fections), Nay, neither reason nor understanding (are acted), nor, if I may say so, itself; but being ecstasied and filled with God, it comes into a quiet, still, immoveable repose and state, no way declining (by any sensible actings) from its own essence, nor exercising any reflect act upon itself, is wholly at rest, as having attained a perfect state,' or to this purpose; with much more to the same. And as it is easy to find the substance of our author's notion in these words, so the reader may see it more at large declared in that last chapter of his Enneads. And all his companions in design about that time speak to the same purpose.

2. The spiritual intense fixation of the mind, by contemplation on God in Christ, until the soul be as it were swallowed up in admiration and delight, and being brought unto an utter loss through the infiniteness of those excellencies which it doth admire and adore, it returns again into its own abasements; out of a sense of its infinite distance from what it would absolutely and eternally embrace, and with all the inexpressible rest and satisfaction which the will and affections receive in their approaches unto the eternal fountain of goodness; are things to be aimed at in prayer, and which, through the riches of divine condescension, are frequently enjoyed. The soul is hereby raised and ravished, not into ecstasies or unaccountable raptures, not acted into motions above the power of its own understanding and will, but in all the faculties and affections of it through the effectual workings of the Spirit of grace, and the lively impressions of divine love, with intimations of the relations and kindness of God, is filled with rest, in 'joy unspeakable and full of glory.' And these spiritual acts of communion with God, whereof I may say with Bernard, Rara Hora, Brevis Mora, may be enjoyed in mental or vocal prayer indifferently. But as the description here given of mental spiritual prayer, hath no countenance given it from the Scriptures; yea, those things are spoken of it which are expressly contrary thereunto, as perfect purity, and the like; and as it cannot be confirmed by the rational experience of any, so it no way takes off from the necessity and usefulness of vocal prayer, whereunto it is opposed. For still the use of words is necessary in this duty, from the nature of the duty itself, the command of God, and the edification of the church. And it is fallen out unhappily as to

the exaltation of the conceived excellency of this mental prayer, that our Lord Jesus Christ not only instructed his disciples to pray by the use of words, but did so himself, and that constantly, so far as we know; Matt. xxvi. 39. 42. Yea, when he was most intense and engaged in this duty, instead of this pretended still prayer of contemplation, he prayed μetà кpavyñs ioxvpãs 'with a strong outcry,' Heb. v. 7. which, Psal. xxii. 1. is called the voice of his roaring.' And all the reproaches which this author casts on fervent, earnest, vocal prayer, namely, that it is a tedious, loud, impetuous, and an uncivil conversation with God, a mere artificial slight and facility, may with equal truth be cast on the outward manner of the praying of our Lord Jesus Christ, which was ofttimes long, sometimes loud and vehement. And unto the examples of their Lord and Master we may add that of the prophets and apostles, who mention nothing of this pretended elevation, but constantly made use of, and desired God to hear their voices,' their 'cry,' their 'words' in their supplication; the words of many of them, being accordingly recorded: wherefore, words proper, suggested by the Spirit of God, and taken either directly or analogically out of the Scripture, do help the mind and enlarge it with supplications. 'Interdum voce nos ipsos ad devotionem et acrius incitamus,' August. Epist. 121. ad probam. The use of such words, being first led unto by the desires of the mind, may and doth lead the mind on to express its farther desires also, and increaseth those which are so expressed. It is from God's institution and blessing that the mind and will of praying do lead unto the words of prayer, and the words of prayer do lead on the mind and will, enlarging them in desires and supplications. And without this aid, many would oftentimes be straitened in acting their thoughts and affections towards God, or distracted in them, or diverted from them. And we have experience that an obedient, sanctified persistency in the use of gracious words in prayer, hath prevailed against violent temptations and injections of Satan, which the mind in its silent contemplations was not able to grapple with; and holy affections are thus also excited hereby. The very words and expressions which the mind chooseth to declare its thoughts, conceptions, and desires, about heavenly things, do reflect upon the affections, increasing and exciting of them. Not only

the things themselves fixed on, do affect the heart, but the words of wisdom and sobriety whereby they are expressed, do so also. There is a recoiling of efficacy, if I may so speak, in deep impressions on the affections, from the words that are made use of to express those affections by. But we treat of prayer principally, as it is to be performed in families, societies, assemblies, congregations, where this mental prayer would do well to promote the edification which is attainable in the silent meetings of the Quakers.

And because this kind of prayer, as it is called, is not only recommended unto us, but preferred before all other ways and methods of prayer, and chosen as an instance to set off the devotion of the church of Rome, to invite others thereunto, I shall a little more particularly inquire into it. And I must needs say, that on the best view I can take, or examination of it, it seems to be a matter altogether useless, uncertain, an effect of, and entertainment for, vain curiosity, whereby men 'intrude themselves into those things which they have not seen, being vainly puffed up by their own fleshly mind.' For to call over what was before intimated, in things that are practical in religion, no man can understand any thing whereof he can have no experience. Nothing is rejected by virtue of this rule, whereof some men, through their own default, have no experience; but every thing is so justly, whereof no man in the discharge of his duty can attain any experience. He that speaks of such things unto others, if any such there might be, belonging unto our condition in this world, must needs be a barbarian unto them, in what he speaks; and whereas also he speaks of that wherein his own reason and understanding have no interest, he must be so also unto himself. For no man can by the use of reason, however advanced by spiritual light, understand such actings of the souls of other men or his own, as wherein there is no exercise of reason or understanding; such as these raptures are pretended to consist in. So whereas one of them says, 'fundus animæ meæ tangit fundum essentiæ Dei;' it had certainly been better for him to have kept his apprehensions or fancy to himself, than to express himself in words which in their own proper sense are blasphemous, and whose best defensative is, that they are unintelligible. And if it be not unlawful, it is doubtless inexpedient for any one

in things of religion, to utter what it is impossible for any body else to understand, with this only plea, that they do not indeed understand it themselves; it being what they enjoyed without any acts or actings of their own understanding. To allow such pretences is the ready way to introduce Babel into the church, and expose religion to scorn. Some pretending unto such raptures among ourselves I have known, wherein for a while they stirred up the admiration of weak and credulous persons; but through a little observation of what they did, spake, and pretended unto, with an examination of all by the unerring rule, they quickly came into contempt. All I intend at present is, that whatever be in this pretence, it is altogether useless unto edification, and therefore ought the declaration of it, to be of no regard in the church of God. If the apostle would not allow the use of words, though miraculously suggested unto them that used them, without an immediate interpretation of their signification, what would he have said of such words and things as are capable of no interpretation, so as that any man living should understand them? For those by whom at present they are so extolled and commended unto us, do themselves discourse at random, as blind men talk of colours, for they pretend not to have any experience of these things themselves. And it is somewhat an uncouth way of procedure to enhance the value of the communion of their church, and to invite others unto it, by declaring that there are some amongst them who enjoyed such spiritual ecstasies, as could neither by themselves, nor any others, be understood. For nothing can be so, wherein or whereabout there is no excr cise of reason or understanding. Wherefore, the old question, cui bono, will discharge this pretence from being of any value or esteem in religion with considerate men.

Again, As the whole of this kind of prayer is useless as to the benefit and edification of the church, or any member of it; so it is impossible there should ever be any certainty about the raptures wherein it is pretended to consist, but they must everlastingly be the subject of contention and dispute. For who shall assure me that the persons pretending unto these duties or enjoyments are not mere pretenders? Any man that lives, if he have a mind unto it, may say such things, or use such expressions concerning himself. If a

man, indeed, shall pretend and declare that he doth, or enjoyeth such things as are expressed in the word of God, as the duty or privilege of any, and thereon are acknowledged by all to be things in themselves true and real, and likewise attainable by believers, he is ordinarily, so far as I know, to be believed in his profession, unless he can be convicted of falsehood by any thing inconsistent with such duties or enjoyments. Nor do I know of any great evil in our credulity herein, should we happen to be deceived in or by the person so professing, seeing he speaks of no more than all acknowledge it their duty to endeavour after. But when any one shall pretend unto spiritual actings or enjoyments, which are neither prescribed nor promised in the Scripture, nor are inves tigable in the light of reason, no man is upon this mere profession obliged to give credit thereunto; nor can any man tell what evil effect or consequences his so doing may produce. For when men are once taken off from that sure ground of Scripture, and their own understandings, putting themselves afloat on the uncertain waters of fancies or conjectures, they know not how they may be tossed, nor whither they may be driven. If it shall be said, that the holiness and honesty of the persons by whom these especial privileges are enjoyed, are sufficient reason why we should believe them in what they profess; I answer, they would so in a good measure, if they did not pretend unto things repugnant unto reason and unwarranted by the Scripture, which is sufficient to crush the reputation of any man's integrity. Nor can their holiness and honesty be proved to be such, as to render them absolutely impregnable against all temptations, which was the pre-eminence of Christ alone. Neither is there any more strength in this plea, but what may be reduced unto this assertion, that there neither are, nor ever were, any hypocrites in the world, undiscoverable unto the eyes of men, For if such there may be, some of these pretenders may be of their number, notwithstanding the appearance of their holiness and honesty. Besides, if the holiness of the best of them were examined by evangelical light and rule, perhaps it would be so far from being a sufficient countenance unto other things, as that it would not be able to defend its own reputation. Neither is it want of charity, which makes men doubtful and unbelieving in such cases; but that godly