CHAP. I. That the Essentiall Will of God dif­fers nothing from God. The difference betwixt it and the Interiour Will.

NOw having finisht what wee had to say of the two first parts, Exteriour and Interiour, comprising the Lives Active and Contemplative, [Page 2] wee come to the third part per­taining to the Essentiall Will and containing the Supereminent Life.

This Essentiall Will is all Spi­rit and Life, cleare, abstract and pure of it selfe; denuded and un­clothed of all formes of all Crea­tures bodily or spirituall, subject to time, or Eternall. Nor is it ap­prehended by any sense, Judge­ment or Reason of Man, but it transcends all humane conceit and capacity, inasmuch as 'tis nothing distinct from God himselfe; and i [...] neither a thing separated from God, nor a thing conjoyned or u­nited with him, but precisely Go [...] himselfe and his owne true Being▪

For, whereas this Will is in God; it followes that it is God because in God is nothing which i [...] not God.

For, if in God were found an [...] [Page 3] thing which were not God, then were there some imperfection in him; since (without exception) all things are imperfect which are any wayes distinct from him. But, such a difference betwixt his Being and his Wil, would leave him very unperfect: for, then hee could not be a simple Being and pure Act, which all the Fathers affirme he is: but must admit Composition at­tended with many Defects. For, so he should have somewhat in one part, which in another hee wanted, nor could hee have all in every part. He should possesse some perfection in one part, whereof he were destitute in another. And so could he not be infinite in all kind of perfection. Yea, he were berea­ved of his divine Nature, if his Wil were separated from his Being; be­cause he should then be concluded finite in both: For, where his Will [Page 4] begun, there should his Being end, and there should his Will end where his Being begun: Both be­cause he should be concluded finite; If finite, limited; if limited, crea­ted; if created, a creature, but not a Creator and God: And againe, because if he were limited, hee must needs be limited by somewhat. But if any have limited him, then is there some greater then he: And consequently, he cannot be called God, then whom a greater is found.

Furthermore, if his Will could be separated from his Being, by whom shall we imagine such sepa­ration to be made? Not by the Creature; for it could not: Not by the Creator, for he would not. The Creature could not; for, there was no such: God would not, be­cause in each part of him he loved himselfe alike. If you say they were [Page 5] separated from the Beginning; you make two Gods from the Begin­ning. If by and by after the Begin­ning, that crosses Reason, and can­not be: since the Alone-God inas­much as he is one, he cannot be se­parated; no more then being one, inasmuch as he is One, he cannot be divided. And if we may behold the very creatures, as Fire and Wa­ter, whose nature is no more than a beame or sparke of the perfection of this Divine Nature, so to main­taine themselves in their Unitie and Intirenesse, as not only not to separate themselves, but also being separated, to reunite and incorpo­rate; How much more then must we grant that perfection of Unity to that Nature which natures all these? But, let us grant that this Nature can be separated, and that it hath indeede so come to passe; neither of them can bee God: [Page 6] because neither of them is infinite: for asmuch as Infinite admits no second.

But to what purpose doe I al­ledge so many reasons to prove so palpable and known a Truth, as that Gods Will is God himselfe: when the generall Consent of all the Fathers witnesseth the same? whereupon saith Saint Hilary, God, who is Light, subsists not o [...] Compounds: Nor, who is strength, is held together of weake parts; Nor, who is Light, is made up of obscure pieces; Nor who is Spirit, is framed of unequalls: All that is in him, is One: So that his Wil w ^ch is in him is himselfe, and is his Be­ing or Essence. For whatsoever he hath, is every way the same that he is. Also, the Master of the Senten­ces. The simplicity and purity of this Being is such, That there is not any thing in it, which is not [Page 7] it: but hee that hath, and that which is had, are the same. Again, the other saith, God is not of Compounds as Man, so that in him that which is had should bee one thing, and he that hath it ano­ther. But, all is Life and Nature, viz. perfect and Infinite, and not composed of parts different, but it selfe living through the whole. And Boetius upon the same saith, This is truly One, in whom can be no number, nor other thing in it, but that which is it, neither any thing subject to it. Saint Augustine also saith: In the Substance of God, there is not another thing which is not Substance, as if there Substance were one thing, and accident ano­ther; but whatsoever can there be understood, is Substance. But, these things may easily be said and leeved; but without a pure heart they can never be seene. And in a­another [Page 8] place. So is had in the Na­ture of every one of the three, that he which hath is that which hee hath as an unchangeable and sim­ple Substance. Whereupon Isidorus saith: God is simple, whether in not losing what hee hath, or be­cause he hath not one thing which is not hee, and another which is in him. All which Authorities do largely prove that the Will of God is God himselfe. Even the same simple and sole Being with him.

Wherefore, first of all I admo­nish the Reader in his seeking and contemplating of this Essentiall Will, not to have recourse to any Images, formes, or figures, how subtil or spritely soever. But con­trariwise, leaving them all, as un­worthy of this Will, and altoge­ther opposite thereto; let him be­hold the same as in it selfe it is, e­ven the Being of God far transcen­ding [Page 9] all created things, and also himselfe. Againe, I desire that this point be carefully observed, be­cause the perverse habit of our un­derstanding which cannot behold the same without some form, makes this errour familiar.

Note also, that the two prece­dent Wils are to be drawn and re­duc'd to this whereof we now treat; And all our actions, outward and inward, bodily and spirituall, to be perfected in this Will. 1. viz. To wit or that is to say, In the u­nity of the Divine Being, without any backsliding at all. And if this word [Will] seeme to stumble any man, by raising some Image, or bringing to minde some other Ob­ject, then may he at his pleasure let it fall, and hold fast the word [Be­ing] or [God,] though indeed not so much matter need bee made of the word, as for the simplification [Page 10] of the minde, which in these three words, Will, Being, God, discerns one and the same thing.

Now, betwixt the Interiour and Essentiall Will [...]s this difference. The one goes before, the other fol­lowes. The one is the mean, the o­ther the end. The one interiour, the other intimate: the one unitive, the other transformative. The one almost essentiall, the other altoge­ther. The one hath certaine Ima­ges, yet very subtil: the other is pure, naked, and without all forms. In the one the soul yet moves som­what, in the other shee's at perfect Rest. In the one shee's active, in the other passive, as receiving the influence and intimate operation of her Bride-groome. And as the Interiour arises from the Exterior, so the Essentiall arises out of the Interiour.

CHAP. II. That this Essentiall-Will may not be come to, by any meane of Man: with Reasons assuring the same.

HAving now understood the Nature, perfection, & height of this Will, it followes that wee prescribe a mean to attaine there­to. A meane I say, without meane. For, 'tis impossible that any act, meditation, thinking, aspiring or working can bee of sufficient force thereto. No discourse, exercise nor Rule, nor any meane to bee here enterposed betwixt God and the Soule: But even this onely End without any meane to draw us to it, and raise us to the blessed vision and contemplation thereof. And this accordeth with St. Bon. who saith, that here the highest specu­lation of all others, as that of the Trinity by St. Dyon. is to bee left: [Page 12] Not, that the same is not good and excellent, but because there is ano­ther more supreme apprehension in the mind of Man, by which only the highest spirit is most wonder­fully arrived in the Eye of the un­derstanding must be strongly borne downe, because in this Contem­plation 'twill alwaies apprehend that which the affection tends to: whence it is that the greatest stay in our Rising is the strong-cleaving of the understanding to the Desire, the which must nethelesse bee strongly borne downe, because it conceits either phantastically, cir­cumscriptibly or in some limited manner. And still as much as in this Rising the understanding mixes it selfe with the desire; so much im­purity is there. And againe, as far as the eye of the understanding is blindfolded (which will not bee done without hard practise and la­bour:) [Page 13] so much is the eye of the desire in her reach mounted more freely and eminently without com­pare. And now, the desire is to forsake all consideration and love of sensibles, also the beholding of all Intelligibles, and rise up pure without admixttion of the under­standing to that satisfyer of her longing whom in her extent shee knowes, that she may bee the more intimately united to him. For, since this being is plainely super­naturall, it falls not within the bounds of sense or understanding, surpassing mans capacity it cannot bee comprehended. 'Tis not laid hold on but without us; but, when we bend to any yearnings or acts whatsoever, we remaine with­in our selves. 'Tis not receiv'd but when Man suffers: But the Soule producing acts is agent. This be­ing is above us, but our owne acts [Page 14] below us. And therefore saith St. Bon. wee are here to desist from all naturall incurvation and percepti­on. All thinking in operation how spritely soever it be, is lesse then wee. But this being is greater.

He therefore that stoops to the Creature, I meane to any Meane, act, or operation perceives not the Creator. That this being may bee received, it onely must be minded; but intellectuall discourses glide us away. 'Tis then only compre­hended when it comprehends and possesses us, which befalls not so long as wee are entangled in our owne thinkings, acts and wor­kings. 'Tis most simple, there­fore unconceivable to any other but a throughly refined understan­ding. No searching knowledge is able to transforme; This is the of­fice [Page 15] of Love onely. So often as the senses or understanding are distra­cted about any working, the soule is also posted to the same object, and must needes consequently bee writhen & bended below her selfe, and cannot therefore flye above her selfe.

And thus 'tis evident that in this matter, no help of any Mean of Man is to be sought: Nor is it once to be thought that this Being may be approached by any Reason or dis­course of the Understanding: but contrariwise, such discourses & acts are to be utterly abandoned, and all working of the Understanding, to be strongly held below, as Dion to Timothy: See (saith hee) that in rising to mystical Visions, viz. The Divine Being, thou forsake thy wits by a strong contrition and all workings of thy understanding, and all knowables and invisibles; [Page 16] and arise as unknowingly as may be possible to the Vision of him which transcends all substance and knowledge.

I therefore conclude: That since all aspirings, meditations and dis­courses are here of no use, and since the wit, judgement, and rea­son of Man must fall before the Di­vine Glory; And since all acts and workings of the Understanding are to be forsaken; I conclude I say, that no humane or active Meane may be found to attaine thereto. This Being can no otherwise bee comprehended then as it gives it selfe to be comprehended: Nor o­therwise understood then as it o­pens it selfe to be understood: Nor be seen in any other manner then as it gives it selfe to be seene: No [...] be tasted, knowne, possessed, but as it gives it selfe to bee tasted, knowne, and possessed. It suffers it [Page 17] selfe to be comprehended, when, how, and by whom it pleaseth. It offers it selfe to be understood, ta­sted and enjoyed, when, how, and by whom it lusteth. But our in­tellectuall powers are unusefull and good for nothing.

CHAP. 3. Of the first Mean. A Mean to be found without a Meane: Passive, not Active, nor consisting in Acts of the Minde. And the same two-fold.

ALthough as we have shewed no meane of Man is of suffi­cient power to attain the Vision of this Being; yet a divine Mean may be found able to compass the same: And though not Active or Actual, wherein Man may doe somewhat; yet passive or essentiall, wherein Man doing nothing, suffers. By reason of which resting from acti­on [Page 18] I call it a Meane without Mean; For, as thereby 'tis granted us to attaine our highest felicity, and therefore it may be rightly termed a Meane; So, inasmuch as all wor­kings of the Minde are therein to be forsaken, 'tis without Meane, since all Meane requires such wor­kings. Or rather you may call it a divine (and not humane) Meane▪ because there the Spirit of God does all, the humane nothing. God only does; the soule only suffers: And so shee is immediately unite [...] to God without any Meane (as sa [...] the Fathers.) The Head of our Spi­rit is that Understanding which i [...] the Saints is immediately united t [...] God. That ri [...]ng which is calle [...] [by unknowing] is no other the [...] an immediate motion throug [...] flames of Love, without all glass [...] of the Creature, without forethin­king; also without motion of th [...] [Page 19] Understanding, that the desire a­lone may touch; and the searching knowledge in the Actuall exercise, know nothing thereof.

Now to close all in a word: This Meane shall be no other, then even the Continuation of the same Will by constant pursuing it with­out stay, and by persevering in the tract or course thereof, already knowne and tasted in the Interior Will, till it bring us into the Es­sentiall. And so, (as we have pro­mised) it shall appeare how this sole point of the Divine Will con­taines the whole spiritual life from the very first Rudiments of the A­ctive to the spire of the Contem­plative and supereminent, without any need to turne aside from it, to forsake or inchange it, forasmuch as in it selfe alone, it stands for the true Beginning, most perfect end, and happy Meane.

And this Continuation may be had two wayes. 1. By the naked Influence, sweete operation, and most intimate Inaction of this a­lone VVill, by the which it anni­hilates all the acts of the soule, simfiplifying and supping her up in it selfe. The other Meane stays not upon this working alone, but also superads some curious sleights on our part; Not that the same be ex­ercised in Acts of the Minde; for, so far is it from that, that quit [...] contrary, they wait to hold dow [...] all workings and to keepe her na­ked: Of which Means the first i [...] more proper and agreeing onely (or at least chiefely) with thos [...] who have beeen trained up in thi [...] worke. The other lyes more open▪ not looking on these only, but ex­tending it selfe also to others wh [...] have not walked in this way, bu [...] in some other, and yet have no [...] [Page 21] reacht this eminent degree and blessed end; The one pertaines to those that have relisht this Interi­our Will and the Lure thereof; The other suites no lesse with these then with those others who never had any experiment of the same. The one is theirs, on whom the ayre of fervour and devotion blowes; The other is for those al­so who have only an intellectuall Devotion. The one is not alway so certaine: the other perpetually secure. In the one this Will by sugred influences and familiar Al­lurements adornes the soul: In the other, the Bride-groome seemes at first to stand aloofe and let her a­dorne her selfe. In the one is found a certaine sensible Devotion flow­ing from the knowing powers: But in the other (especially in the Beginning) shee mounts above al, both wit and understanding; And [Page 22] there is God seene, and by naked love held and enjoyed. Though for all this, in conclusion these two wayes fall into one, leade to the same end, and are tasted in the same manner.

Let every one therefore take to himselfe which of these 2 Meanes he findes allotted him; and not in­tangle himselfe in both at once: of which the second is perfecter in the Act Annihilation.

CHAP. IIII. The first Point. Foure principall points of the first Meane, with a Declaration of the first.

THe first Meane containes four points, by which the tract of this Will is followed, and being insisted in is prosperously finish [...] and spent in the Essentiall. The [Page 23] first whereof is a secret blush at the Imperfection of her Eyesight. The second, a flowing of the burning desires into God. The third, a per­fect Denudation of the Spirit. The fourth, an everlasting present­nesse and instant full vision of this object and most blessed end.

For the first, most certainely, there is no contēplation so elevate, but may yet bee raised higher: no thought so abstract, but may yet bee more abstracted: No light so multiplyed, but may yet grow lightsomer: No pull so violent, but ther's yet further to goe: No conversion so simple, but it may yet be more simplified: Nor lastly any union so close, but may yet be made closer. Yet, that it can bee so and yet is not so, is to be imputed to us and our defect, not unto God who desires no other thing, nor can but infinitely desire to communicate himselfe.

All our Contemplation then hath some cloud; All our Ab­stractions, some concrete Image; All our light, intermixed darkenes▪ All our Attractions, some Re­traction; All our conversions, some turning away; All our Vnions, some partition [how perfect soever they be,] and that through our owne defect. But because the fine [...] our Imperfections bee, the more they passe undiscerned and uncor­rected: Therefore, these failing [...] being most secret and impalpable▪ are seldome or never discovered much lesse smoothed with the la [...] file.

Where is to be noted, that th [...] purer and more illuminate th [...] Minde is, the more curious and in­visible are also her deceptious; fo [...] else shee would discerne and know them. But in this supereminent lif [...] the Minde is far away most refine [...] [Page 25] and highly illuminate: It followes therefore that her deceptions be al­so secret and hidden. Ergo, they be strongly deluded, who in this life weigh their spots and blemishes in the same, and no tickler ballance then in the other Lives: Not min­ding that in what measure the mind grows in purity, in the same mea­sure also Nature more closely seeks her selfe. And although these Im­perfections seeme small, yet bring they no small disadvantage: since herein Contemplation the smallest print of Knowing, the least wor­king of the Wits, Image how ab­stract soever (the Passion excepted) and the shortest distraction that can possibly be conceived, doe stop the high flight, and the enlarging or out-spreading of the Minde: Yea even the smallest Immortification, Affection, or search of Nature, clogs the most high spritely rising. [Page 26] Wherefore they erre very much who in this Life doe swallow and passe by lightly all these Imperfe­ctions as if still they were conver­sant in the Active Life, not em­ploying their talent, light and clearnesse of spirit faithfully to the rooting out of all other defects, but conniving & closely flattering themselves, deny the same to be any blemishes, and so arrogate to them­selves too much liberty, and tickle and pamper their Sensuall Nature, using that great grace and purity o [...] Minde to turne in for seeking o [...] comfort, but not to the perfect de­nyall of themselves, sticking alwa [...] in their Imperfections, and playing fast and loose, now standing fo [...] the spirit, and by and by for th [...] flesh, longing to taste spirituall an [...] sensuall Joyes both at once, an [...] coveting to passe all into spir [...] without contristation of the fles [...] [Page 27] Sometimes also in praying, it suf­fices them to be deceived under a false shew of good thinking, that they trow and know that manner of Action to be holy and commen­ded in Spirituall Life, as Aspirings and other Gestures of that kinde yeelding a Sensible Comfort. And therefore since it seems to do them so much good, they forsake not the use thereof, though in their hearts they well know that those same be great Impediments in this Life, as also all the other defects and failings which usually we meet: with in our Comtemplation and Union, from which they bee never quite freed, how subtilly soever the same have winded in and hid themselves.

That therefore we may returne to our purpose, the soul how high­ly soever inlightned and seated in lofty contemplation, yet straight discovers [Page 28] here some wandrings and imperfections exceeding secret; which blown away, shee followes her Bridegroomes Lure with a stronger Mount and swifter Moti­on, pursuing the threed of the Divine Wil before drawn into pra­ctise in the first and second part more essentially. And these imper­fections be three.

The first is a too much boy ling of the desires and fervours in the Soule, which savours too much of Action, & disturbs the sweet peace and quiet Rest of her Bridegroome in her, and crosses his sole, ful, and perfect working and absolute sove­raignty over her, where-through shee neither lets her selfe be perfe­ctly illuminate, nor rises to the ro­sie kisses and chaste embraces of her Lover, but remains as it were wri­then down into her selfe.

The second is a certain hidden [Page 29] thin, and unknowne Image of the Divine Will which the Soule re­taines, vailing her from seeing it essentially.

The third is that shee does not instantly behold her Bridegroome as really present, and more-present then her self, and more within her then her selfe, and more shee then her selfe; but as one resiant in Pa­radise, or some other-where more remote from her then she from her selfe: whence it was that neither so lively faith, nor so firme hope, nor so ardent Love, nor so ravishing entercourses past betweene them as otherwise should befall. Yet, look I not that she should perfectly dis­cern all these failings till shee have reached the following degrees, be­cause they can hardly be perceived till they be corrected by the Divine Spirit. And these three Imperfecti­ons doe directly oppose the three [Page 30] following points and perfections, handled in the three next Chap­ters. And therefore we will treate of them al together, that the one may remedie the other.

The Second Point. CHAP. 5. Of the too much Boyling of the Desires, and of the flowing of the same De­sires into God. Where is shewed a simple and essentiall rise of the Minde.

TIs not my purpose by this too much boyling of the Desires, to reprove those sacred Desires which in God are found in his Be­ing, or so far forth as they be orde­red aright, but so far as they are ill ordered, or have some complement annexed, which hinders their ful­nes & perfect consummation, Deifi­cation, free entry, spentnesse and [Page 31] dying in God. This hinderance is no other but the too much boyling of them. 1. Active. Active I say (excluding the passive) which is e­ver still, without noise, without Acts, profound and godlike:) But the Active on the other side, impa­tient, unconstant, superficiall, too much smelling of Man, and of the nature and operation of Man. And this twofold species of the Desires may fitly be resembled to two wa­ters, whereof the one is muddy, bubling and full of murmur; yet but shallow: the other cleare, smooth, and still, yet extream deep. Therefore this boyling of the De­sires (though good in the Begin­ginning) is here to be rejected. Not that good desires are to be refused, but their Imperfections: Not that we should forsake them, but perfect them, nor yet lose them, but refine and fulfill them in God. For, as [Page 32] seed is not lost because cast in his place, but changed and multiplied, as we see in a graine of corne, that it perisheth not though thrown in­to the ground, but is changed and encreased: So, neither doe good Desires perish when they be termi­nated in God, but are purified, mul­tiplied, and perfected. And as the grain of corne, unlesse it first cor­rupt and dye, bringeth not forth Increase; So neither doe good De­sires ever take their effects. i. Uni­on and Transformation, unlesse they first be exhausted, or fal sound asleep in God. Whence is that say­ing of our Saviour: Except a grain of corn falling into the earth, dye, it bringeth no fruit; But if it dye, it bringeth much fruit. As also at first the graiue is needfull, so in the end it must needs corrupt, that wheate may grow up.

'Tis thus with good Desires and [Page 33] their Annihillation, that they may obtaine their Union with God. But as in this corruption, the grain is improperly said to be corrupted, but rather to be altered or changed into Corne; So also wee say im­properly that these good Desires are nothing; but rather changed and transformed into Union. Howbeit, as the graine is never at length returned the same, but re­maines for ever transformed or al­tered into Corne as into his effect and last end and perfection: So neither are these good Desires ever after to be begun again, but to per­severe transformed into Union as into their effect and crowne of compleatnesse. Lastly, as the grain is not to be cast in every earth, nor at al times, but very carefully, both commodiousnesse of place and op­portunity of season is to be obser­ved; In like manner, good desires [Page 34] are not every where to be annihi­lated, but in God alone: Nor yet in every exercise, but only in that of the Union: Nor yet sodainly in the beginning, but in the time al­lotted for that purpose, which is even after the Exercise of the A­ctive Life well drawn into practise is accomplisht. Where plainly ap­peares how much they are blinded that thinke they must alway be do­ing and never rest from such fer­vent Acts & Yearnings; And much more they that in such manner of working imagine the true Union to be placed, and condemn the con­trary for faulty, and stilnesse for nothing worth; which is flat con­trary to the doctrine of Dionysi­us before cited Chap. 2. who also saith in another place, That our Intellectuall workings must be cut off, that we may send in our selves so much as may be into the Super­essentiall [Page 35] Shine. But the Soul shal cure this failing and impediment in her Journey and found Union, by emptying of her fervours into God; Not that she must work any thing, but onely suffer such wor­king.

The Emptying here of the bur­ning Desires into God, is the ex­changing of the practicke Love with the fruitive; or a finall rest and full satisfaction of the desires in God, where the Desire is swal­lowed up, and passes into possessi­on. This word emptying inti­mates two things. 1. Death and Life: or Losse and Gaine: Because inasmuch as the Desire flowes out of the Soule, 'tis extinct and dies; but inasmuch as 'tis ended in God, it receives more Increase, and lives more then ever before. Therefore I listed not use the word Annihilati­on, as if they were made nothing in [Page 36] God; But I said Emptying of the Desires into God, because they are preserved in him. Nor did I call it a preservation of the Desires, but an Emptying; Intimating thereby that they are not afterward felt in the soule, for that they be sublime, & also because of the lively & sweet working of God in the soule, who thus transformes the Desire into the thing desired.

Also, this change contains three things. A cleer Manifestation of the thing desired; A full satisfaction of the Desires, and a Rest of the same.

For the first; this Manifestation of the thing desired, which is God, comes not all at once, but succes­sively and as it were by steps accor­ding to the Increase of our Love. For, first God abideth in the Soul, but shee knows him not. Then he declares himselfe to her; but ob­scurely: Then more clearly, and [Page 37] as it were in full Noon-day; All which steppes are exprest by the Spouse in the Canticles. For, first 'tis plaine by these words, I sought him, but found him not: where wee may see two things: One, that God was in her; the other, Shee knew him not. Whereof the first is apparent in the words [I sought;] since 'tis wel known, and Augustine affirmes shee sought him no where without herselfe, neither could she. The other, That shee knew not that he was in her, is cleare in the words following; I found him not.

The second step of this Manife­station is when God declares him­selfe to be in the soule; yet ob­scurely, and more by certain effects such as fervent desires and holy in­spirations, then by any essentiall knowledge. The which appears in these words of the Bride, I caught him, Nor will I let him goe. For in [Page 38] saying I caught him, shee shews shee doubted not but she had him: Yet in adding [Till I bring] &c. shee intimates that possession was not sure enough; insinuating that her Desires were not yet filled with the Beholding end enjoying of him; but that should be when shee had brought him into her Mothers house. And this is when the Bride­groom doth not only present him­selfe as a Lord, but even as a very Bridegroome; not only by whis­pering Inspirations, but also by se­cret Touches; trayning the Soule not as a Tutor by Rules, but as an affianc't Lover by amorous allure­ments. Yet, since this Enjoyance and Vision of her Dearest, hath not yet reacht the top of her ex­tent, she ceases not to cry to him; Who shal give me thee my brother, sucking the Duggs of my Mother, that I may finde thee abroad and kisse thee?

The which at length she attains to in the third step of this Manife­station, much cleerer and excellen­ter then the former, and which is then ascended when as the Bride­groome drawes so neere his Bride that shee sees his very shadow, even his God-like Image, whereunder she curiously surveyes him, keepes company with, and muses on him, chusing there to set up her Rest, saying, I sate under the shadow of him whom I loved. There she hears him, There she adores him, There shee entertains his familiar parleyes, a­morous discourses, and sugred ex­pressions; There shee receives the promises of Life, the token of con­tract and full assurance of solem­nizing of the Wedding; There shee imbosoms and kisses him; There she gets the Jewels, Chains, and Wed­ding Garments.

And lastly, there she's inabled to [Page 40] stand the Essential & spritely enter­courses of her Bridegroome, under whose shadow shee sits till the day dawn, and the shadows decline. Yea even till the Wedding day and Es­sentiall Vision, when that vaile or shadow whereunder she saw him, shall vanish and passe away. For which Wedding and happy Vision day shee waites with deepe sighes, hanging on him with undenyable Importunity: Show mee thou whom my soule loves where thou lyest in the Noone-day: ô my Joy! ô Center of my Heart! where and how I shall find thee ô my God, naked without vaile, without Image, shadow, or ob­scurity.

Which lowly desire, her infla­med Lover not able to withstand, strips himself before her according to her wishes, letting her see him in a manner not only unutterable, but also incomprehensible.

And this makes up the fourth step which againe is so much emi­nenter then all the rest, that not only they that have never proved cannot conceive it but even others that sometimes have tasted it, are not able to comprehend the Lustre thereof, since it transcends all I­magination, working of the Un­derstanding, wit, reason and judg­ment of Man, because 'tis done without Man. For, as the Bride­groome humbles himselfe below himselfe: So, his Bride rebounds herselfe above herselfe, mutually meeting to celebrate the Marriage. In this step she sings, I turned to my Beloved, and he to me, that she might declare their Actuall Union and their Mutuall enjoyance of each o­ther in Spirit and Trueth. And a­gaine in another expression thereof shee saith, My Beloved shall lodge be­ [...]weene wy Breasts.

Next after this full Manifestati­on, follows a full Satisfaction o [...] the Desires by necessary conse­quence. The more this Manifesta­tion is encreased, the more is th [...] desire filled; So that when the Ma­nifestation is in her full cleernesse then is the desire compleatly satis­fied. First, in that vehement long­ing & desire God was, though h [...] shewed himselfe but obscurely. Th [...] more that Desire blazed, the mo [...] did God discover himselfe therein aswell because of his great Ligh [...] Glory and familiarity, as of th [...] soules larger Capacity: So th [...] when at length the Desire is strea­med up to her highest pitch, Go [...] also opens himselfe in full perfecti­on. Whereupon, the soule behol­ding him in her selfe as in a mani­fest Vision, hath whatsoever she c [...] long for, and her desire is full [...] contented: As wee see a Vessell o [...] [Page 43] Spunge that drencht in the Sea are filled to the Brim, w ^ch when they be full, are able to hold no more; so the Desire being fulfilled and sa­tisfied, can wish for no more. For, since 'tis true that nothing can let in more then it can containe, ac­cording to that of the Philoso­pher: All that is received, is received according to the measure of the Recei­ver; It followes that neither can the Desire stretch it self to wish for any more when 'tis full. For, as the receipt of a Vessell is the mea­sure of his hollownesse; So the Capablenesse of the Desire is her Contention in desiring. And as that hollownesse once filled, the Vessell is full; So this Appetite be­ing satisfied, the Desire can hold no more. But surely this Appetite is satisfied by the Manifestation of God in the Soule; and consequent­ly, the Desire is filled, all particu­lar [Page 44] Acts being brought to a fu [...] point, and all working ended i [...] the end. Whence necessarily aris [...] the third point, that is, the dyin [...] of the same Desires, acts and wo [...] kings, because the desire being fu [...] vanishes; and the acts & working having reacht the Marke doe cea [...] to bee. For, as the graine, whe [...] once it hath brought forth corn [...] appeares no more; so these Desire [...] Acts and workings having too [...] their effect, i. Fruition of Go [...] doe cease any further to be. Bu [...] as the Graine though the form p [...] rish, yet continues in substance; [...] also the Desires, though in form [...] they be no more, yet live for e [...] in Being. And as the Graine [...] the end it may produce the effe [...] must of necessity lose the forn [...] so must the Desires. And againe, the substance of the graine perish [...] not, but lives in the effects a [...] [Page 45] continues alive,; the same befalls also in these Desires. For, even as the graine is changed into corne, so the Desire is transformed into the thing desired. And though the Desires and Acts be no longer, but vanish: yet their being is preserved in God. For, as Ice through the form perisheth, yet the substance remains in water into which tis melted; So though the Desires and Acts vanish as touching their forms, yet their being for ever per­severes in God, into whom they dissolve.

And these three be the points whereby a change is made of the Desire into the thing desired, and of the Act, into the object it wrought upon, i. The Manife­station of the thing desired; the sa­tisfaction of the desires, and a Rest of the same Desires, &c. which points doe necessarily follow each other by course.

Blessed Soule, that in her self proves this Manifestation, this Satisfaction, and this Rest! Blesse [...] Soule that sees her Bridegroome s [...] cleerly in her selfe, and is so absolutely contented with him, an [...] lets all her longings and particular Acts flow into him! But, far away most blessed Soule that in thi [...] Manifestation sees where and ho [...] he rests at Noon-day, even in Hea [...] of Love and superabundance o [...] brightnesse! In such a Satisfactio [...] she sees her selfe rapt up and en­joyed by her Bridegroome, wh [...] so seizeth upon her, that thenceforth all her Mights are expos'd to receive him, are hallowed to him, and are wasted in clipping and em­bracing him, till being with chil [...] to him, she extolls the condition of a Spouse ready to be delivered of her first borne, even as having conceived Jesus, as himselfe saith, [Page 47] Whosoever doth the will of my Father, which is in heaven, the same is my Mo­ther, &c.

In such a Rest of Desiring she is div'd in the Infinite abyss of the de­ity of her so much long'd for, & be­loved Bridegroom. She wants no comlines after such Manifestation; no sweetnesse after such Satisfacti­on; Nothing can stay her from U­nion after such a Rest. By this Ma­nifestation she sees her selfe behold, her God uncloathed; by this Satis­faction shee receives him into her selfe, and by this Rest, shee meetes him naked.

In these is all Beauty set before the Brides eyes, stounding her with amazement. All sweetnesse is infused into her Bowells, over­flowing her with admirable delici­ousnesse. All secrets are disclosed to her, fixing her in astonishment. Nothing above this Vision, no­thing more joyous then this sweet­nesse; [Page 48] Nothing more arct then thi [...] embracement; then to behold th [...] Kingly nakednes of the Divine B [...] ing. What can possible be so lovel [...] as when the soule unites her self t [...] God, opening him a Resting pla [...] betweene her Breasts? what work is of so high excellency and dign [...] ty as his sole delightfull and rav [...] shing touches within her, she onl [...] suffering his Inaction? ô what u [...] expressible glory shines in this Vi [...] on, where cleerly appeares the fa [...] of God tru-lovingly smiling upo [...] the soule? ô what Joyes does sh [...] taste, when all vaile blowne away they both chaine themselves mutually in linckt embracements? wh [...] endlesse sweetenesse flowes down into all her faculties, when her Lovers left hand supports her head his Right hand embracing her when he infuses himselfe into he [...] and by lively and divine touche [...] [Page 49] poures himselfe into her inmost bowels. None there is that can know such beauty, or conceive such sweetnesse or imagine so high rap­ture, but he that at some time hath had tast thereof in himselfe. Nor yet he at any other time but when he actually proves the same.

CHAP. VI. The Third Point. Of the perfect uncloathing of the Spirit.

UNcloathing of the Spirit is a a certaine Divine working, puri­fying the Soule, and stripping her of all formes and Images of all things as well created as uncrea­ted, and enabling her so naked and simplified to contemplate without helpe of formes. First, I call it a Divine working, to include all [Page 50] humane, since no humane working can uncloath her, because no wor­king of Man, nor acts of his un­derstanding can possibly bee with­out all forme and Image: For first, necessarily they bee formed and cloathed with some Image before they be produc't. All things also worke according to the condition of their owne Nature: But all humane working is imaginative ergo, works by Images, and con­sequently can never effect this un­cloathing and clearnesse fro [...] Formes. For, as one contrar [...] cannot produce another; (for instance sake) Darknesse, Light, & [...] So, can neither imaginary working produce that which is fr [...] from Images, and without a [...] forme. Yea, so far is it from thi [...] that he that thus strives most, sha [...] finde himselfe furthest off. Fo [...] as one treading on soft earth t [...] [Page 51] make it smooth, makes the same more uneven with the prints of his footing: So, hee that by his own Act takes in hand to smooth, polish, and uncloath his soule from all Images, shall by the signes of his his owne acts adde more to those he hath already. And, as water, the more stirring it is, the further it is from calme and rest: So, the more a soule is stirred with her owne Action, the fur­ther is the distance from abstracti­on. Andas water, the more stir­ring it is, to the end it may be­come calme and smooth, must cease from motion: So, the soule, that she may be made naked and bare, must rest from her owne working. But this standing still or resting from Action cannot bee accom­plisht by the soule alone with fruit and in God. For, it is the worke of the Holy Ghost, to raise and [Page 52] suspend the mights of the soule, that they may cease from all natu­rall operation, and as it were dye in God.

Where many soules are grossely deluded, which without the rai­sing and pull of the holy Ghost resting from all working, doe re [...] indeed in a kinde of abstraction but pure naturall and in their ow [...] spirit; yet thinking the same su­pernaturall, taking that false Re [...] to be union with God, &c.

Further, I adde, purifying th [...] soule, and enabling her so nake [...] & simplified, to contemplate without helpe of formes. Which word [...] containe two effects of this uncloathing, Purgation and Illumination. Purgation, because it strip [...] the soule naked of all Images, an [...] illumination, because it enable [...] her to discerne spirituall thing [...] without helpe of any Image. Y [...] [Page 53] (as we shall see hereafter) the ob­ject of the Humanity and passion▪ of our sweet Saviour Jesus is never to be forsaken; which how it may stand with the same Annihilation and uncloathing, wee shall shew hereafter.

Moreover, this uncloathing, by the first effect of Purgation, besides all other impurities doth principally cleanse the soule from one, and that a most hidden I­mage of the wil of God, which she alwayes retained, being the second blemish of contemplation, men­tioned cap. 4. which Image was so impalpable and spritely, that the soule in the Inner will could never discover the same: but stood alway perswaded, that she saw this will in his owne Being, without any forme or vaile at all. Yea, nor could she ever perceive that Image, till she was cleansed thereof, there [Page 54] being no imperfect thing imputed to him for imperfect, that knowes nothing more perfect. But the soul there knew no better, because this Image was the highest and pures [...] that ever she saw. Whence it was that shee could never know the same for imperfect, though now she sees it to be so when she's pur­ged of it. If any aske, How then can she winde her selfe out there­of, if shee cannot know it? An­swer, That must be done by fer­vour of Love, which is Gods own worke, and not the soules, an [...] which consists more in suffering then in doing. This working o [...] the love of God is so inward migh­ty and powerfull, that it worke more livingly in the soule, then e­ver she felt before. And this pull i [...] so violent, that it ravishes her mor [...] then ever without her selfe. Thi [...] fire of Love is unquen chable, tha [...] [Page 55] it consumes all her impurities. And lastly, so strict is this Union, that shee is all exhausted in God, in whom all her Imperfections be drown'd, lost, and brought to no­thing. And by the same worke shee gets a new Light, and a far o­ther Capacity then ever she had triall of, and is thereby enabled to worke extatically and superna­turally, without and above her selfe, and all her naturall and hu­mane Understanding, wherein stands the second effect of this un­cloathing, Illumination: For, here she is made drunk and giddi­fied with such abundance of Light, that shee is covered therewith as with a garment, transformed in­to it, and made one with the Light it selfe. For, since in this most strict union, God the fountaine and Well-spring of this universall inaccessible Light is more pro­found, [Page 56] inward, and nigh to the soule then shee to her selfe, and that in this Lovely union no se­cret of the Bridegroom usefull for her to know is kept from her. It followes, that this mystery full of all joy and ravishment is revealed to her, that her Bridegroome, the Eternall God is found within her. Him she beholds in her selfe, after her hearts desire, without vaile or Image, seeing him as at full noon­day, how he rests within her, as in his owne Tabernacle, exercising a sweet and familiar operation within her. And whilst shee sees, tastes, and proves how he is nearer to her then her selfe; and how she is more hee then shee is her selfe; and that she possesses him not as something, nor as her selfe, but more then all things, and more then her selfe. According to this Light shee so demeanes her selfe, [Page 57] that all her Joy, Life, Will, Love and Sight are much rather in him then in her selfe; and that because she knowes him farre more excel­lent and worthy then her selfe, and hath found him more delici­ous and sweet then her selfe. And lastly, sees him more faire and glorious then her self. And again, having learned by proofe that he is all things, and her selfe nothing, and that in him is all beauty, good­nesse, and pleasure, in her selfe nothing but bitternesse of evill: In him alone she stayes, in him she dwells, in him she lives, and no­thing at all in her selfe. Whence it followes that shee is all in God, all to God, all for God, and all God; but nothing in her selfe, no­thing to her selfe, nothing for her selfe, and nothing her selfe: She all is conversant in the Divine Will, Spirit, Light, and Power; but no­thing [Page 58] in her owne Spirit, Will, Light, and owne or naturall wor­king. In that Power, in that Spi­rit, in that Light with an unmove­able eye shee beholdeth this Essen­tiall Will, or Divine Being, as 'tis said, In thy Light shall wee see Light: Here she discovers hidden and unsearchable secrets: Here lies her way open to Light, unacces­sible: Here she unfolds unutterable Mysteries: Here she viewes won­ders: Here she swims in endlesse joyes. For, being united with God, none of these mysteries, se­crets and wonders can bee kept from her. For, since God hath shewed her himselfe, how shall he hide any needfull secret from her? And now having found within her selfe, the fountaine of all sweetnesse, and the Well-spring of all Pleasures, Delights, and Joyes, how shall she but be drow­ned [Page 59] in the Sea of this spirituall Deliciousnesse? and ingulft in the whirling torrent of this Celesti­all Blisse? Or how shall the abstru­sest secrets of God be shut before her, to whom he hath bared and laid open his Bosome? Or how shall his Mysteries bee sealed up from her, to whom he hath re­vealed himselfe face to face? Who indeed is a secret God.

CHAP. VII. The fourth Point. Of the nearenesse or ever instant Vision and presence of the happy-ma­king end.

THe fourth and last step of this Meane followes next after this Uncloathing of the Spirit. i. The Propinquity or neare As­sistance of this Being, which is [Page 60] no other thing but the continuall presence or habit of Union pas­sing between God and the soule; where-through the soule being cloathed with God, and God with the soule, doe live mutually in themselves, without any withdraw­ing, back-sliding or interspace. For, he that dwells in Love, dwels in God, and God in him. Where the soul followes her Bridegroom so light and swift, so strong and eager, and runs after him with such earnestnes, thirst, and unsatiable­nesse, clinging to him with a full Inclination of love and bond un­loosable, that they be as the body and the shadow, she following the Lamo whithersoever he goes, whose savour, sweetnesse, and lovelinesse have so enamoured, ravisht, and in­vincibly stole her away, that in the depth of her heart she conceives a horror of herself, utterly abando­ning [Page 61] all her own thoughts of her self, and all sense of sweetnes from her selfe, that she may suck in the sweetnesse of this substance, that she may eternally cast her self there­into, and lose her selfe there, never to be found againe, resting even there, & that for the naked love of the same Being. Whence it is that she deadly hates all whatsoever brings therwith the least feeling of delight in her selfe, or casts in so much as a thought of her selfe, or that sayes shee's one, and her Bridegroome another; In whom she so exposes her selfe to be dissol­ved, wasted, and annihilated, together with all created things, that in comparison thereof shee disdaines to live. Here she opens her selfe, and entertaines this Be­ing, not as a vessell receives what it holds, but as the Moon does the shine of the Sun. Here she throwes [Page 62] abroad her white and Lilly armes, to fold and close-inchaine her Lover, but much closer is shee embrac't and inchained by him. Here she enlarges all the circumfe­rence of her Minde to draw in this Infinite, but on the other side she feeles her selfe most ravishingly swallowed up in it. Nor can she finde what to doe to rebound the assault and conquest of this Love, but only yeeld over her selfe for e­ver in a naked, harmlesse, and e­verlasting conversion and fast clea­ving to God, in whom she abide [...] so unmoveable, that as the Apo­stle sayes she puts him on. For, by this solid looke she beholds on­ly him; by this simple Conversion shee loses all Creatures; and by the unchangeablenesse thereof she utterly forgets them all. It follow [...] therefore that all her forces ar [...] bent upon him alone, that she un­derstands, [Page 63] loves, and ecchoes him alone, and so is absolutely cloa­thed with him, and transfor­med into him. For, as on her part the soule with all her powers lyes open to God, so also on his part God with all his Joys everlasting­ly infuses himselfe into her; And the more innocently she turnes to him, the more overflowingly hee poures himselfe into her. And on the other side the more overflow­ingly he infuses himselfe into her, the more inflamedly she turnes to him: so that by an unexpressible entercourse of reciprocall Love, they mutually cut and intwine themselves, for ever passing away the possession of themselves to each other. Hence then, and from this Virgin-like and constant turning to God proceeds this habite of U­nion or continuall presence of the divine Being.

Now, betweene this step, and that of Uncloathing of the Spirit, is this Difference. In uncloathing we obtaine only a bare Union, bu [...] in this wee finde the custome and ducation of the same.

The causes of this Step of Continuation are Light and Love. For, here she not only discernes God in her, but also that nothing else [...] in her, so that shee hath pierc't s [...] deepe into the profundity of he [...] owne nothing, and knowne the same so throughly that she plainly sees all other things also vanish away, which because they seem' [...] to be somewhat, overclouded he [...] with Outer Darknesse: whereunto also is annexed an assurance of th [...] same knowledge, and a practise which is habitualiz'd by Love, so inflamed and alluring, rapturou [...] and liquefactive, that giddye [...] therewith, swinckt and dissolve [...] [Page 65] into God, she sees all other things passe away, consum'd and return to nothing. Whence it is that shee sees nothing hut God. And be­cause the causes themselves are ha­bituall, their effect is so too. For, this Annihilation in this step is so customary in the Soul, that seeing all brought to nothing, shee re­maines in thought suspended in a vast emptinesse, or nothing, in such wise that she can neither see a­ny thing, nor containe any thing; no, not her selfe, when shee's rightly therein. Which huge Va­cuity or Emptinesse may rightly bo resembled to a faire skye cleare without cloud, and is a certaine God-like Light.

In this Light is also found Love (not distinct) so coelestially war­ming, inflaming, and burning the soule, and that so secretly, simply, & inwardly, that it raises no mo­tion [Page 66] to buckle this calme in the Soule, but rather she is so secretly led, and so sweetly comprehended, that she dissolves and vanishes still more and more, to the further en­crease of this Calme and stilnesse.

This wildernized solitarinesse o [...] this Nothing, is that whereof the Bridegroome speaketh; I will lead her into the Desart, and there I wi [...] speake to her heart. And because the Infinitenesse of this Nothing i [...] now grown familiar and habitu [...] to her, having now by proof pierc [...] to the ground thereof, and likewise thir Love which dissolves an [...] transforms her into him; Hence [...] is that their effect is also contin [...] al, i. an ever-present disposednes [...] to this Union, or a continuall a [...] sistance and neere Vision of th [...] Being. And thus is this last vail [...] Contemplation blowne awa [...] which was that the soule did n [...] [Page 67] straightway behold her Bride­groome as really present, and nee­rer to her then her selfe, more within her then her self, and more she then her selfe, but as one sitting in heaven or some other place fur­ther from her then her selfe. For, all this Imperfection is here done away, the soule in this step see­ing cleerely, and tasting by her owne Experience how infinitely more inward her Beloved is, then she to her selfe. And by this step of continuall and customary Uni­on, shee ever converses with him without doubt or wavering: so as this Soule lives eternally in the Light for ever with her caelestiall Spouse. Nor can Darknesse, Death or Devill ever hurt or come neere her, but the Devill shall vanish from her presence, Death shall dye before her face. And the Darknesse of Utter-works shall be no darke­nesse [Page 68] with thee: And the Night of the Active Life shall be as light as the day (of the Contemplative Life:) As is her Darknesse, so is her Light. And this is the true A­ctive and Contemplative Life in one, not separated (as many thinke) but conjoyned, and at the same time, this kind of Active Life being also Contemplative, he [...] Outer works inward, her bodily, Spirituall, and her temporall eter­nall. Thus both making one.

Of the Second Meane. CHAP. VIII. That this mean is no other but the Di­vine Will, manifested in Annihila­tion, which consisteth in two points, Knowledge and Practise. Of the first Point.

THe second Meane is more re­mote from Sense then the o­ther, [Page 69] and more Supernaturall na­ked and perfect: For, whereas the other works so nakedly and above Nature, only (or at least chiefly) when the soul is taken up without her selfe by force of the Actual pul of the Divine Will; this workes also, when that pull is not much actuall, but only virtuall. The o­ther Mean is spritely naked and a­bove Nature when the soule is ele­vated and uncloathed. This con­tinues also naked and supernatural when one is employed in Outer a­ctions, tangled in formes, and cumbred with businesse, changing the outward into inward, bodily into spirituall, and naturall into supernaturall by help of this Mean. Though indeed the other rightly conceived and duely practised, ac­complishes the same thing, but not in open view, as shall be seen.

But here I pray that this Meane [Page 70] be well understood. For it pertains oneIy to those that bee throughly inlightned, and are able to stand it.

Now, this Meane shall be no o­ther but the Beginning and the ending: Even this Divine will which is never to be left. And this point shal be so cleared by the othe [...] Point of Annihilation which op­poses it, that so contraries set a­gainst each other may appeare more clearely. That therefore w [...] may bee united to this Essentiall Will, we must alway see it: And that we may alway see it, we mu [...] see nothing but it: And that we [...] may see nothing but it, we mu [...] know nothing but it; and after this Knowledge frame our Life.

Here therefore are required two Points. 1. That we be assured tha [...] nothing is but this will. 2. Tha [...] we draw this Knowledge into pra­ctise. And all the strength of this [Page 71] second Meane shall stand in these two Points, the which in and by this will shall be perfected and ac­complisht, without ever departing a haires breadth from the same.

For the first point. This Will shall shew and confirme to us that nothing is but it: And that it shall doe easily, if we consider the na­ture thereof. For, since it is God himselfe, it followes that nothing is but it: And that it shall doe easi­ly and plainly if we consider the nature of it. It is God himselfe, Ergo, Nothing is but it. And that this Will is God himself, is mani­fested in the first Chapter. But, that nothing is but it alone, remaines now to bee proved. The which thing is so known and unquestio­nable, that both Reason, Philoso­phy, general consent of all the Fa­thers, as also the holy Scriptures, and examples abundantly witnesse the same.

For, first, Reason saith it is im­possible we can be any other the [...] Nothing, compar'd to the Divine Being that depends upon none. For, God is Infinite; But if wee were somewhat, he could not bee Infinite. For, there should his Be­ing be bounded where ours begun.

Againe, Being and Good are Convertibles. If Man therefor [...] bee, then is Man Good: But, Ma [...] is not Good; for none is Goo [...] but God only: Ergo, Man is not.

The Philosophers also stumble [...] into this Trueth; Divers of the [...] affirming, that there is but on onely true Being.

The Consent of the Fathers a­grees fully here-with. For, a [...] saith that reverend St. Jerome. Go [...] only is; with whose Being, ou [...] compared is not.

The holy Scriptures give thei [...] generall voyce. For, when Mose [...] [Page 73] aske of God what hee should tell Pharaoh of him that sent him; God returns him this answer. Say, saith he, [I am] sent me. And in the song of Moses: See now, I only am. Al­so in the Gospell. I am he that testi­fie of my selfe. I am; Be not afraid. And in another place. I am that I am. In all which Testimonies the word I am hath a strong intend­ment and energy. Paul also, after he had discourst of the Majesty of the Sonne of God, saith; he made himselfe of no reputation, taking upon him the shape of a servant, and being made into the likenesse of man, was found in forme as a man. But, if the Son of God in taking on the hu­mane Nature made himselfe of no worth, and descended to bee no­thing, it followes that man is no­thing.

Examples and Types hereof are shewed us in the apprehending of [Page 74] our Lord Jesus Christ. Where hee had no sooner uttered [I am,] but all his enemies fell backe to the ground; to teach us that when the Divine Being rouses it selfe, all other Beings fall downe, are no­thing, and be no more.

Where five things are remarka­ble in that Backfal. First, That they could not goe forwards. In­timating that when God claimes his Prerogative of Infinite Being, our Being hurried and puft up with pride can stirre no further. Secondly, they were not onely not able to go forwards, but were compell'd to fall backwards: de­claring to us that when once wee know the Truth, our being can not onely no more presse for­wards, but must also of necessity fall backwards: Declaring to us that when once wee know th [...] Truth: For, they fell not on thei [...] [Page 75] face, but backwards, as falshood not onely comes not to Truth, but also flies and gives backe from it, as wax from the face of the Fire. Thirdly, they not onely fell back­wards, but they fell to the ground: shewing that the divine Being, not onely forces our proud Being to shrinke backe, but to fall downe to the very ground, i. into Not being, and All to nothing. Fourthly, Note that they were enemies, as are also all they that through in­solence, will arrogate to themselves any thing of the divine Being. Fift­ly, they were not onely enemies, but they strove to apprehend, bind, and manacle him, to deprive him of his power and strength, and then calling all the world to wit­nesse him not to be God, to mur­ther him with a bloudy death. All which Treasons are spiritually committed by those that ascribe [Page 76] any being to themselves in presence of the Divine Being. If any now demand, What then is the Crea­ture? I answer, 'tis no more but a meere dependance upon God. If againe you aske, What is this de­pendance? I answer, 'Tis such as cannot well bee exprest in words: yet by a similitude we may come to some Notion thereof. So then is the Creature to God, as the Beame to the Sun, or heat to the Fire. For, as the Beame and heat doe so absolutely owe themselves to their productive Causes, as that without their perpetuall sustenta­tion and communicating, they cannot subsist: Even, in like man­ner, so omnimodous is the crea­tures depending on God, that without his continuall preservati­on they cannot endure. And as the Beam and Heat are wholly to have relation to their Causes, the Beam [Page 77] to the Sun, the Heat to the Fire, according to that Maxime. All be­ing, such by participation is to have relation to Being, such by essence: So, are the Creatures to be fully reduc'd to the Creator. And consequently, as whatsoever is in the Beame and Heate so con­sidered, is no other then Sunne and Fire it selfe: so is there nothing in the Creature which is not the Creator himselfe. And therefore as the Sun is no sooner hid, but the Beames cease to be; So, if God hide himselfe, and withdraw his hand from the Creatures, they sud­denly returne to their Nothing. But, as the Beam and Heat though they containe nothing which is not Sun and Fire; yet lookt upon essentially as they are in them­selves, they are not Sun and Fire, but onely a certaine dependent or a sparke of those: Right so the [Page 78] Creature, though all it consists of, is God: yet considered in the own proper Nature, it is not God. If you say; that since the Creature depends upon God, 'tis conse­quently somewhat: I answer, that it is; and yet is nothing, just as the Beame and Heat. For, as if one looke on the Beame without the Sunne, or the Heat, or the Heate, not seeing the fire, they be; But, if he looke on the Sunne it selfe, and the fire it selfe, hee findes no Beame nor Heate any more, but whatsoever is there then is Sunne and fire: So, if you imagine the Creature without an eye on the Creator, it is; but if you behold the Creator, then the Creature ceases to be. And as the Sun drawes bac [...] to himselfe all his Beames as cer­taine Raies sent out from him, re­calls them to their fount, (his spa­cious light) sucks them up, an [...] [Page 79] nothings them: Even so the Crea­tor ascribes and ownes the Crea­ture to himselfe, as to the Center and Head, and in his Infinity an­nihilates and nothings the same. Loe there! how the Creature Ima­ged in it self is somewhat: but in the boundlesnesse of God, and his In­finite, is nothing: in respect where­of it ceases to bee. Because there­fore we here seek God, and to ap­proach his Infinite Being, the creature is not to be stuck at as any thing: but as lost in this bound­lesse Ocean. And thus you see how God is All things, and that No­thing is but he; which makes sure the first point, Theory. Now to the second point, Practise.

CHAP. IX. The Practise of Annihilation. The second Point. Man is the fount of all Error. Of the too much estimation of the Being of the Creatures, not occasioned so much through their owne Being, as by the darknesse of the minde of Man. Which dispelled, sinne is abo­lish't: and that such Annihilation cannot be Active but Passive.

HAving now found by the first Point, that nothing is but this Essentiall Will, and that it is all things: It followes that by the second point wee practise the same; i. live in this Annihilation of the Creatures, and Contempla­tion of this All: For, between the Knowledge and the practice of it, [Page 81] there is great Difference. And in­deed so much, that many have the one, but few practise the other. For many will say that nothing is but God: yet scarce a Man to be found will practise what he saith. Now, I finde no Meane to this end but the same Will without the least depar­ture therefrom. Whoso therefore will remove all impediments, and banish whatsoever can step in be­twixt God and him; whoso desires everlastingly to abide in the highest Contemplation of all others: And lastly, who so desires to cleave con­stantly to God, & closely to claspe the Coelestiall Bridegroome: Let him first of all lay this strong foun­dation, and rest upon the unmove­ablenesse, soundnesse, and infalli­ble Truth thereof, That nothing is but God. And then let him fol­low the practise thereof, losing himselfe in this Infinite and dwel­ing [Page 82] therein, beholding it with a fixt eye, and that by the Death and Annihilation of himselfe, as that which is his only enemy, the root whereon all other lets doe grow, the well-head whence they run a­broad, & the fount whereout they issue. For, Things themselves are such as in the Trueth, and on the things part they be; nor more no [...] lesse; Nor beare they themselves i [...] any other sort but as God create [...] them; So that if any of them in­trude their Being, and incroac [...] upon the Being of God, and ad­vance themselves in his place, they doe not the same of their owne ac­cord, but through us. And there­fore they ought not to perish, o [...] be annihilated by us; nor can they if we would: But only our selves whereof we have the governance.

Againe, Because our selves, i. o [...] body and soule, are of the same or­der [Page 83] that the rest be, carrying such a Being of themselves, (nor lesse nor greater) as God hath framed them: it followes that the errou [...] of their too [...] forwardnesse, as also the errour of other Crea­tures, derives not the Originall from them so far forth as they be such: but the Anticipation of their Being as well as of the Being of all Creatures, upon the Being of God, proceeds of sin, darknes and igno­rance. And these three, neither know how to annihilate them­selves, because deprived of all Light, nor can because indowed with no power: nor will, because void of all Love: But, rather they daily encrease more and more: As also the man in whom they have set up their Standard, neither knowes, because clouded with darknesse; nor can, because feebled with infirmity; nor will, because [Page 84] hardned with malice. There re­maines therefore onely this Will (which is God himselfe) to accom­plish this worke of Annihilation. Hee is the ligh [...] [...]hat knowes the Power that can, the Love that wil destroy this sin, this darknes, & this ignorance, which being con­quer'd to nothing, whatsoever middle walls they have rear'd be­twixt God and us, arising from them, as from the old root, by consequent must needs fall to no­thing.

Now that this same may bee wrought in us by this Essential wil; a certaine disposednesse thereto is required on our part, not remote, as is that of the Active life, where­in we did good, and rejected evill, in the object of the exteriour will, because God so willeth; but a meer disposednesse, such as is required in this life, wherein wee doe the [Page 85] same in the object of the Essenti­all Will, because God is, or that GOD may bee, live and reigne in us, as reason requireth. For, thereby it appears, that this dispo­sednesse ought to tend to the to­tall Annihilation of our selves, that this All alone may be. And that we may proceed to this An­nihilation, our passions, selfe-lusts, and the imperfect acts of our spi­rit are to bee reduc'd to nothing, and stilled by and in the unmove­able contemplation of this all, who by his Infinity and reall presence extinguishes them all: (For, neither the Body, nor soule, nor any other Creature is to be de­stroyed or made nothing, (the same being utterly unlawfull) but Sinne, darknesse, and igno­rance:) for so long as the soule is turned from the Creature, and cleaves close to her Bridegroome [Page 86] in this Being, Temptation, or Pas­sion, and all imperfect motions of the Spirit, are littled, lose their footing and vanish on the one part; and on the other part, the infinite goodnesse of God doth so reveale it selfe to her, so seize, en­live, allure, and so wondrously u­nite her to himselfe, that she rests drown'd in the bottomlesse Ocean of this Infinite Being. But to let passe these grosser and more palpable passions, affections, and temptations, as sufficiently known and pertaining to the Active life: we will here addresse our discourse to those imperfect. Acts, and inward ill-ordered motions of the Spi­rit, which in our inward house and contemplation bee so secret, tickle and fine, that they be scarce discernible; and so the dammage which the soule sustaines by them is the greater, because not dis­covering [Page 87] them, she seeks no re­medy. We will therefore discover some of them with their Imper­fections, with their remedies after this Rule.

CHAP. X. Of the Impediments of this Annihila­tion; And of the most secret and close Imperfections of Contem­plation.

THe first secret and unknowne Imperfection of this Life Su­pereminent, is contesting or wrest­ling against superfluous Cogitati­ons and Distractions; The Reason is, because by such Contesting, those thoughts are glewed stronger and faster in the Minde: For, in as much as the Will which pursues a­ny thing with Love or Hatred, [Page 88] awakes the Understanding to com­prehend it, and the Memory to re­cord it; It followes, that the more eagerly the Will is animated and bestirres it selfe against such Thoughts, the more the Under­standing conceives them, renewes them in the Memory, and imprints them in the Mind. 'Tis not there­fore the right way to fret or wre­stle against such Thoughts and Di­stractions. Another reason is, be­cause the more a man so contests, the more Motions and Acts are be­got in the soule, and so she is fur­ther and further from this Death and Annihilation, after this our Rule, because the more one acts, the more he is.

The Cure of this Imperfection is the Contrary; i. a despising of such Thoughts and Distractions, by an­nihilating himselfe in this Abysse of Light and Life. Wherein him­selfe [Page 89] falling to nothing, those thoughts also do consequently va­nish. All that Infinite which anni­hilates the Man, drownes also his Distractions: Nor need he care whe­ther hee feele or not feele such Thoughts, but even abide stable and fixt in his Nothing, and resign the Battel to his All, i. to this Es­sentiall Will his God. And this way of proceeding (I say not of fighting) is to be continued against all kinde of Temptations in this Life Supereminent.

Another Imperfection is to tye the Minde to some particular exer­cise, counting it needfull to end such or such a thing, before it suffer it selfe to be raised higher. The rea­son is, because thereby he makes that bond bring both him and that excercise in subjection thereto. And thus hee lets goe his freedome, so that he cannot lay downe himselfe [Page 90] all into the hands of the Bride­groome, nor follow his Lure, no [...] nakedly uncloath himselfe: whic [...] yet he must doe, if he will attain [...] to see and fully receive him int [...] his Soule. And lastly, in this Scopriation, there's somewhat res [...] sting Annihilation, without whic [...] Transformation can never be obtained.

It behoves therefore to stand f [...] from such particularity of exerc [...] ses, that (without Let) that Infini [...] All may draw, suck up, and ann [...] hilate, and thus transform us int [...] himself [...].

Here also wee exclude as impe [...] fect, the retaining of any forms Images how Jim soever, either the Divine Will, Deity, Powe [...] Wisedome, goodnesse, yea of t [...] Unity, Trinity, or Divine Bein [...] or yet of this Essentiall Will: B [...] cause al such Images how God-li [...] [Page 91] soever they appeare, yet they be not God himselfe, who admits no forme or Image however qualified. Whence saith Bon. there is no thin­king things of the Creatures, nor of Angels, nor of the Trinity, be­cause this Wisedome hath her as­cent in the flame of Desire, and not by foregoing Meditation. But here we alwayes except the Image of the sacred Passion of Jesus Christ, which I would might everlastingly be placed before the eyes of the soul, and that as the Crowne of all per­fection. Where, in this Image, Uncloathednesse; In this Body, Spirit: In this Man, God; at one simple sight (not severed as in the Vulgar way) gives himselfe to bee seene. A thing incomprehensible to our Reason, as also his Incarna­tion. And to beleeve the same God who is purely supernaturall, to be also corporeall; Immortall, mor­tall: [Page] [Page 92] And that the one may be duly practised, the other must bee duely pierced, and that the one may b [...] throughly pierced, the other mu [...] be duly practised.

I except also those Images whic [...] are lively Mirrours, wherein w [...] behold his Passion. As, our own [...] Sufferings, Sorrowes, or Mortifi­cations, which are to be brough [...] into Union with his Passion, so a­gonizing with sweete Jesus, an [...] that with ardent devotion, nev [...] forsaking the same.

Hither therefore is to be hastned Mortification of all other Images as well hidden as visible, that the soule naked, may behold her Bride­groom also naked; the which is on­ly compassed by meane of this An­nihiIation and Death. For, if Man be somewhat, he hath also some I­mage: Also he that lives, acts; bu [...] no action is without an Image [Page 93] And this Annihilation wee cannot doe but onely suffer; for if a Man would worke therein, or do some­thing, he should finde himselfe the further from God, the more hee scufled therein. For, the more hee workes, the more hee is. And the more he is, and lives, the further is he from Death and Nothing. Ergo, here nothing is to be done; but all we can doe is to doe nothing, to refraine our selves from action, and to let him that lives, make us dye in him, and he that is, let us see in him our owne Not-being.

A fourth Imperfection is to de­sire a sensible Union, wherein ma­ny be faulty, and that unwittingly, because they discerne it not: For, though they seeke it not openly, yet secretly they doe: which they shall know by this signe: They can never rest till they have got some feeling of the Union.

Whence it is, that they live a [...] wayes in languishment of spiri [...] nor can possibly reach to pure a [...] supernaturall contemplation, [...] as it were hide-bound within t [...] straits of Nature, and impriso [...] within the walls of feeling, th [...] cannot goe out of themselves [...] supernaturals, nor see how G [...] is absolutely Spirit and Life. A [...] though the Minde now and th [...] attempt some generous egresse, y [...] Sense resists, not able to endure [...] be pulled from the pap of Sens [...] Comfort. But, as a Beast alway [...] bellowes to the Pasture, and neig [...] after the provant, never resting [...] through Importunity it dra [...] downe the Spirit soaring aloft.

The Remedy whereof is to e [...] change each sensibility with Lo [...] naked and sequestred from all a [...] quaintance with Sense; the whi [...] Love is strong, durable, and ev [...] [Page 95] the same: Assuredly knowing that God is not sensible, nor can bee comprehended by the Senses, but purely Spirit. For, he that duely considers these things shal easily see how far he is from sound judgment that would joyne himselfe by sense (which wee have common with brutes) to him whose Nature is In­finitely purer then the purest An­gels. Which found to be true, he shal willingly and freely suffer this Spirit and Life to kill and annihi­late our Feeling and Death.

Another Imperfection, is to seek for any assurance and experimental knowledg of this Union. And this differs not much from the former, yet somewhat more secret. For here some Man perswades himself, and so protests that hee seekes not, nor wisheth for sensible Comfort, but only a spirirituall Union with God, although indeed he seeks the [Page 96] other also: And that shall he find [...] by this signe: that he cannot b [...] contented, but even doubts himsel [...] to be separated from God, until h [...] have attain'd some particular Illu­mination, or experimentall Know­ledge of his Union with God Wherein hee failes many waye [...] For, first, he rests not upon Go [...] with strong enough Faith, but rather doubts of him. 2. Hee love [...] him with a Sensitive, and not wit [...] a naked Love. Thirdly, he build [...] upon the sand, and trusts to hi [...] owne feeling, staying himsel [...] thereon, as on his strong prop [...] Lastly, this causes that a Man ca [...] never depart out of his owne Lan [...] and out of himselfe, nor lay dow [...] himselfe all into the hands of God▪

To prevent this Imperfection▪ Here is not any experimentall assu­rance to be sought for. i. No Ligh [...] which may be perceived by our fee­ling, [Page 97] but onely to rest united to God by lively Faith and naked Love; The which shall most infal­libly be accomplisht when we suffer this Infinite Being to reduce us to Nothing. For, then shal we be no more our selves, and consequently shall have no confidence in our selves, but seeing God to b [...] all and every where, we shall be most inti­mately united to him.

A sixth Imperfection in this Life Supereminent is, to lift up the Minde, desiring to finde God in a­nother place, and in a higher man­ner then in our selves. For, 'tis a blindnesse in the soule not to know that she is already there where shee desires to be, even in God, and God in her: Whereas the soule cleared of this obscurity, sees her selfe to be, and live in God more then in her selfe, and that shee is more his then her owne. Ergo, such [Page 98] an act of lifting up the Minde the Soule is to cease from, and resting in her own Nothing, and constant in this All, continually to behold and embrace the same as with a De­sire already obtained.

Here is also a secret deceite to be avoyded, a risi [...]g from a most ab­stract Image, appearing when the Soule having lost all Images of all things seene, heard, and knowne, assaies to behold God as huge, and of a vast circumference as that o [...] the skye, &c. opening and exten­ding the Minde to such a bignesse yea rejoyces when shee attaines t [...] behold him: Without which man­ner of seeing him, shee thinkes he eye-sight of no worth, and strive in that manner to behold his Infi­nity, forgetting that object to bee [...] forme and Image rather carved ou [...] by the soule [...]er selfe, then so bei [...] of it selfe, which is not the absolute [Page 99] Truth, nor God: And though in the Interiour Will, this Image was good, and not to be despised; yet here, God is to be seen more es­sentially, and that by himselfe, and the finall Annihilation of our selves. Let not therefore the devout reader forget in these Imperfections as well past as following, of what thing and manner of Life we speak, i. of Contemplation in the Life Supereminent.

An eighth Adversary to the per­fection of this Life is, to seeke God otherwise then by simple Remem­brance. For, such a seeking presup­poses absence; since none seekes what hee knowes hee has already. And this Contemplation presup­poses the presence of God. Yet this Imperfection arises from want of Faith: whilst we beleeve not that we have not what wee seek. Nor doth this Imperfection onely proceede from [Page 100] some darknes, but it also produceth others, causing that not to be found which is sought. All things have their time (saith the Wise man:) A time to seeke, a time to finde, a time to sow, a time to reape. And, as he that alway sowes and plowes can never reape; so he that should alway seeke God by practick Life, shall never enjoy him by fruitive For, if the Causes be ill directed, they not only take not their effects, but doe also produce the Contrary. As, alway to sow, not only stayes Corne from comming up, but also begets barrennesse. The same befals in this seeking of God.

To remedy this Imperfection; God is here to be found and enjoy­ed by losse and Annihilation of our selves in simple Remembrance of him.

And the ninth Imperfection is, here to long for God as one absent, [Page 101] and that for reasons not unlike the former. For, what is in prayer and desire, is not also in possession. But, here God gives himselfe to be pos­sest, and is not therefore to be desi­red as absent, but en [...]oyed as pre­sent. This Desire also hath Act, hindering compleat Annihilation.

A tenth Imperfection is, to be ca­ryed to God with an Imaginary Thinking: both, because that should not be, and also because it cannot be. It should not be; for such an Act with stands Annihilati­on. It cannot be, because God is wholly Supernaturall, &c. but our thinking is Naturall. God is grea­ter and above us: Our Thinking lesse, and below us. God therefore is to bee beheld, but not to be thought on Imaginarily.

There is also an Imperfection in easting a Looke as it were upon God, somewhat more then a sim­ple [Page 102] Remembrance of him, as if hee were in some other place, and not in the Soule, and the Soule in him, as a fish in the Sea, or a bird in the Fire. And therefore the souls Look ought to be as suffering, she ever remaining in her Nothing, i. It should be extracted by this Divine Glory, not from her selfe. For, as the Sunne darts his rayes into any transparent Body, as water, glasse, or crystal, from thence provoking towards himselfe a certaine reflex Light. So, God who descends his Beames and sight into the soule, doth also rebound from her a mu­ [...]uall aspect towards himselfe. But as that reflected Light is not the waters, but the Suns which pier­cing and inlustring the same, is fla­shed towards the Sun himselfe; So, the Light of this Eye-sight is not the soules but Gods: And being Spirit, Life and Light, it through-breakes [Page 103] the soule, sublimes her, and so is reflected on God, fixing the soul therewith, which is thus made one with God, as himselfe saith. The Word which goeth out of my mouth shall not return empty to me, but what­soever I will, it shall a [...]complish and prosper in them to whom I send it. For, as in a Bodily sight an object sends forth the forme or species to the eye, which being instantly reflected upon the eye-sight or seeing-pow­er so toucht, closes therewith, and knitting it selfe thereto, flyes with it to the object it selfe, from which the forme was sent forth, and so the sight of the same object is drawn out; So is it in spirituall sight, wherein God shoots out his God­like Light and his Will into the soule, which re-shining to God, the soule which so tasted their di­vine touch, oned therewith, flyes away with the same.

And lastly, none of the least Im­perfections is a too busie obser­vance of these & such other Imper­fections, which now possesses the soul, and makes her Active, because they either are, or at least containe some Action.

Wherefore in checking them, 'tis faulty to be too much intang­led, but only to doe it quicke with a twinkle of the eye, swift as Light­ning.

All these Imperfections therefore contend against Annihilation. Not that so many points doe draw any Multiplicity upon this Exercise: For, how many soever the Imper­fections be, yet are they all done a­way by one only point and perfe­ction. For, as they all spring from one head [To be] so are they al va­nisht by the contrary [Not to be] For, as all Imperfections assemble where Man is somewhat; so doe al [Page 105] perfections flourish where hee ends to be: For, then God onely lives and reignes.

And if to any these seeme no Im­perfections, 'tis because they lye too close. If any thinke them smal, 'tis because the great disadvantage they bring, is unknown. And last­ly, if any take them for perfecti­ons, 'tis even because they consi­der not what exercise wee have in hand, which is Contemplation in the Life Supereminent: where (saith Bon.) all Intellectuall wor­kings are esteemed blots and hin­derances; For, as 'tis high, so it re­quires rules answerable to that height. Wherefore the Rules of the Active or Illuminate Life, or Medi­tations therein doe not suite there­with, for they be too low, as on the other side, the Rules of this, pertaine not to that, because they be too high.

CHAP. XI. Of a two-fold kinde of Annihilation▪ Their difference. And how they make to a two-fold Love.

BEcause this last Chapter shews Annihilation only by ceasing from all acts, vanishing of Images, doing nothing, and rest from all Motion in God: And forasmuch as nathlesse 'tis required that some times such Acts and workings must be used, such Images admitted, and that we must have such Motions in renewing of workings, in Medita­tion, in studies, preaching, practise of the passion, &c. it therefore stands us upon, to point out a way to annihilate such acts, as also to shew the practise thereof. For, though we have shewed, that those Acts as well as all other things, are nothing, and though a Man [Page 107] have the knowledge of this no­thing & of their Annihilation, yet may he want the practise. Where­fore both these points are equally necessary in this matter, (as wee said before) that God alone may be seen alwayes, who is the end of this Annihilation.

But now to practise this thing duely: First, I admonish the Rea­der to pluck up his spirits here, that they may worke more super­naturally, and (I say not, further from sense then before, but) flat con­trary thereto. For, where before he annihilated them when they were absent, here he must also annihilate them present.

Which to doe, and that this An­nihilation may bee cleare and ap­parent, we will here distinguish it into. Active and Passive. Passive is, when the man himselfe, and all o­ther things are cast asleep, vainly, [Page 108] und be made nothing. I call it pas­sive, because 'tis onely suffered: The Imperfections whereof wee have blowne away in the former Chapter.

The Active Annihilation is when the Man himselfe, and all o­ther things are annihilated not onely sufferingly, as in the Pas­sive, but doingly, I meane by Light in the Understanding, as well na­turall, as supernaturall: wherein he sees and most infallibly knowes that all those things are nothing, and rests upon this knowledge in despight of feeling. The one of these Annihilations lives when all Image and feeling of the Creatures is gone. The other continues also firme and sure, even whilst they re­maine, after sense, and yet by means of this light are seene to bee no­thing. The one consists in Know­ledge, drawne from Experience, [Page 109] when a man sees himselfe brought to nothing, as 'tis said, I am brought to nothing. The other consists in Knowledge true indeed, yet not seeming so after sense, but after understanding. Of these two the Active is more perfect for two rea­sons; Strength and Duration. For strength, because together with it selfe, it nothings all other things: Not onely when it sailes with the actuall blast and breath of this Will or Divine Being; but even then also when the soule feels drought and barrennesse; annihi­lating all things felt, as well as those which be gone and vanisht. The which point requires carefull Attention. For, thus it annihilates as well all things that remain af­ter feeling, as also that same which annihilates them, i. the owne Un­derstanding and Knowledge, with all manner of working thereof. [Page 110] Not enduring that any thing whatsoever, Image nor feeling re­maine, but only God. For strength also, because neither a multitude of outward affaires, nor abun­dance of inward or intellectuall workings can hinder this Annihi­lation, or distract the man himself. For strength againe; Because 'tis not onely farre distant from sense, but flat contrary thereto; So that it annihilates things not onely when the minde in abstractions rides above them; but even then when 'tis conversant among them, looking on them as if it looked not: whence necessarily arises Du­ration, which is the second perfe­ction of Active Annihilation. And both these perfections are not so perfectly found in the Passive An­nihilation, which stayes alwayes the Actuall Lure of God. There be many that both know and pra­ctise [Page 111] the Passive, but few the Active. And so, they no sooner fasten on any worke bodily or spirituall, but they easily sinke, fall downe, and become divided, and so live al­wayes in languishing and unsatisfi­ednesse of spirit.

These two Annihilations make to a two-fold Love, fruitive, and practick, whereon stands the whole spirituall Life. The Passive tends to the Fruitive Love, the Active to the Practick. For in as much as these two Loves are never perfect, till in the Practick love wee can enjoy God even as in the Fruitive; 'Tis therefore expedient that this Active Annihilation mediate to annihilate the Acts of this Practick Love, which otherwise might hin­der that enjoying, and raise so ma­ny middle walls between God and the soule. As therefore the Passive Annihilation nothings all things [Page 112] by deading all our feeling of them, and transchanging them in­to enjoying Love: So, the Active annihilates them also still remai­ning, (though in sense wee feele them) transforming them into fruitive Love: So that the Love, which without this Active Anni­hilation were meerly Practick, may thus become fruitive. And so by this Active Annihilation we shall continually enjoy God, whe­ther we worke and produce Acts or no. But, as the same falls not under sense, but is onely spirituall and supernaturall: So the enjoy­ance to which it leads us is not perceived in our feeling, but in spi­rit, and transcends nature.

CHAP. XII. That this Active Annihilation consists in equalling the Passive. The pra­ctise of it in Light and Remem­brance.

THE Perfection of this Active Annihilation consists in e­qualling the Passive, in a Death of all things, and in a Passive Anni­hilation, after the spirit, though not after feeling. And the signe shewing it to be absolutely perfect, is when it annihilates the things which we perceive by sense as veri­ly as if wee perceiv'd them not: And even in the face of all these sensibles brings as Invincible faith, peace, and union with God, as a­mong those things which are al­ready lost and nothing. For, thus a man seeing, sees not, when hee holds not the same Formes in Me­ditation [Page 114] and Debatement. And so he lives in a perpetuall Death, and dyes in an eternall Life, buried in Triumph of Conquest, like that valiant Champion Eleazar, in­tomb'd in the glory of his victory, when crusht with the fall of the Beast he ended his dayes. For, this Beast which hee slew is the whole sinsible world, which when wee kill and bring to nothing, we also slay and annihilate our selves; and so are buried (as it were thereun­der) and our Life is hid with Christ in God.

The summe of the practise of this Annihilation consists in two things, Light and Remembrance. The use of the Light is generall: The use of Remembrance is to raise us again, when we forget and grow distracted.

For the first: This Light is no other but a pure, simple, naked, [Page 115] and habituall Faith, which Reason helps, Experience ratifies and con­firmes. Nor falls it under sense, nor hath any acquaintance therewith; yea it resists the same: But it resides in the Crowne of the soule, and beholds God without any Meane. I say, 'tis pure; excluding all help of the senses, so as all in vaine should any prop or assurance bee groped for from them which are utterly to bee renounc'd. First, be­cause the helpe of that Devotion, which is had from the senses, en­dures not: but this Faith is lasting. Secondly, because when sensible Devotion is had, 'tis not certaine, but variable. But this Faith is con­ [...]ant. Nor is it sufficient to re­nounce the senses, unlesse we also annihilate them, because they be erroneous and lying, perswading [...]s to believe that things ar [...]: Con­ [...]ariwise, this faith is lightsome, [Page 116] and points us to walk in the spirit.

Secondly, I call it simple, to cut of all multiplicity of Reaso­ning, as a thing repugnant to the purity of this Faith. First, because it makes it humane, where it should be Divine. Secondly, because it moves us to produce Acts, and consequently to be but causes, not Annihilations. Thirdly, because it Clouds, and fumes up Exha­lations betweene GOD and the soule.

Thirdly, I call it habituall: un­der which word is much compri­zed, and very remarkable; which is, that it ought to bee continuall without ceasing or interruption, that so wee may ever behold this Infinite of Nothing and All: which though it seem hard to doe, yet, that it may be done, two Reasons shall confirme. One is, that as an Angel, though hee be upon earth, [Page 117] yet for the home [...]inesse▪ he hath to his place is said to bee in heaven: So this Light and Faith, though sometimes they doe not actually see this Nothing, and this All, yet through the disposednesse where­in they accustome to behold them, they alwayes persevere in the sight of them. And as an Angel in the twinkle of an eye, mounts from earth to heaven: So, this Light and Faith in an Atom's time, reach the actuall contem­plation of God, and this nothing. And as an Angel so return'd is counted to have been in heaven, as it were from the beginning; and so is verified that Say of our Sa­viour, Their Angels doe alway be­hold the face of my heavenly Fa­ther. So also this Light, when it actually sees that Mystery, e­ven when they forget and seem to be distracted.

Fourthly, I add [which Reaso [...] helps.] i. the first point befor [...] mentioned, which is Knowledg [...] grounded on Reason, Philosophy, the Fathers, and holy Scripture [...] & Examples. All which arguments are drawne to this word Reason, whereby this Faith is assisted. And this contradicts not what wee said before, that this Faith excludes all Reasoning: for I spake this concer­ning the second point touching the practise of Annihilation, the which must be free from all multi­plicity of Discourses. But, here I speake of the first point Knowledg, which is strengthned by reason and discourse.

I add, which [experience ratifies and confirmes] i. when the soule div'd and drown'd in this Infinite, sees her selfe brought to nothing. For, thus her Light and Faith are much encreased; so that it shall af­terwards [Page 119] bee very easie for her to believe this Annihilation, and by this light to dive her selfe deeper and deeper therein.

Sixtly, I say, it comes not under sense: The reason is; because as the understanding is not subjacent nor tyed to any Organ, so neither is this Light, which pertaines to the understanding: whence it fol­lowes that it falls not under sense, because no Might of the soule can feele without its owne Or­gan.

Seventhly, I affirme, that this Faith and Light resist sense; For, they directly fight against it. What Sense affirmes, they deny: Sense saith such or such a thing is; which Faith and Light (in respect of Gods presence) say, is not.

Eighthly, I place this Faith in the Crowne of the Soule, because that place is furthest from the Sen­ses, [Page 120] and nearest to God: and it is the very top of the Soule.

Ninthly, I say: It beholds God without Meane: because 'tis not hindered by sense or Sensible things, but stands free and cleere from them all.

Touching the second point: this Remembrance is a certaine Inspira­tion, Illumination, Touching, or Out-breake of Divine Light, which strikes the Soule, and quicker then Lightning smites, rowses, & shews her where shee is, even lost in this All, and in the Armes of her Dear. And thus by the furtherance of this Remembrance the soule mounts her selfe when she seemes distracted from the Actual sight and Remem­brance of God.

But note well that I call it a Re­membrance, and not Inturning for two Reasons.

First, because turning in, stirres [Page 121] Action, such as this Remem­brance hath scarce any, by reason of the exceeding purity, nakednes, and simplicity.

Secondly, because such In-tur­ning presupposes Out-turning and Distraction, which befalls not in this Remembrance, because it no­things all Distraction whatsoever.

Againe, I call it Remembrance, because it consists in an act of the soule so much as in the di­vine working upon her, not pro­ceeding from her, but from God.

Thirdly, because it changes not the state of the soule, making her nearer to the Divine Being, nor the Divine Being nearer to her; but onely lets her see where, in what degree, and state she is, even in this All: Alway presupposed that shee neglect not her duty in this practice.

Fourthly, because 'tis swift, [Page 122] and passes quicker then Act.

Fiftly, because the soule hath it before she can think: Nor can she looke so suddenly as she hath it againe; And that because of the habit of Light, and Faith where­with she is endowed.

CHAP. XIII. Of the Imperfections or Impediments of Active Annihilation.

THE practise of this Annihila­tion will appeare more cleare­ly by opposing thereto the fai­lings and impediments thereof. And therefore we will here discusse the same.

And first, 'tis an imperfection to doubt of the Reall presence of God, or to believe the same doubtingly, or with a languishing and sleepy faith.

Secondly, not to live by this faith, [Page 123] i. to sticke at things as if they were something, not waking to behold this lustre and glory of the Bridegroom, and everlastingly to embrace him, who is not onely knowne to be present, but of all things only present; before whom they all vanish and cease to be estee­med for any thing.

Thirdly, to believe the Senses, and let them rule over the Light, Reason and Faith. To listen to them, since they be lying, and bring in death, whose windowes they be. Nor, by them can there be any way to Life, inasmuch as this Life far transcends them. Lastly, since 'tis they wee here fight with to bring them to nothing, therefore in their owne cause they can be no Judges, but must dye and be no­thing'd.

Fourthly, to shun any necessary Worke, outward or inward, for [Page 124] feare of Distraction. For therein appeares the error, Darknesse and failing of such Annihilation in accounting that worke to be some­what, where indeed 'tis nothing. And surely to him that takes it for somewhat, 'tis somewhat indeed, and therefore not a little to be fea­red. But, if his Anihilation were perfect, the worke were nothing, nor worth his feare. Yea, he that so abandons a necessary worke, su­staines double disadvantage, and incurres a double blindnesse. First, on the things, which to him is tur­ned into Darknesse: And second­ly, on the Feares part, which with the stroke raises obscurity. Where­in they faile exceedingly, who de­sired to doe any thing, repine and excuse themselves, deluded under a painted cloak of giving themselve [...] to the Spirit. And so they run a­way from that which they say [Page 125] they seeke, i. from God, who is in that worke, and draw on them­selves a triple darknesse and stum­bling blocke. 1. Worke. 2. Act. 3. Their owne will and Disobedi­ence.

Fifthly, to adjourne a simple Conversion to God; which often befalls those who having any out­ward worke, or any Meditation in hand, thinke they cannot come to God till the worke be done, which manner of doing contains two fai­lings: One, that in this work they were not first united and annihila­ted: the other, that they thought it impossible while the work lasted. In both they faile, and flye backe from this Annihilation, wherein if they persisted constantly, it would dissolve al things alike, and eternally hold a most happy union.

Herein also appeares Sensuality, closely hunting for comfort by a [Page 126] sensible Union, which it seemes it cannot reach till the worke bee done.

A 6th. Imperfect. and that a close one, is to turn our selves in, as it were, from a place without to a place within; as if God were presēt or more in one place then in ano­ther; which directly opposes this Annihilation. For, Annihilation holds us within by the presentnes of God in al steads, and by an abo­lishment of all those things which might never so little turne out or distract us. Also this turning in, workes against kindly Course, flying from those things which should fly from us and vanish, even All things. For, whilst the soule turnes her selfe in, shee flyes from things without growing somwhat afraid of them: And the more shee feares, the thicker they runne in her mind; Besides, she entertaines [Page 127] them into Gods place, whose pre­rogative reaching to be everywher, so that at his presence all things should melt, she contrariwise al­lows them so much place, that they rather exclude God. Besides, this Turning in is not free from sense; Nor can it rest or beleeve it selfe e­nough turn'd in, till first it taste some certainty thereof.

Lastly, this Inturning is such an Imperfection, that he that useth it is ever anew to begin. For, he that withdraws himselfe from things as oft as any work is to be done, he sinks again into them; then grows distracted, and so is to beginne again.

Inturning therefore I say is to be rejected, because Out-turning is never to be admitted, but to live constantly in the Infinite of this Divine Being, & the Nothingnesse of all things. And if a man finde [Page 128] himselfe fallen without, let him recover himselfe by Annihilation, not by Inturning.

A seventh Imperfection is to put a Difference betweene perceiving & not perceiving, i. when by the be­nefit of some particular Light, one proves this All and this Nothing: Yet, being thus enlightned, he is not to assent more or lesse to this Truth, then when hee seemes de­priv'd of the same Light. Where it happs that divers Men led by some especiall pull profoundly into God, doe beleeve with a strong Faith that God is All, and the Creature Nothing: because they see it so: But, being a little forsaken, and left without taste, they glide away into another Conceite, and at length to grosse errour, in ma­king God sometimes greater, some­times more present then at o­ther times. Yea, they value the [Page 129] Creature sometimes more, some­times lesse; only because they judg not by light of Faith, but by opi­nion of their senses.

An 8th. Imperfection is, to take this Remembrance only as our own Act or proper Motion. For thus in some measure it should be a Let to true Contemplation. But it is even to be entred primely as the worke and Motion of God, that though some little thereof seem to be on our part, yet that little may be nothing'd by Active Annihilati­on, that nothing may rise betwixt God and the soule at all.

A ninth Imperfection is, not to be contented with this Simple Re­membrance. The reason is, because whatsoever is done either by sear­ching, desiring, or self-turning in­wards, doth all tend to Being and Multiplication, not to not being and simplification. Where many [Page 130] faile, alwaies almost pursuing fur­ther, whilst they labour to re­pell those things which before they should have knowne to be nothing. Sometimes also in see­king God, whom also wee should beleeve to be neerer us, and more we then our selves. And the more they work & search thus, the lesse they finde because of the great Multiplicity and commotion of the Soule. And contrariwise the lesse they worke and search in this manner, biding content with this simple and naked Remembrance, the more they shall see God, be­cause of the great simplicity and calmnesse of the Soule.

To conclude: The last Imperfe­ction is, not to persevere everla­stingly and without stop in the practise of this Exercise of All and Nothing. Yet this failing is ordinary with many, who at [Page 131] every encountring Act, work, and motion doe cut and knap off the threed of this habituall Annihila­tion. And so following sense, and not naked Faith, they cannot see this All in the Creator, and No­thing in the Creatures. The cure of all these Imperfections is plain: which is to walke perpetually in this Annihilation, Light, and Remēbrance: as we shewed before.

Now, the cloze and conclusion of these 2 Annihilations is, that by the passive, the soule mounted and taken up to God with all her Mights, abides in high abstracti­on uncloathed of all Images, in rest of spirit, and ceasing from acts: In the Active she stands also fixt, (though not after Sense) in the very face of all those Acts and I­mages remayning. Both these Annihilations are to bee practi­sed by simple Remembrance.

And that soule which duly fans a­way all these imperfections, oppo­sing the two Annihilations, shall never be denyed a blessed arrival in God (presupposing the Common goodnesse ever at hand.) As on the other side, with these Imperfections she can never come there.

Doubtlesse there be many, who for want of discovering and corre­cting them, sticke many yeares at the threshold without entrance. Therefore let not him that desires the true way to Contemplation, grow light-minded, or count them for small matters; for they cannot be small, that hinder so great a good.

'Tis true I confesse, that some­times the pull of the holy Ghost may be so ravishing, that it may mount the soule to God, without punctuall avoydance of all these Imperfections. But that grace is ex­traordinary, [Page 133] and not to be lingred upon, that wee should neglect to gird up our selves with all our mights thereto.

Here note also, that as in the In­teriour Wil we are not to flye back to the Exteriour, but to accom­plish all our workes according to the Nature of the Interiour Will: So, neither should hee that hath wonne the Tower of this Supere­minent Will, goe forth any more [...]o either of the other, but dwell here for ever, by drawing, doing them here, spiritualizing, and even spending them to nothing through [...]his Annihilation, as wee have shewed in this part. But in saying that hee should not returne to the exteriour Will, I give no counsell to despise outward works: for of this errour have I warned the Rea­der else-where. But I will that in doing them, they be spiritualiz'd and annihiled.

CHAP. XIIII. That the practise of these two Anni­lations is not to be disorderly confoun­ded as touching Time & Place: but eac [...] to be assign'd his own Time and Place. What time & Place suits the one, and what the other. Of 3 kinds of working. Of the true & false rest, with the diffe­rences & signs whereby to know them.

THese two Annihilations have each of them his proper Time and Place, which are not to be con­founded together. Now that wee may see what place is meete for the one, and what for the other; these 2 Annihilations make to a two-fold Love. The Passive to an enjoying Love, i. to a naked beholding Uni­on and enjoyance of God. The A­ctive to a practicke Love, i. to our Outgoing, Lively and faithful working, whether bodily or spi­rituall.

So, then the proper place of the Passive Annihilation is when wee lye prostrate to the Fruitive Love. Because the Passive reduces all Mo­tions and workings to nothing, avants all forms and Images, and so leads us to the fruition of God.

The Place for the active Annihil. is when we are to follow the Pra­ctick Love: For, by this Annihil. as by a certain transcendence of the Mind, all our works, acts, & ope­rations as wel of the body as soul, are nothing'd: so going out with­out going out, working without working, Being without Being, li­ving and yet dead, we transforme the practick Love into the fruitive, & change the Active Life into the Contemplative; Enjoy God by Faith in working and Action, as fully as in rest and ease; which is the Top and spire of Perfection.

And these are the proper places of the two Annihilations. They erre therefore that disorder them, and alter their right courses; using in­deed a Passive Annihilatiō & savo­ring Acts and Operations, (as some doe) when they should faithfully worke in the Practicke Love. And practising the Passive Annihilation, producing Acts (as many do) when they should suppresse them, and enjoy God by Fruitive Love. The first run upon a false rest: the other, a hurtfull Activenesse. Some tho­row a too much Retirednesse hide their Talent: Others through su­perfluousnesse of working fall short of God. But, that these two extreames may be combin'd, and both the Mistakes amended, it re­maines that we now shew the times agreeing to these two Annihilati­ons, the not knowing whereof, brings the two foresaid Errours.

There be three sorts of Active love, or working: Exteriour, In­teriour, and Intimate; Exteriour, imployed in bodily labours; Inte­riour in discourses and studies; In­timate, in renewing of workings and prayer.

For the first. Though bodily works they be only, yet are they not to be neglected, when obedience, engagement, love, or discretion [...]alls and requires them. In which thing, we are to sticke close to the rule of the exterior Wil. And if that Rule require them not, it shall be no wisedome to forsake the Frui­tive Love to goe to doe them. For, though the Active Annihilation reduces all to Nothing: yet, such [...] Liberty is not expedient, as runs [...]s wittingly upon Impertinencies. He that loves danger shall perish there­i [...]; And hee that linkes hard tyes not [...]rong: Yea, he that willingly sets [Page 138] himselfe aworke about needlesse things, cannot duely practise this Annihilation. But if on the other side hee refuse to doe such workes after the same Rule, he incurres a dull rest, the more to be fea­red because vailed with a false vi­zard of Contemplation concer­ning the Interiour working, as Studies, discourse, or giving ones selfe to the Spirit. The limits of necessity are not to be transgrest, & superfluities warily to be avoyded; the which are never free from Passi­ons, Affections and Negligence, wherein if we be not watchful, no small Immortification & vexation arises in the soul, which encrease & swel there the more, the lesse we ac­count them such; being dawb'd o­ver with a vain Tincture of perfe­ction: Whereout of necessity arises an inordinate & dangerous liberty of Mind, pouring it self forth into [Page 139] all kind of phantasticke thoughts, and losing the bridle to fleshly Ima­ginations and ridiculous discour­ses, whereout of necessity arises an inordinate and dangerous liberty of Mind pouring it selfe forth into all kind of phantasticke thoughts, whereby all Passions have their free entry. Pride, Selfe-conceit, Am­bition, Suspition, Rash Judgment, Contempt of our Neighbours, the false Joy, Sadnesse, Feare, Anger, Envy, and of Miseries what not? which nathelesse a Dulnesse & un­sensiblenesse of the evill makes to be little troubled at; all prick of Conscience being blunted; wher­to great heede is to bee taken. But if it appeare by this Rule that the Wil of God requires his Indu­stry in Studies, Discourse, &c. and yet hee hangs backe therefrom; 'tis a sluggish faint-heartednesse, though vail'd under pretext of [Page 140] of piety, or addicting himselfe to the Spirit.

Touching the Intimate working as renewing of our practise in con­templation, &c. 'Tis only then to bee produc't when by reason of Gods working withdrawn, and our owne waxing faint, or because of feeble and sluggish Nature the Minde is sunke as it were yawning, and grows heavy, and lets fal from her memory this Blessed-making object. Yet, so long as by the Pul and Inworking of the Bridegroom, or by strength or rowsing of the Minde, or even by patient cleaving to God, or by simple Remem­brance, she can persevere in Union with God in the Fruitive Love; 'Tis not best to forsake the Passive Annihilation, and the Fruitive Love that depends thereon, to take in hand by acts to practise the A­ctive Annihilation: provided that [Page 141] by simple Remembrance she stand to her part. For there it is that the soule is so transported, inlarg'd, inlightned, and united to God: there she tasts the chaste embraces, sweet entercourses, and divine kis­ses; there she sees her selfe sublim'd, ennobled, and glorified with An­gels at the coelestiall Table. There she relishes the fruits of her Morti­fication, the treasures of her Re­pentance, and the Comforts of all her Selfe-denyalls, and of those weapons shee found out to make war upon her selfe, for attaining the Kingdome of Heaven, which is to be got by violence. Let her not therefore (I say) forsake this Pas­sive AnnihilatIon, and the Fruitive Love descending therefrom; No, though she feel not those comforts but find this Fruitive Love so bare to her feeling, that shee lose all her owne feeling and assurance of com­fort, [Page 142] which is the satisfaction of Nature. And this is the true Rest, wherein both her faithfulnesse is tryed, and the soule is seated in a true poverty of Spirit, patience, and essentiall Resignation of her selfe. There whatsoever of Man remaines in the soule is done a­way. There the Death ended, and the conquest atchieved. There is the ghost given up betweene the hands of God, and lastly there is the Man transformed whole into God: For, by this constancy and Death, God lives and reignes in him, and in him accomplishes all his workes. By this Rest and ceasing from Acts, is pure abstraction and Uncloa­thing of Spirit attained too, wherein the Soule is spung'd of all errours and impurities, and pra­ctises all vertues and perfections, (though essentially and without [Page 142] multiplicity.) For, here is used a marvailous defence & watchfulnes of heart, which not only can en­dure no consent or delight, but e­ven not the least feeling or thought of Sinne, they being open ene­mies to this Rest and Annihilati­on: so that here all Passions are appeased, Affections mortifi­ed, and Motions restrained. Here love is ordered, Desire bridled, Joy tempered, Hate killed, Sadnes mitigated, Vain hope extinct, De­spair rejected, Fear put to flight, Presumption abased, Wrath pa­ [...]ified; and shortly to stay, here, all Inordinatenesse of the Soule is rectified and reformed. But if e­ven the least passion, affection, or Inordinatenesse get head, there is then no perfect rest, no Passive An­nihilation till they be conquered. If we seek Vertues: How profound humility is it thus to nothing [Page 144] our selves? How invincible Pati­ence thus to waite? How strong constancy thus to persevere? How lovely Long-suffering to attend God so long with so fixt and faith­full an eye? How chast Virginity to present our selves thus simple▪ Lastly, what Faith livelier, wha [...] hope surer, what Love more arden [...] then is found in this Annihilatio [...] and Rest? Though indeed all these Vertues suckt up as it were in the Infinite of Divinity; are there pra­ctised more essentially as in their Fount and wel-spring then actual­ly. They erre therefore, who being forsaken of a perceivable or experi­mentall Union, turne their bach straightway upon this Annihilati­on, Death, and expyration, lea­ping backe to themselves, and re­betaking them to their own act [...] ▪ refuse to endure this Rest, Empti­nesse and poverty of Spirit, this [Page 145] will of God, and All-spritely en­tercourse, Supercelestiall or Essen­tiall Illumination, though indeed the true and Divine Wisedome and naked seeing of God, is only attained in this Annihilation, Rest, Expiration and Death: So that in this their flying backe & returning to themselves they doe no other but far estrange themselves from all pure and empyreall knowledg, and from al union and transforma­tion into God, and so bide alwaies [...]raitned within themselves and their owne bowels, and in the fet­ [...]ers of the old Man, as wee have clearely shewed: But they that be otherwise minded, that they may the better pamper nature and their owne feeling, are pleased to let themselves be deluded under a false [...]ew of vertue, saying that in this Annihilation they ought to co­ [...]perate with God and not to rest, [Page 146] when indeede the more they rest thus, the more they worke, and lesse, the lesse they rest; though unexperienc't ones can hardly be­leeve it. For, this way of working is spirituall and Godlike, and far from feeling and common work­ing of Man, which can never unite the soule to God immediately. But, let them say what they please; If they would throughly search the depth of their minde, they should finde that no other thing but selfe-love, unfaithfulnes, faint­heartednesse, selfe-seeking and im­patience of spirit, calls them backe from this Annihilation, how much soever nature bulwarkes her selfe under a faire pretence of Vertue Some there be, who in this Annihilation have many yeares hung [...] the doore of persecution withou [...] assaying to enter: because when by ceasing from their owne Ac [...] [Page 147] and by Annihilation of themselves they should have anchored in God, they returned back into their own Countrey by renewing their owne Acts and humane workings, who neverthelesse being shewed their failing, have easily found passage through this gate. But though the greatest part of Spiritualls incline to this extreame, yet it may bee, [...]d some there are that lean the o­ther way to a rest too much; taking [...]reames for meanes, and the false [...]est for the true. We will therefore [...]ke each of thē known frō other.

The false Rest, is Rest taken in [...]ture, not in God: wherein nei­ [...]er in Nature, nor yet in God [...]y operation is exercised. And [...]us it may bee knowne from the [...]e and good rest. The false is [...]deede a Rest, but not Annihila­ [...]on, and it nourisheth in it selfe [...]ch selfe Love. The good Rest [Page 148] is absolute Annihilation perfecting the whole man. The false is turn'd from God & reflected upon it selfe; The true is turned from it selfe, & reflected upon God. The false seeks consolatiō & solace; the true, con­tent with God alone, lets goe all other things. The false is busied a­bout an Imaginary death & Anni­hilation; the true about a Reall one. The false eanes more then too much upon the old Man and selfe­will: the true counts it selfe al­together vile. The false sets down it selfe as the end wherein to rest: the true is taken as a meane to come to God. The false makes the soule dull, darke and ignorant in vertues; the true inriches her with the contrary ornaments. The false-loosens and benumnes the conscience, clumpsing & making it heedlesse of grosse imperfections [...] the true, sharpes it and makes it [Page 149] sensible of the least blemish. The false presents sadnesse and impati­ence when duties of obedience or love are to bee undergone: the true teaches Resignation and Joy. The false having little sound Mor­tification, takes paines more in hiding then in subduing imper­fections (witnesse their life that follow it, sitting downe without the true Rest,) the true rejoyces in true Mortificatiō, he [...]rtily roo­ting out all imperfections. Last­ly, the false puffes up with Ambiti­on, and suggests a high conceit of it selfe; the true holds low with humility, bringing in Selfe-con­tempt. And to conclude, the one without any cleaving to or Re­membrance of God makes the highest end the owne ease, never intending to produce any inward act, how much soever it sees it selfe sunke, falne asleepe, and degene­rate [Page 150] into pure nature. The other is never without some cleaving to God and Remembrance of him, but is ever armed with some though very spirituall, and alwaies dispo­sed to reare it selfe againe, whenso­ever it feeles it selfe sliding or slipt into pure nature, through heavi­nesse of the Mights and drowsines of the faculties of the soule. And these bee the differences betweene these two Rests, and the signes whereby they may be knowne. And above the rest, the last is the chiefe, being a most remarkable difference and plaine, and sufficing by it selfe without more.

Neverthelesse, if here a little for­getfulnesse of God creepe on us through frailty; yet are wee not therefore to waver and cast all a­way as a false rest; but onely for so much, not for all. i. for that space of time wherein wee perseve­red [Page 151] forgetfull of God, but for no longer. And by diligent watch to redeeme the time, and not by hea­vie faint-heartednesse to give over all. No, nor can that bee the false rest, if that heavinesse proceed of frailty and against the Will. For the false rest is voluntary.

Loe there! the three kindes of working, Exteriour, Interiour, and Intimate, the extreames and the meanes. The inordinate working which is the false-liber­ty; The Idle-ease which makes the false rest: And that which comes in due time, wherein consists the holy Activenesse according to the course and exercise of the Active Annihilation as abovesaid. And when the time requires not that wee goe forth to such action and practise of Love, by the Active An­nihilation, then is it right that we bide rooted and grounded in Vni­on [Page 152] & enjoying love by the Passive Annihilation. And thus you see the proper times of these two An­nihilations as before you saw the places.

CHAP. XV. The manner of passing forwards in the three kinds of Working; Exterior, Interior, and Intimate: Where is shewed the drawing of the Active and Contemplative Life to the Su­pereminent. And the Practise of the two former Wills in the third.

HAving now shewed the Time and Place of working; it re­mains that we declare the manner.

And first, for the Exteriour and Interiour working, whose Time & Place (though they be the same in this Essentiall as in the Exterior Will, after the Rule of things Commanded, Forbidden, and In­different; whether bodily or spiri­tuall; [Page 153] which Law is never to be ab­rogated under any cloake of Per­fection whatsoever;) yet in the manner of working they differ as far as the Supereminent Life excels the Active: For he that is a Wor­ker in this third, is also to accom­plish the Duties of the first, and yet not to descend nor give backe thereto.

Wherefore in the practick Love and outward workings, as in bo­dily Workes, as also in the inward Love or Working, as to labour for vertues, to meditate, to repell vices and temptations, to quench passions and affections; none of these are to be done as in the Exte­riour Will, by setting before our selves this Essentiall Will and di­vine Being, or because God is, or that God may be. Assuredly know­ing that thus a dwelling is prepa­red for God who will thus shine [Page 154] in the soule: where contrariwise, by our Selfe-will and Darknesse we should neither enjoy God, nor behold this Being. So that when we doe any outward Good works either by embracing Vertue, or re­jecting Sin and Passions; we doe it not here by directing any Intenti­on, but by knowing most surely, simply and plainly, that so God will be. Where, in working con­trary, not God should be, but we our selves, so far forth as in us lay, nor for us: No, nor yet as tou­ching God himselfe, so far sorth as we could withstand it. And thus through our Sinne and Selfe-will, and by preventing God, we should set up our selves, and so advance our owne Sinne and Passion for a God and an Idol.

But, take heed that I say not, in doing these or these things, God will be there; i. in those things, [Page 155] or then and at such a time; but simply and indefinitely, God will be. For, the word Being or God abstracts from [here] and [now,] so that thee is not onely in such a Good worke, but every where, as that Soule most plainely proves, that sees her selfe by this Practise swing'd along in a strange Maze without herselfe in this Being, and rapt therewith as in a Dissolution of all things thereinto; Nor knows she whether she touch the ground.

Neither say I: The Soul should then see God; but simply [see him] i [...] not as beginning from thence forwards, but as being from the be­ginning, or rather without all be­ginning. For, in him she sees eter­nity without beginning and end. Besides since all Active Life as exer­cise of Vertues, and contention a­gainst Vices; as also the Contem­plative Life, are drawn to this Es­sentiall: [Page 156] and since consequently the practise of them consists in these two points; wee are here no lesse to take heart never to slide a­way from this All and this No­thing, then wee were in the other two lives to persevere in the Divine Will and Selfe-denyall: Resting ever assured, that as oft as we lose the Divine Being, and finde our selves as some-what; so often we stray from the Divine Will & Per­fection, and follow our owne will and evill. We should therefore al­wayes hold fast this All and this Nothing, but chiefely when wee practise any thing which is of Ver­tue and perfection, or avoid any thing tending to errour and Im­perfection.

Nor are our Affections and Pas­sions to be pampered under cloake of Active Annihilation by concei­ting a false hope of making them [Page 157] nothing thereby. For, that can­not be done, because the very Affe­ction it selfe, the Passion, and false being is the absence of the true▪ Be­ing: So that To be willingly imper­fect, and also to be annihilated, do no lesse contradict each other, then to be and not to be, both at once. For, to be subject to passions, is that being which diametrally [...]hwarts Annihilation & Not-be­ing. Such Annihilation therefore is counterfeite and good for No­thing, but to excuse excuses in sins. Yet this I mean only of those Pas­sions and Temptations whereto free consent is given: For, other­wise those Passions and Temptati­ons whereto our Reason renoun­ces to give consent, (though wee feele them sticke never so strong in the Soule;) yet are they to be no­thingd by mean of the Active An­nihilation. And so we neede con­fesse [Page 158] nothing in them but this All, as in the first part wee acknowled­ged nothing but the will of God. Where note, that if a Man really and truly beare downe all passions and imperfections by his owne no­thing and the Divine All; he shall at length returne victorious in a finall and triumphant Conquest of them all, and become so throughly stablisht, fortified and inthron'd i [...] this practise that hee shall tast infi­nite more pleasure from this mor­tification of himselfe, then he ever before tasted in slavery to his own will and lust. For, to him that at­taines hither, all the paine, contra­diction and sorrow which hee suf­fered in fighting against his owne will and desire, is suddenly chan­ged into Joy and Blisse, whilst in stead of himselfe he en [...]oyes not a­ny grace or vertue, but God him­selfe, for whose alone sake he thus [Page 159] denyes himselfe. And thus it is cleere what manner of working is to bee observed in the Outer and Inner Operation. i. That they are not to be produc't in the Exterior Will, or according thereunto; but through and in the Essentiall Will which is God himselfe. Not, that Outward works are to be despis'd on neglected, but done after a per­fect manner, bodily turned into spirituall, and the Active Life drawn up to the Contemplative, [...]nd the Exteriour and Interiour Wills to the Essentiall. And this shall suffice for the place, time, and [...]anner of working.

For the second Interiour Will [...]d working therein, I know no need here to speake thereof, both because 'tis but as an effect of the [...]st, and also because 'tis contai­ned as perfectly in these two, as a [...]ane within two extreams.

Now, having seen the way of pra­ctick Love, or working outward and inward; we come to the Inti­mate working, the use whereof u­seth to befall in Prayer, when the Soule as we have said finds her self foyl'd and forgetfull of God. But now how pure, how simple and spritely this working ought to be, & how little acquaintance it should have with our Senses, is manifest from the very name and epithite of Intimate. For, since hare Intimate­nesse, Purity, and Spirituality are but one and the same thing, it fol­lowes that inasmuch as nothing is more inward then that which is intimate, that nothing is more pure or spirituall. And therefore there is such exceeding purity and spritelinesse required in this wor­king, lest it should disturb the soul from the Union and Fruitive Love sinke her too neer to Nature, and [Page 161] writhe her too much into her self, but contrariwise, rather immedi­ately fix her in Union, and seat her in the Divine Being far distanc'd from her selfe, and transcending Nature: Many faile in this Rule of Intimate Acts; some more, some lesse.

For, some there be that make no end of producing fervent acts and naturall workings, running there­by so much further from the true union and essentiall Contemplati­on, as they thinke by doing to [...]ome neerer: And so much the more sticking in themselves and [...]heir owne Nature, as they thinke they live in God and his Being. for, such workings are neither [...]ntimate nor pure, but exteriour [...]nd uncleane.

And these faile not onely in the [...]urity and profoundnesse of wor­ [...]ing, but also in the Time. For, [Page 162] they alwayes act, leaving no room for Fruitive Love.

Others worke with no lesse vi­olence and tempest of Natural Mo­tions then these doe; but not so oft: but only when they feele the heavinesse and drowsinesse of Na­ture: and these erre in the Intimate working of this Life, though they hold the due time.

Lastly, some there are that pro­duce Acts so halfe sleeping, (indeed much finer Acts then those others) yet not pure enough for that Inti­mate purity here required: But sti [...] they breath their own Motions [...] Naturall strength and Langour [...] satisfie Nature.

But, in this place I take the mo [...] pure intimate and perfect working to bee that which stands in a sole▪ simple, and pure Remembrance o [...] God, and is produc't by pure an [...] naked faith, whereof Chap. 12. because [Page 163] that alone is the true Meane twixt the said Extreames of false Rest and hurtfull Activity, and is the sole Intimate working which immediately sets the soule in Uni­on and enjoying Love, and wasts her into the Divine Being. For, this Remembrance opposes it selfe against that false Rest, Drowsinesse and Heavinesse of Nature, ever [...]owsing the Soule, and making her attentive to her All. On the other side, it opposes the hurtful Active­nesse, because it works not so much by Naturall Motion as by pure [...]aith, which is supernaturall, and an infused vertue; nor so much by Man, as by this Being and this All, who with his glory, inspiration, and Light smiting and allarming [...]er up, trumpets upon her walls I am here.

The Imperfections whereby we [...]y faile in this pure Remem­brance [Page 164] are declared Chap. 12. which may be all drawn to these 2. heads, to Adde and to Diminish. For, to diminish, i. to be lesse employed then in a sole, pure and simple Re­membrance, is to slide into one of the Extreams, the False Rest. For, no Man can doe lesse but hee that's layd dull and halfe asleepe.

To adde also, i. to joyne other Selfe-Acts whereby to come nigher to God then we thinke we can do by this Naked Faith and Remem­brance, is to fall into the other ex­treame of Hurtfull working.

For, he that thus betakes him­selfe againe to his own Acts, goes as far backe as he that being unac­customed to work nakedly and su­pernaturally by true & pure faith, and not finding there his old staffe of feeling, grows male-contented with this pure and naked Remem­brance, and falls to redouble hi [...] [Page 165] owne manifold Acts, and so with­draws this Being the further from him, by seeking it after so uncouth a manner.

Yet, if at first, for the little pra­ctise a Man hath had in the produ­ction of such pure working, any act hap to breake out more then a sim­ple Remembrance, the same may be nothing'd by Active Annihilation. And the same directiō belongs al­so to them in whom this Remem­brance seems to imitate Acts. And contrariwise, hee that findes his pulse too slow, let him recover by this simple Remembrance, when his Soule is so falling and drow­sie. Which Remembrance though I may say, tis rather to be received as the worke of God then as ours; yet that hinders not but we may have it for seeking, since this Di­vine Being and Light is ever pre­sent, and stands at the Doore and [Page 166] knockes. And because also that Naked Faith whereby wee behold the same, bides alway in the soule, and is habituall.

And thus, the Intimate wor­king is plaine. For as in the fore­going chapter, the due time and place are shewed where and when the three kinds of working in the practick Love are to be exercised; So, here is declared the manner they are to be done in. And thus tis cleer how the two former Lives are drawne to and practised in this third without shrinking a Jot from the practise thereof down to the other. For, as the Philoso­pher is not to begin again, and un­dergoe the Schooles and rules of Grammar: So he that hath wonne the Tower of this Supereminent Will is not to sinke or slide to the two fore-past Lives. Not, that he should neglect outward Workes, [Page 167] [...]ut fulfill them perfectly in this [...]hird Life and Will, transforming [...]odily into ghostly, and the A­ [...]tive Life into the Contemplative, [...]d that not without due respect [...]o the Time, Place, and manner as before.

CHAP. XVI. That the Passion of our Lord Jesus Christ is perpetually to be practised, and alway to be had & seene before the eyes of the soule.

AS for the Practise of the Pas­sion according to the condi­ [...]ion of this Exercise, it is alway [...]o be held before our eyes as one and the same with this All associate to the Flesh and Nature of Man. Where note well that I say, (one and the same.) For, so shall the Contemplation thereof yeeld a­ [...]undance of fruit as shall appeare.

But, because many conceit that this Practise and Contemplation of the Passion suites onely with young pupills, and such as con­verse only in the Active Life, but not in the Supereminent, suppo­sing it most excellent to adhere to the Deitie by perfect Union:

'Tis therefore a matter of high Consequence in our present pur­pose, to say somewhat thereof. And though the Brevity whereto I confine my selfe in this Manuall do scarse permit the thread of our discourse to be spun longer, yet in asmuch as the Passion is so unevi­table that it makes an Essential par [...] of this Rule; I may not passe it in silence, the rather because the De­votion of many, and the wavering of some about the resolution here­of, requires thus much.

And for the first point, to se­cure them that the Passion ought [Page 169] alway to be had before our eyes, tis plaine by that of Exodus. And looke that thou make it like the Pattern shewed thee in the Mount: Which (say the Fathers) is meant of the Passion of Christ. And, how ardently God desires to commend the Contemplation thereof to us, appeares;

First, by the word [Looke] which awakes us to a solid and profound Insight and considerati­on: inasmuch as infinite secrets be there inclosed, which bee hidden from the outer-eye, and which re­ [...]aine invisible without a good, [...]xt, watchfull, long, and through-lighted sight, not in the Active and Illuminate Life, but even in the Contemplative, which also will [...]carcely prove quick [...] and cl [...]ere e­ [...]ough to comprehend them, but [...]ven twinkle [...]or weaknesse in be [...]olding and conceiving the same.

Besides, since GOD is there, (though in form of Man) tis most just and godly that every where we give him profound adoration and honour. For, what soule can en­dure when shee sees God upon earth, to slight his acquaintance there, and fling away to abstracti­on? Or with what face or piety can she turne her back on him, hanging on the Crosse, to hunt for plea­sures, he remaining in paines?

Ʋrias wisely considering that the Arke of God dwelt in Tents, utterly refused comfort, saying; The Arke of God, and Israel, and Judah rest in Tents, and my Lord Joab, and the servants of my Lord encamp in the open field: and shal I goe into my house to eat & drink and lie with my Wife? How much more ought we to forsake comfort (so far as it depends on us and our seeking) yea and from God dou­ble [Page 171] rewarded) to bear a part with the Living Arke of God, wherein God himself is inclosed; yea which is God himselfe?

When King David out-worne with woes, clumbe gasping to the Top of the Mount of Olives bare­foote; the Princes yeelded them­selves his consorts; How then can [...]e doe lesse to the Immortall God [...]ur King, then they to their Mor­ [...]ll Man?

Also, these words, Make it after [...]e patterne, expresse that Ingage­ [...]ent wee stand in of bearing the Passion of Christ alway before our [...]yes. For, as a Painter about to [...]rame an Image to the life accor­ [...]ing to the Type, is tyed alway to [...]old the same before his eyes; So [...]s it with us in the Passion, which [...]s our Pattern and Prototype. E­ [...]ery Christian is a Painter. His [...]ands and fingers are the Pencill: [Page 172] His colours many vertues & good workes. Himselfe is the Image hee is to draw, where colour must be laid upon colour, and vertue ad­ded to vertue; They shall goe from strength to strength until the Image be brought to perfection. Which the better to accomplish, this Pat­terne is alway to be had before his eyes. And Painter-wise to fixe his eye on the Prototype at every draught of the Pencill of Vertue, Wel-doing, or suffering, not mo­ving a jot without a sight of the same, lest the Image should rebound unlike. And because our whole Life is spent in painting, and in­ducing new glories to this Image, it followes that this pattern is ne­ver to be abandoned to death.

Jacob stucke twi-straked roddes before the eyes of his sheepe, and so made them bring forth Lambes like variously speckled. And our [Page 173] heavenly Jacob and good shepherd sets before the eyes of our soules the varieties of the Vertues of his Passion, that we may produce the like.

Againe, this Patterne was shew­ed in the Mount: whence you may gather the wondrous height of this Mysterie, as also how much their Judgement is besotted, who suggest they have wonne the top thereof in the Active and Illumi­nate Life: as if either the toppe of this Mount were not passing high, or as if in this Mysterie consisted not the most sublime Contempla­tion.

Our Lord commanded that both the posts of the Children of Israels houses should be sprinkled with the blood of the Lambe; shewing that hee would have us so ever mindfull of the blood and Passion of that Lamb which taketh away [Page 174] the Sinnes of the World, that we could neither enter our Inner house by Contemplation, nor goe out by Action, but we should have this blood and Passion before our eyes. Which command is also re­sembled in that which he gave to the children of Israel, whom he en­joyned to write his Laws upon the gates of their houses that they might alway remember them.

The letter T. representing the Crosse, imprinted on the foreheads of mourners in Jerusalem, signifies also the same Remembrance which God would have us beare of his Passion: as when he commanded the Children of Israel to carry his Law before their eyes, hee would that they should never forget the same.

The Scarlet thread hung up in Rahabs window, teacheth us that tis Gods will we should hang up his [Page 175] Crosse and bloody Passion in the Window of our Inner house (our understanding) that so we may al­way muse on, and behold the same.

And surely, he that well weighs with himselfe the Magnificence of that supreame Majesty, and how unsearchable a secret it is that such royalty and omnipotency should suffer so bitter sorrows, and that to no other end but to be an exam­ple to us; he shall easily grant that the whole space of our Life is most excellently spent in beholding this Mysterie.

When God spake to Jeremiah, he gave him this charge: Goe down into the Potters house, and there thou shalt heare my words; Now, who shall wee say this Potter is, but the Son of God that frames those ear­then vessells, Men? And which should be his Mansion-house or [Page 176] Worke-house but his Man-hood; where, by the power of his Passi­on, he repaires and renews the In­struments marr'd and broken? If therefore we wait that God should speake to, and direct us in the wayes of the highest Perfection and Contemplation, then are we not to prye up to his Deity alone, but to meek our selves to his Man­hood and Passion: For there hee hath promised to speake to us. There, (saith he) thou shalt heare my words.

When Naomi counselled Ruth what she had to doe to compasse the Marriage of her rich Cousin Booz, she willed her to marke the place where he used to sleepe, and having uncovered his feete by hea­ving up the utmost rindge of the Coverlet whereunder he reposed himself, there to lay her self down, and so she should come to know of [Page 177] him what she should do. This Na­omi teaching Ruth deciphers Wis­dome which informes the Soule. Rich Booz personates Jesus Christ, who is rich in all, and who is next of kin to the soule as to her whose Nature he hath assumed. The place where he sleeps is the Crosse. The Covering, his Man-hood. The ut­most and lowest rindge of the Co­vering towards the feet, is his Pas­sion, full of Ignominies which he suffered towards the end and last of his Life. And this is that utmost border which we are to detect and turn up by Contemplation, where the Royall Kinglinesse of the Di­vine Majestie will be found. And there is the Soule to cast her selfe downe as another Mary Magdalen at the feete of Jesus, where he will shew her what's to be done, that she may present her self worthy to be his Spouse.

Our Lord wills us being called to the Wedding, to chuse to our selves the lowest roome: Sit down (saith he) in the lowest seate. And after, he that invited thee will say, Come up higher.

This Marriage is that of the Lambe, whereof tis said, Blessed are they that are called to the Supper of the Lamb. When therefore we are invited thither by Contemplation, we are to take the lowest place of least respect, which is that of his Passion, so shall we appear worthy to heare that word Come up higher.

But too too little humility re­sides in that soul, which slighting our Lords Passion, will presse up to his Godhead alone. And surely she does her self no little disadvan­tage thereby: For, in time of tri­bulation, adversity, and affliction, she is found supportlesse, and so fluttering in the aire, is tost to [Page 179] and fro by the tempests violence.

Paul seems to write nothing but the Passion; in Preaching to extol no other thing but the Passion: in the Passion alone to seek matter of rejoycing, to glory only in the Crosse, and to be all-transformed into this Divine Passion: yea ac­knowledgeth himself to know no more but Jesus Christ & him cru­cified.

CHAP. XVII. That God and Man is to be beheld in the Passion (the God-head & Man­hood seen together with a single eye) as one, not as two.

ANd here the Manhood is not to be beheld alone, but also the Godhead therewith, wher­in many faile, looking either on the Manhood alone, or sometimes on it, and sometimes on the God­head, [Page 180] as on two divers objects. And so it comes that some begin to fal­ter, thinking it to be in manner no other Mysterie, but only in behol­ding the Manhood to phansie a Man tortured with cruel torments upon a Crosse; and after, to finde the Godhead, forsaking the same object, they presse up to some o­ther, whereby to behold the God­head; not beleeving they can bee rais'd to both at once, the which indeed pertaines to the highest pra­ctise. For, to see God and Man in one simple sight, is not unlike to that knowledge whereby God and Man is seene to make one, and the same person.

This Contemplation of God & Man seemes prefigured in that bra­zen Serpent, whose alone sight cur'd the beholders of their bitings by other serpents. A miracle indeed that God should give such power [Page 181] of healing to the looke of a Ser­pent: Nor doubt I but he would insinuate to us thereby the admi­rable vertue inclosed in that coele­stiall Serpent which is Jesus Christ crucified, as he cals himselfe, inas­much as when wee rightly behold the Manhood crucified, we instant­ly behold his Godhead which is God himselfe, the small cure of all evill.

For, how can we continue sen­sible of sorrow or crosse, when we see God himselfe bearing the same Crosse? Blessed are the pure in heart saith our Lord, because they shall see God: The which divers holy men affirm to be wholly in the next life, and partly in this. If there­fore we see God on the Crosse, we are entred on part of our Blisse in this Life, and consequently cannot feel the pangs of the Crosse.

'Twas a thing unheard of, and [Page 182] which with many transcended all beliefe, that out of a hard rocke at the second smite of the Rod, such plenty of water streamed out. This Rocke is Christ Jesus, (But the Rocke was Christ) whose Passion, though it appeare so stonie, that at the first sight it yeelds no more but all harsh, hard, and full of afflicti­ons; yet if you smite the same twice by Contemplation of the Godhead and Manhood, you shall finde an overflowing Inundation of waters of Comfort, a torrent of Joy, & a swift gushing river flow­ing from the face of God.

Ezekiel saw a Booke written without and within, intimating to us thereby, that Jesus Christ the Booke of Life is written within and without, both sides contai­ning the same perfections: O ra­vishing Booke! O Miracle! O pro­digy! O new and unusuall thing, [Page 183] transcending and passing all Rea­son, and far surmounting the ter­ritories of Mans capacity, that all the Attributes of God proper to his Divine Majesty, should bee de­scribed in our mortall flesh: That all the internall perfections of God should be depainted in Man, and to know that person as perfect as God, yea to be God himselfe! O booke (I say) beyond admiration even to astonishment, wherein the eternall omnipotency is described in externall impotency; Immor­tality in Mortality; Spirit in Bo­dy; Glory in Ignominy; Free­dome in Bondage, and God in Man. A booke where without is written and displayed to the eyes of all men whatsoever the Eter­nall Father from everlasting either said or thought. A booke shewing us the Crosse a Tribunall, the Pas­sion a Throne, and Death the Tri­umph [Page 184] of Je: Christ. A book-wher­of one saith, O wondrous power of the Crosse! O unspeakable glory of the Passion, wherein is both the Throne of our Lord, the judgment of the World, and conquest of Christ crucified. This is the booke wherein all contrary propositions are reconciled, & without distincti­on made all one; where the outer thing is truly knowne the inner; bodily, spiritual; weaknes strength, Sorrow, Joy; Contempt, Majesty; Shame, Glory; Little­nesse, Greatnesse; Poverty, Rich­nesse; Bondage, Freedome; and Torments, Delights. But, out alas for pity; who beleeves all this? Or who is it that with a simple heart gives credit to these things? where is wisedom found? or what place is left for understanding? Here is Wisedome and Patience of the Saints, even in seeing and pra­ctising [Page 185] those things w ^ch belong to the Passion: And here God pr [...]d them at the waters of contrad [...]cti­on: w ^ch waters of Life they ex [...]ract out of that Celestial & flinty rocke whilst they smite it with the rod of Christian Discipline. Who is wis [...], and he wil keepe these things.

It may truly bee said that [...] booke and passion is no other but the gate of Heaven, and the house of God. And though in this Pas­ [...]ion he made darkenesse his Pavili­ [...]n; neverthelesse, as is his darke­ [...]esse, so also his light.

Jacobs Ladder though the one [...]nd toucht heaven and the other [...]rth, yet both made but one Lad­ [...]er: even so, the person of Jesus Christ which liv'd on earth by his Manhood and endured those tor­ [...]ents in his Passion, was no other [...]hen that selfe-same second person [...]n the Trinity, living ever glori­ous [Page 186] in the Heavens.

Moses saw God in the middest of the thorny bush, signifying to us that God himselfe is found in his painefull and thorn-crowned Pas­sion, and not to be sought without the same.

No marvell then if Saint Paul, the Doctor of the Gentiles and trumpet of truth al over the world exhausted all his wisedome from no other fount but out of the A­bysse of this wisedome and know­ledge, as himselfe acknowledgeth, saying; I desire to know nothing a­mong you but Iesus Christ crucified. Which yet, was so farre from vai­ling him from high Revelations, that as himselfe witnesseth, he was rapt to the third Heaven. Whence it is cleerer then the Noone-day Light, that in the crucified Man­hood, he also saw the boundlesse depth of the Godhead.

But the Centre of all this Diffi­culty consists in the right sending forth of this Simple sight, where­by God and Man is seene (neither omitted.) For, in failing of either, we incurre a like losse: The depth of the Mysterie being founded in both one, and not in each apart. For, first, to behold God Omnipo­tent, and then a miserable and for­lorn Man, which he became by his Incarnation; This worketh some­what in the soule by way of Con­sideration: But to see both one (as wee have said) and to behold it with a single eye, and naked aspect, that strikes the soule with amaze­ment, and bereaves her of all her forces. And this is that simple and perfect Contemplation which our Lord extolls with so many prayses in his Spouse in the Cantic. Thy eyes [...]re Doves eyes. i. simple ones. And againe when he saith: If thy eye bee [Page 188] [...]ngle, thy whole body shall be Light.

And all the Impediment of this Contemplation arises from no o­ther but a Contradiction seeming to darken the reason of Man, that so it is disabled to behold in one simple sight, God and Man; Body and Spirit. For, to behold the Manhood which is corporeall, an Image must bee let in. To behold the Godhead, no Forme, but pure Denudation. So then, to see both one, seemes as if you would say, Receive a forme and no forme. And this to many is a stumbling stone.

But, now to unty this Knot: we are to transcend all Reason, & flye to Faith, which seeing him Man, stands invincible, that hee is God without all forme and Image whatsoever. And though Imagi­nation inject the forme Man, yet Faith (disdaining all sense) consi­ders [Page 189] no forme, fastning her eye on God. So that, though an Idea of Jesus Christ crucified present it self to us, yet the Ocean of Faith drownes and annihilates the same.

CHAP. XVIII. That this Passion is to be practised and beheld as it is in our selves, rather then that which is considered at Je­rusalem, or in some Place remote from us.

IT being now concluded that the soule in beholding the Passion, knowes God and Man in one and the same Person; another doubt assailes her, and that no small one, whether tis more excellent to be­hold him as crucified under that forme which useth to be given him as suffering at Jerusalem, or under that Actuall sorrow, bitternesse, and affliction, which every one [Page 190] tasts in himselfe. Wherein I had rather play the part of a Scholler then a Master. Yet, under correcti­on, for so much as I could ever ga­ther by proof out of the little pra­ctise which yet I have had herein (though both the wayes be excel­lent, yet) the latter appears to mee much worthier then the former; yet, not for all men, but onely those that are found capable there­of. And that for the reasons I shall produce, where first I wil shew that this practise is orthodox with Ho­ly Writ and Theology.

Know then that our sufferings are espoused to those of our Savi­our Christ, and made one and the same with his Passion: And that for many causes and respects.

First, by Union of will and spi­rit. He that cleaves to God is one spirit: whence it comes that our sufferings are common. For, in [Page 191] [...]hat degree our spirit hath Com­ [...]union with the Spirit of God, God againe by fervour of Love, & [...]y Compassion, answerably beares [...]ur sorrowes. Wherefore he saith [...]o Saul: Why persecutest thou me? [...]e said not my friends or servants, [...]ut mee, i. whose members they [...]e. For, I am the Vine, and yee the [...]ranches. And as the same radicall [...]oysture is common to Boale and [...]ranches; so is the feeling of sor­ [...]owes and sufferings to Christ and Christians. Which though indeede [...]hey are to be understood, and that Christ in his own person doth not [...]uffer them, yet tis he that suffers. For, though tis to bee conceiv'd [...]hat he suffers in his members, yet [...]e suffers (as himselfe testifies,) be­ [...]ause his members make a part of himselfe. Our sufferings therefore (not as ours, but as Jesus Christs) may be honoured with profound [Page 192] Reverence, (a strange saying) yea, so they ought to be by those that discerne him in them as in his own Passion. For, if he be so worthily honoured with so much devotion in his Image upon the Crosse, why may he not be adored in the lively Crosse of sorrowes in our selves? And if in those the honour be not given to the Crosse, but to himself, Much more is it there, where not by Representation alone, but also by grace and the same sufferings he is present.

Paul accounted his owne suffe­rings the sufferings of Christ, when he said: I fill up what is wanting of the sufferings of Christ in my flesh, for his Body which is the Church. And Chrysostome upon this place saith; He was not ashamed to call them his sufferings.

'Tis the use of those that be per­fect to see God in all things. How [Page 193] much more then in sorrows, which set before us his Passion, where he is particularly present, saying, I [...]m with him in Tribulation? For, though the crucified Manhood bee not really there as is the Godhead it selfe, yet is it to be beheld as in [...] Looking-glasse, and united to [...]he soule by union of grace and [...]ove after her example that said, A [...]undle of Myrrhe, my beloved shall [...]dge between my breasts. This belo­ [...]ed is Christ, a bundle of bitter [...]yrrhe, his passion compact of ma­ [...]y afflictions, as a bundle is of ma­ [...]y stalkes. And because Christ is [...]n some sort always in his Passion, [...]he soul lul'd him as a Bridegroom [...]etween her Breasts, when she em­ [...]rac't him in the same Passion. [...]ow 'tis plaine that she had not in [...]er selfe that passion and sorrowes [...]hich he suffered in himselfe long [...]ter; Ergo they were hers which [Page 194] shee reputed her Beloveds, being conjoyned and promiscuous with his through Love, as the paines of any Member with those of the head it selfe.

Besides, God is neerer to us then our selves. Nor can we see or dis­cern him so neer, but he is still in­finitely neerer; nor so intimate to us and our substance, but he is still more intimate. For, tis he (say the Fathers) that gives himselfe to thy mind more intimate, then thy own most intimate. And so may he bee beheld and adored, and that with most profound devotion, if he be there discerned: And whosoever refuses is worse then an Ethnick.

'Tis said before, that wee are commanded to make all after the patterne shewed in the Mount, which is Jesus Christ crucified on Mount Calvary. And of what wood is this Image or forme to be [Page 195] [...]ade, but of our selves? And where [...]re we to beare it ingraven, but in [...]ur selves, after the example of him [...]hat said: I am crucified with Christ; [...]nd who exhorted; Be ye followers [...] me as I am of Christ? When ther­ [...]re we be made his lively Image, [...]ho can say that the same (as 'tis [...]ch) is not to be beheld and re­ [...]erenced?

Moreover, the same Trueth is [...]nfirmed by all places of Scrip­ [...]re, where God is said to be in us; [...]ow ye not that your members are [...] Temple of the holy Ghost, which is [...] you, and ye are not your owne. [...] ye are the Temple of the living God [...] God saith; For I will dwell and [...]lk in them: We will come & make [...] abode with him. He that dwel­ [...]h in Love dwelleth in God, and [...]od in him; For in him we live, [...]ve, and have our Being.

Nor can it be objected that this [Page 196] is only meant of the God-head, since this Godhead belongs to Christ, and is one and the same per­son with his Manhood. So that when I see Christ alonely in the one, I both may and ought to be­hold him in both together: because they can never be severd. What he once put on, he never laid off. For, as, while hee conversed on earth, his Manhood alone was seene, and yet his Godhead was therein con­sidered; So, now discerning his Godhead, we cannot in Mind sepa­rate, nor ought we to forget his Manhood, which even now lives in the Heavens: but to bring it in­to the Object of Contemplation, together with his Godhead, tha [...] we may sound this unspeakabl [...] Mysterie of his Incarnation. Whic [...] object of his Manhood, though i [...] be neither essentially nor Sacramentally present, nathlesse by U­nion [Page 197] of grace, Bond of Love, Dia­pason of Will, Conjunction of the Members with the Head, and rela­tion of the Image of our sufferings to the patterne, hee is some way present by an admirable presence. This Paul desires we should under­stand, and is fervently zealous to confirme the same Trueth, saying, I live; yet not I, but Christ liveth in me. Seeke yee a proofe of Christ speaking in mee? Bearing about in our body the Dying of the Lord Jesus. Till Christ hee formed in you Let this mind be in you which was also in Christ Jesus. I am crucified with Christ. Because wee are his members of his Flesh and of his Bones. Yee are the body of Christ, and members in particular. Know ye not that your Members are the Temple of the holy Ghost which is in you? So many of you as are baptized have put on Christ. Christ Jesus is in you unlesse ye bee re­probates. [Page 198] And many other places, whereby he shews his earnest Desire to teach Christians this Wisdome, and particularly in this last sen­tence, where he seemes to inforce that he will have us beleeve it, pro­posing this necessity of having Christ in us, or else of being repro­bated from him.

I could here bring authorities of many Fathers if the Brevity of this Manuall would permit: Since then Christ Jesus is in us, and where he is he is to be adored, it followes that he is to be adored in our selvs, and thereupon a holy Father saith, 'Tis more excellent to behold him crucified in our selves then at Jeru­salem. And one holy Saint consi­dered the Passion of Christ our Lord in his members, so much, that he was no lesse pained when he saw any other afflicted, then if he had seene Christ himselfe in the same plight.

Yea, our sufferings not onely may be beheld as the sorrowes of Jesus Christ, but sometimes they cannot be beheld otherwise. I mean, when through fervour of Love our sorrowes be so commixt and uni­ted to the sorrows of sweete Jesus, that we may see him alike in both; neither can ours be separated from his, there can be but one onely Christ in both made one (ours ex­piring in his.) Nor otherwise in the one then in the other can ho­nour be given to him, since where­soever he is seene and discerned, all adoration and glory is due to him in the sorrows themselves.

Having concluded then that 'tis true that we may behold Christ Je­sus in our selves, it rests that wee shew why the same is more worthy then to imagine and behold him suffering at Jerusalem.

That reall suffering which wee [Page 200] tast in our selves, presents a farre more spritely Image of the Passion of Jesus Christ, then that which hovers in Imagination alone. And that which we feele inwardly, then that which is speculated outward­ly. As our owne headach or paine of any other member, gives us a far more lively feeling of the like affli­ction in any of our friends, then if we fancied the same from here-say alone. Just so, my owne experi­ence of the torments of Christ in my selfe, makes mee abundantly more sensible of them, then if I saw them onely by apparition in my phantasie. Whereof one saith: By suffering, a man learns to co-suffer with him that suffers.

If in our sorrows we behold the Passion without, us that seemes to beget Multiplicity, the Soule strai­ning from her owne paines to the pains of Christ, but beholding the [Page 201] Passion of Christ in ourselves, wee see but one onely simple object of the paines of both.

And thus this whole practise is drawn into our interiour: And we have the work within us, the Wch is an high step. To see the Passion in our sorrows, the Conflict is ex­cellent. But to behold the same in ourselves presupposes absolute vi­ctory. Againe, the end for which we behold the Passion is, to be con­formed thereto. But thus, by see­ing the Passion in our sorrows, we are conformed thereto by a joyfull and free willing acceptation of the same in the Union and Contem­plation of the sufferings of Christ. Ergo, by beholding the Passion in our sorrowes wee reach the end of the Contemplation of the Passion. Besides, many cannot, but very hardly and without continuance, behold the Passion of Christ in I­magination: [Page 202] But, none need misse the same by feeling in his own sor­rows. For, many are destitute of apprehensive Imagining: but none wants the lively sense of his owne afflictions.

Againe, if being round set with straits, wee flye to the Passion of Christ without us; we shal seem to turn our back plainly on sorrows, and to shrink from paines so far as we can, pressing to him more to seeke our own Comfort then for a­ny true Love to him. But, when we see him in our paines within our selves, we easily embrace the bitternesse as his, and cheerefully pursue the Cuttingnesse of afflicti­on, as that which nailes us with him on the Crosse.

The Union made by those suf­fering which are in us, is so much the closer, the more wee taste the Gall: And the truer and perfecter, [Page 203] the more truly those paines bee in that Union, and not in memory alone.

If in our Paines wee consider the Passion, the more we suffer, the closer wee shall be united to God. But if we behold it without us, the Tempest of affliction may breake that Union with him. And there­fore 'tis most excellent, saith the same Saint, to behold him in his Passion within our selves.

Confirm'd therefore on holy Scriptures produc't, let us bide so­lidly fixt in our own paines as in the Torments of Jesus Christ, re­jecting all loosenesse, wavering, & all questions arising, to inquire whether the Passion of Christ bee truly in them or no. Such as for the most part a Soul shallow illu­minate useth to frame. The which practise he may easily stand unsha­ken in, that is truly faithful to the [Page 204] Crosse; who with all his heart em­braces Tribulation, never langui­shing for comfort. For, in so do­ing, the presence of Jesus Christ by grace shall never be doubted of, be­cause he will there nakedly unvail himselfe.

Nor ought any man to give him­selfe to this practise till first hee be wain'd from the Dug of consolati­on, and tempered to endure the edge of bitternesse. Nor want there some that would wish to suffer with Christ on the Crosse, but led with Intention that those stones should be made bread: and the Gall suddenly chang'd into Honey, dreaming all the while that they follow the Crosse, which with all their might they avoid. Which makes them as far from discerning Jesus Christ, as there is difference betwixt to quake at the Crosse and to honour it: or to loath it as a [Page 205] Serpent, and to welcome it as a de­sired good. Above all, tis chiefely remarkable that to finde Christ in his Passion in us, we must see no­thing but dolours and afflictions. For, he that should seeke, yea or entertain sensible Comfort, should open a free passage to Illusions.

Let therefore all our paines and tribulations be welcommed, not as crosses, but as Jesus Christ. Let him be considered and beheld as crucifi­ed in us. Let all our sorrowes, af­flictions, and evills whatsoever of body or of soule, bee cast into the burning fornace and flames of the Torments of Jesus, where they may be all consummate and united to his sorrowes. So may we truly say with the Apostle, I am crucified with Christ. And follow his exhor­tation, Let this mind be in you which was also in Christ Jesus. Nor let a­ny turn it to presumption thus to [Page 206] know & behold God in our pains: But rather let him see how that the Inventory of al vertues is infolded therein, which Truth it selfe ac­companies and confirmes.

And first, a perfect Selfe-denyall here showes it self, which not on­ly constraines a Man setting aside all selfe-seeking to beare patiently afflictions, reproaches, and bitter­nesses, but also to welcome them joyfully, & to accept them as high favours. There appeares also in that soule an invincible Faithful­nesse towards her Coelestial Bride­groome, inasmuch as she acknow­ledges him not only in himselfe, but also in his Creature, embracing him in the thicket of thorny affli­ctions, in Littlenesse looking up to Greatnesse, and adoring him in re­proaches and forlornnesse. And now I say, what a wondrous resig­nation is found in this practise [Page 207] where the Cup is thus received? What Unconquerednesse, where tis thus supt off? What a patience in this Endurance? What undis­maidnesse in thus casting her selfe among the Thorns? What a flame of Love where thus she head-longs her selfe into the fornace of Tri­bulations? What a strange con­stancy in thus refusing to goe forth? Yea, annihilating her self that God may be exalted in her heart, as 'tis said, Man shall goe to a high mind and God shall bee exalted. And lastly, where, that Christ may live, the soule chuses to dye, as they that said, We received the sentence of Death within our selves.

Nor can Presumption take any place in us, because there we discern the Passion of our Lord. For, be­fore we can so discerne him, wee must be as farre estranged from our selves, as from all other things, by [Page 208] an absolute Selfe-denyall, and by hearty embracing of bitternesse and affliction. Nor, can we there think our selves to be any thing because of the presence of God, whom we behold within us.

Notwithstanding, though I take this practise for the more perfect, yet since divers men have divers devotions, I would not tye al sorts of Soules to this way, especially those that stand not yet in high favour in the Godhead, though otherwise they have growne up in spirituall Life. For, such cannot perfectly discerne how God is in their Afflictions.

There be also some events wher­in 'tis requisite to behold the Passi­on of our Lord in himself, as when no occasion presents it selfe of be­holding his Passion in our selves, neither by affliction, bitternesse, nor any contradiction. For, [Page 209] though an Illuminate Man can hardly want occasion to practise it in himselfe, sometimes by accepta­tion of bitternesse, sometimes by refusing of pleasure, bodily or spi­rituall: yet sometimes it happens that either no such is presented, or else tis so little, and almost of no moment, that it beates scarce any or no impression in the Soule, so that the Passion of Jesus Christ cannot be discerned in her.

Also in making a long prayer. For, then such flouds of Divine in­fluences streame into the Soul, that all sense of affliction, contradiction & bitternes is spent, & no impressiō of them left in the Soule: So that she cānot see the Passion in her self.

Lastly, the Passion of Christ cannot be seene in our selves when the soule is so sublimely raysed, and findes the Passion so perfectly in her selfe, that she cannot but be­hold [Page 210] that Passion which Christ suffers in her and that which hee suffered in himselfe to be but only one. For then shee sees his paynes sometimes in himselfe, sometimes in her self without difference. Eft­soons also almost al the stations of the Passion at once without multi­plicity, (a matter of high moment) yet nothing letted by variety of the formes; because shee sees God alone in them all.

CHAP. XIX. What this Image ought to be, and how tis to be beheld.

NOw come wee to see what a one this Image ought to bee whereunder we behold the Passion. And first, I say, if it bee the Image of the paines of Christ our Lord himselfe, it need not be universall, (I meane of the whole Passion) but [Page 211] of some particular part thereof, that so it may bide printed in the heart and imagination, without which impression it falls from the memory, and so must that contem­plation which depends thereon. But, if that Image be of his paynes in us, then may it well be univer­sall of all the dolours and afflicti­ons, inasmuch as the impression of our feeling makes us alwaies re­member them; yet chiefely, wee are to apply ourselves to the hea­viest of them, for there will Jesus shew himselfe most, because wee there finde our selves least.

Besides, if wee deale with the Passion of our Lord in himselfe, it must be imaginary, but if wee be­hold it as it is in ourselves, it is not then to be imagined, but beheld just such as wee really feele in our selves.

But whether of the two soever [Page 212] it be, wee must neither adde nor detract one jot from the forme thereof; but without the least al­teration, to receive the same exact­ly as it offers it selfe. Where many erre, longing to change them both into another more exquisite, sub­lime and godlike, despising as it were that simple and naked forme of Christ crucified that first pre­sents it selfe to the eye, as too base, earthly, corporeall, and having al­most nothing divine or excellent therein: where, flat contrary, the more vile and forlorne the image or forme is whereunder we behold the Almighty crucified; the more stupendous will the mystery ap­peare, and the soule bee the higher raised; which is most remarke­able.

The same I say also of that forme which is in our selves not by ima­gination, but by tasting of sorrow, [Page 213] heavinesse and bitternesse, bodily or spirituall: that it behoves us to rest therein content, neither alte­ring it by our owne industry, nor languishing to have it changed in­to another forme by infusion of a­ny sweetnesse or consolation. Where many deceive themselves, who tossed with the waves of un­faithfulnesse & sensuality, seem to say to our Lord; If thou beest the Son of God, command that these stones of hard affliction bee made bread of comfort. In this hunting for comfort appeares seansuality: in saying, [If thou be the Sonne of God] unfaithfulnesse shewes her selfe; as indeede it befalls too of­ten that the soule seeing such an image or bitternesse, growes in­tangled and doubts whether God be there or no; or whether shee ought to honour and behold him under such a forme, and thereupon [Page 214] to free her selfe of all doubting, she sinkes to take some proofe thereof by tasting some sweetnesse, and by changing those stones of Affliction into Bread of Comfort. Or else seeing him upon the Crosse tho­row meane esteem and debasement impos'd upon us, hurried with Temptation of Infidelity; we say [If thou beest the Sonne of God] to whom (under what forme soever appearing) adoration belongs. Come downe from the crosse. Let mee see this Manhood advanc't upon so high a Crosse of Contempt, come down and assume some other shape more lightsome, glorious, Majesticall, and becomming the Son of God; and then I will be­leeve thee. Thus for want of live­ly faith and desire to suffer, Un­faithfulnesse and sensuality hang alwayes after the Tast of some sweetnesse, requiring a change in­to [Page 215] some more spritely and radiant forme wherein to behold Jesus Christ. Which is the very cause why they cannot discern him, and that they incur extream disadvan­tage in the Practise of the Passion.

To prevent which mischiefe, we must behold such contempt or an­xiety absolutely as we feel it, and just in the same measure; looking therein on Christ crucified; or on the other manner just as we ima­gine him suffering on Mount Cal­vary, and there confesse him with a simplified and invincible faith.

Moreover, such form of Bitter­nesse or Contempt is not onely simply and faithfully to bee wel­com'd, but the very Cuttingnesse thereof to be grasped, by him that will tread the steps of Christ cruci­fied. I call that Cuttingnesse which paineth and bireth sorest, arising from a Triple kind of Afflictions; [Page 216] Temporall, Bodily, Spirituall. E­very of which afflicts the Spirit through bitternesse and contradi­ction of Nature. And this inward bitternesse I call the Cuttingnesse of affliction, which we are princi­pally to hold, embrace, and pur­sue, as the Key which opens up the Closet-doore of the Treasures of Divine Wisedome, and discloses the profound Misteries of this Pas­sion. Which sharpnesse, if it bee blunted by Consolation, is to be edg'd again by recording those af­flictions; which if wee neglect by sinking to Consolation, the soule shall never be through lighted by the Divine Wisedome. And here many soules falter, at first indeed beholding Christ in their or his sorrowes; but as soone as ever hee shewes himselfe to them after their own Desire and as themselves wish, they let themselves slide into a [Page 217] Contemplation of Christ alone without the Crosse, leaving his bitter sufferings behind them, and so they never come to dive and sound the depth of this Mysterie, nor to learn the admirable and un­known Wisdome hid therein. For, this bitternesse of Affliction is that whereof 'tis said, Affliction gives Understanding. 'Tis the Gall re­ [...]toring the sight philm'd with the [...]urt of the world, and the Eye­ [...]alve to smeare the eyes that they [...]ay see cleerer.

And now the Soule seated in this [...]ate, is to behold God in that for­ [...]er verity as if shee saw him in [...]eaven without any difference. Nor ought she to lust to see him o­ [...]herwise, but rather count her self [...]appy (though too too unwor­ [...]y) of admittance to see her God [...] such humility, and in that hu­ [...]ility to discern the heigts of this [Page 218] Mysterie. Above al, let her be wary she aspire not to a sensible Union, but wholly betake her selfe to the Impregnable rock of lively Faith. Nor let her raise her Minde higher then to the height of this Forsa­kennesse, wherein if shee valiantly abide confident and solid, she shall not fail to finde the most Highest: Nor let her seek or desire God, but securely beleeve she has found him. Nor let her behave her selfe other­wise then as standing before his Throne; Nor let her doubtinly waver, but sticke to Trueth; not trusting Sense, but Faith: Nor, let her turne her selfe inward, but an­nihilate her selfe before God. Nor let her produce any Intellectuall Act, but only rest satisfied with this simple sight & lively Remem­brance of this great Al crucified, as we have shewed in the 10th. & 13th Chap. And let her yeeld her self a [Page 219] meere patient, all prostrate to be handled after his Divine pleasure, whether he please to draw her and shew himselfe by some glisteringer ray of his glory, or else let her con­tinue as she is. And chiefly let her beware that shee behave not her selfe workingly towards him, but above all that she attempt not one jot to alter that simple form wher­in he appeares to her; it being his worke to transforme her through that forme, and to fashion her af­ter his good pleasure. And note well that those desires of seeing God in another manner, is the very and only cause that the Soule can never see him Wonderful as he is, because those desires interrupt her Constancy and solid rest in that form, debarring the profound Adoration & Honour due to him; yea, making void that Faith wher­by God is beleeved to be there. [Page 220] And lastly in the presence of Christ we have need of Patience.

These then be the Imperfections which steale upon us in this Pra­ctise. All which may easily bee a­voided if we waver not in the very foundation of Faith; beleeving Christ crucified to be what hee is. For, thus wee shall see our selves nothing, and him all, who will draw us to himselfe and nothing us; Hee being that Rod of Aaron, which lifted up in the Wildernesse of this World, draws all to him.

CHAP. XX. The Passion not to be forsaken for Con­templation of the Godhead alone, though the same should be offered us: that so we may be confirmed by Je­sus Christ.

ANd now the soule having won thus high, and establisht [Page 221] in the practise of the Passion: A­nother doubt arises within her touching the Contemplation of the same, i. whether she is to for­sake it to rise to the Godhead a­lone.

And indeed, many there be who casting one glance at the Passion, long strait to mount to the God­head; Others disrespecting the Pas­sion are, as they thinke, directly transported to the Deity by a cer­taine Transcendence of the Minde, which for the most part I suspect rather Naturall then Supernatural; and Imaginary then reall. I take it (under correction of better judge­ment) that that Contemplation is most advantagious, high and per­fect, which is had in the Passion of our Lord Jesus Christ, and most acceptable to him, and not to bee forsaken for any other how high soever, though such were even of­fered [Page 222] to the soule. Which to con­firme, I will bring some reasons & authorities of Fathers to prove the same.

1. That we are not to leave the Passion to behold the Godhead; but to behold both together.

2. That we are not to forsake it though a gate seemed to be set o­pen, and the soule to bee lur'd a­loft.

3. That the Contemplation of the Passion is the most perfect and highest of all others.

For the first point. We say, since our Life in this World is alway both Active and Contemplative, it needs a light for both. This Light is Christ Jesus. His Godhead illu­minates us in Contemplation. It is Manhood shewes Action. And even as he grows slenderly in Con­templation that sees not his God­head to draw Light therefro; so [Page 223] neither in Action moves he rightly that proposes not his Manhood for direction. And as in the whole course of our Life, there is alway somewhat to be done, so this Man­hood is alway to be borne before our eyes.

Secondly, in Contemplation of the Passion, Fervour and live­ly flames stirre up to Conformity and operation; but abstract Con­templation of the Godhead alone, produceth no such effect.

Thirdly, in the one God is found in stability of strength and practise as well outer as inner; In the other he is only found in the Inner; but as for the outer, all growes cold, when need requires we goe forth to operation; especi­ally when the same requires any length of time. In the one the soule, when shee should act is left naked, by sinking from her object [Page 224] whence shee borrowed her Light; but in the other, shee's not so left, because she retaines the same object in Contemplation that she does in Action.

5. The one acquires us an Inte­riour, but no exteriour habite: The other enriches us with both.

6. The Contemplation of the Passion containes those two wayes leading to God; Abnegation and Affection. But the Contemplati­on of the Godhead, kindles in­deed the Affection, but shewes no such practise of Abnegation.

How shall any man be thought to love Jesus Christ, that turnes his back upon him hanging on the Crosse, that so losing fight of him he may give himselfe to Contem­plation of the Godhead?

For the second point, wee are not only to cleave fast to the Passi­on willingly, and with all our [Page 225] might, and not to the Godhead alone: But also none ought to let himselfe be drawne from it; No, though he had some Inclination, and a doore seemed to stand open: For, if upon every call which seems to lure aloft, the Passion should be left, it would never be possible to search out & discover the depth of this Mysterie: which, as it is grounded not only in the heigth of the Godhead, but also in the forsakennesse of the Manhood, so, that it may be throughly sounded, both must be beheld, and not the Godhead alone. For, as one cli­ming a Tree, cannot consider the height of it, if he stare at the Top only, never looking at the root [...] So he that by Contemplation as­cends the high Tree of the My [...]e­rie of the Incarnation, [...] possibly discerne the height [...] of if he aym only at the Godhe [...] ▪ [Page 226] overlooking the forsaken and de­spised Manhood. And as those two be conjoyned in the same per­son, so they are to be beheld with one simple sight, and not ap­part

Where, in my judgement, ma­ny erre very much, who finding some Light by beholding the Passi­on; when by meanes thereof they should dive into the same with a steadier eye, and search deeper to the Intimatest secrets of this stu­pendous Mysterie, there to finde that supreame God cloathed with Mortall Flesh, beaten with stripes, boar'd with nayles, and cruelly fastned to a Crosse, till the ravisht Soule roar'd out, and were forc't to goe forth of her selfe; they on the contrary straight forsake the Manhood, and imboldned by that small glympse they have got, presse to arise to his naked God­head, [Page 227] whither nathlesse they at­taine not, but leave it as fluttering in the ayre; Or if they seeme to approach it, the same is so little that the Soule soone faints, little bettered thereby, wandring Light-mindedly, untempered to endure the fulgour of Divine Light, but thence held off remains a Vagress, growing in no knowledge either of the Godhead alone by abstra­ction, or of the Godhead & Man­hood together by the Passion.

In the Passion we finde the glo­rious Godhead suited to our Ca­pacity, which of it selfe is a Light inaccessible. For, as he that would see the Sunne, darts not his eyes immediately upon his glistering rayes, but taking a bason or some other vessell of water, fits the same to his fight: So may we say of the Godhead, which hee that desires to see, must hehold it in [Page 228] the Manhood wherein 'tis adapted to the sight of the Soule. And as he that will looke full at the Sun, rather dazles the quicknesse of his sight (witnesse they that will look on him in his eclipse) so, those souls which overtopping the Man­thood presse to adhere immediately o the Godhead, do no other but blind themselves. Nor let them thinke that God inviteth them to his Naked Godhead when hee im­parts that Light; But he gives that Light that they may the better be­hold his Passion, and not that they should prye up to his naked God­head: For, if the Manhood were so sleightly to be left to proceed to the Godhead alone, then were it granted and concluded that the Passion is scarce at al to be minded: for, it requires some Light: If then having received that Light, wee must straight flye to the naked [Page 229] Godhead, dismissing the Man­hood; What then shall become of the knowledg of this Mysterie, and the Imitation of the pattern of our Life?

But, God by imparting such Light to us, is so farre from invi­ting us to behold his naked God­head that contrariwise, hee gives the Soul endeavouring the same, a touch of her mistake, saying: Turn away thy eyes from me, for they have drove me away. As if he should say, So long as thou lookedst on my Passion, thou sawst me and enjoy­edst me after thy hearts desire; both Manhood and Godhead at once: But since thou withdrewest from thine eyes the glasse of my Passion which proportioned me to thy ca­pablenesse, and hast betook thee to behold my God-head alone, the lustre of whose sight thy weak eves are not able to endure, I have with­drawne [Page 230] my selfe from thy sight and fled far from thee. Turn then away thine eyes from me and from my sole Godhead, and fasten them on my Passion; there thou shalt find me abundantly.

We are not therefore by help of such Light to soare aloft, though God impart that Light unto us, unlesse the Attraction of the holy Ghost be so Majesticall that it sus­pend all the powers of the Soule, as by repture or extasie. For, then the soule (her weake forces spent) must let goe her hold, and yeeld to the Rapt.

The Angel having wrestled long and strong with Jacob, at length spying light, said, Let me goe, Tis morning. The Angell represents our Lord; Jacob the Christian. Their wrestle, that lowly and love­sicke duel acted betwixt God and his Spouse, who finding him in [Page 231] his Passion, cryes out; I found him whom my soule loveth; God of God, Light of Light, very God of very God, begotten not made, con­substantiall with the Father, by whom all things were made. And seeing that great God thus cloa­thed in our flesh, and therein tor­tured with Torments, rapt in a­mazement, and drunke with his Love, fastning her eye on him in this Agony, and now enflam'd with Zeale and Love, shee vowes never to goe thence, but embra­cing him close, cryes out; I caught him, nor will I let him goe; And a­gaine with Jacob; I will not let thee goe. And now his Godhead and Manhood making but one and the same person, she cannot see the one without the other. Now, here begins the wrestle: The sight of his Godhead lures her aloft, the sight of her Manhood holds him [Page 232] fast below. Both which she behol­ding with one simple sight, is drawn at once both up and down. If she twine from his Manhood, she is taken up by his Godhead: But, because shee had rather see both then the Godhead alone, and how he is both mortall and immortall, great and little, also cleerly dis­cern his Love, Goodnesse, and o­ther perfections and abstruse My­steries: And lastly because shee de­sires and burnes to suffer on the Crosse with her Bridegroome, she clings perpetually to his Manhood saying, I caught him, nor will I let him goe till, &c. On the other side, God who never withdrawes from her the sight of his Godhead, con­sequently by the same mounts her aloft, and sweet-speaking her by the Lure, (she fast to the Crucisix) he said, Let me goe, 'tis morning: Behold my Godhead, the Begin­ning [Page 233] of eternall Life: But she wel­knowing his delight in her harm­lesse Nay-say, and how much in­flaminger 'tis to bind then to loose him, answers; I will not let thee goe till thou hast blessed mee; that I may behold thee both raigning in Hea­ven, and suffering upon the Crosse, and as nakedly and perfectly love and adore thee in the one as in the other. Then her Lord seeing her Invincible, and that hee cannot winde from her by the Lure of his Godhead because of her wondrous fidelity & constancy to the Crosse, he overflows her with his Blessing, subscribing to all her requests in the Passion. And there he blest her in the same place, even of his bit­ter Passion. In the same place, be­cause there strength is hid [...]den under the weaknesse of the Passion. The Horns which signifie strength, are in his hand: For there he brake [Page 234] the powers, the Bow, the shield, the sword and the battle of the World, the Flesh and the Devill.

And these Hornes of the Altar are they from which Joab could not be forc't to depart; no, though King Solomon himself commanded, but chused rather to dye there; In­timating that the Passion is never to be forsaken, but persisted in to death, though some thinke that since God hath vouchsafed them a glimmer of the Light of his God­head, he therefore calls them up, and to forsake the Passion. For, this humility and lowly wrestling with Christ our Lord, joyes him above Measure, even when with al our heart we love the Contempt and lownesse of the Passion, al­though he seeme to invite us high­er. For, then hee double requites that Humility, in that Lownesse revealing the height of his God­head. [Page 135] And this he meant when he counselled us being bidden to the Wedding, to chuse the lowest place: for then hee calls us, and by the Light imparted doubles his Call uncessantly, Come up. Not to draw to his Godhead alone by forsaking his Passion, but that he may shew us his Godhead there in the same place, whose sight rayses the soul to the highest without distraction from the lowest.

Ʋrias refused the Banquet and Princely Junkets sent him from King David, saying; The Arke of God, and Israel and Judah remaine in Tents, and my Lord Joab and the servants of my Lord abide in the open field, and shall I goe into my house to eate and drinke? Insinuating mysti­cally, that if in our Contemplation of the Passion of the lively Arke of God, our King let fall some dain­ties to us from his heavenly Ta­ble, [Page 226] we ought not so much to gree­dy on the sweet meates of Conso­lation that wee forget him on the Crosse, and that divine Arke, both remaining in so meane a Mansion, and so unworthily entreated; But rather passing by the Comfort with him that said, My soule refused Consolation, we are to lodg ther­with, bewailing the Miseries of our sweetest Redeemer, and ta­sting in Spirit his paines and sor­rows.

This Practise Paul extols, who though hee abounded with such plenty of Lights, yet profest him­selfe to know nothing else but Je­sus Christ and him crucified. And surely all his writings speake no­thing but the Passion, and how himselfe was transformed into it: By which may well bee gathered that he never abandoned it, but all his life nourisht, beheld, and em­brac't it.

For the third point I judge it ea­sie to confirme that the Contem­plation of the Passion, wherein appeares both the Divine and hu­mane Nature of our Lord, is per­fecter then that wherein we behold his Godhead alone.

The sole Godhead gives light [...]n Contemplation: but the Man­ [...]ood by example instructs in Acti­on. Wherefore, as to Contemplate [...]nd expresse, which is Contem­ [...]lative and Active in one, is perfe­cter then Contemplation by it self: So the Contemplation of both Godhead & Manhood in one (as is found in the Passion,) containes more perfection then that of the Godhead alone, practised in Ab­straction.

God is more wonderfull with­out then within himselfe: For in himselfe, hee's only great, immor­tal, & impassible. But without him­selfe [Page 238] hee's both great and little, immortall and mortall, impassible and passible. 'Tis a strange thing to see a Man through excesse of Love or some other passion carried without himselfe. But to see the same in God through his Love to us, is much more to be admired at, without Comparison. Yet, be­twixt God and Man is this Dffe­rence, that when Man is without himselfe, hee is not within him­selfe: But God is both at once, Alwithin and All without himselfe. His universall power, wisdome & goodnesse being absolutely with­out himselfe in his Manhood, and within himselfe in his Godhead. Besides, as tis a stranger thing that God shouldbe without then with­in himself: So, 'tis more excellent to behold him without then with­in himselfe.

But, as in the practise of the Pas­sion, [Page 239] such a sweetnesse is hidden, as never any Will naturally tasted; so the Contemplation of the same discovers such a wisdome, as never any humane understanding com­prehended. And as we can come no other way to the knowledg of this tast, but only by experience; so nei­ther is there any possibility but by the same experience to imagine what a Wisdome it is. And there­fore as the one hath such sweetnes in it as the world cannot beleeve; so the other inrolls such Mysteries and Divine secrets as Man can ne­ver imagine. The one comes by that infinite goodnesse infused in­to the Will through the practise and Union of the Crosse: The o­ther by that eternall wisedome e­spoused to the Understanding by Contemplation of this Mysterie. Daily are new Joyes of this good­nesse tasted: and endlessely new [Page 240] secrets of this Wisedome disclosed: And both exhausted from this fount of the Passion. For, as the world can never conceive how 'tis possible that a Man crowned with thornes can expend so many de­lights, or how the fellowship of his sufferings can inebriate the minde with such pleasures: so nei­ther can it ever imagine how in so vile and forlorn a Condition such a height of Mysterie should bee comprized. And as such wondrous Joyes and Mysteries are grounded in a solid staidnesse upon this point, that that Man is God: So on the other side our Not-finding of those delights and secrets, ari­ses from our drowsie wavering in the same. And herein stands all the Keeping-downe of our Mysti­call buildings, and all the ruine of our spirituall growth, because in the Passion wee duely consider not [Page 241] God and Man in the same person. For, if there wee as verily found God as Man, and knew both to make but one onely person, wee should not aspire to any higher or loftier Contemplation, because wee should then understand that same to be highnesse it selfe. And how can any deny the Manhood of our Lord Jesus Christ to be the lof­tiest Contemplation of all others, when in the same hee can see no­thing which is not God? It being a Sea vast and spacious, wherein e­very one may set saile more or lesse according to his Vessells burthen. So that all they that fall short of the depths of the Godhead may justly blame themselves for want of capacity & Light, but never im­pute the Ieast defect to this sea of the Passion boundlesse and infinite. And therefore wee are to sticke to the same as to the ultimate end, not [Page 242] as to a thing low and vile, but as to God himself high and glorious; For, as he that cleaves to this man, cleaves to God, so he that embraces his Passion, enjoyes the highest good.

And surely, if in the Passion con­sisted not the most perfect and high Contemplation, then would not that great S ^t. Bon. have placed it in the latter, as being higher then that of the Being of God and his Perfe­ctions, Attributes, Trinity and o­ther Mysteries of his Godhead, say­ing, that Christ is the perfect Image of God naturally invisible, and that in this Contemplation we see the Manhood so miraculously ex­alted, so uneffably united by seeing both in one, the first and the last, the highest and the lowest, the Cir­cumference and the Centre, A. and [...], the Caused and the Cause, the Creator and the Creature, i. the [Page 243] Booke written within and with­out.

Since then this Contemplation of the Passion is higher and perfe­cter then all others; I cannot but doubt that many are some wayes deluded, who aspire to the naked­nesse and sole Contemplation of the Godhead, as to the more high and perfect: And that many more deceived in the same manner, pre­sume thither though uncapable, supposing that true abstraction, which yet is no more but a sleepy demission of Nature. And they rest in their Manly spirit, where they should rest in the Divine.

That therefore this holy Passion may be considered in this exercise, and drawn into practise, we must alwayes behold it joyntly with the Godhead, and the Godhead with it, by beholding alway before our eyes God crucified. For, as in the [Page 244] first part we do and suffer That Gods Will may be done; So, in this this 3 ^d. we doe and suffer That God may be, i. that he may live and raigne in us. And as in our practise, the Will of God is almost alway conjoyned with his Passion, inasmuch as alway things adverse to nature are to bee accepted and pleasing rejected in the Active Life; So in this, God is almost alway conjoyned with his Crosse, the same Rule of accepting and refusing being still to be follo­wed. And as in the Active Life this Divine Will, Passion or Crosse and Affliction are one and the same thing; So God and his Crosse are here also one. And as there we be­hold the Wil of God and Affliction or Crosse without Multiplicity, so here we are also to see God and his Crosse with one simple & the same sight. But, to determine precisely and in particular when any one is [Page 245] fit for this exercise, and when for each part thereof, that is indeed ve­ry difficult, I say not impossible, because of the many interpossible events, which may take away, les­sen, or alter such fitnesse. For, first, tis considerable whether it be long time or short since his Conversion. Secondly, whether the manner of his Conversion be common & lea­ning on meere Reason, or un­usuall and extraordinary. Third­ly, whether naturally hee be of a constant minde, or light, sudden and unsetled. Fourthly, whe­ther hot or luke-warme. Fifthly, whether simple or subtle. Sixthly, whether alone or under a Master. And according to these Conditions and fitnesses hee may enter upon these exercises, and passe along from one part to another. No o­ther speciall rule can be assigned. Only in generall: The first part [Page 246] offers it selfe to them that are ready to exercise the Active Life. The second squares with those that are prepar'd for the Contem­plative. The third requires a spirit Annointed for the Life Supere­minent.