THE ROMAN-CHVRCH'S DEVOTIONS VINDICATED From Doctor Stillingfleet's misrepresentation. By O. N. a Catholic.  Io. 3.8. 
Spiritus ubi vult spirat: & vocem ejus audis: Sed nescis unde 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 receive a greater damage in order to Salvation, 
§. I▪  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 therefore thought fit to enlarge myself in this ensuing discourse, not only in discussing punctually page by page that part of Doctor Stilling fleets late Book that handles this matter, but also in premising (for the Readers benefit) a more General Account of the Church's Doctrine and Practice herein; as being the most fundamental part of a Christians Duty, and wherein Man, whilst here on earth, entertains a nearer conversation with Heaven; as also the instrument, by which he derives from thence all other Graces and Blessings, Spiritual or Temporal.  
And here I may first say this, 
§. II.  in my entrance upon this task; that there is no part of Religion, wherein the Roman Catholic 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 upon this subject) doth more deserve praise even from her Adversaries; all Sects borrowing from Her, Rules and Patterns for Prayer and Meditation; as the Catholic Books on this subject translated and rendered 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 use solitude and Retirement, and a sequestration of themselves from all unnecessary secular affairs, to attend altogether on this Holy exercise, 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 calmly and quietly entertain a closer communication with God, and have their conversation in Heaven, whilst here on Earth: Or to use the Apostles language, 1. Cor. 7. that so they may give 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 use a greater familiarity towards them, delight to be with them; he and those of his Court; and show them greater Kindness, who love him more (or nothing but him:) and whom also he loves more: who is no man's debtor in love; and who also loveth first, otherwise they could not love him at all; & magit amat, & ante.  

§. III.  To begin then first (by the assistance and inspiration of the Holy Spirit, without which we can do nothing) with a more general explication of this matter, to render the following Animadversions on the Doctors book more intelligible.  
1. HEre those supernatural, and extraordinary Graces and Favours that are urged against this Church as mere Fanaticism: Namely Visions, Revelations, Predictions of things to come, Knowledge of things done in Absence, Knowledge of other men's thoughts, science infused, Hearing interior Words spoken in the Soul, 
* See S. Austin. De Civit. Dei. l. 16. c. 6. S. Gregor. in Ezech. Hom. 2.  interior apparitions of Saints, and Angels, and our Lord, (Such as happened 
* Act. 22.16.8.9.7.23.9.10.3.26.10.3.  to S. Paul, in the Temple; At Corinth; when he suffered shipwrak; to Ananias, to Philip, to Cornelius', and others) Ecstasies, Rapts, an extraordinary sense of the Divine presence in the most interior part of the Soul, or Spirit, suspension of the senses, and of the Discursive operations of the interior 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 than can be very intelligibly expressed to the unexperienced, are willingly confessed not unfrequently to have happened to Men of a more holy and innocent life, and Persons especially much addicted to Solitude, and Prayer, within the Communion of the Catholic Church in all Ages. The Ecclesiastical Histories are full of them, not only the Modern, but those of the more ancient and Primitive times.  

§. IV.  Whereof he who doubts may read the relation S Dionysius Areopage 
* Epist. ad. Demophilum.  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: 
* Confess. l. 8. c. 6.  the life of S. Paul the Hermit, Hilarion, Malchus, and others, written by S Hierom; to which may be added the strange relation he makes of what happened to himself, in his Epistle to Eustochium: 
* Epist. 22.  The lives of the Syrian and Egyptian Monks, and Hermit's living in perpetual retired solitude, and Prayer, related by Theodoret, 
* Historia Religiosa.  Cassian 
* ●ollationes  and Palladius: 
* Historia Lausiaca.  The life of S. Gregory Thaumaturgus, (and in it the famous vision he had of the Blessed Virgin, and S. john 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 john 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 Monastic: 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 general 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 immediately after his time. I descend no further to later times, because, possibly, they may have with Protestants less credit.  
These are the lives of such as were universally reputed Saints in the Church of God till the late Reformation; 
§. V.  Written also by Saints, or Persons of an unblemished credit; many of them Contemporary, or also acquaintance: and, so, who might better know the truth of what they writ. 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 uniform 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 Author 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 will take the pains to bring them also upon 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 little further; and say, that Christianity (depending also on Tradition) is so; and he, who, granting them not forged, yet calls them Enthusiasms, or frauds, and delusions of the evil Spirit, must make the Holiest lives that have appeared in God's Church to have been the greatest impostures; and these deceits also to have been seconded with the Gift of Prophecy, and Miracles; which, in like manner, occur in the same stories; and these latter serve to justify the former.  

v. VI  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 jude 10. Quaecunque quidem ignorant, blasphemant) and reducing them to Fanaticisme; as if, after themselves have been so much molested with it, it were some consolation to them, that their Neighbours had a share, or, that, being deeply overrun with this yellow jaundice, they can now see, abroad, no other colour. But, the application they have made of this name, here, to the Catholics is somewhat like an ill sort of Argument, that, by proving too much (that is, all Antiquity Fanatic too) proves nothing; Nay renders the imputer of it a Fanatic; if a Private Spirit, opposing the Public 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 been founded.  
A special Means also for obtaining such spiritual and extraordinary Favours from God (the effects of which are admirable as to advancing a soul in all Christian Perfection and virtues, 
§. VII.  whether respecting God's service, our own, or our neighbours, good) is affirmed to be (besides a watchful guard for keeping the Conscience clean, as much as may be, not only from Mortal, 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 ourselves, 
Psal. 63.8.  accedentes ad cor altum, and quaerentes regnum Dei intra nos; 
Luk. 17.21  much Meditation on such selected subjects, as may rather inflame 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 hindering the Heart and Will,) 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 Unions, with him, as are not in our power, and wherein we receive rather, then act, and he operates in us rather, than 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 Spiritual and Mystical Masters teach us; and this, after this way, which these men style Fanaticisme, and Enthusiasm, We endeavour to procure a more strict acquaintance, and converse with God, and herein to follow the example of our Forefathers.  

§. VIII.  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 usual expressions (some of which this Author hath gleaned up, and put somewhat untowardly together, but so, as they best made for his purpose;) expressions not so well understood 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 In Cantica Serm. 73.  none me despiciet: qui minus, non me intelliget. And, to Pope Eugenius: 
b De Consid. l. 5. c. 2.  Queris, Quomodo? si Sanctus es, nosti; si non es, esto; & tuo experimento Scies. And in scalâ Claustrali. 
c C. 4.  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 De Moral. 24. l. 5. c.  of the same Grace. And S. Austin. 
e De Moribus Eccles. c. 31.  Pulchritudinis ejus contemplatione beatissimi, quae, nisi Sanctorum intellectu, percipi non potest. Yet notwithstanding this, the persons who have received such heavenly Caresses have been induced, as Well 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 fear of some delusion in such extraordinary elevations (as is well known in the long trial of that great Saint of God, Teresa, whose praises are spread through the whole Church Catholic) so to be assisted with the Direction of their Superiors. Or. 2. (after they were confirmed, that these were from God by many most unquestionable notes thereof) declaring these, and the noble effects of them for the great advancement in us of all Christian virtues, out of their great ardour of Charity, to excite many others to the like assiduity of Prayer, Solitude, Recollection, etc. by which means themselves attained them; yet so, as not, for this, to omit 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 Supernatural Illuminations, Inspirations etc. we then must acknowledge not unfrequent in the Catholic Church. They occur every where in the Ecclesiastical Records of latter and former times; and 'tis too late now generally to cry them down. And these we find also ordinarily not conferred, save on such persons, as are also registered there to have been very eminent for the Sanctity of their lives; and among other virtues 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 Church's Calendar, for Saints; So that if these things must be styled Fanaticisme, we find, that the holier the Persons, the greater fanatics.  

§. IX.  3. WE earnestly contend, therefore, that all pretence whatsoever of such high, and Supernatural elevations cannot be justly charged as Enthusiasm, or Fanaticisme; that is, as proceeding either from the suggestions of the evil, or of our own, Spirit, or also as feigned only, when indeed we have none such: Such a general 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 judgement of the Church, to whom the public discerning of Spirits is committed.  
For, thus, for example, S Paul, if his Apostle-ship did not privilege him, must have been declared clearly a Fanatic, when he saith, that the Gospel, 
Gal. 1.12.  which others learned from the instruction of the Apostles, he received from our Lord merely by Revelation; and again Gal. 2.2. that he went up to jerusalem, at such a time, by Revelation, and when, in his speech to the jews 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. etc. 26.15.16.17.— 2. Cor. 12.19.) and, when we are told so often of the Holy Spirit speaking to him, and others. 
* Act. 10.19.20. Act. 16.6.7 9.20.22.23. Act. 8.19.21. Tim. 1.18. 4.14.  (doubtless by some interior voice, or other signification clearly discerned by them to be from God:) when again he relates his Rapt, his alienation from his Senses; and, uncertain 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 was necessary to be allayed and qualified with some counter griefs, I say how could he escape the imputation of a Fanatic, on these terms, but that he was an Apostle?  

§. X.  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 Supernatural and wonderful operations of the same Holy Spirit, whereby they were put at certain times into sudden Ecstasies, and Raptures, into strange, and unusvall actions, and agitations of their Bodies (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 stripped of his clothes (that is, his upper garments) and to have lain down all night unclothed, being wearied with those strange motions. They in these Raptures not only foretelling 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 Prophecy, like those under 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 Music 1. Sam. 10.5.— 16.16.— Psal. 43.4.— 2. King. 3.15. and we know, what use, 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 than 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 privilege, I see not, but that he must be one of the Society of these new fanatics if it were but for his Tolle league, 
* Confess. 8. l. 12. c.  that he heard in the Garden, as if some boys were singing it, upon which Fancy he left of the thoughts of a wife, and betook himself to a Retired, and Monastic life. Neither can his holy Mother Monica escape the censure of one of this Authors Historical Gossips: of whom this her son testifies; 
* See S. Austin Confess. l. 3. c. 11. l. 6. c. 1. l. 6. c. 13.  That she had frequent Visions and Revelations, one of them concerning his own becoming at length a Catholic: so that he observed, that, when God was pleased to effect it, she was not much moved with the news thereof, because before assured of it: Insomuch as that, when 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 will beg 
§. XI.  leave to add, both for the Antiquity and particularity of it, what Tertullian relates, of another pious woman 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. jam 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 woman might be most true, and yet Tertullia's collection from it very erroneous; that is, that souls were aerial Bodies, because that of some person deceased appeared to this sister like one.) This is a subject hath no end. And methinks Catholics are not so ingenuously treated, in being forced, after the experience of so many ages, to produce such instances as these, to free in general the extraordinary favours done to reputed Saints from plain Fanaticisme.  
Again we contend also, 
§. XII.  that all obscure language in Divine matters, and such things as are mysterious and difficult to be understood, ought not therefore to be exposed to sport and Scorn, as savouring of Enthusiasm, or madness; or, as affronting and taking away the use 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 unintelligibleness of them may lie in the sublimity of the matter, not in the expression. And it hath been a long observation, that the plea of Reason hath been 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 Mystical Divines savours of Fanaticism, I see not how several passages in the Scripture do not run the same risk; and may not be also questioned for it, if arraigned at the Bar of some men's Reason, had they not had special protection from the sacred Persons that penned them.  
Such are (to name some of them) S. Pawles not living, 
§. XIII.  but Christ living in him; Not his acting, 
Gal. 2.20.4.19. 1. Cor. 15.10. 2. Cor. 4.16. Col. 3.3. Rom. 13.2.  but grace With him. His being in travel with the Galatians, till Christ was form 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; 
Col. 3.10. 2. Cor. 3.18. Gal. 5.16.18.  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 understanding. 
2. Pet. 1.4. Phillip 4.7. Eph. 3.17.18.19.20. - 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 fullness of God according to the power that worketh in us, above all that we, can desire or understand: He that is joined to the Lord is one Spirit: 
2. Cor. 4.18. 1. Cor. 6.16.17. - The Kingdom of God not coming with observation from abroad, but within us. If any man love me, my Father, and I will come unto him, and make our habitation with him. 
Jo. 14.23. Jo. 17.23.  The Father in Christ, and Christ in us, that we may be consummate in one. 
1. Jo. 4.16. - 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 days God's pouring out his Spirit upon all flesh; so that their sons, and daughters too shall Prophecy: their young men see visions, 
Act. 2.17▪  and their old men dream dreams.— The Apostles ordering. 1. Cor. 14.30. That when a Prophet is speaking in the public congregation, if any thing happen to be revealed to another who standeth by, that the first should hold his peace: and abiding them ver. 26. for not ordering their Revelations discreetly— His praying for the Ephesians 
* c. 1.17.18.  That God Would give them the Spirit of Wisdom, and Revelation, for enlightening the eyes of their understanding— 5. Phil. 13.15. presuming, that God in good time would reveal also things to the imperfect, (surely by an illumination of their understandings as before,) which the perfect already believed.— david's Audiam quid in me loquatur Deus,— Praying with the Spirit, whilst the understanding is unfruitful, (or unedified▪) so, We not knowing what to pray for as we ought, 
1. Cor. 14.14.  (that is according to Gods will) the Spirit that is Within us helping our infirmities and requesting for us with unspeakable (or unexplicable▪ 
Rom. 8.26. ) groans: 
Rom. 8.26 — The gift of the Holy Ghost inexplicable 
* 2. Cor. 9.15. Col. 2.5. Heb. 4.12. 2. Cor. 5.13. Psal. 67.  Saint Paul reckoning Three parts of a Man; Body, Soul, and Spirit. His being present in Spirit, when absent in Body. The Word of God's Word dividing Soul and spirit.— Sive ment excedimus, Deo; sive sobrij sumus, vobis. Benjamin adolescentulus in mentis excessu. what language is found here as well as in the Mystic Divines for one of those men's humour to have made sport with, had it not been 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 Union 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 therefore Divines are not to be censured, that understand these chiefly described in them, in whom they are most eminently fulfilled. To conclude, Enthusiasm or Fanaticisme, is not the speaking things hard to be understood (S. Peter saith, S. Paul did so;) nor yet the pretending high and mysterious effects, visions, Revelations, etc. for all these we believe may be, and are, often wrought in God's Saints by the Holy Spirit, and his special presence in their Souls; and that, we say, in a much higher and more admirable way, than any of Satan's 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.  

§. XIV.  4. FOr the discerning of such Illusions, proceeding from Satan, from the true inspirations of Gods Holy Spirit, we affirm, that many notes and observations there be, whereby they may be known, if not certainly whether Divine as to their original, (where no spirit of Prophecy or miracles:) yet whether containing truth, and advancing virtue, as to the matter; and, whether any way noxious, and hurtful, either to the person that receives them, or others. And this is abundantly sufficient. Now for these notes of discerning them, I need refer the Reader to no other Book then to the Doctors Martyr Sancta Sophia, (though he was pleased, to take no notice of them 
* See. Rome Idol. pa. 337.338.  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, 
* Preface §. 29.2. d. vol. p. 269. §. 11.  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 Satanical Illusions, among others, these: All such pretended inspirations, or revelations, as do invite the person to say, or do, any thing contrary to the Catholic Faith, Obedience, Humility, peace, and Unity, Honesty, Purity, and any other Divine virtue: but especially contrary to the Catholic Faith, or Obedience; for instance as the attempting to make any new, and seditious reformations; as likewise, 
* Ibid. p. 272.  When the persons obstinately believe these revelations to be of God after they have been condemned by experienced Superiors, and Directors. All such, I say, are condemned for Satanical Illusions; which cuts all the nerves, of all such pretended Revelations, as can any Way disturb the Church's Faith or Peace; and most of all, of those Enthusiasms, and Fanatic frenzies, which have been so common among Protestants; the chief use 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 than new divine inspirations can serve their turn, to confront and fight against, them on an equal ground.  
Lastly, 
§. XV.  in all these pretensions, where there is any greater difficulty of discerning the Good and Divine from the bad and Satanical, Spirit, We have a judge to repair to, the Governors of the Church, The Spirits of the Prophets saith S. Paul, are subject to the Prophets: And Quench not the Spirit. Despise not prophesying: (But) Prove all things. 
* 1. Thess. 5.19.20.21. 1. Jo. 4▪ 1.  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 Catholic Church hath tried them in all ages (for we do not deny, but that, as fanatics and Enthusiasts have more abounded among Sects, perhaps because they find more liberty, so, such do appear sometimes within the body of the Catholic Church▪ the Devil being God's Ape, and every where ambitiously and perversely 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.  

§. XVI.  Now if any sober Protestant, upon this late writers bringing this subject on the stage, hath the curiosity to inform himself both what Supernatural favours and extraordinary celestial communications are received by some persons of great devotion in the Catholic Church; and what strictness and caution the Church useth in examining them, I much recommend to him, for both these, the perusal of the life of S Teresa; where he may 1. observe the great diligence that Was used for several years in the Trial 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. 
* Last Engl. Edit. p. 323.  and 2. where he may see (if Ecclesiastical Authority have any Weight with him) those sublime favours she received in prayer, confirmed to be from God as it were by a general 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 modern languages, for a more universal Benefit: And, if in this contest about the truth of Visions, and Revelations, etc. still continued in the Catholic Church, This Author will be concluded by the Common Reason of Christians, which he often appeals to, how can he condemn all those as fanatics whom the Common Reason of the Church, trying their Spirits by the general grounds and Principles of Christiany, hath for so many Ages approved, and received for Saints▪ or again, how condemn those Divines (who, long before the birth of Protestancy have Written on Mystical Theology) as maintaining Enthusiasm, Whose works the Common Reason of the Church hath approved and esteemed most useful for the advancing of Christian Perfection.  
The Church than is the judge for discerning of Spirits, 
§. XVII.  to which we do, and these persons in Common Reason ought to, submit: 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 appear 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 additional new Revelation of any part of the Catholic Faith to be expected, 
Eph. 2.20. S. Thom. q. 1. 1. Act. 8. ad 2.  or admitted; after God the Father's 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 confirm 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.  

§. XVIII.  5. THis, of the Church's discerning Enthusiasms and Satanical Illusions from the Internal 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 us also in actions in their own nature indifferent, or of counsel, & on either side lawful, and free from sin; some of which inspirations cannot be tried, or distinguished from Enthusiasm by any such way as the former; Which, because they are much spoken of by the Mystics, 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. 
§. XIX.  We must know then (as Sancta Sophia 
* 1. vol. p. 57 etc.  and others have discoursed more at large,) that there are two Spirits within us; (that is all the Regenerate) the Holy Spirit, and that of Corrupt nature assisted with the Suggestions of the Devil, who took a kind of possession of us, upon Adam's Fall: 
* Eph. 2.2.  That this last Spirit is never totally expelled, or silenced in us during this life: 
* Gal. 5.17.  but tempts us still; and, That its suggestions may appear many times like the motions of God's Spirit; pretending good ends, the performing some duty to ourselves or our neighbour, our advancement in virtue, and the like: That the effect of the first of these Spirits, Sanctifying Grace, received in our Regeneration or justification, is, in its infusion, ordinarily but as a small seed, or spark, 
1. Jo. 3.9.  capable of a daily growth, and increase; and which, 
1. Pet. 1.23.  with the cooperation of our free will, and further aids, that are from time to time received from God, 
Matt. 13.31.33.  works in us at length a total Reformation, and Christian Perfection; which so many among the regenerate as do attain, are said in a more special manner to be Spiritual Persons, and to have the Spirit of God: And in this sense the Apostle writes to the Corinthians— ay Brethren could not speak unto you as to Spiritual, but as to Carnal, and as to Babes in Christ. 1. Cor. 3.1. and so, ver. 3. For ye are yet Carnal, and Walk according to Man: that is, ye are Babes only in Christ, and so in some degree carnal, and walking according to the natural Man still, and not as yet entirely Spiritual. And frequent mention we find in the Scriptures of these several degrees and growths in a regenerate condition (It being Gods pleasure, that the new Man, as the old, should grow by degrees, and not be made complete in us all at once:) Mention, I say, of some Babes and little ones, and to be fed as yet only with Milk: Of strong Meat, and Wisdom, and higher Mysteries, only to be delivered to, and Spoken amongst, the Perfect. See Heb. 5.12.13. 
2. Pet 3.18 Col. 2.19. 2. Cor. 4.16. Eph. 4.13. Col. 1.28.— 4.12. — 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 unto the measure of the stature (or age) of the fullness of Christ; Of the Apostles labouring to present every one perfect in Christ jesus, and that they might stand perfect, and full in all the will of God; and of this Perfection still containing in it higher and higher degrees; Not as if I had already attained, saith the Apostle Phil. 3.12.  
Though therefore by this Principle of a New life, and the infusion of the habitual Grace of Charity, We are already translated from the former being of corrupt Nature to a Divine being of Supernatural Grace; freed, at the first, from the former state of Mortal Sin, and from the Slavery, and Captivity, we suffered under its dominion, yet hath not this Spirit as yet attained such a sovereign Empire and Mastery over the importunate solicitations of Concupiscence, and the natural inclinations of our Will and Affections, as that we do not still fall frequently into many lesser, and those 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 designs; Though such actions are no way expedient for us, nor acceptable to the Holy Spirit, in which now we live; nor do conduce to our growth in Grace, but are great hindrances thereof; and though these acts, contained indeed within the compass of lawful, yet often expose us to occasions of Sin. Now, so long as we stay here & advance no further, we appear but as infants, and Babes in Grace: It having not as yet obtained its perfect Reign in us, either over our Concupiscence which carries us still into frequent venial Sins: or, over our nature and will which carries us, in other matters lawful, to those satisfying our natural condition. But, when we are come to have potestatem voluntatis nostrae, as S. Paul expresseth it, 1. Cor. 7.37. come once to act seldom according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concupiscence, to fall seldom into Venial sin) especially with advertency, and unsurprised; and, the Holy Spirit to have a more absolute power over Sense, Reason, our own will, Propriety, and Self-love, as 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, 
1. Cor. 9.27. 1. Cor. 6.12.  and to act more constantly according to the Spirit, moving now more perceptibly in us, and giving the laW to us; when Grace is, as to these non expedients also predominant, and sole Mistress; ordering all things (without our reluctance, or also with our zeal,) to the greater love, praise, honour of God and the doing of all things in order to his will, so far as it is made known to us by this his Spirit, then are We arrived to a full growth to a complete 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, die in their Spiritual youth, before they come to such a mature age. As therefore, 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 mysteries it speaks of, as to the supreme effects of this Grace, Mystical 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 us. which finds so many great rewards not only in the next, but this present life.  
2. We must know therefore, 
§. XX.  That to such end this Holy Spirit, received in our Regeneration, assisteth and worketh in us, not only as to affording generally to all good Christians that seriously endeavour to save their Souls, such internal illuminations, and motions, as are sufficient to direct them for the resisting of any sinful temptation, or to perform any necessary act of virtue, in circumstances wherein they are obliged to it; but also, in affording us light and ability in all indifferent actions, and occurrences (With which may be also joined all the Acts of Christian virtues, When no necessity obligeth us to do any of them, and so When it is lawful for us, Without Sin, to do, or omit, them) whereby we are guided to make such a choice, as is more conformable to God's Will; and, particular circumstances considered, may much more advance us 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, under pretence also of some good end, but to defeat a better. For the Holy Spirit excites us, and assists us, not only in doing duties of necessary obligation; or, in the avoiding what is prohibited, and performing What is commanded by God under penalty of sin; but in all these acts also, that may any way tend more to God's glory, or to our greater perfection; Though these be such, as we may without sinning, choose, or refuse.  
For, in this, I may say, that the Holy Spirit in us is like to Concupiscence in us; the one continually exciting us unto that which is better, as the other to that which is worse. See the Apostles description of these two inmates Rom. 8.1. etc. 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: 
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.  It guides us into truth- Brings things forgotten to our remembrance: Gives knowledge and arguments to one— utterance and Eloquence, and the power to persuade, to another— To another Wisdom, or a good judgement— Prudence in Governing: in executing another's commands— To another courage, and boldness— It opens men's understandings and hearts, and renders them docile, and apt to believe. What is there, that is not done in us 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 wholly managed by this Spirit, as the natural is by the Soul; and, if not obstructed, works in us a continual growth in Grace, till we come to a perfect man in Christ 
† 2. Pet. 3.18. Eph. 4.13.  Therefore the Apostle exhorts his converts; that 
* Gal. 5.25.  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; 
Rom. 8.5.6.  but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within them is life and peace to them▪ Exhorts them also— Eph. 4.30. with no corrupt and fruitless 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, 
* 2. Cor. 3.5.  and our Lord, 
† Jo. 15.5.  that We can do nothing.  
3. These actions of the latter kind, we are now speaking of, 
§. XXI.  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 Counsels, and the dictate of rectified Reason, are clearly discerned by us, the one to be better, and more to lead to Christian Perfection, than 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 us to be the better as to our perfection is the motion in us of the Holy Spirit; and that the doing it is the doing the will 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 us to perfection;) and refuse to do Gods will, when this is known to us; Whose will it ought always to be presumed to be, that we should do that, which is clear to us, 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 us, and the not harkening 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, seldom, or never accepted, or asked?) abates the fervour, and solace, that there would be in prosecuting its suggestions and leave us guilty of much unkindness, and ingratitude. For, as S. Bernard. 
* In Cant. Serm. 17.  Cum hae Sancti Spiritus circa nos dispensatoriae quidem vicissitudines vigilantissime non observantur, fi●, ut 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 us, (according to the variety of our temper and condition) to the better, ordering of our life and service of God, such illumination and Direction of the Holy Spirit, or also a clear discerning thereof, is obtained especially by much Purity of conversation, and Abstraction from worldly things by frequent Recollection, and introversion, and attendance on God, in the perfectest practice of Prayer, we can attain to. For God hath graciously declared to us in the Scriptures: 
Jac. 5.17.  That the effectual prayer of a righteous man (as that of Elias) availeth much- that he heareth not sinners, 
Jo. 9.31.  but if any one be a worshipper of him, and doth his will, 
Matt. 21.22.  him he heareth:- That all things whatsoever we shall ask in prayer (that is, 
Mar. 11.23  Such persons) not doubting, but believing, we shall receive them— that if we abide in Christ, and he in us, 
Jo. 15.7.  ask what we will, and it shall be done unto us (because indeed such ask by the Spirit of Christ, 
1. Jo. 3 22.  who liveth in them, and so ask according to Gods will.)— That if we keep his comandements, 
1. Jo. 5.14.  and do what is pleasing in God's sight, 
Rom. 8.26.27.  whatever we ask we receive of him▪ That if we ask any thing according to his will he heareth us (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 therein is best for God's glory, or our own proficiency) yet the Holy Spirit within us with unutterable groans and great ardour intercedeth for us according to Gods will; 
1. Cor. 2.10. etc.  and that God knoweth its mind (though not expressed in Words; and granteth its requests)- that the same Spirit searcheth the profound things of God (and what is his will) and revealeth them to us; that natural Reason is not able to understand them, but they many times seem foolishness to it: But 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 Salvation; but more universally of all sorts of requests concerning the things of this life and any things that are in their nature indifferent, and lawful, and of his Spirit directing us to ask and do in them what is his will; and of his granting those to us Which may be best for us; wherein God heareth, and granteth the petitions of his Saints much sooner than of others.  

§. XXII.  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 ourselves more strongly inclined; and also take such inclination to proceed from the operation of God's Spirit, either illuminating sometimes our understanding in discovering to it some Reasons, not so well discerned; or else disesteemed, and thought considerable, before; Or sometimes more confirming to us the judgement, our own Reason made of the thing before: Or some times effecting a strong and suddenly injected inclination in the will, so swayed without any preceding Reasons, or discourse of the Intellect presented it: Or sometimes causing an extraordinary tranquillity, consolation, and satisfaction to accompany such our Election; (According to the Rule of Abbot Isaac in Cassian 
* Collat. 9 c. 32. - Cum orantes nos nulla interpellaverit hesitatio, si obtinuisse nos in ipsa orationis effusione, quod poscimus, senserimus, non ambigamus preces nostras ad Deum efficaci●er penetrasse. where note; that the Devil, or any Creature, cannot work so immediately and intimatly on our understanding and will as God's Spirit doth; but by the use, of phantasms or Images; of the Spirits, humours, etc.) Or, where no such preponderation to any side is perceived in the Soul, than We may presume this to be his will, that, making use of our best Reason, or others Advice, without any solicitude, we take either side.  
Now in the discerning of these Divine Illuminations and inspirations from Enthusiasms, 
§ XXIII.  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 God's Spirit, and hence its Illuminations and inspirings in them are also much greater, and stronger; and more intimately effective on the Soul, than any other motions, from 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 upon the Soul as that it cannot resist, disbelieve, or any way doubt of them, that they are Supernatural and Divine. So, S. Austin 
* Confess. l. 6. c. 13.  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 interior Divine operations Were not sometimes certainly discernible, how could S. Paul be assured, when he intended to preach the Word in Asia, and again in Bythinia, (a most charitable design!) that the Spirit forbade 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, 
Cor. 14.  that it was not a work of their own imagination? since all these things were transacted only interiorly 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 denied, that some at sometimes 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 sometimes 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 unto 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 sometimes mistaken, yet can no damage 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 lawful. See Sancta Sophia. 1. vol. p. 143. 2. No command of Superiors in these any way neglected. 3. no neglect, besides using 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 devout Soul, in using these endeavours, yet relies not on them, but on the directions of God's Holy Spirit, working continually in the Regenerate both by prevenient and subsequent Grace: makes no sudden resolutions, nor rushes hastily upon any action; but diligently hearkens first to this internal Guide, what it may tell her is best; desiring faithfully, all natural Passions and self-love laid aside, to correspond with all its motions; the careful observers of which with a pure intention of mind may be justly presumed seldom 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 Enthusiasm; or such, as any other person (except by Divine Inspiration) can either censure, 
§. XXV.  or discover.  
5. Having spoken thus much (from §. 3.) of the extraordinary and Supernatural 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 Church's Directions concerning Prayer and Devotion, the chief means of procuring all these Divine Graces; which Directions this our Author 
* Roman Idol. c. 4. p. 325.  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 Enthusiasm, 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, Mystics, and others, who have chiefly employed their talon, 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 up 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 Goodness; 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 business; 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 exterior senses, etc. 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 Forms of Vocal Prayer, where Novices begin; and Which the most perfect, also return to.  
From these Vocal, 
§. XXVI.  she next leads them on to Mental, Prayer; where their devotions may enjoy more liberty, whatever way they are bend, without their former confinement to set Words, or Forms; and where the cessation from external action renders the inward more attended, and affective (as experience shows;) and more freed from the distraction of the senses, and also from the wand'ring 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 useful Subjects of Meditation, chiefly these either touching our own misery; or the Mysteries of our Salvation; 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 its usual amusements, and wings about external, worldly, vain, and superfluous things: The Books written in this kind are almost infinite, not unfrequent 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 Heinousness of Sin; of the Divine justice; of the bitter Passion of our Lord in making Satisfaction for sin; of the Terrors of the Tria Novissima, 1. Death. 2. judgement, 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 virtue; lastly, of the Divine, Perfections, and also many Benefits to us; those already received, and those promised; of the Graces and operations of the Holy Ghost within us, 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 Author's 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, 
§. XXVII.  and, amongst them, especially that of the Life and Passion of our Lord (whilst other Sects dare hardly look upon a Crucifix) she endeavours by little and little to kindle and inflame 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 learned, by much practice, to be more easily excited, begins to train up such Proficients more in the School of Love; directing them, by laying more aside, When thus well prepared, their former arguings, and discourse of the Brain (with the frequent strokes of which they have already kindled this fire in the heart) how to exercise these affections now, in that Lesson of Loving God with all the heart, 
Luc. 10.27  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 amorous Colloquies with God; In praising, thanking, solacing herself with, him, whilst she, casts her eye upon 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 several of them fall under deliberation; In which she also desires to be instructed by him, that she may still choose and do, that which may better please him, and wherein his holy will may be more perfectly accomplished.  

§. XXVIII  Which Acts of Love, when once, to a competent degree, facilitated in us, as they fill the Soul with great consolations, so they exceedingly help to advance it in all Christian duties, and virtues. 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 reciprocal love. And when a soul is arrived so far, through the constant exercise and custom of Prayer, and other Mortifications necessary to it, that these acts of Love, and of the will, (of which there are many several degrees surpassing one another) are rendered easy and frequent, and upon 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 sweetness she finds in this latter affective meditation, as I may call it, returns not to the former intentive meditation Without some reluctance, this is the first entrance into that which is styled a state of Perfection, such as humane industry attains; namely wherein the will assisted with Grace excites itself to these Acts of Love and simple contemplation. Of which practice thus S. Bernard 
* De interiori Domo c. 14. — 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 ut absque ullâ 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 unactive, but to return to its wont Meditations, and, if neither fitly disposed for these, to Vocal and set Forms of Prayer: or also to Reading, when the sweetness of such contemplation ceaseth.  

§. XXIX.  Devout Souls advanced hitherto, the Church forbeareth not to show, 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 Supernatural Elevations that God is pleased to advance some Souls to, who have been much practised in this holy Exercise, and the more free and familiar manifestations of himself that he makes to them in several manners mentioned before; 
* See §. 3.  Wherein the Soul doth not now act so much, as, in a great quietness, silence, and rest of its former natural operations, is more immediately moved and acted by a more special Presence of God in it, Who sometimes with the touches and influences of an extraordinary Grace doth illuminate, inflame, and ravish the Soul, and causeth in it an ineffable and transporting delight in contemplating what is showed 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 natural use 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 Supernatural, and as well above the operations of common Grace in us, as of Reason. In which supernatural and extraordinary Divine Impressions upon the Soul the experienced also observe two sorts of motions in it: either a very intimate Retreat and Recollection of the Soul from exterior objects as it were into some interior part of itself, removed from the thoughts or remembrance of Creatures or worldly things, (which is often joined with a retiring also of the vital Spirits more or less from the outward parts of the Body, lest sometimes in such Recollection without sense, motion, or heat:) Alienatio mentis a sensibus Corporis S. Austin 
* In Psal. 67.  calls it, ut Spiritui quod demonstrandum est demonstretur. Such perhaps was that Ecstasy of S. john. 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 itself; 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.  

§. XXX.  And in the expression of these supernatural Graces and influences it is, that the experienced, and the Mystic Divines labour so much. Touching these it is, that they use such terms of a Supernatural life, a Deiformity or Deification; of a sense, or fruition of God's Presence, in the Fund, depth, or centre, or innermost part of the Soul, or, also in the Apex or supreme point of it; of Passive Unions; Where is to be understood not an exclusion of all acts whatever (for the souls knowing, receiving, assenting to such things cannot be without 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 itself to action.  
Which terms if hard to be understood, so are the matters, they would express; which have something of S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them and to be throughly apprehended only by the experienced. And for him that saith he understands them not, me thinks S. Augustine's advice writing of a very difficult matter, the Trinity, 
* 1. l. 3. c.  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 Catholic Divines as a part of the Church's Rules of Devotion, but as a reward of it; and as things only in Gods, not our, power.  

§. XXXI.  Yet these rich Gifts of God, and pregustations of the state in the world to come, the Church neglects not to recommend unto her Children; and to signify the many noble effects, and powerful influences, that such favours have upon those that receive them, as to the completing 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 love and longing after him; and after the suffering, and doing any thing, with all alacrity, for him: and the Graces that are received disposing us still to others higher, if the Soul correspond to them so as she ought- Si perseveravero (saith S. Bernard speaking of these favours) 
* In Cant. Serm. 69.  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 upon no preparations, and predispositions in us 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 inferior 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 virtue we gain thereby (if we be admitted to no higher things, of which true Humility always esteems itself unworthy) is a sufficient recompense in this world, of any pains of ours in purging of our life, and close attendance on God in Solitude, and Prayer, that is undertaken for it.  
Lastly, since such Christian Perfection chiefly consists in, and depends upon, the exercise of the Affective part of the Soul; and not on high knowledge, or Speculation, therefore 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) 
* In Ezech Hom. 17.  Contemplationis Gratia Summis datur & minimis non datur; sed saepe hanc summi, saepe minimi: saepius remoti (id est, a curis mandanis,) aliquando eam conjugati percipiunt.  

§. XXXII.  Of these Supernatural and extraordinary Graces, and Caresses received from God, before I conclude this general Discourse, I have thought fit here to set 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 inform himself herein, may, omitting them, pass 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 inusitatum 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; utrobique miser. And this sweetness it is that he seems so much to thirst and sigh after having had some former tastes 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 (whereupon he saith he forsaken the Manichean Sect, and became a Catholic (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 usque 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, ut illum errorem derelinquerem, & ad fidem Catholicam me converterem. And to this seems to relate what he saith: Confession: Lib. 7. cap. ●— nesciens unde, & quomodo— and— hoc uno ictu etc.  
See also the frequent Recollections he mentions▪ 
* Confess. l. 7. c. 10.  entering 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 cord. After which Interior speech to him, he saith his former doubting was removed— Et non erat prorsus, unde 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 upon the same Rapture, or transport thus,- Dicebamus ergo: Sicut sileat tumultus carnis, sileant phantasiae terrae etc. & ipsa sibi anima sileat, & transeat se, non se cogitando, &c— Si loquatur ipse solus (Deus) non per ea, sed per seipsum, ut audiamus verbum ejus (non per linquam carnis &c,- Ipsum sine his audiamus, sicut nunc extendimus nos, & rapida cogitation (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; ut talis sit sempiterna vita quale fuit hoc momentum Intelligentiae cui suspiravimus; nun hoc est, Intra in gaudium Domini tui? & istud Quando! (Doth not this, much resemble the derided Conting language of the Mystical Divines?  
Of the same contemplation the same Father speaks in this manner in his book de Quantitate animae, 
§. XXXIII  
* c. 33.  written at Rome not long after his conversion: where he makes of the 7. degrees of the Souls ascent towards the discovery 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 prius ipsa cogitatio ab omni cupiditate ac fece rerum mortalium sese cohibuerit & eliquaverit. 
Psal. 50.10  jam verè in ipsa visione atque Contemplatione veritatis (id est Dei) (qui septimus atque ultimus animae gradus est, neque jam 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 Egyptian Hermit's spending their life in contemplation 
* De moribu●s Eccl. c. 31. — 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 Contemplation by those Hermit's, we find also their Experience of Ecstasies, and Rapts. Abbot John in Cassian, 
* Collat. 19 c. 4.  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, ut saepe ad vesperam cibum me percepisse nescirem, etc.— And ibid. c. 5— Majoribus remoti secretis, frequentissime ad ●elestes illos rapiebamur excessus And elsewhere 
* Collat. 9 c. 31.  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●.  

§. XXXIV.  Of the same Grace of Contemplation thus S. Gregory Moral. l. 23. c. 13 on that text 
* Psal. 29. ●●▪  Ego dixi in excessu mentis meae sublevatus quip (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; unde 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. 
c. 33.26.  on those words of Job— & videbit faciem ejus in jubilo-Iubilum dicitur, quando ineffabile gaudium ment concipitur; quod nec abscondi possit, nec sermonibus aperiri: & tamen quibusdam motibus proditur, quamvis nullis proprietatibus exprimatur. Vnde David Propheta intuens electorum animas tantum gaudium ment 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, ultra 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. Dionysius Areopagita) Cut veritati, tanto magis se longe existimat, quantò magis appropinquat, quia nisi illam utcunque 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 solid, & permanens visio, sed, ut, ita dixerim, quasi quaedam visionis imitatio Dei facies dicitur. Quia ergo, post laborum certamina, post tentationum fluctus, saepe in excessu anima suspenditur, ut 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 jubilo.  

§. XXXV.  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 ultimum genus illos pertinere reor excessus Pauli: Excessus, non ascensus; nam raptum potius fuisse, quam ascendisse●, ipse se perhibet; 
2. Cor. 5.13. Eph. 3.18.  Ind est quod dicebut; Sive ment excedimus, Deo. And. Ib. c. 14. On that of the Apostle— ut 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 several degrees of Contemplation (saith he) Prima & maxima contemplatio est admiratio Majestatis (Dei▪) Haec requirit cor purgatum; ut a vitijs liberum, neque ●neratum penatis, facile ad superna levet, interdum quoque, vel per aliquas mo●ulas, stupore & extasi suspensum teneat, admirantem. 
Cant. 2.3.  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, ment sobria & vacuâ curis, orationis domum solus introeas, etc. 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 etc. 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 ment excedere in id Divini arcani; unde mox redeat divino amore vehementissime flagrans, & estuans justitiae Zelo. nec non & in cunctis spiritualibus studijs & offictis pernimium fervens, ita ut 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 aliunde quam e cellae vina●●a reportatur.  

§. XXXVI.  The same Father elsewhere 
* In Cant. Serm. 23. Cant. 1.4.  in discoursing of Contemplation upon 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) ubi vere quiescens & quietus cernitur Deus; 
* Serm. 67.  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 elsewhere, 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 ut mihi visus sum unus ex illis beatus e●●e. O si durasset! iterum, iterumque visita me Domine in salutari tuo etc. In hoc arcanum & in hoc Sanctuarium Dei. Si quem forte vestrum aliqua hora sic rapi contigerit, ut 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. 
§. XXXVII.   
Again 
* Serm. 74.  ●reating of the vicissitudes of the coming and departing of the Spouse on those words Cant. 2▪— Revertere dilecte mi, similis esto capreiss etc. 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 
* Serm. 73.  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 iis, quae exoraetus interim, Dominus inspirabit, Sponsus Ecclesiae, jesus 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, ut 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 unde in animam meam venerit, quove abierit denuo eam dimittens: sed & quà vel introterit, vel exterit, etiam nunc ignorare me fateor: secundum illud▪ nescis, 
Joan. 3.8.  unde veniat aut quo vadat.— Quaeris igitur, cum ita sin● omnino investigabiles viae ejus, unde adesse norim? (then going on he declares the admirable effects of these visits.) Viwm & efficax est, moxque ut intùs venit, expergefecit dormitantem animam meam; movit & mollivit; vulneravit cor meum.— Cepit quoque evellere, & destruere, edificare & plantare, rigare arida, tenebrosa illuminare etc. ita ut benediceret anima mea Domino, & omnia quae intra me sunt, nomini sancto ejus; Ita igitur intrans ad me aliquoties verbum Sponsus, nullis unquam 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, etc.— 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 usurpo vocem Sponsae, in revocando illud, cum se absentaverit.— Et hoc oro, ut 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 ut intelligam Scripturas, aut sermonem sapientiae quasi ebullire ex intimis, aut infuso lumine desuper revelari mysteria, aut certe expandi mihi quasi quoddam largissimum caeli gremium, & uberiores de sursum influere anim● meditationum imbres, non ambigo Sponsum adesse. Again; see such sign 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, ut 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, etc. Et sicut in quibusdam carnalibus officiis anima adeo vincitur carnaeli concupiscentia quod omnem usum rationis amittit, & fit homo quasi totus carnalis; ita meritò in hat superna contemplatione ita consumuntur & absorbentur carnales motus ab anima, ut 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, dilating, and impulses of the Heart plentifully flow in such supernatural 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 unctio. And then again, laments the shortness of their stay.— Quomodo remanet anima Spiritus sancti fervore discedente.- Bonum erat nobis hic esse.- Sed jam dicit sponsus, dimitte me etc. 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 elsewhere 
* c. 18.  O quam jucundum sentitur, si non esset tam modicum, Raptum.  
Again of the same things in his Tract. 
§. XXXVIII  De Vita Solitaria ad Fratres de Monte Dei 
* p. 1045.  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: ut per hoc quod quasi in transcursu, vel in puncto permittitur videré, inardescat animus ad plenam possessionem luminis aeterni, & hereditatem plenae visionis Dei: cui ut innotescat aliqua tenus id, quod ei deest, nonnunquam quasi pertransiens 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, ut sit suo modo sicut illud est (Here we find the Mystical language.) Vbi cum didicerit, quid intersit inter mundum & immundum, redditur sibi, & remittitur ad mundandum cor, ad visionem etc.— And before 
* Col. 1043 — 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, ubi nil cogat, nec cogitur, sed tantum modo in memoriam abundantiae suavitatis Dei exultatur, jubilatur etc.— 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 Spiritual matters.  

§. XXXIX  Mean while, as to ourselves, and our highest endeavours, and ambitions in Prayer, I may say with Sancta Sophia 
* Tract. 3. §. 4. c. 6. §. 3. - All our perfection consists in a state of love, and an entire conformity to the Divine Will. There are therefore in a Spiritual 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 unions, (that is, where God in us seems the chief or only Agent.) We must (as it goes on there) content ourselves to hear those speak of it that have had some experience in it: and, if what they say be incomprehensible to us, we ought not to wonder at it: For (as it follows §. 6.) the internal actuations in the Souls of the Perfect. (that is, in these supernatural divine communications) are so inexplicably subtle and pure, that experience itself doth not sufficiently enable them to give an intelligible account of them. These things therefore Sancta Sophia confesseth hard to be understood by the experienced, as well as its Adversary. Neither could he justly pitch upon 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 God's Church, and of such Saints, So what is there that opposeth the Reasonableness of Christian Religion? For, this, I hope, is not Reasonable, that nothing in Religion may be above Reason; and somethings therein, that are less easy to be understood, are therefore to be received with admiration rather, then scorn, If the Church speaks wisdom 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 understood not? If the immense Goodness of God is pleased to communicate such supernatural 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 neighbour's 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 etc. yet the Church will still proclaim these Honours done her by his Divine Majesty; and Wisdom will be justified of her Children.  
THis said in General, I address now myself more particularly to this Author's Discourse, 
§. XL.  on this Subject in his 4. chater, §. 15. and 16 from Page 325. to p. 343. To which I have confined myself, 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 Doctors words.  
Reply to page 3.5.  
This page contains an unjust charge (as appears, before §. 26. etc.) without proofs.  
So mystical & unintelligible a way etc.  

§. XLI.  The Church's directions for Prayer are so plain, and intelligible as the practice of them hath advanced infinite Souls even of the weaker and less learned Sex to very great Perfection and Sanctity: The obscure expressions, which are culled here out of Catholic Books are in the context joined with others, that, according to the quality of the matter, sufficiently explain them. And the Reader is here dealt withal, as if in a Dictionary one should cancel or hide the language understood; and then persuade us, we can make no use of such an un-intelligible Book: To know the truth of which I wish any piously disposed Protestant, (upon occasion of this contest,) would but read some of the Church's 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.  

§. XLII.  Leaving the Scriptures etc. The Holy Scriptures do warrant▪ and secure the Churches common Doctrines and Rules of Devotion; Neither can any of these be showed dissonant from, or contrary to them: provided, both be rightly understood. Only I hope the Church may be excused, for not showing all the words perhaps she useth in her writings of Devotion to be in Scripture; as well as the Nicene Fathers, for not showing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there.  
Reply to page. 326.  
That bitter enemy of theirs called Reason etc.  
This Author is a great Common Reason Man; 
§. XLIII.  and often appeals, and summons us to the Bar of Reason; and would persuade, that the Religion of Catholics is no Reasonable Religion. But it is noted (which is some prejudice to him and his party) that all Heretics 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 merely arguing, or reasoning: for this is, and must be▪ used equally on all sides, on all Subjects, either when we dispute for, or against Reason. Here then must be meant, the Natural Principles of Reason that Catholics are enemies to. And, contrarily, Catholics 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 us, and Religion, or Divine Revelation, another: and, that here all seeming contrary Reason, I add, or also sense whatever, is to yield to an undoubted Revelation: and the certainty of Such Revelation, only, is abundantly sufficient to prove the contrary to be no true Principle of Reason, nor true information of Sense. And nothing is more Reasonable than this; because God's Revelation carries also the Divine Reason (if I may so say) or knowledge along with it; which is above man's. 2. Catholics 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. 
* 1. Cor. 2. 1●.— 1.26.- ●or. 5, 7.10 6. - Non multi sapientes etc.— Per fidem ambulamus, & non per speciem;— In Captivitatem redigentes intellectum, in obsequium Christi. And S. Austin's- Christianus sum; Credo, quod nescio, 
* De Trinitate. Serm. 1.  are passages here worthy this Authors better consideration.  
More liable to fall into the dotages etc. 
●sec;. LXIV▪  Persons of a temper naturally more disposed to Religion are also, in a special manner disposed to Fear, Humility, and Obedience, and such as they are most inclined to, so if remaining in the Catholic Church, they are sufficiently secured in, following the conduct of their Spiritual Guides, from all miscarriages in Religion; from Superstition, Enthusiasm, etc. Mean while, to tell men that the devoutly inclined are apt to fall into Superstition, or Enthusiasm, what is it, but to deter them from Devotion; 
1. Thess ●. 19.  and to quench the Spirit?  
Is in the use of the greatest Reason etc. The conduct of God's Spirit, is another thing then the use of natural Reason and Prudence. It consists well with it indeed; but not in it. And many times also our seemingly greatest Reason and Prudence guide us in a way quite contrary to the Spirit. Therefore said the Apostle- Fides nostra non est in sapientiâ hominum▪ sed in virtute. 
1. Cor. 2 9 1. Cor. ●. ●5  (or if you will Spiritu) Dei And- Quod stultum est Dei sapientius est hominibus.  
The design of that Church, etc. Sectas non metuunt introducere, 
§. XLV.  blasphemantes. I fear a severe account, 
2. Pet. 2 ●●  (without a Retraction of this) will one day be required for making here the Church Catholic, for so many ages before Luther, not only to have practised erroneously, but to have designed so wickedly, as to conspire against the true practice of Christianity, as a thing found contrary to her interest▪ Of which Church those, who lived then said in their creed.- Credo unam, Sanctam, Catholicam, Ecclesiam.  
Reply to page 327.  
Keeping the Bible out of the hands, etc. The Holy Scriptures are not kept out of the hands of any such persons of what condition soever, 
To. p. 327.  as their Spiritual Superiors 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 shows,) are better withheld from all such, who seem selfwise, disobedient, not well-contented and resigned, in all matters difficult, and controverted there, to submit to the Church's judgement.  
Tedious and ceremonious way of external Devotion, 
§. XLVI.  etc. Here we hear, on the one side, that the Churches long and ceremonious external Devotions are as dull, and cold, as the earth itself: on the other, that her Mental Prayer, Abstraction, Introversion etc. ends either in Enthusiasm, 
Luk. 7.31.  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 itself, I conceive, is either meant the Church's Liturgy; for which we know, since the great complaints of it in Cromwel's 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 Forms 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 extol and reverence the judgement and Authority of the Church of so many Ages?  
They commend Abstractednes of life; mental Prayer; 
§. XLVII.  Passive union etc. Terms of Art, invented for expressing something 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 Mystical 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 unintelligible Terms here Complained of in the Roman Devotion, and which are said 
* p. 372.  must, either end in Enthusiasm, or Madness; and again▪ p. 335. that they must be left to be understood by mad men, and practised, by fools) they are either Terms describing the Divine Favours received in Prayer; or describing the exercise itself of Prayer, and Devotion. Of the first kind are these. Passive Unions; Divine inactions; a Super essential 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; unknowing ourselves, unknowing God; Removing Images of God, Images of the Creatures; an Active and a contemplative state of Prayer. These are the unintelligible words that I could find in these pages; perhaps, if I have miss 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 lie, and supply this defect of his; but very briefly, to any Ingenuous Reader, for most of them, it seems labour lost.  

§. XLVIII.  Passive Unions are sufficiently explained before §. 30.31. called Passive, 
* See Sancta Sophia 3. Treat. p. 243.266.  not that, when herein a Soul contemplates God, she may not be said in some sort Active; but, Because, when God is pleased so graciously to communicate himself to the Soul, the Soul is taken out of her own disposal, and doth and must see and think only what God will have her, and this no longer than his good pleasure is such. Neither can any dispositions or preparations that the Soul can use, assuredly procure it. Thus Sancta Sophia explains this word; And the Expression is secured by such like Scripture language— Qui Spiritu Dei aguntur— Not I live, 
Rom. 8.14 Gal. 2.20. Cor. 15.10. Matt. 10.20.  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. 
Rom. 8.26  So the Spirit, that is in us, said to intercede for us with groans unutterable. So the Natural actions of S. Paul's Soul seem wholly suspended, when it knew not so much, as whether it was in, or out of the Body. Hierotheus (saith S. Dionysius Areopag. 
* De Divin. nomm. c. 2. ) was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All the Divine influences admit degrees: and the Soul is said to be more Passive as the Holy Spirit is more operative: and so, in its strongest and most extraordinary workings, the Soul is hindered at least from reflecting on its own action, & seems to itself 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 us, which, in the perfect is more extraordinary, sensible, and manifest.  
A superessential life of the Soul; superessential is a composit (as also many other words with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to them) used much by Dionysius Areopag: or the Ancient Author of those works; signifying no more than Superlative; a life of the Soul much advanced by God's Spirit above its natural operations and apprehensions. Deiformity and Deification are words not of late only but Anciently used; signifying an union with God not in Essence, but by Grace; and this union still more intimate, as the Grace more extraordinary: secured by like Scripture language. For Deiforme— Renewed to the Image of our Creator- Changed into the Image of our Lord— Transformed by the renewing of our Mind. 
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.  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 fullness of God etc. And, if any of these may be communicated to the lowest rank of God's Saints, the less may the Mystics be blamed for applying them to the highest, and most perfect. The reason of the Mystics using 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, 
* §. 30.  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 Ecstasies, and Rapts, or inferior Transports somewhat partaking thereof;) either one Inward, or one Upward. We find in Scripture 
* Ps. 64.7.— 67.28 Eph. 3.18.  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 usual, then to say; a Man in passion (and this Holy Love is such) is transported above, beyond beside, himself? yet some Mysticks there are, who use 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 its extreme littleness compared with God; 
§. XLIX.  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 show the Apostle saying, that Man is nothing. If a man think himself something, 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 Mysticks nothing chief 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 us 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 Mystics. And the sum is. 1. to instruct us; That, for obtaining such an union with God, in a more special presence thereof to devout Souls in Prayer, we need not frame to ourselves 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 general confused, obscure notion of him, as this life affords. 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 dazzled, and darkened, with his light; and are less able to express, what they see: The more also a Creature becomes vile unto them: and as his greatness more appears to any one, the more their Smallness or Nothingness: As at the farther distance, we are removed from any thing, the less still it shows to us, & at last quite vanisheth.  

§. L.  Divine Inspirations; or Illuminations and Infusions of the Holy Spirit, enlightening the understanding with a right apprehension and judgement of things, and inspiring into the will holy desires, and such as are acceptable to God, and conformable unto his will, surely this Author will not deny. These are frequently petitioned for in the public Prayers of the Church, Catholic, and Protestant; I dare not spend long time in proving them, lest I should incur 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 fanatics pretend to? For new Revelations see what hath been 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: 
1. Cor. 1●. 30. and ●●. Eph. 1.17. etc. c. 3.16. etc.  And the Apostle's praying for the Ephesians- That God would give unto them the Spirit of wisdom and Revelation, for opening the eyes of their understanding, and to comprehend the breadth, and length, and depth, and height of the love of Christ etc.— To which Scriptures may be added the place of Saint Austin, when going to write of the Trinity, 
* De Trinit. c. ●. — Si quid autem aliter sapio; id quoque mihi ipsa revelabit, sive per occultas inspirationes, atque admonitiones, sive per manifesta eloquia sua, etc.— 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 Counsels of Perfection, already delivered in the Gospel; but these extended and applied, to several particulars, wherein we cannot otherwise without such new light be so certainly guided, such new illustrations, and influences of the Holy Spirit often producing in us a firmer assent, and a greater affection to them; Showing Divine Mysteries more clearly and profoundly; Pressing Christian Duties more efficaciously; Instructing us in particular cases and circumstances, and with considering our present disposition, or condition; Directing us, of things indifferent, or also good, proposed, which is to be performed as the more perfect, more acceptable to God, beneficial to us; Often acquainting and admonishing us 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; last new Revelations of former Revelations, as some circumstantial application of them is necessary.  

§. LI.  Mental Prayer, is praying with, or in the mind, with a liberty from set forms; Abstraction of life, is only sequestering ourselves, as much as we can from worldly cares and business, especially at the time of our Devotions. Introversion is nothing more than a Recollection of the mind, from all external objects, and acts, which distract it, into itself, there to spend all its thoughts, and affections on God & pious Meditations. Convertimini ad cor Accedet homo ad cor altum, 
Psal. 85.9.▪ 64.7 Luk. 17.21  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 over ourselves to do it without difficulty. Self annihilation is self denial, self mortification; such was the Apostles, 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. Unknowing ourselves, unknowing God; Removing the Images of the Creatures, and of God; 1. as much as we can, forgetting ourselves, and other Creatures; and defacing the hurtful phantasm, or Images we have of them in our minds (though I would not be here understood 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 unknows both them, and himself; and thus he becomes the better prepared for a more immediate, and intimate union, by Love, to his Creator; This our being wholly 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 Catholic School of Devotion. And as God manifests to any Souls his Greatness, 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 Brain, after the Soul perceives 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 enjoyment 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 dark 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 therefore it needs to be no wonder if the Mystics speak so much of them) is from these Images of worldly 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, upon 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 something 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 worldly affairs, and cares, that necessarily stay them there.  

§. LII.  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, etc. v● illi jungaris, qui super omnem substantiam omnem quae scientiam est. Libero enim solutoque a Te, & ab omnibus discessu, ad divinarum tenebrarum radium superessentialem contends. And thus S. Gregory 
* In Ezech. Hom. 1●. - 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 elsewhere 
* Moral. l. 24. c. 13.  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 unum se colligere nititur; & si magna vi amoris prevalet, esse unum 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, etc. See before §. 33. And S. Bernard 
* In Cant. Serm. 73.  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 gross and unrefined Images or Imaginations, borrowed from the creature, as are had of God; which the experienced find very different from, and diminutive of, those discoveries and participations of him, to which he is pleased sometimes 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 using the understanding, other more the will and Affections: The one, the way to the other.  

§. LIII.  And lastly, what comes all this Arabic and canting (as some Discouragers of Devotion would make us believe it) I say what comes it to? but that which is given account of before §. 26. etc. That by much purity of Conscience, and Solitude, so much as business permits, and frequent Mental Prayer, and Abstracting of ourselves from earthly things, and by retiring into ourselves (where, & not abroad, is that Regnum Dei) from things without us, by self mortification, unknowing, and forgetting ourselves, 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 us; and to become one Spirit with him; and hence also enabled to perform all Christian virtues that our state of life calls us to, in a much more amorous, and Heroical way. Thus as this Author leaves such terms and way of Devotion to be understood by madmen, and practised by Fools, so I hope I have showed them easy to be understood 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. 
§. LIV.   
Came first into request in the Monastic Orders etc. Poverty or freedom from worldly wealth and cares; Celibacy, Solitude, obedience, silence, which are the vows and Practices of a Monastic life (much frequented in the Church ever since Constantine's 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 Spiritual life.  
The men who solemnly divulged it, 
§. LV.  were Rusbrochius etc. Both the Fathers 
* See §. 33. etc.  and Schoolmen were frequent on this Subject 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, etc. Some of them also writing Tracts under the name of Mystical Theology, So that the writers on this subject are both more numerous, and more ancient, than he would make the world believe. Rusbrochius and Suso were persons eminent in Sanctity, and Spiritual life, and writ their own Experiences. Ludovicus Blosius' works are deservedly much commended; and were highly esteemed, and much read by the pious Emperor 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 days in Retirement and Devotion.  
Reply to p. 328.  
Who after his many turnings etc. 
To. p. 328. §. LVI.  There being so many Sects, and but one Church Catholic, 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 die, 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 privilege 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 God's 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 judgement wholly into its sacred conduct, became fixed, and at rest. Nor doth he take it for any dishonour to him to be listed together with S. Benedict, S. Francis etc. in the Roll of this Author's fanatics.  
Reply to p. 329.  

To. p. 329. §. LVII.  That concerns others (though it be their Salvation,) etc. This writer seems no very charitable Glosser. After the words (a sequestration from all business that concerns others) in stead of, (though it be their Salvation:) he should have interposed (that is, such business 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 elsewhere.  
What this pure Fund of the Spirit means, etc. For the hard terms which this Author picks up here, and there in Sancta Sophia, and M. Cressy, and others, stripped of from the context that would make them more intelligible and current, I refer 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 centre, or Bottom, 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▪ 
* Instit. Spiritualis. c. 12.  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 Church's Devotions but in the gracious Effects thereof.  
A way of knowing without thoughts etc. 
§. LVIII.  These seeming contradictions which may be parellelled with the like in Holy Scripture, and several of them are borrowed from S. Dionysius, seem not uncapable 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 supernatural 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. Understands 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 etc. The Apostle was so, when he said, I am nothing, and the old man perisheth. 
2. Cor. 12.11. 2. Cor. 4.16.  And then lost, and Swallowed up in God; He all in all 1. Cor. 15.28. and our life hid in him Col. 3.3. or It, his life, rather than 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 use; that is in Scripture, changed into his Image, or, filled with his fullness, 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 Author's 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 etc. 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, 
To. p. 330. §. LIX.  etc. The sum of that, which is cited here out of Sancta Sophia's directions, for our attaining such Union with God, is this. That there is a seeking of Such Union with God etc. either more with the acts of Meditation performed by the Understanding; 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 general knowledge of God his being the most perfect amiable and beatifying object, the most worthy of all praise, honour, adoration, love etc. Without the trouble of those many phantasms, and images borrowed from the Creatures abroad, which the Intellect must make use of in its subtle 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. etc. (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 used much more, than 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 something,) as to adoring, praising, giving thanks, humiliation, resignation etc. upon some Mystery of our Salvation simply presented unto it. I say this affective way of prayer is recommended as the better and more advantageous, 1. As enjoying a greater internal Solitude and quiet from these various imaginations, than such acute speculations, or discursive Prayer do admit. (Of which thus S. Bernard 
* De interiori Domo. c. 70.  Ad huius scientiae pleni●udinem opus est potius intima compunctione, quam profundâ investigatione; suspirijs▪ quam argumentatione; lachrimis, quam sententijs; Oratione quam lectione). As better searching into, and discovering to us, 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 errors, 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 Spiritual matters 
* Barbason Amor, Divin. occult. Semitae part. 1. c. 16.  Si scire cupias, quid tibi faciendum, ut 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, assumen tibi, subjectum primi ac principalis tui Exercitii interioris, hunc ipsum Amorem In id saltem unice connitendo, ut, 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▪ quam extra Te, fortiter excipiendos. Ecce tibi totum quod pettisti pau●is verbis comprehensum. And elsewhere 
* Anatom. de l'Ame. part. 1. c. 16.  It is not by force of Speculations that one ascends to God but by good affections; not by sublime Contemplations upon 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 God's Grace work not so effectually with a soul, at the first, in this affective way, nor any proficiency be observed therein, then ought the soul to repair to a more vigorous excitation of itself by meditation and by administering to itself all those motives aed Reasons possible, conducing to the end it aims at, a greater love of God.  
Reply to page 331.  
Men given to sublime speculation are not so capable, 
To. p. 331. §. LX.  etc. 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 subtle 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 Union with, God, than persons of greater learning or wit, because, these are more apt to take the former way of speculation, and to use their brain more, than 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 
* p. 332.  that women also easily swallow them without perceiving any bitterness in them.  

To. p. 332. §. LXI.  Reply to page. 332.  
A most admirable way of contemplation with the will, etc. 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 Object, 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 tastes such celestial delights both at once. Neither are the Acts of the understanding 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 understanding. The common use, 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. 
To. p. 333▪ §. LXII. N. 1.   
The steps he sets down etc. 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 external, and Imaginary Exercises of Prayer; that is, using the Discourse of the understanding▪ and Meditations, as also Vocal Prayer; than which step Sancta Sophia observes many go no further, but end their days in it; that is, In such Meditations is taken up 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 supernatural, and more sensible operations of God's Spirit in the Soul wherein God acteth more than she, and which are not in her power at all to procure sooner, or retain longer, than God pleaseth: of which much hath been said before.  
4. After which usually, 
§. LXII●▪ N. 2▪  in the intervals of these celestial 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.  

§. LXIV. N. 3.  But not only this; but God also sometimes withdraws 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 naturals and as if he were quite departed from it, in great Aridity, obscurity, solitude, pressure and heaviness, disgusted with all 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 therefore 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 dejection of Spirit, comes, without any such respects, merely 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 therein, and the rendering them more capable of higher favours; and therefore 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 turns 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, wherein 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 God's 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 always necessary less or more are such purgations and refinings of the Soul by these interior Crosses, because always something in them is amiss, and as yet imperfect. Our natural corruption is still producing something in us 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.  

§. LXV. N. 4.  For herein it is, that the Soul comes most perfectly to know itself, 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- none 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 
* Moral. l. 20. c. 19 ) 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 itself 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 merciful High Priest before Godand (experimentally,) that he might compassionate our infirmities in the great Desolation he underwent in the garden, 
Heb. 4. 15-2.17.  the night before his passion. Where caepit pavere & caedere, saith the Evangelist, 
Matt. 26.37.38.- Mark. 14.33.  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 joy and satisfaction, that it hath always 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; 
1. Thess. 5.16.17.  and go together. For there cannot want content, where the Mind hath its desire; nor doth such a Mind want this, that is unanimous with the Divine Will: the want of which conformity, is only from the loving of Something that is against his Will. Worldly 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 
* Moral. l. 23. c. 13. : Nay more true Sweetness in these sorrows; then in the other's joys: And the abstaining in such a sharp trial 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 union of the Soul with God, though not so sensible; and that when it thinks itself farthest from him, it is in some sort the nearest to him. Lastly, by and upon these Spiritual Desolations ordinarily it is, that the Soul afterward receives higher sensible visits, and caresses from God, than any former were; for which the Soul seems best prepared by this her extreme poverty, and lowness; and than it is, if ever, the Soul receives them with more gratitude; and both highlier values them, and vilifies itself. And it is Gods ordinary way to exalt us in proportion to our humility, 
Psal. 9.10.  and to be Adjutor in tribulationibus, as in opportunitatibus, when also the Soul is more endeared unto him by her sufferings. All this I have said, to show that these Spiritual Desolations (of which this Author 
* p. 333.  Ironically saith, Then, when one would least expect them, follow etc.) are a necessary part of the way to Perfection; and that the resistance of such pressures when they come, or a noncompliance with them in showing 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 God's work in her, and good intentions toward her; and hinders her growth in virtue, by her retaining still those imperfections, and that self-love, which these, rightly received, would have purged, and mortified. This of the fourth step to Perfection, Desolation.  
5. The fifth is a state more settled, constant, and tranquil, where neither these Desolations are so frequent or necessary; nor those Celestial Visits so violent, or so short.  
A sad case etc. 
§. LXVI.  Now whereas, upon the first of these steps, this Author descants thus- A sad case to end our days as Christ and his Apostles did; who used this low dispensation of praying to the last. But alas they never understood these unions with God in the Fund of the Spirit; they taught men a plain and intelligible way of serving God, and bid them look 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. john every where discoursing so much of Love? and of our dwelling, by Love, in God▪ and God in us? 
1. Jo. 4.16. 1. Thess. 5.17. Luk. 21.36. Eph. 6.18.  What of those Precepts- Pray without ceasing▪ watch and pray always And with all perseverance therein? Are these to be understood only of vocal 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 Gospels?- Rising up a great while before day. for this purpose; Mar. 1. ●5. Again, retiring into the wilderness, 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 took his last journey to jerusalem, 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: 
Luk. 9.37.32.  In which Prayer they saw his countenance changed, and an anticipated appearance of his glory, such as he shall have when he comes to judgement, 
* 2. Pet. 1.16. Matt. 16.28.  and an apparition also of Moses and Elias; they by a supernatural illumination, knowing also who the persons were; and his disciple Peter in such an Extatick joy, as that he cried out— Bonum est esse hic etc. 
Luk. 9.33.  not knowing, saith the Evangelist, what he said. So, In our Lords being in Prayer presently after john's baptising him, happened the Vision of the Heavens opened, the Holy Ghost descending upon him in a bodily shape like a Dove, seen by the Baptist: 
Luk. 3.21.22. Luk. 9.35.  and a voice from heaven speaking to him, as here- Thou art my beloved son: And then a Rapt of the same Spirit, that carried him into the desert: Where also we may rationally imagine his time to have been wholly 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, 
Jo. 11.33.38.  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 union 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. 
Luk. 22.44  And lastly of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the garden; with few words, but much passion; being in an Agony, and sweeting blood and making frequent acts of Resignation, and conformity to the will of his Father. What think we again of S. Peter's Extaticall prayer and his vision on Simon the Tanner's house top Act. 10.9. and again S. Paul's in the Temple Act. 22.17. Whilst I prayed, I was in an ecstasy etc. Did our Lord and his Apostles, in the Devotions here mentioned, not ascend at all to that which the Mystics 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 understand nothing of that the Mystics call passive Unions with God? Their Ecstasies & Raptures and their being in the Spirit, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 12.4▪ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.6. argue other wise. But then are Passive Unions the obscure and unintelligible way of serving God, 
* p. 14.  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. We speak wisdom among the perfect. And Phil. 3.15. let us, 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.  

§. LXVII.  He describes the progress towards this state, etc. These expressions of a gradual 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 
* p. 575.509  and others) by Sancta Sophia, 
* 2. vol. p. 244.  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.  

To. p. 334.  Reply to page 334.  

§. LXVIII.  The state of nothingness, etc. How the Creature and all its Glory, and among the rest the Soul also itself appears a mere Vacuity, and emptiness, 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 us, what he is not, then positively what he is, enough hath been said already; 
* §. 51. and 53.  and more needs not; unless I should observe here this Author's diligence in raking up several little heterogeneous patches out of several 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 subject, Fanaticism.  
A feeling of her not being etc. 
§. LXIX.  Sancta Sophia 
* 2. vol. p. 304.  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 real truth. But than goes on Not as if the Soul, or other creatures either did cease according to their Natural being; or as if a natural 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 herself 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 loved in themselves, etc. 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 real truth,) here gives over and draws the curtain before his Reader, that he may see no further: and then goes on: A real truth or else intolerable nonsense; and so, as after a great victory, displays his colours till we come to his §. 15. concluding, that he leaves such stuff to be understood by mad men, and practised by fools. So Festus said S. Paul was mad, when he spoke forth the words of truth, and soberness.  

To p. 335. §. LXX.  Reply to p. 335.  
As this Author Saith Friar Bernard, etc. If what is said of Friar Bernard, and Masseus be true, which I am not obliged to justify, of their making some un-articulate groans or noise, or strange gestures and motions, in the fervour of their Devotions, so we read also of the Spirits groans Rom. 8 ●6. And David's dancing; 
2. Sam. 6.14. 1 Sam. 19.24. Jer. 1.6. vulg.  and Saul's stripping of his clothes at Ramach, and lying naked for a day and a night; And Masseus his V. V V seems no more than the Prophet jeremies. A.AA. Grief and Fear have their inarticulate notes, and extravagant Gesture, why not joy and Love? Habent suas voces affectus, per quas, se etiam cum nolunt, produnt. Saith S. Bernard 
* in Cant. Serm. 67.  speaking of Contemplation.  
Proposed the not doing etc. Sancta Sophia's words 
* 1. vol. p. 63. To. p. 336.  §. 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 lawful (that is the doing or not doing them, 
* Sancta Soph. 1. vol. p. 246.  when we have no obligation to either by virtue of any external law) the Divine inspiration in Contemplative Souls moves to the not doing; because this is more suitable to their present state; and to that abstraction of life which they profess: except when the doing may prove a more beneficial mortification to self-love. This Author gives it us here thus- Generally, when there is proposed, the not doing or doing of an external work, and both of them are lawful, the Divine Inspiration moves to the not doing: changing here Generally speaking, or most commonly; into Generally, when, or always when. Again omitting the limitation (in Contemplative Souls) and the (except) that follows, and Sancta Sophia's Reason as for these Contemplatives, Having thus prepared this passage, and rendered it easy for a Confutation, he falls to battering down his own work; and goes on. A most excellent and Apostolical Doctrine etc.  
The doing things merely for Edification, 
§. LXXI.  etc. 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 work done merely 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 doubtless at other times, 
Act. 10.9.  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 beneficial to himself, than his doing the former would be to others. Nor I hope was S. john Baptist's business in the desert, whose chief practice there must needs be Prayer; nor Anna's in the Temple, who is said not to have departed thence, 
Luk. 2.37.  but served God there with prayers night and day, unlawful employments. And so it is, that an undiscreet zeal of doing good to others hinders many imperfect Souls from that charity, and robs them of that time, which they owe much rather to themselves.  
Reply to p. 337.  

To. p. 337. §. LXXII.  What becomes of all the precepts they have left us, etc. The precepts the Apostles have left us of doing good, of mutual edification, of constant business 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 lawful (they always suppose) but a sin. Or, 2. will he say because external good works, outward duties of worship etc. are Apostolical Precepts, therefore private prayer is none? Or 3. will he argue: when ever we can do any of these, therefore 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.  
Internal liver to pretend etc. 
* §. LXXIII.  Sancta Sophia grants Spiritual Persons sometimes to have such Supernatural Favours; 
* 1. vol. p. 65.  yet would it not have such persons▪ easily to pretend them (lest perhaps they may be mistaken, when indeed they have them not;) Nor so much as desire them, nay rather pray against them, lest considering their own weakness, they should abuse them to vanity and pride: lastly nor to esteem, or execute any thing according to them, unless approved by Superiors.  
Obliged to resign their judgements, 
§. LXXIV. a. vol. p. 280. §. 37.  etc. S. Sophia's words are— In such cases all Souls are not so absolutely obliged etc. Which Proposition is brought in here by this Author, but the Cases left out: After which manner Catholic Casuists, and Schoolmen are very ordinarily used 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 little experienced, and such as have not as yet their senses well exercised in discerning Good and Evil; 
Heb. 5.16.  2. that there be great certainty, that the Internal Direction is from God. 3. and that it be in actions good or indifferent, and where is no question or Scruple in such person of the lawfulness of either doing or omitting it: 4. that if a Superior should Command any thing contrary thereto, he is to be obeyed, and no such interior Illumination, or call obligeth in such case: 
* S. Sophia. 1. vol. p. 135.138.  5. that where no such contrary command, yet, if the matter be of considerable moment, the express approbation, or permission, of their Superior is to be observed. 
* 1. vol. p. 147.  Let this Author fit these Cases to the fanatics: And then let the fanatics, in God's 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 judgement to others concerning any thing that happens to us; provided, such allow it a thing good or indifferent. But we may not argue here; If somein some things have no cause, therefore none in anything can have any cause, of Scruple, and of consulting & following another's counsel.  
M. Cressy in his preface, etc. M Cressy in his Preface, 
§. LXXV.  as also Sancta Sophia do at large show the difference between the Inspirations or Revelations allowed in the Church of Rome, and those of fanatics, in the places, and words cited before §. 15. Those of the fanatics being easily discernible to be false, and suggestions of the Evil 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 God's Spirit in matters, or actions, & omissions, agreed on to be in themselves indifferent, and lawful, or also good. Within which bounds had the Fanatic Inspirations contained themselves, some mistakes perhaps there might have been, but hurt none, either to the Church, State, their neighbours, or themselves, as to sinning.  
Nothing but the assistance of Divine Grace, 
§. LXXVI. To. p. 338.  Nothing more is here meant by Divine Inspirations, than the assistance or efficiency of the Divine Grace, illuminating the understanding with a right judgement, 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 daily suggested to us, we know not by what Spirit, and do fall under 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 style them Fanaticism?  
The only means imaginable that can be proper, etc. The repairing to Prayer; in the best manner, we can make it, is a proper natural, and most efficacious way to obtain a supernatural light (from God's Spirit) to discern his will in all our actions; speaking of such as are indifferent, and such wherein neither we, nor any others, have any external certain, Rule, all circumstances considered, whereby we may be guided; as we have in all such other actions the lawfulness which is doubted of; Which yet is not said, as if Prayer were the only means of our direction in these, so as to exclude the making use of, either our own Reason, or other men's Advice; as is said before.  

§. LXXVII.  To make Enthusiasm necessary to distinguish, etc. Now this is not making Enthusiasm, but Prayer a means to obtain the illuminations of God's Spirit, to show us, in two things suggested to us, 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 doubtful, especially in two affairs of much concernment, which to make choice of, doth not retire to his Prayers, desiring God to direct him in such a particular, and promising to do that which he shall be pleased, by any way, to signify to him to be more conformable to his Will, and more conducing to Christian Perfection (as certainly the one may be much more than the other, although both contained within the general bounds of Good, or indifferent?) And then what Illumination he prays for, why may not he also expect? Again who is there, much frequenting Prayer, that doth not perceive in them some illustrations, and influences entering, and injected as it were, into his mind without his own procurement, touching a more perfect knowledge of himself; or the immense Love of God to Mankind, or some acceptable service he may do to God or his neighbour; or secret reprehensions for some Faults; or admonitions for the better ordering of his life; Spiritu (as our Lord Saith Io. 3.8.) Spirante ubi vult, and he not knowing whence such things come, or how they pass away; yet these things we are assured must be from God's Spirit, because no good thought is from ourselves. And why may not we imagine the same, (a due preparation being supposed) of the thoughts injected in our doubtings, and requests, concerning actions left free, and undetermined by the Divine declared will, what way in these we may rather take, the better to serve and please him. God forbid, that the name of Enthusiasm should deter Christians from such a practice, or harkening to this internal Language; Or (as M. Cressy expresses it in his Preface 
* p. 19 ) should render Prayer and by Prayer, the obtaining of Divine Grace, a suspicious exercise And I wish the Author would a little better weigh his words, and the malign influence they may have on others. We say then; Divine Inspirations are necessary (for Grace, as well furthers, as prevents, us) to distinguish the motions of the Good and Bad Spirit in our minds in matters purely indifferent (which may be proposed to us, by either of these Spirits for a different end,) where we have no other extenal Rule to judge these motions by, as we have in all internal suggestions concerning such other matters, as are either directly commanded or prohibited, by Gods Law. And it is by this latter way of discovery, and not the former, that M. Cressy shows the suggestions of fanatics to be Satanical.  
To try Illuminations by Inspirations, and so Inspirations by Illuminations, 
§. XXVIII.  etc. This Author since laud's Labyrinth dreams much of Circles. To me there appears no more of a Circle, or identical 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 Universal Tradition. The discerning of the motions of the Spirit, by other second motions of the same Spirit more manifest to us, 
See before §. 15. To. p. 339.  is no circular proof, or evidence, no more than this; when a friend unknown, 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, 
1. Co. 2.14.  vers. 12. we have received the Spirit of God, that we might know the things that are given to us 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, 
Rom. 8.16.  or born again of the Spirit, bears witness of itself.  
New Revelations, and as great etc. New Divine Revelations are pretended by fanatics; As great, or greater, or frequenter, are pretended by the Church; By the one truly; by the other falsely; the Divine laws being judge. 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 upon new, is pleased to take notice of, p. 242. where he goes on— Yet M. Cressy saith, they are not seditious etc.  
Reply to p. 340. 
To. p. 340.   
To hearken to the Immediate impulses the Spirit of God, etc. 
§. LXXIX.  Catholics, as well as fanatics affirm; that men ought to hearken to the immediate Impulses (I suppose he means inspirations) of the Spirit of God within them. And will not this Author say so too? But no Catholic 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 etc. Rapts, and Visions in the Catholic 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, 
§. LXXX.  etc. The Prophets and Apostles received truth by Revelation (saith Blosius) therefore others may. But he saith there also Denique Sacrae Scripturae Divinis 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 
§. LXXXI.  Women Saints, etc. New Revelations and Visions taken in any sense, save as these oppose the Old ones, I mean the Scriptures, Blosius had no reason to disbelieve, since it is a promise under the Gospel 
* Act. 2.17. ▪ your sons & your daughters shall prophecy; your youngmen shall see visions; and your old men shall dream dreams; and that this Spirit should be poured out not only on our Lords men servants, but also on his hand maidens; ver. 18. as, on the four daughters of Philip the Deacon Act. 21.9. And we find Anna having Revelations, as well as Simeon. And what means this Author in these words- Melancholic women; 
Luk. 2.  Hysterical vapours & c? Are women more remote from the Graces of the Holy Spirit, than Men or, are not these to be equally honoured when they appear in that Sex? 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 Public Liturgy through all the Western world before the appearance of Luther: their Revelations are pious and consonant to Scripture.  

§. LXXXII.  We have before showed how much they were approved, etc. The more ample this Author hath shown 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. 
To. p. 341. §. LXXXIII.   
What means that saying in the Spiritual exercises, etc. I have an Edition of the Spiritual Exercises printed at vienna 1563▪ that is after S. Ignatius his death (and therefore 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 fuel enough for enflaming the popular hate against Catholics, 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 Gospel. Their sense 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 Gospel, but to keep themselves indifferent to do the contrary, if revealed to them. Or else 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 been said before §. 21. etc. 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 public in the face of the whole Church; let this Glorious Saint be supposed as great an Hypocrire or Fanatic as this Author would make him. For what Fanatic will say so much? In the latter sense I see no harm unless the word (reveal) displease; but then change it into God shall inspire them, and the Protestants common Prayer Book will justify the language.  

§. LXXXIV.  That is for new and strange Revelations too, etc. 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 sense will amount to Heresy, I hope this Author will not put her in the List of his fanatics, unless 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.  

To. p. 342. §. LXXXV.  As though the persons were ever the less mad etc. I suppose this Author would have spoken with more reverence of Confessors (that is, Ecclesiastical Superiors) than to make their Office the keeping of Madmen, had he remembered that the Church of England in her Liturgy recommends Confession; but, this, so little practised, he might the easier forget it. Men chained can do no harm; as fanatics are in the Roman Church, thanks to their Holy keepers; and for the persons under such custody, their being sober, or mad, (for, either they may be) it is fit the Church should rather judge 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 fanatics 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 been crushed by her hitherto; and have no present being: I wish it were so with the English fanatics. But whilst they do impose no such keepers over them, nor can justly deny that liberty of judgement to others, which they have taken to themselves, what hope is there of their suppression, or, what just Laws, I mean Ecclesiastical, can there be made for it?  
We are not to think that the Principles, 
§. LXXXVI.  etc. For the seditious or rebellious facts of any fanatics in the Catholic Church disobeying, or breaking loose from their keepers, if any such can be proved by this Author, they are not justified by the Church, or its Principles, and so he looseth his labour in thinking to prejudice the Church by them, any more, than by proving some Adulterers, Homicides, Blasphemers to have been 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 Catholic Church; and who hath much more of Raillery, than Reason: Hoping these, short Animadversions may conduce some what, if not to the undeceiving of himself (for I fear his defect lies not there) yet of others, in a matter of the greatest consequence, Devotion.  
FINIS.