           
           Without
           the
           trouble
           of
           those
           many
           phantasmes
           ,
           and
           images
           borrowed
           from
           the
           Creatures
           abroad
           ,
           which
           the
           Intellect
           must
           make
           vse
           of
           in
           its
           subtile
           discourses
           ,
           and
           which
           many
           times
           steal
           its
           thoughts
           away
           from
           the
           Meditation
           designed
           .
           Of
           these
           Acts
           of
           Love
           you
           may
           see
           great
           variety
           for
           patterns
           set
           down
           at
           the
           end
           of
           Sancta
           Sophia
           p.
           26.
           &c.
           
           (
           Not
           that
           these
           two
           Meditations
           and
           Aspirations
           ,
           or
           that
           the
           Acts
           of
           the
           Intellect
           ,
           and
           will
           are
           perfectly
           severed
           from
           one
           another
           ;
           but
           only
           
             secundum
             magis
             &
             minus
          
           ;
           the
           one
           vsed
           much
           more
           ,
           then
           the
           other
           .
           )
           And
           this
           latter
           ,
           is
           called
           a
           
             Contemplative
             state
             of
             Prayer
          
           .
           And
           the
           latter
           of
           these
           ,
           the
           Contemplative
           way
           ,
           or
           
             Affective
             Prayer
          
           ,
           so
           much
           as
           it
           can
           be
           procured
           ,
           in
           which
           the
           will
           resolutely
           pur●sues
           to
           do
           what
           it
           can
           ;
           (
           and
           almost
           always
           it
           can
           do
           somthing
           ,
           )
           as
           to
           adoring
           ,
           praising
           ,
           giving
           thanks
           ,
           humiliation
           ,
           resignation
           &c.
           upon
           
           some
           Mystery
           of
           our
           Saluation
           simply
           presented
           vnto
           it
           .
           I
           say
           this
           affective
           way
           of
           prayer
           is
           recommended
           as
           the
           better
           and
           more
           advantageous
           ,
           1.
           
           As
           enioying
           a
           greater
           internall
           Solitude
           and
           quiet
           from
           these
           various
           imaginations
           ,
           then
           such
           acute
           speculations
           ,
           or
           discursive
           Prayer
           do
           admit
           .
           (
           Of
           which
           thus
           S.
           Bernard
           *
           
             Ad
             huius
             scientiae
             pleni●udinem
             opus
             est
             potiùs
             intima
             compunctione
             ,
             quàm
             profundâ
             investigatione
             ;
             suspirijs
             ▪
             quàm
             argumentatione
             ;
             lachrimis
             ,
             quàm
             sententijs
             ;
             Oratione
             quam
             lectione
          
           )
           .
           As
           better
           searching
           into
           ,
           and
           discovering
           to
           vs
           ,
           our
           
             defects
             ,
             by
             intentions
             ,
             self
             love
             ,
          
           and
           other
           inordinate
           affections
           ,
           in
           doing
           our
           duty
           ,
           which
           duty
           our
           Love
           to
           God
           now
           more
           exactly
           purifies
           from
           them
           .
           3
           As
           more
           simple
           and
           plain
           ,
           and
           less
           liable
           to
           ,
           illusions
           ,
           curious
           speculations
           ,
           not
           vn
           often
           running
           into
           errours
           ,
           and
           mistakes
           ,
           and
           occasioning
           also
           pride
           and
           self
           conceit
           .
           4.
           
           As
           the
           practice
           of
           it
           is
           more
           easy
           to
           all
           sorts
           of
           People
           .
        
         
           Of
           this
           Affective
           way
           of
           Devotion
           thus
           speaks
           one
           much
           experienced
           in
           Spirituall
           matters
           *
           
             Si
             scire
             cupias
             ,
             quid
             tibi
             faciendum
             ,
             vt
             tam
             prestans
             bonum
             [
             fruitionem
             divini
             amoris
             )
             consequaris
             ,
             tribus
             verbis
             tibi
             declarabo
             .
             Exercita
             teipsum
             seriò
             &
             sedulò
             in
             Desiderio
             Divini
             amoris
             per
             ferventissimas
             aspirationes
             ▪
             &
             alios
             actus
             voluntatis
             ,
             assumens
             tibi
             ,
             subjectum
             primi
             ac
             principalis
             tui
             Exercitii
             interioris
             ,
             hunc
             ipsum
             Amorem
             In
             id
             saltem
             vnice
             connitendo
             ,
             vt
             ,
             ex
             veritate
             &
             toto
             corde
             tuo
             ,
             Deo
             complaceas
             ,
             cumque
             spiritum
             ad
             eum
             assidue
             habeas
             intentum
             &
             elevatum
             ;
             A
             quibusque
             aliis
             sive
             affectionibus
             
             sive
             occupationibus
             ,
             non
             necessariis
             expeditus
             :
             Animumque
             tuum
             interea
             accomodans
             ,
             ad
             tot
             diversos
             casus
             &
             eventus
             vitae
             humanae
             familiares
             ,
             tam
             intra
             cum
             Deo
             ▪
             quàm
             extra
             Te
             ,
             fortiter
             excipiendos
             .
             Ecce
             tibi
             totum
             quod
             pettisti
             pau●is
             verbis
             comprehensum
             .
          
           And
           e●swhere
           *
           
             It
             is
             not
             by
             force
             of
             Speculations
             that
             one
             ascends
             to
             God
             but
             by
             good
             affections
             ;
             not
             by
             sublime
             Contemplations
             vpon
             the
             Divine
             perfections
             but
             rather
             by
             an
             humble
             ,
             Simple
             ,
             and
             well
             resigned
             will
             ,
             seeking
             ,
             aspiring
             ,
             and
             persevering
             ,
             assisted
             with
             a
             pure
             and
             naked
             faith
             or
             simple
             consideration
             of
             the
             Divine
             Majesty
             ,
             worthy
             of
             all
             love
             ,
             praise
             ,
             honour
             ,
             reverence
             .
             But
             if
             Gods
             Grace
             work
             not
             so
             effectually
             with
             a
             soule
             ,
             at
             the
             first
             ,
             in
             this
             affective
             way
             ,
             nor
             any
             proficiency
             be
             observed
             therein
             ,
             then
             ought
             the
             soul
             to
             repaire
             to
             a
             more
             vigorous
             excitation
             of
             it self
             by
             meditation
             and
             by
             administring
             to
             it self
             all
             those
             motives
             aed
             Reasons
             possible
             ,
             conducing
             to
             the
             end
             it
             aimes
             at
             ,
             a
             greater
             love
             of
             God.
             
          
        
         
           
             Reply
             to
             page
          
           331.
           
        
         
           
             Men
             given
             to
             sublime
             speculation
             are
             not
             so
             capable
             ,
          
           
           &c.
           
           From
           the
           Precedents
           an
           observation
           is
           made
           as
           by
           S
           Sophia
           so
           by
           many
           others
           ;
           and
           decided
           ,
           but
           not
           disproved
           ,
           by
           this
           Author
           ;
           That
           simple
           people
           ,
           who
           are
           less
           nimble
           and
           subtile
           in
           their
           notions
           ,
           and
           women
           ,
           who
           are
           commonly
           stronger
           ,
           and
           more
           tender
           in
           their
           Passions
           ,
           by
           this
           way
           ,
           which
           they
           can
           chiefly
           take
           ,
           arrive
           many
           times
           to
           a
           greater
           degree
           of
           the
           Love
           of
           ,
           and
           Vnion
           with
           ,
           God
           ,
           then
           persons
           of
           greater
           learning
           or
           witt
           ,
           because
           ,
           these
           are
           more
           apt
           to
           take
           the
           former
           way
           of
           speculation
           ,
           and
           to
           
           vse
           their
           brain
           more
           ,
           then
           the
           heart
           .
           
             Abscondit
             saepientibus
             ;
             Revelat
             parvulis
          
           .
           And
           here
           it
           seems
           the
           Churches
           purging
           pills
           ,
           that
           is
           her
           directions
           ,
           for
           Prayer
           ,
           are
           not
           so
           harsh
           or
           ill
           to
           be
           taken
           ,
           but
           that
           this
           Author
           saith
           *
           that
           women
           also
           easily
           swallow
           them
           without
           perceiving
           any
           bitternes
           in
           them
           .
        
         
           
           
             Reply
             to
             page
          
           .
           332.
           
        
         
           
             A
             most
             admirable
             way
             of
             contemplation
             with
             the
             will
             ,
          
           &c.
           
           The
           applying
           of
           this
           word
           Contemplation
           to
           such
           an
           act
           of
           the
           Will
           ,
           is
           because
           ,
           this
           its
           act
           is
           not
           single
           ,
           but
           accompanied
           with
           a
           simple
           intelligence
           ,
           or
           apprehension
           ,
           and
           sight
           of
           the
           Obiect
           ,
           performed
           by
           the
           Intellect
           ,
           though
           ,
           without
           any
           ,
           or
           at
           least
           much
           ,
           discourse
           thereof
           :
           Both
           which
           Acts
           therefore
           Contemplation
           includes
           :
           though
           of
           these
           two
           ,
           the
           action
           of
           the
           will
           is
           much
           more
           considerable
           .
           And
           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
           ,
           
           the
           night
           before
           his
           passion
           .
           Where
           
             caepit
             pavere
             &
             caedere
          
           ,
           saith
           the
           Evangelist
           ,
           
           and
           that
           sad
           expression
           came
           from
           him
           
             Tristis
             est
             anima
             mea
             vsqu●
             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.
           
           ●5
           .
           Again
           ,
           
             retiring
             into
             the
             wildernes
          
           ,
           for
           a
           greater
           vacancy
           to
           it
           ,
           Luk.
           5.
           
           ●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
           the
           Mysticks
           make
           the
           second
           step
           to
           perfection
           ,
           the
           aspirations
           and
           Elevations
           of
           the
           will
           and
           affections
           ;
           but
           only
           stay
           on
           the
           first
           step
           ?
           and
           
             did
             they
             vnderstand
             nothing
             of
             that
             the
             Mysticks
             call
             passive
             Vnions
          
           with
           God
           ?
           Their
           Extasies
           &
           Raptures
           and
           their
           being
           in
           the
           Spirit
           ,
           their
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           2.
           
           Cor.
           12.4
           ▪
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Rom.
           8.6
           .
           argue
           other
           wise
           .
           But
           then
           
             are
             Passive
             Vnions
             the
             obscure
             and
             unintelligible
             way
             of
             serving
             God
             ,
          
           *
           that
           the
           Church
           teacheth
           in
           her
           Rules
           of
           Devotion
           ;
           or
           ,
           the
           end
           rather
           ,
           
           which
           her
           plain
           and
           intelligible
           way
           sometimes
           attains
           to
           ?
           Lastly
           ,
           is
           there
           not
           ,
           in
           some
           sort
           a
           state
           of
           Perfection
           also
           in
           this
           world
           ?
           1.
           
           Cor.
           2.6
           .
           
             Wee
             speak
             wisdome
             among
             the
             perfect
             .
          
           And
           Phil.
           3.15
           .
           
             let
             vs
             ,
             as
             many
             as
             be
             perfect
             ,
             be
             thus
             minded
             .
          
           And
           Luk.
           6.40
           .
           
             Every
             one
             that
             is
             perfect
             ,
             shall
             be
             as
             his
             Master
          
           (
           that
           is
           in
           sufferings
           like
           him
           .
           )
           The
           Author
           may
           do
           well
           to
           review
           this
           passage
           .
        
         
           
           
             He
             describes
             the
             progresse
             towards
             this
             state
             ,
          
           &c.
           
           These
           expressions
           of
           a
           graduall
           Recollection
           of
           the
           Faculties
           ,
           the
           
             External
             ,
             Internal
             ,
             Inferior
             ,
             Superior
             ,
          
           in
           a
           suspension
           and
           cessation
           of
           them
           from
           working
           on
           the
           Creature
           and
           its
           Images
           ,
           and
           their
           being
           fixed
           on
           God
           in
           perfect
           Contemplation
           ,
           are
           only
           mentioned
           (
           out
           of
           Harphius
           *
           and
           others
           )
           by
           Sancta
           Sophia
           ,
           *
           not
           justified
           :
           after
           which
           he
           concludes
           only
           this
           :
           
             It
             is
             certain
          
           that
           by
           a
           frequent
           and
           constant
           exercise
           of
           Internal
           Prayer
           of
           the
           will
           joined
           with
           Mortification
           ,
           the
           Soul
           comes
           to
           operate
           more
           ,
           and
           more
           abstracted
           from
           sense
           ,
           and
           more
           elevated
           above
           the
           corporeal
           organs
           and
           Faculties
           .
        
         
           
           
             Reply
             to
             page
          
           334.
           
        
         
           
           
             The
             state
             of
             nothingness
          
           ,
           &c.
           How
           the
           Creature
           and
           all
           its
           Glory
           ,
           and
           among
           the
           rest
           the
           Soul
           also
           itself
           appears
           a
           meer
           Vacuity
           ,
           and
           emptines
           ,
           and
           Nothing
           to
           a
           Soul
           filled
           with
           the
           love
           ,
           and
           with
           a
           more
           special
           and
           perceptible
           sense
           of
           God
           within
           it
           :
           and
           How
           God
           himself
           also
           then
           more
           clearly
           appears
           No
           such
           thing
           as
           we
           do
           ,
           or
           can
           ,
           conceive
           of
           him
           by
           sensible
           imaginations
           ;
           and
           is
           truelier
           
           known
           negatively
           by
           vs
           ,
           what
           he
           is
           not
           ,
           then
           positively
           what
           he
           is
           ,
           enough
           hath
           bin
           said
           already
           ;
           *
           and
           more
           needs
           not
           ;
           vnless
           I
           should
           observe
           here
           this
           Author's
           diligence
           in
           raking
           vp
           severall
           litle
           heterogeneous
           patches
           out
           of
           severall
           pages
           and
           chapters
           ,
           and
           weaving
           them
           together
           as
           one
           piece
           ,
           either
           cutting
           of
           the
           explications
           ,
           or
           not
           giving
           them
           entire
           ,
           to
           render
           all
           obscure
           ,
           and
           so
           pertinent
           to
           his
           subiect
           ,
           Fanaticism
           .
        
         
           
             A
             feeling
             of
             her
             not
             being
          
           &c.
           
           
           Sancta
           Sophia
           *
           saith
           this
           :
           
             that
             the
             Soul
             so
             advanced
             in
             contemplation
             comes
             to
             a
             feeling
             indeed
             of
             her
             not
             being
             ;
             and
             by
             consequence
             ,
             of
             the
             not
             being
             of
             Creatures
             ;
             and
             that
             this
             is
             a
             reall
             truth
             .
          
           But
           then
           goes
           on
           
             
               Not
               as
               if
            
             the
             Soul
             ,
             or
             other
             creatures
             either
             did
             cease
             according
             to
             their
             Naturall
             being
             ;
             or
             as
             if
             a
             naturall
             Being
             were
             indeed
             no
             ,
             real
             Being
             :
             but
             that
             the
             Soul
             truly
             apprehends
             now
             ,
             that
             they
             have
             no
             such
             Being
             
               of
               themselves
            
             ,
             but
             all
             
               of
               God.
            
             Whenas
             formerly
             in
             her
             sinfully
             adhering
             to
             them
             and
             staying
             in
             them
             with
             love
             ,
             she
             carried
             her self
             toward
             them
             as
             if
             she
             thought
             them
             to
             have
             a
             being
             and
             subsistence
             of
             ,
             and
             in
             ,
             themselves
             ,
             and
             not
             of
             God
             ,
             and
             that
             they
             
               might
               be
               loued
               in
               themselves
            
             ,
             &c.
             
             And
             thus
             I
             suppose
             the
             mist
             that
             was
             cast
             before
             the
             Readers
             eyes
             is
             dispelled
             .
          
           But
           the
           Author
           having
           recited
           Sancta
           Sophia's
           words
           as
           far
           as
           (
           
             which
             is
             a
             reall
             truth
          
           ,
           )
           here
           gives
           over
           and
           draws
           the
           curtain
           before
           his
           Reader
           ,
           that
           he
           may
           see
           no
           further
           :
           and
           then
           goes
           on
           :
           
             A
             reall
             truth
             or
             else
             intollerable
             nonsense
          
           ;
           and
           so
           ,
           as
           after
           a
           
           great
           victory
           ,
           displays
           his
           colours
           till
           we
           come
           to
           his
           §
           .
           15.
           concluding
           ,
           that
           
             he
             leaves
             such
             stuf
             to
             be
             vnderstood
             by
             mad
             men
             ,
             and
             practised
             by
             fooles
             .
          
           So
           Festus
           said
           S.
           Paul
           was
           
             mad
             ,
             when
             he
             spake
             forth
             the
             words
             of
             truth
             ,
             and
             soberness
             .
          
        
         
           
           
             Reply
             to
             p.
          
           335.
           
        
         
           
             As
             this
             Author
             Saith
             Friar
             Bernard
             ,
          
           &c.
           
           If
           what
           is
           said
           of
           Frier
           Bernard
           ,
           and
           Masseus
           be
           true
           ,
           which
           I
           am
           not
           obliged
           to
           iustify
           ,
           of
           their
           making
           some
           vn-articulate
           groans
           or
           noise
           ,
           or
           strange
           gestures
           and
           motions
           ,
           in
           the
           fervour
           of
           their
           Devotions
           ,
           so
           we
           read
           also
           of
           the
           
             Spirits
             groanes
          
           Rom.
           8
           ●6
           .
           And
           Davids
           dancing
           ;
           
           and
           Sauls
           stripping
           of
           his
           cloaths
           at
           Ramach
           ,
           and
           lying
           naked
           for
           a
           day
           and
           a
           night
           ;
           And
           
             Masseus
             his
          
           V.
           V
           V
           seems
           no
           more
           then
           the
           Prophet
           Ieremys
           .
           A.AA.
           Grief
           and
           Feare
           have
           their
           inarticulate
           notes
           ,
           and
           extravagant
           Gesture
           ,
           why
           not
           Ioy
           and
           Loue
           ?
           
             Habent
             suas
             voces
             affectus
             ,
             per
             quas
             ,
             se
             etiam
             cum
             nolunt
             ,
             produnt
             .
          
           Saith
           S.
           Bernard
           *
           speaking
           of
           Contemplation
           .
        
         
           
             Proposed
             the
             not
             doing
          
           &c.
           
           Sancta
           Sophias
           words
           *
           §
           .
           1●
           .
           are
           —
           
             
               Generally
               and
               ordinarily
               speaking
               ,
               when
            
             there
             is
             proposed
             the
             doing
             ,
             or
             not
             doing
             ,
             of
             any
             external
             work
             ,
             
               and
               that
               both
               of
               them
               are
               in
               themselves
               lawfull
            
             (
             that
             is
             the
             doing
             or
             not
             doing
             them
             ,
             *
             when
             we
             have
             no
             obligation
             to
             either
             by
             vertue
             of
             any
             external
             law
             )
             
               the
               Divine
               inspiration
               in
               Contemplative
            
             Souls
             moves
             to
             the
             not
             doing
             ;
             because
             this
             is
             more
             sutable
             to
             their
             present
             state
             ;
             and
             to
             that
             abstraction
             
             of
             life
             which
             they
             profess
             :
             except
             when
             the
             doing
             may
             proue
             a
             more
             
               beneficiall
               mortification
               to
               self-love
            
             .
          
           This
           Author
           gives
           it
           vs
           here
           thus
           -
           
             Generally
             ,
             when
             there
             is
             proposed
             ,
             the
             not
             doing
             or
             doing
             of
             an
             external
             work
             ,
             and
             both
             of
             them
             are
             lawfull
             ,
             the
             Divine
             Inspiration
             moves
             to
             the
             not
             doing
             :
          
           changing
           here
           
             Generally
             speaking
          
           ,
           or
           most
           commonly
           ;
           into
           
             Generally
             ,
             when
          
           ,
           or
           alwais
           when
           .
           Again
           omitting
           the
           limitation
           (
           
             in
             Contemplative
             Souls
          
           )
           and
           the
           (
           except
           )
           that
           follows
           ,
           and
           Sancta
           Sophias
           Reason
           as
           for
           these
           Contemplatives
           ,
           Having
           thus
           prepared
           this
           passage
           ,
           and
           rendered
           it
           easie
           for
           a
           Confutation
           ,
           he
           falls
           to
           battering
           down
           his
           own
           work
           ;
           and
           goes
           on
           .
           
             A
             most
             excellent
             and
             Apostolicall
             Doctrine
             &c.
             
          
        
         
           
             The
             doing
             things
             meerly
             for
             Edification
             ,
          
           
           &c.
           
           It
           is
           not
           strange
           ,
           That
           one
           good
           work
           may
           be
           an
           impediment
           to
           another
           ,
           as
           to
           some
           present
           circumstances
           better
           or
           more
           necessary
           .
           As
           for
           example
           :
           A
           woork
           done
           meerly
           for
           Edification
           ,
           may
           be
           an
           impediment
           to
           our
           Prayers
           ,
           at
           a
           time
           when
           this
           latter
           duty
           is
           more
           necessary
           .
           As
           the
           Apostles
           had
           inspirations
           for
           external
           works
           ,
           preaching
           &c.
           and
           for
           giving
           
             good
             example
          
           thereby
           ,
           so
           doubtles
           at
           other
           times
           ,
           
           they
           had
           ,
           of
           forbearing
           these
           ,
           and
           retiring
           rather
           to
           Prayer
           ;
           and
           it
           is
           not
           to
           be
           believed
           ,
           that
           they
           ,
           who
           exhorted
           others
           to
           
             pray
             continually
          
           ,
           omitted
           this
           duty
           themselves
           .
           Again
           ;
           As
           they
           had
           holy
           Inspirations
           to
           external
           works
           ,
           to
           preaching
           &c.
           so
           may
           another
           have
           them
           to
           forbear
           preaching
           ;
           and
           rather
           to
           be
           take
           himself
           to
           Solitude
           ,
           Reading
           ,
           
           Meditation
           ,
           as
           this
           is
           more
           necessary
           and
           beneficiall
           to
           himself
           ,
           then
           his
           doing
           the
           former
           would
           be
           to
           others
           .
           Nor
           I
           hope
           was
           S.
           Iohn
           Baptist's
           busines
           in
           the
           desart
           ,
           whose
           chief
           practice
           there
           must
           needs
           be
           Prayer
           ;
           nor
           Anna's
           in
           the
           Temple
           ,
           who
           is
           said
           
             not
             to
             have
             departed
             thence
          
           ,
           
           
             but
             served
             God
             there
             with
             prayers
             night
             and
             day
             ,
          
           vnlawfull
           emploiments
           .
           And
           so
           it
           is
           ,
           that
           an
           undiscreet
           zeal
           of
           doing
           good
           to
           others
           hinders
           many
           imperfect
           Souls
           from
           that
           charity
           ,
           and
           robbs
           them
           of
           that
           time
           ,
           which
           they
           owe
           much
           rather
           to
           themselves
           .
        
         
           
             Reply
             to
             p.
          
           337.
           
        
         
           
           
             What
             becomes
             of
             all
             the
             precepts
             they
             have
             left
             vs
             ,
          
           &c.
           
           The
           precepts
           the
           Apostles
           have
           left
           vs
           
             of
             doing
             good
             ,
             of
             mutual
             edification
             ,
             of
             constant
             busines
             besides
             the
             Commands
             for
             the
             outward
             duties
             of
             worship
             ,
          
           are
           affirmed
           by
           none
           to
           be
           
             hindrances
             in
             the
             way
             to
             Perfection
             .
          
           Nay
           further
           ;
           so
           much
           ,
           in
           any
           of
           these
           ,
           as
           the
           Apostles
           have
           commanded
           ,
           is
           necessary
           to
           Perfection
           .
           But
           will
           this
           Author
           say
           ,
           that
           the
           Contemplatives
           ,
           or
           Sancta
           Sophia
           in
           their
           Rules
           oppose
           any
           of
           these
           ,
           or
           other
           external
           duty
           whatever
           ,
           in
           such
           time
           ,
           and
           place
           ,
           and
           other
           circumstances
           ,
           as
           the
           Apostles
           have
           commanded
           it
           ?
           For
           ,
           so
           often
           ,
           the
           omission
           of
           it
           is
           not
           lawfull
           (
           they
           always
           suppose
           )
           but
           a
           sin
           .
           Or
           ,
           2.
           will
           he
           say
           because
           externall
           good
           works
           ,
           outward
           duties
           of
           worship
           &c.
           are
           Apostolicall
           Precepts
           ,
           therfore
           private
           prayer
           is
           none
           ?
           Or
           3.
           will
           he
           argue
           :
           when
           ever
           we
           can
           do
           any
           of
           these
           ,
           therfore
           we
           may
           not
           at
           any
           such
           time
           better
           omit
           them
           ,
           and
           do
           something
           
           else
           ?
           All
           these
           consequences
           are
           faulty
           .
           Affirmative
           Precepts
           oblige
           not
           all
           persons
           ,
           not
           at
           all
           ,
           times
           ;
           and
           the
           Acts
           of
           them
           are
           in
           consilio
           ,
           not
           Praecepto
           ,
           except
           in
           some
           case
           of
           necessity
           ;
           and
           then
           
             toties
             quoties
          
           ,
           the
           Contemplative's
           Devotions
           ,
           as
           they
           profess
           are
           to
           be
           laid
           aside
           .
        
         
           
             Internall
             liver
             to
             pretend
          
           &c.
           
           *
           
             Sancta
             Sophia
             grants
             Spiritual
             Persons
             somtimes
             to
             have
             such
             Supernaturall
             Favours
             ;
             *
             yet
             would
             it
             not
             have
             such
             persons
             ▪
             
               easily
               to
               pretend
               them
            
             (
             least
             perhaps
             they
             may
             be
             mistaken
             ,
             when
             indeed
             they
             have
             them
             not
             ;
             )
             
               Nor
               so
               much
               as
               desire
               them
               ,
            
             nay
             rather
             pray
             against
             them
             ,
             least
             considering
             their
             own
             weakness
             ,
             they
             should
             abuse
             them
             to
             vanity
             and
             pride
             :
             lastly
             nor
             to
             esteem
             ,
             or
             execute
             any
             thing
             according
             to
             them
             ,
             
               vnless
               approued
               by
               Superiours
            
             .
          
        
         
           
             Obliged
             to
             resign
             their
             Iudgments
          
           ,
           
           &c.
           S.
           Sophia's
           words
           are
           —
           
             In
             such
             cases
             all
             Souls
             are
             not
             so
             absolutely
             obliged
          
           &c.
           
           Which
           Proposition
           is
           brought
           in
           here
           by
           this
           Author
           ,
           but
           the
           Cases
           left
           out
           :
           After
           which
           manner
           Catholick
           Casuists
           ,
           and
           Schoolmen
           are
           very
           ordinarily
           vsed
           by
           Ptotestant
           Writers
           ,
           and
           particularly
           by
           Doctor
           Tailor
           ,
           whom
           this
           Author
           much
           follows
           .
           Now
           ,
           the
           Cases
           are
           :
           1.
           
           If
           the
           Souls
           be
           such
           as
           are
           eminently
           perfect
           ,
           &
           not
           litle
           experienced
           ,
           and
           such
           as
           have
           not
           as
           yet
           their
           senses
           well
           exercised
           in
           discerning
           Good
           and
           Evill
           ;
           
           2.
           that
           there
           be
           great
           certainty
           ,
           that
           the
           Internall
           Direction
           is
           from
           God.
           3.
           and
           that
           it
           be
           in
           actions
           good
           or
           indifferent
           ,
           
           and
           where
           is
           no
           question
           or
           Scrupule
           in
           such
           person
           of
           the
           lawfulness
           of
           either
           doing
           or
           omiting
           it
           :
           4.
           that
           if
           a
           Superior
           shoud
           Command
           any
           thing
           contrary
           therto
           ,
           he
           is
           to
           be
           obeyed
           ,
           and
           no
           such
           interiour
           Illumination
           ,
           or
           call
           obligeth
           in
           such
           case
           :
           *
           5.
           that
           where
           no
           such
           contrary
           command
           ,
           yet
           ,
           if
           the
           matter
           be
           of
           considerable
           moment
           ,
           the
           express
           approbation
           ,
           or
           permission
           ,
           of
           their
           Superiour
           is
           to
           be
           observed
           .
           *
           Let
           this
           Author
           fit
           these
           Cases
           to
           the
           Fanaticks
           :
           And
           then
           let
           the
           Fanaticks
           ,
           in
           Gods
           name
           ,
           take
           their
           Liberty
           .
           For
           it
           is
           not
           necessary
           ,
           where
           no
           reasonable
           cause
           of
           doubt
           ,
           or
           fear
           of
           Sin
           ,
           to
           consult
           ;
           or
           ,
           when
           consulting
           ,
           to
           resign
           our
           judgment
           to
           others
           concerning
           any
           thing
           that
           happens
           to
           vs
           ;
           provided
           ,
           such
           allow
           it
           a
           thing
           good
           or
           indifferent
           .
           But
           we
           may
           not
           argue
           here
           ;
           If
           somein
           some
           things
           have
           no
           cause
           ,
           therfore
           none
           in
           anything
           can
           have
           any
           cause
           ,
           of
           Scrupule
           ,
           and
           of
           consulting
           &
           following
           anothers
           counsel
           .
        
         
           
             M.
             Cressy
             in
             his
             preface
          
           ,
           &c.
           
           M
           Cressy
           in
           his
           Preface
           ,
           
           as
           also
           Sancta
           Sophia
           do
           at
           large
           shew
           the
           difference
           between
           the
           Inspirations
           or
           Revelations
           allowed
           in
           the
           Church
           of
           Rome
           ,
           and
           those
           of
           Fanaticks
           ,
           in
           the
           places
           ,
           and
           words
           cited
           before
           §
           .
           15.
           
           Those
           of
           the
           Fanaticks
           being
           easily
           discernable
           to
           be
           false
           ,
           and
           suggestions
           of
           the
           Evill
           Spirit
           ,
           not
           by
           Prayer
           only
           ,
           but
           by
           the
           
             Divine
             laws
          
           ,
           these
           inspirings
           being
           pretended
           by
           them
           in
           things
           not
           indifferent
           ,
           but
           directly
           contrary
           to
           these
           Laws
           :
           But
           the
           passages
           which
           this
           Author
           
           here
           selects
           ,
           (
           and
           omits
           the
           other
           that
           were
           to
           the
           purpose
           ,
           )
           are
           concerning
           the
           motions
           of
           Gods
           Spirit
           in
           matters
           ,
           or
           actions
           ,
           &
           omissions
           ,
           agreed
           on
           to
           be
           in
           themselves
           indifferent
           ,
           and
           lawfull
           ,
           or
           also
           good
           .
           Within
           which
           bounds
           had
           the
           Fanatick
           Inspirations
           contained
           themselves
           ,
           some
           mistakes
           perhaps
           there
           might
           have
           bin
           ,
           but
           hurt
           none
           ,
           either
           to
           the
           Church
           ,
           State
           ,
           their
           neighbours
           ,
           or
           themselves
           ,
           as
           to
           sinning
           .
        
         
           
             Nothing
             but
             the
             assistance
             of
             Divine
             Grace
             ,
          
           
           Nothing
           more
           is
           here
           meant
           by
           Divine
           Inspirations
           ,
           then
           the
           assistance
           or
           efficiency
           of
           the
           Divine
           Grace
           ,
           illuminating
           the
           vnderstanding
           with
           a
           right
           judgment
           ,
           and
           infusing
           into
           the
           Will
           right
           inclinations
           ,
           and
           desires
           ,
           (
           that
           is
           the
           most
           conformable
           to
           Gods
           will
           )
           as
           to
           our
           doing
           ,
           or
           omitting
           such
           particular
           actions
           ,
           as
           are
           dayly
           suggested
           to
           vs
           ,
           we
           know
           not
           by
           what
           Spirit
           ,
           and
           do
           fall
           vnder
           our
           Deliberation
           .
           Which
           Divine
           Inspirations
           was
           it
           foolishness
           heretofore
           ;
           or
           is
           it
           now
           ,
           to
           justify
           ,
           and
           confirm
           ,
           against
           those
           who
           seem
           professed
           enemies
           of
           them
           ,
           and
           stile
           them
           Fanaticism
           ?
        
         
           
             The
             only
             meanes
             imaginable
             that
             can
             be
             proper
             ,
          
           &c.
           
           The
           repairing
           to
           Prayer
           ;
           in
           the
           best
           manner
           ,
           we
           can
           make
           it
           ,
           is
           a
           
             proper
             naturall
             ,
             and
             most
             efficacious
             way
             to
             obtain
             a
             supernaturall
             light
          
           (
           from
           Gods
           Spirit
           )
           
             to
             discern
             his
             will
          
           in
           all
           our
           actions
           ;
           speaking
           of
           such
           as
           are
           indifferent
           ,
           and
           such
           wherein
           neither
           we
           ,
           nor
           any
           others
           ,
           have
           any
           externall
           certain
           ,
           Rule
           ,
           all
           circumstances
           considered
           ,
           whereby
           we
           may
           
           be
           guided
           ;
           as
           we
           have
           in
           all
           such
           other
           actions
           the
           lawfulness
           wich
           is
           doubted
           of
           ;
           Which
           yet
           is
           not
           said
           ,
           as
           if
           Prayer
           were
           the
           only
           means
           of
           our
           direction
           in
           these
           ,
           so
           as
           to
           exclude
           the
           making
           use
           of
           ,
           either
           our
           own
           Reason
           ,
           or
           other
           mens
           Advice
           ;
           as
           is
           said
           before
           .
        
         
           
           
             To
             make
             Enthusiasm
             necessary
             to
             distinguish
             ,
          
           &c.
           
           Now
           this
           is
           not
           making
           Enthusiasme
           ,
           but
           Prayer
           a
           meanes
           to
           obtain
           the
           illuminations
           of
           Gods
           Spirit
           ,
           to
           shew
           vs
           ,
           in
           two
           things
           suggested
           to
           vs
           ,
           which
           of
           them
           comes
           from
           It
           ,
           or
           which
           is
           more
           conformable
           to
           Gods
           will
           ,
           that
           so
           we
           may
           follow
           ,
           and
           obey
           it
           ;
           And
           what
           a
           Christian
           is
           he
           ,
           that
           being
           doubtfull
           ,
           especially
           in
           two
           affairs
           of
           much
           concernment
           ,
           which
           to
           make
           choice
           of
           ,
           doth
           not
           retire
           to
           his
           Prayers
           ,
           desiring
           God
           to
           direct
           him
           in
           such
           a
           particular
           ,
           and
           promising
           to
           do
           that
           which
           he
           shall
           be
           pleased
           ,
           by
           any
           way
           ,
           to
           signify
           to
           him
           to
           be
           more
           conformable
           to
           his
           Will
           ,
           and
           more
           conducing
           to
           Christian
           Perfection
           (
           as
           certainly
           the
           one
           may
           be
           much
           more
           then
           the
           other
           ,
           although
           both
           contained
           within
           the
           generall
           bounds
           of
           Good
           ,
           or
           indifferent
           ?
           )
           And
           then
           what
           Illumination
           he
           prays
           for
           ,
           why
           may
           not
           he
           also
           expect
           ?
           Again
           who
           is
           there
           ,
           much
           frequenting
           Prayer
           ,
           that
           doth
           not
           perceive
           in
           them
           some
           illustrations
           ,
           and
           influences
           entring
           ,
           and
           iniected
           as
           it
           were
           ,
           into
           his
           mind
           without
           his
           own
           procurement
           ,
           touching
           a
           more
           perfect
           knowledge
           of
           himself
           ;
           or
           the
           immense
           Love
           of
           God
           to
           Mankind
           ,
           or
           some
           acceptable
           service
           he
           may
           do
           to
           God
           or
           his
           neighbour
           ;
           or
           secret
           reprehensions
           for
           some
           
           Faults
           ;
           or
           admonitions
           for
           the
           better
           ordering
           of
           his
           life
           ;
           Spiritu
           (
           as
           our
           Lord
           Saith
           Io.
           3.8
           .
           )
           
             Spirante
             ubi
             vult
          
           ,
           and
           he
           not
           knowing
           whence
           such
           things
           come
           ,
           or
           how
           they
           passe
           away
           ;
           yet
           these
           things
           we
           are
           assured
           must
           be
           from
           Gods
           Spirit
           ,
           because
           no
           
             good
             thought
          
           is
           from
           ourselves
           .
           And
           why
           may
           not
           we
           imagine
           the
           same
           ,
           (
           a
           due
           preparation
           being
           supposed
           )
           of
           the
           thoughts
           iniected
           in
           our
           doubtings
           ,
           and
           requests
           ,
           concerning
           actions
           left
           free
           ,
           and
           vndetermined
           by
           the
           Divine
           declared
           will
           ,
           what
           way
           in
           these
           we
           may
           rather
           take
           ,
           the
           better
           to
           serve
           and
           please
           him
           .
           God
           forbid
           ,
           that
           the
           name
           of
           Enthusiasme
           should
           deterr
           Christians
           from
           such
           a
           practice
           ,
           or
           hearkning
           to
           this
           internall
           Language
           ;
           Or
           (
           as
           M.
           Cressy
           expresses
           it
           in
           his
           Preface
           *
           )
           
             should
             render
             Prayer
             and
             by
             Prayer
             ,
             the
             obtaining
             of
             Divine
             Grace
             ,
             a
             suspicious
             exercise
          
           And
           I
           wish
           the
           Author
           would
           a
           little
           better
           weigh
           his
           words
           ,
           and
           the
           maligne
           influence
           they
           may
           have
           on
           others
           .
           We
           say
           then
           ;
           
             Divine
             Inspirations
          
           are
           necessary
           (
           for
           Grace
           ,
           as
           well
           furthers
           ,
           as
           prevents
           ,
           vs
           )
           to
           distinguish
           the
           motions
           of
           the
           Good
           and
           Bad
           Spirit
           in
           our
           minds
           in
           matters
           purely
           indifferent
           (
           which
           may
           be
           proposed
           to
           vs
           ,
           by
           either
           of
           these
           Spirits
           for
           a
           different
           end
           ,
           )
           where
           we
           have
           no
           other
           extenal
           Rule
           to
           iudge
           these
           motions
           by
           ,
           as
           we
           have
           in
           all
           internal
           suggestions
           concerning
           such
           other
           matters
           ,
           as
           are
           either
           directly
           commanded
           or
           prohibited
           ,
           by
           Gods
           Law.
           And
           it
           is
           by
           this
           latter
           way
           of
           discovery
           ,
           and
           not
           the
           former
           ,
           that
           M.
           Cressy
           shews
           the
           suggestions
           of
           Fanaticks
           to
           
           be
           Satanicall
           .
        
         
           
             To
             try
             Illuminations
             by
             Inspirations
             ,
             and
             so
             Inspirations
             by
             Illuminations
             ,
          
           
           &c.
           
           This
           Author
           since
           Lauds
           Labyrinth
           dreams
           much
           of
           Circles
           .
           To
           me
           there
           appears
           no
           more
           of
           a
           Circle
           ,
           or
           Identicall
           proof
           here
           ,
           than
           in
           the
           proving
           of
           the
           Scripture
           by
           the
           Church
           ,
           and
           the
           Church
           by
           the
           
             Motives
             of
             credibility
          
           .
           Or
           ,
           than
           in
           the
           Protestants
           proving
           their
           
             Church
             Authority
             from
          
           the
           Scriptures
           ;
           and
           Scriptures
           from
           
             Vniversall
             Tradition
          
           .
           The
           discerning
           of
           the
           motions
           of
           the
           Spirit
           ,
           by
           other
           second
           motions
           of
           the
           same
           Spirit
           more
           manifest
           to
           vs
           ,
           
           is
           no
           circular
           proof
           ,
           or
           evidence
           ,
           no
           more
           then
           this
           ;
           when
           a
           friend
           vnknown
           ,
           doth
           me
           a
           favour
           ,
           and
           afterwards
           tells
           me
           ,
           he
           did
           it
           ,
           
             The
             things
             of
             the
             Spirit
          
           ,
           saith
           the
           Apostle
           ,
           
             are
             discerned
             Spiritually
          
           (
           that
           is
           ,
           Surely
           ,
           by
           the
           Spirit
           )
           and
           ,
           
           vers
           .
           12.
           we
           have
           received
           
             the
             Spirit
             of
             God
             ,
             that
             we
             might
             know
             the
             things
             that
             are
             given
             to
             vs
             of
             God
          
           ;
           (
           that
           is
           ,
           by
           his
           Spirit
           )
           And
           the
           Gift
           of
           
             Discerning
             of
             Spirits
          
           (
           1.
           
           Cor.
           12.10
           .
           )
           is
           a
           gift
           ,
           or
           operation
           of
           the
           Spirit
           ;
           and
           
             the
             Spirit
             ,
             in
             bearing
             witness
             to
             our
             Spirits
             that
             we
             are
             the
             children
             of
             God
             ,
          
           
           or
           born
           again
           of
           the
           Spirit
           ,
           bears
           witness
           of
           it self
           .
        
         
           
             New
             Revelations
             ,
             and
             as
             great
          
           &c.
           
           
             New
             Divine
             Revelations
          
           are
           pretended
           by
           Fanaticks
           ;
           As
           great
           ,
           or
           greater
           ,
           or
           frequenter
           ,
           are
           pretended
           by
           the
           Church
           ;
           By
           the
           one
           truly
           ;
           by
           the
           other
           falsly
           ;
           the
           Divine
           laws
           being
           Iudge
           .
           But
           no
           new
           or
           strange
           Revelations
           are
           pretended
           by
           ,
           or
           in
           the
           Church
           :
           that
           is
           such
           as
           deliver
           any
           new
           thing
           contrary
           to
           or
           dissonant
           
           from
           the
           Old
           :
           of
           which
           M
           Cressy
           there
           speaks
           ;
           and
           the
           latter
           following
           words
           sufficiently
           explain
           the
           precedent
           ;
           which
           this
           Author
           ,
           after
           2.
           pages
           discourse
           vpon
           new
           ,
           is
           pleased
           to
           take
           notice
           of
           ,
           p.
           242.
           where
           he
           goes
           on
           —
           
             Yet
             M.
             Cressy
             saith
             ,
             they
             are
             not
             seditious
          
           &c.
           
        
         
           
             Reply
             to
             p.
          
           340.
           
           
        
         
           
             To
             hearken
             to
             the
             Immediate
             impulses
             the
             Spirit
             of
             God
             ,
          
           &c.
           
           
           Catholicks
           ,
           as
           well
           as
           Fanaticks
           affirm
           ;
           
             that
             men
             ought
             to
             hearken
             to
             the
             immediat
             Impulses
          
           (
           I
           suppose
           he
           means
           inspirations
           )
           
             of
             the
             Spirit
             of
             God
             within
             them
             .
          
           And
           will
           not
           this
           Author
           say
           so
           too
           ?
           But
           no
           Catholick
           pretends
           ,
           
             that
             God
             acquaints
             him
             with
             his
             mind
             and
             will
             ,
             in
             a
             way
             peculiar
             to
             himself
          
           ;
           and
           not
           such
           ,
           as
           is
           ,
           or
           may
           be
           ,
           common
           to
           all
           others
           ,
           that
           are
           in
           the
           state
           of
           Grace
           .
        
         
           
             Who
             did
             not
             boast
             of
             so
             many
             Raptures
          
           &c.
           
           Rapts
           ,
           and
           Visions
           in
           the
           Catholick
           Church
           are
           not
           to
           be
           distinguished
           from
           Fanaticism
           by
           the
           degree
           ,
           or
           the
           number
           ,
           of
           them
           ,
           but
           the
           quality
           .
        
         
           
             As
             though
             the
             case
             were
             the
             very
             same
             ,
          
           
           &c.
           
           
             The
             Prophets
             and
             Apostles
             received
             truth
             by
             Revelation
          
           (
           saith
           Blosius
           )
           therefore
           others
           may
           .
           But
           he
           saith
           there
           also
           
             Denique
             Sacrae
             Scripturae
             Diuinis
             Revelationibus
             sunt
             plenae
             ;
             Revelationibus
          
           made
           to
           others
           ,
           I
           hope
           ,
           besides
           Apostles
           ,
           and
           Prophets
           ,
           witness
           .
           1.
           
           Cor.
           14.26.30
           .
           and
           so
           he
           concludes
           ▪
           
             Dominus
             semper
             po●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
             to
             keep
             himself
             indifferent
             to
             do
             what
             God
             shall
             reveal
             to
             him
             ,
             and
             not
             to
             determine
             himself
             indifferent
             to
             do
             what
             he
             hath
             already
             revealed
             ,
             and
             taught
             in
             the
             Gospell
             .
          
           Their
           sence
           must
           either
           be
           this
           ;
           that
           S.
           Ignatius
           directs
           his
           Sons
           
             not
             to
             determine
          
           themselves
           to
           do
           what
           God
           hath
           already
           revealed
           ,
           and
           taught
           in
           the
           Gospell
           ,
           but
           to
           keep
           themselves
           indifferent
           to
           do
           the
           contrary
           ,
           if
           revealed
           to
           them
           .
           Or
           
             els
             That
             they
             are
             not
             to
             determine
             themselves
             to
             do
             only
             what
             God
             hath
             already
             revealed
             ,
             and
             taught
             in
             the
             Gospel
             .
          
           (
           that
           is
           as
           to
           the
           things
           commanded
           ,
           and
           prohibited
           there
           ;
           )
           
             but
             also
             to
             keep
             themselves
             indifferent
          
           (
           as
           to
           the
           things
           on
           either
           side
           lawful
           to
           be
           
           done
           )
           to
           do
           that
           ,
           which
           God
           shall
           reveal
           to
           them
           .
           that
           is
           ,
           shall
           reveal
           to
           them
           ,
           recommending
           it
           to
           him
           in
           Prayer
           ,
           by
           the
           internal
           illuminations
           and
           inspirations
           of
           his
           Holy
           Spirit
           to
           be
           ,
           
             ad
             majorem
             Dei
             Gloriam
          
           ,
           and
           more
           conformable
           to
           his
           will.
           Of
           which
           much
           hath
           bin
           said
           before
           §
           .
           21.
           &c.
           Of
           these
           two
           senses
           the
           former
           is
           too
           gross
           and
           impious
           in
           conscience
           for
           S.
           Ignatius
           to
           prescribe
           to
           his
           whole
           Order
           in
           a
           book
           pretending
           Devotion
           ,
           and
           so
           publick
           in
           the
           face
           of
           the
           whole
           Church
           ;
           let
           this
           Glorious
           Saint
           be
           supposed
           as
           great
           an
           Hypocrire
           or
           Fanatick
           as
           this
           Author
           would
           make
           him
           .
           For
           what
           Fanatick
           will
           say
           so
           much
           ?
           In
           the
           latter
           sense
           I
           see
           no
           harm
           vnless
           the
           word
           (
           reveale
           )
           displease
           ;
           but
           then
           change
           it
           into
           
             God
             shall
             inspire
             them
          
           ,
           and
           the
           Protestants
           common
           Prayer
           Book
           will
           iustify
           the
           language
           .
        
         
           
           
             That
             is
             for
             new
             and
             strange
             Revelations
             too
             ,
          
           &c.
           
           If
           Mother
           Iuliana's
           Revelations
           have
           many
           things
           new
           and
           strange
           ,
           yet
           ,
           if
           therein
           be
           nothing
           contrary
           to
           Faith
           or
           
             Good
             manners
          
           ,
           nor
           words
           taken
           in
           a
           modern-improper
           sence
           will
           amount
           to
           Heresy
           ,
           I
           hope
           this
           Author
           will
           not
           put
           her
           in
           the
           List
           of
           his
           Fanaticks
           ,
           vnless
           he
           can
           make
           good
           the
           same
           of
           them
           ;
           or
           ,
           that
           he
           can
           prove
           her
           old
           English
           to
           be
           Fanaticism
           ,
           but
           then
           let
           Chaucer
           also
           look
           to
           himself
           .
        
         
           
             Reply
             to
             page
          
           342.
           
        
         
           
           
             As
             though
             the
             persons
             were
             ever
             the
             less
             madd
          
           &c.
           
           I
           suppose
           this
           Author
           would
           have
           spoken
           with
           more
           reverence
           of
           Confessors
           
           (
           that
           is
           ,
           Ecclesiasticall
           Superiours
           )
           than
           to
           make
           their
           Office
           the
           keeping
           of
           Mad-men
           ,
           had
           he
           remembred
           that
           the
           Church
           of
           England
           in
           her
           Liturgy
           recommends
           Confession
           ;
           but
           ,
           this
           ,
           so
           litle
           practised
           ,
           he
           might
           the
           easier
           forget
           it
           .
           Men
           chained
           can
           do
           no
           harm
           ;
           as
           Fanaticks
           are
           in
           the
           Roman
           Church
           ,
           thanks
           to
           their
           Holy
           keepers
           ;
           and
           for
           the
           persons
           vnder
           such
           custody
           ,
           their
           being
           sober
           ,
           or
           mad
           ,
           (
           for
           ,
           either
           they
           may
           be
           )
           it
           is
           fit
           the
           Church
           should
           rather
           iudge
           of
           it
           then
           this
           Author
           ;
           who
           here
           pronounceth
           that
           Madness
           ,
           which
           these
           Confessors
           ,
           and
           the
           Church
           take
           for
           Perfection
           .
           And
           so
           it
           is
           ,
           that
           All
           persons
           being
           diligently
           watched
           by
           these
           keepers
           ,
           those
           judged
           Fanaticks
           by
           the
           Church
           ,
           all
           ,
           sooner
           ,
           or
           later
           ,
           even
           all
           those
           with
           much
           pains
           collected
           in
           this
           Book
           by
           this
           Author
           ,
           that
           were
           truly
           Such
           ,
           have
           bin
           crushed
           by
           her
           hitherto
           ;
           and
           have
           no
           present
           being
           :
           I
           wish
           it
           were
           so
           with
           the
           English
           Fanaticks
           .
           But
           whilst
           they
           do
           impose
           no
           such
           keepers
           over
           them
           ,
           nor
           can
           iustly
           deny
           that
           liberty
           of
           iudgment
           to
           others
           ,
           which
           they
           have
           taken
           to
           themselves
           ,
           what
           hope
           is
           there
           of
           their
           suppression
           ,
           or
           ,
           what
           iust
           Laws
           ,
           I
           mean
           Ecclesiasticall
           ,
           can
           there
           be
           made
           for
           it
           ?
        
         
           
             We
             are
             not
             to
             think
             that
             the
             Principles
             ,
          
           
           &c.
           
           For
           the
           seditious
           or
           rebellious
           facts
           of
           any
           Fanaticks
           in
           the
           Catholick
           Church
           disobeying
           ,
           or
           breaking
           loose
           from
           their
           keepers
           ,
           if
           any
           such
           can
           be
           proued
           by
           this
           Author
           ,
           they
           are
           not
           iustified
           by
           the
           Church
           ,
           or
           its
           Principles
           ,
           and
           so
           he
           looseth
           his
           labour
           in
           
           thinking
           to
           preiudice
           the
           Church
           by
           them
           ,
           any
           more
           ,
           than
           by
           proving
           some
           Adulterers
           ,
           Homicides
           ,
           Blasphemers
           to
           have
           bin
           in
           it
           .
           And
           within
           the
           memory
           of
           man
           the
           Church
           of
           England
           was
           not
           free
           from
           having
           such
           facts
           committed
           by
           some
           of
           her
           Body
           and
           Communion
           ;
           yet
           ,
           I
           suppose
           this
           Author
           will
           maintain
           ,
           without
           her
           guilt
           .
        
         
           And
           here
           I
           take
           of
           my
           Pen
           wearied
           with
           following
           a
           person
           whose
           sense
           much
           fails
           his
           rage
           against
           the
           Catholick
           Church
           ;
           and
           who
           hath
           much
           more
           of
           Raillery
           ,
           then
           Reason
           :
           Hoping
           these
           ,
           short
           Animadversions
           may
           conduce
           some
           what
           ,
           if
           not
           to
           the
           vndeceiving
           of
           himself
           (
           for
           I
           fear
           his
           defect
           lyes
           not
           there
           )
           yet
           of
           others
           ,
           in
           a
           matter
           of
           the
           greatest
           consequence
           ,
           Devotion
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A66970-e130
           
             §.
             I
             ▪
             
          
           
             §.
             II.
             
          
           
             §.
             III.
             
          
           
             *
             See
             S.
             Austin
             .
             
               De
               Civit.
               Dei.
               l.
            
             16.
             c.
             6.
             
             
               S.
               Gregor
               .
               in
               Ezech.
               Hom.
            
             2.
             
          
           
             *
             Act.
             22.16.8.9.7.23.9.10.3.26.10.3
             .
          
           
             §.
             IV.
             
          
           
             *
             
               Epist.
               ad
               .
               Demophilū
            
             .
          
           
             *
             
               Confess
               .
               l.
            
             8.
             c.
             6.
             
          
           
             *
             Epist.
             22.
             
          
           
             *
             
               Historia
               Religiosa
            
             .
          
           
             *
             ●ollationes
          
           
             *
             
               Historia
               Lausiaca
            
             .
          
           
             §.
             V.
             
          
           
             §.
             VI.
             
          
           
             §.
             VII
             .
          
           
             Psal.
             63.8
             .
          
           
             Luk.
             17.21
             
          
           
             §.
             VIII
             .
          
           
             a
             
               In
               Cantica
               Serm.
               73.
            
             
          
           
             b
             
               De
               Consid
               .
               l.
               5.
               c.
               2.
               
            
          
           
             c
             
               C.
               4.
            
             
          
           
             d
             De
             Moral
             .
             24.
             l.
             5.
             c.
             
          
           
             e
             De
             Moribus
             Eccles
             .
             c.
             31.
             
          
           
             §.
             IX
             .
          
           
             Gal.
             1.12
             .
          
           
             *
             Act.
             10.19.20
             .
             Act.
             16.6.7
             9.20.22.23
             .
             Act.
             8.19.21
             .
             Tim.
             1.18
             .
             4.14
             .
          
           
             §.
             X.
             
          
           
             *
             Confess
             .
             8.
             l.
             12.
             c.
             
          
           
             *
             See
             S.
             Austin
             Confess
             .
             l.
             3.
             c.
             11.
             l.
             6.
             c.
             1.
             l.
             6.
             c.
             13.
             
          
           
             §.
             XI
             .
          
           
             §.
             XII
             .
          
           
             §.
             XIII
             .
          
           
             Gal.
             2.20.4.19
             .
             1.
             
             Cor.
             15.10
             .
             2.
             
             Cor.
             4.16
             .
             Col.
             3.3
             .
             Rom.
             13.2
             .
          
           
             Col.
             3.10
             .
             2.
             
             Cor.
             3.18
             .
             Gal.
             5.16.18
             .
          
           
             2.
             
             Pet.
             1.4
             .
             Phil
             4.7
             .
             Eph.
             3.17.18.19.20
             .
          
           
             2.
             
             Cor.
             4.18
             .
             1.
             
             Cor.
             6.16.17
             .
          
           
             Jo.
             14.23
             .
             Jo.
             17.23
             .
          
           
             1.
             
             Jo.
             4.16
             .
          
           
             Act.
             2.17
             ▪
             
          
           
             *
             c.
             1.17.18
             .
          
           
             1.
             
             Cor.
             14.14
             .
          
           
             Rom.
             8.26
             .
          
           
             Rom.
             8.26
             
          
           
             *
             2.
             
             Cor.
             9.15
             .
             Col.
             2.5
             .
             Heb.
             4.12
             .
             2.
             
             Cor.
             5.13
             .
             Psal.
             67.
             
          
           
             §.
             XIV
             .
          
           
             *
             See.
             Rom
             Idol
             .
             pa.
             337.338
             .
          
           
             *
             Preface
             §.
             29.2
             .
             d.
             vol.
             p.
             269.
             
             §.
             11.
             
          
           
             *
             Ibid.
             p.
             272.
             
          
           
             §.
             XV.
             
          
           
             *
             1.
             
             Thess.
             5.19.20.21
             .
             1.
             
             Jo.
             4
             ▪
             1.
             
          
           
             §.
             XVI
             .
          
           
             *
             Last
             Engl
             .
             Edit
             .
             p.
             323.
             
          
           
             §.
             XVII
             .
          
           
             Eph.
             2.20
             .
             S.
             Thom.
             q.
             1.
             1.
             
             Act.
             8.
             ad
             2.
             
          
           
             §.
             XVIII
             .
          
           
             §.
             XIX
             .
          
           
             *
             1.
             vol.
             p.
             57.
             &c.
             
          
           
             *
             Eph.
             2.2
             .
          
           
             *
             Gal.
             5.17
             .
          
           
             1.
             
             Jo.
             3.9
             .
          
           
             1.
             
             Pet.
             1.23
             .
          
           
             Matt.
             13.31.33
             .
          
           
             2.
             
             Pet
             3.18
             Col.
             2.19
             .
             2.
             
             Cor.
             4.16
             .
             Eph.
             4.13
             .
             Col.
             1.28
             .
             —
             4.12
             .
          
           
             1.
             
             Cor.
             9.27
             .
             1.
             
             Cor.
             6.12
             .
          
           
             §.
             XX.
             
          
           
             Jo.
             16.13
             .
             -
             14.26
             .
             Act.
             6.9.10
             1.
             
             Cor.
             12.8.9.28
             .
             Rom.
             12.6.7
             .
             Act.
             4.29.31
             .
             Lu.
             24.45
             .
             Act.
             16.14
             .
             Eph.
             1.18
             .
          
           
             †
             2.
             
             Pet.
             3.18
             .
             Eph.
             4.13
             .
          
           
             *
             Gal.
             5.25
             .
          
           
             Rom.
             8.5.6
             .
          
           
             *
             2.
             
             Cor.
             3.5
             .
          
           
             †
             Jo.
             15.5
             .
          
           
             §.
             XXI
             .
          
           
             *
             In
             Cant.
             Serm.
             17.
             
          
           
             Jac.
             5.17
             .
          
           
             Jo.
             9.31
             .
          
           
             Matt.
             21.22
             .
          
           
             Mar.
             11.23
             
          
           
             Jo.
             15.7
             .
          
           
             1.
             
             Jo.
             3
             22.
             
          
           
             1.
             
             Jo.
             5.14
             .
          
           
             Rom.
             8.26.27
             .
          
           
             1.
             
             Cor.
             2.10
             .
             &c.
             
          
           
             §.
             XXII
             .
          
           
             *
             Collat.
             9.
             c.
             32.
             
          
           
             §
             XXIII
             .
          
           
             *
             Confess
             .
             l.
             6.
             c.
             13.
             
          
           
             Cor.
             14.
             
          
           
             §.
             XXV
             .
          
           
             *
             Roman
             Idol
             .
             c.
             4.
             p.
             325.
             
          
           
             §.
             XXVI
             .
          
           
             §.
             XXVII
             .
          
           
             Luc.
             10.27
             
          
           
             §.
             XXVIII
             
          
           
             *
             De
             interiori
             Domo
             c.
             14.
             
          
           
             §.
             XXIX
             .
          
           
             *
             See
             §.
             3.
             
          
           
             *
             In
             Psal.
             67.
             
          
           
             §.
             XXX
             .
          
           
             *
             1.
             l.
             3.
             c.
             
          
           
             §.
             XXXI
             .
          
           
             *
             In
             Cant.
             Serm.
             69.
             
          
           
             *
             In
             Ezech
             Hom.
             17.
             
          
           
             §.
             XXXII
             .
          
           
             *
             Confess
             .
             l.
             7.
             c.
             10.
             
          
           
             §.
             XXXIII
             
          
           
             *
             c.
             33.
             
          
           
             Psal.
             50.10
             
          
           
             *
             De
             moribu●s
             Eccl.
             c.
             31.
             
          
           
             *
             Collat.
             19.
             c.
             4.
             
          
           
             *
             Collat.
             9.
             c.
             31.
             
          
           
             §.
             XXXIV
             .
          
           
             *
             Psal.
             29.
             
             ●●
             ▪
             
          
           
             c.
             33.26
             .
          
           
             §.
             XXXV
             .
          
           
             2.
             
             Cor.
             5.13
             .
             Eph.
             3.18
             .
          
           
             Cant.
             2.3
             .
          
           
             §.
             XXXVI
             .
          
           
             *
             In
             Cant.
             Serm.
             23.
             
             Cant.
             1.4
             .
          
           
             *
             Serm.
             67.
             
          
           
             §.
             XXXVII
             .
          
           
             *
             Serm.
             74.
             
          
           
             *
             Serm.
             73.
             
          
           
             Joan.
             3.8
             .
          
           
             *
             c.
             18.
             
          
           
             §.
             XXXVIII
             
          
           
             *
             p.
             1045.
             
          
           
             *
             Col.
             1043
             
          
           
             §.
             XXXIX
             
          
           
             *
             Tract
             .
             3.
             
             §.
             4.
             c.
             6.
             
             §.
             3.
             
          
           
             §.
             XL.
             
          
           
             §.
             XLI
             .
          
           
             §.
             XLII
             .
          
           
             §.
             XLIII
             .
          
           
             *
             1.
             
             Cor.
             2
             .
             1●
             .
             —
             1.26
             .
             -
             ●or
             .
             5
             ,
             7.10
             6.
             
          
           
             *
             De
             Trinitate
             .
             Serm.
             1.
             
          
           
             ●sec
             ;
             .
             LXIV
             ▪
             
          
           
             1.
             
             Thess
             ●
             .
             19
             .
          
           
             1.
             
             Cor.
             2
             9.
             1.
             
             Cor.
             ●
             .
             ●5
             
          
           
             §.
             XLV
             .
          
           
             2.
             
             Pet.
             2
             ●●
             
          
           
             To.
             p.
             327.
             
          
           
             §.
             XLVI
             .
          
           
             Luk.
             7.31
             .
          
           
             §.
             XLVII
             .
          
           
             *
             p.
             372.
             
          
           
             §.
             XLVIII
             .
          
           
             *
             See
             Sancta
             Sophia
             3.
             
             Treat
             .
             p.
             243.266
             .
          
           
             Rom.
             8.14
             Gal.
             2.20
             .
             Cor.
             15.10
             .
             Matt.
             10.20
             .
          
           
             Rom.
             8.26
             
          
           
             *
             De
             Divin
             .
             nomm
             .
             c.
             2.
             
          
           
             Col.
             3.10
             .
             —
             2.
             
             Cor
             3.18
             .
             Rom.
             12.2
             .
             Heb.
             6.4.5
             .
             -
             2.
             
             Pet.
             1.4
             .
             -
             1.
             
             Cor.
             6.17
             .
             Eph.
             3.19
             .
          
           
             *
             §.
             30.
             
          
           
             *
             Ps.
             64.7
             .
             —
             67.28
             .
             Eph.
             3.18
             .
          
           
             §.
             XLIX
             .
          
           
             §.
             L.
             
          
           
             1.
             
             Cor.
             1●
             .
             30
             .
             and
             ●●
             .
             Eph.
             1.17
             .
             &c.
             c.
             3.16
             .
             &c.
             
          
           
             *
             De
             Trinit
             .
             c.
             ●
             .
          
           
             §.
             LI.
             
          
           
             Psal.
             85.9
             .
             ▪
             64.7
             .
             Luk.
             17.21
             
          
           
             §.
             LII
             .
          
           
             *
             In
             Ezech.
             Hom.
             1●
             .
          
           
             *
             Moral
             .
             l.
             24.
             c.
             13.
             
          
           
             *
             In
             Cant.
             Serm.
             73.
             
          
           
             §.
             LIII
             .
          
           
             §.
             LIV.
             
          
           
             §.
             LV.
             
          
           
             *
             See
             §.
             33.
             &c.
             
          
           
             To.
             p.
             328.
             
             §.
             LVI
             .
          
           
             To.
             p.
             329.
             
             §.
             LVII
             .
          
           
             *
             Instit.
             Spiritualis
             .
             c.
             12.
             
          
           
             §.
             LVIII
             .
          
           
             2.
             
             Cor.
             12.11
             .
             2.
             
             Cor.
             4.16
             .
          
           
             To.
             p.
             330.
             
             §.
             LIX
             .
          
           
             *
             De
             interiori
             Domo
             .
             c.
             70.
             
          
           
             *
             Barbasō
             Amor
             ,
             Divin
             .
             occult
             .
             Semitae
             part
             .
             1.
             c.
             16.
             
          
           
             *
             Anatom
             .
             de
             l'Ame
             .
             part
             .
             1.
             c.
             16.
             
          
           
             To.
             p.
             331.
             
             §.
             LX.
             
          
           
             *
             p.
             332.
             
          
           
             To.
             p.
             332.
             
             §.
             LXI
             .
          
           
             To.
             p.
             333
             ▪
             §.
             LXII
             .
             N.
             1.
             
          
           
             §.
             LXII●
             ▪
             N.
             2
             ▪
             
          
           
             §.
             LXIV
             .
             N.
             3.
             
          
           
             §.
             LXV
             .
             N.
             4.
             
          
           
             *
             Moral
             .
             l.
             20.
             c.
             19.
             
          
           
             Heb.
             4
             .
             15-2.17
             .
          
           
             Matt.
             26.37.38
             .
             -
             Mark.
             14.33
             .
          
           
             1.
             
             Thess.
             5.16.17
             .
          
           
             *
             Moral
             .
             l.
             23.
             c.
             13.
             
          
           
             Psal.
             9.10
             .
          
           
             *
             p.
             333.
             
          
           
             §.
             LXVI
             .
          
           
             1.
             
             Jo.
             4.16
             .
             1.
             
             Thess.
             5.17
             .
             Luk.
             21.36
             .
             Eph.
             6.18
             .
          
           
             Luk.
             9.37.32
             .
          
           
             *
             2.
             
             Pet.
             1.16
             .
             Matt.
             16.28
             .
          
           
             Luk.
             9.33
             .
          
           
             Luk.
             3.21.22
             .
             Luk.
             9.35
             .
          
           
             Jo.
             11.33.38
             .
          
           
             Luk.
             22.44
             
          
           
             *
             p.
             14.
             
          
           
             §.
             LXVII
             .
          
           
             *
             p.
             575.509
             
          
           
             *
             2.
             vol.
             p.
             244.
             
          
           
             To.
             p.
             334.
             
          
           
             §.
             LXVIII
             .
          
           
             *
             §.
             51.
             and
             53.
             
          
           
             §.
             LXIX
             .
          
           
             *
             2.
             vol.
             p.
             304.
             
          
           
             To
             p.
             335.
             
             §.
             LXX
             .
          
           
             2.
             
             Sam.
             6.14
             .
             1
             Sam.
             19.24
             .
             Jer.
             1.6
             .
             vulg
             .
          
           
             *
             in
             Cant.
             Serm.
             67.
             
          
           
             *
             1.
             vol.
             p.
             63.
             
             To.
             p.
             336.
             
          
           
             *
             Sancta
             Soph.
             1.
             vol.
             p.
             246.
             
          
           
             §.
             LXXI
             .
          
           
             Act.
             10.9
             .
          
           
             Luk.
             2.37
             .
          
           
             To.
             p.
             337.
             
             §.
             LXXII
             .
          
           
             *
             §.
             LXXIII
             .
          
           
             *
             1.
             vol.
             p.
             65.
             
          
           
             §.
             LXXIV
             .
             a.
             vol.
             p.
             280.
             
             §.
             37.
             
          
           
             Heb.
             5.16
             .
          
           
             *
             S.
             Sophia
             .
             1.
             vol.
             p.
             135.138
             .
          
           
             *
             1.
             vol.
             p.
             147.
             
          
           
             §.
             LXXV
             .
          
           
             §.
             LXXVI
             .
             To.
             p.
             338.
             
          
           
             §.
             LXXVII
             .
          
           
             *
             p.
             19.
             
          
           
             §.
             XXVIII
             .
          
           
             See
             before
             §.
             15.
             
             To.
             p.
             339.
             
          
           
             1.
             
             Co.
             2.14
             .
          
           
             Rom.
             8.16
             .
          
           
             To.
             p.
             340.
             
          
           
             §.
             LXXIX
             .
          
           
             §.
             LXXX
             .
          
           
             §.
             LXXXI
             .
          
           
             *
             Act.
             2.17
             .
          
           
             Luk.
             2.
             
          
           
             §.
             LXXXII
             .
          
           
             To.
             p.
             341.
             
             §.
             LXXXIII
             .
          
           
             §.
             LXXXIV
             .
          
           
             To.
             p.
             342.
             
             §.
             LXXXV
             .
          
           
             §.
             LXXXVI
             .