quel l'homme est reduit a la
passivite par l'action souveraine de Dieu." "L'ascese" is defined as
"l'ascension de l'ame vers Dieu."]

[Footnote 21: Cf. Professor W. Wallace's collected _Lectures and
Essays_, p. 276.]

[Footnote 22: See Appendix C on the Doctrine of Deification.]

[Footnote 23: So Fenelon, after asserting the truth of mystical
"transformation," adds: "It is false to say that transformation is a
deification of the real and natural soul, or a hypostatic union, or an
unalterable conformity with God."]

[Footnote 24: _Life of Tennyson_, vol. i. p. 320. The curious
experience, that the repetition of his own name induced a kind of
trance, is used by the poet in his beautiful mystical poem, "The
Ancient Sage." It would, indeed, have been equally easy to illustrate
this topic from Wordsworth's prose and Tennyson's poetry.]

[Footnote 25: See the very interesting note in Harnack, _History of
Dogma_, vol. i. p. 53.]

[Footnote 26: The Abbe Migne says truly, "Ceux qui traitent les
mystiques de visionnaires seraient fort etonnes de voir quel peu de
cas ils font des visions en elles-memes." And St. Bonaventura says of
visions, "Nec faciunt sanctum nec ostendunt: alioquin Balaam sanctus
esset, _et asina_, quae vidit Angelum."]

[Footnote 27: The following passage from St. Francis de Sales is much
to the same effect as those referred to in the text: "Les philosophes
mesmes ont recogneu certaines especes d'extases naturelles faictes par
la vehemente application de l'esprit a la consideration des choses
relevees. Une marque de la bonne et sainete extase est qu'elle ne se
prend ny attache jamais tant a l'entendement qu'a la volonte, laquelle
elle esmeut, eschauffe, et remplit d'une puissante affection envers
Dieu; de maniere que si l'extase est plus belle que bonne, plus
lumineuse qu'affective, elle est grandement douteuse et digne de
soupcon."]

[Footnote 28: Some of my readers may find satisfaction in the
following passage of Jeremy Taylor: "Indeed, when persons have long