attraction for mystics of another school.]

[Footnote 9: This distinction is drawn by Origen, and accepted by all
the mystical writers.]

[Footnote 10: Faith goes so closely hand in hand with love that the
mystics seldom try to separate them, and indeed they need not be
separated. William Law's account of their operation is characteristic.
"When the seed of the new birth, called the inward man, has faith
awakened in it, its faith is not a notion, but a real strong essential
hunger, an attracting or magnetic desire of Christ, which as it
proceeds from a seed of the Divine nature in us, so it attracts and
unites with its like: it lays hold on Christ, puts on the Divine
nature, and in a living and real manner grows powerful over all our
sins, and effectually works out our salvation" (_Grounds and Reasons
of Christian Regeneration_).]

[Footnote 11: R.L. Nettleship, _Remains_.]

[Footnote 12: "Nescio si a quoquam homine quartus (gradus) in hac vita
perfecte apprehenditur, ut se scilicet diligat homo tantum propter
Deum. Asserant hoc si qui experti sunt: mihi (fateor) impossibile
videtur" (_De diligendo Deo_, xv.; _Epist_. xi. 8).]

[Footnote 13: From a sermon by Smith, the Cambridge Platonist.
Plotinus, too, says well, [Greek: ei tis allo eidos êdonês peri ton
spoudaion bion zêtei, ou ton spoudaion bion zêtei] (_Ennead_ i. 4.
12).]

[Footnote 14: From Smith's sermons.]