TRACTS THEOLOGICAL.  

I. Asceticks, or the Heroic Piety and Virtue of the Ancient Christian Anchorets and Coenobites.  
II. The Life of St. Antony out of the Greek of St. Athanasius.  
III. The Antiquity and Tradition of Mystical Divinity among the Gentiles.  
iv Of the Guidance of the Spirit of God, upon a Discourse of Sir Matthew Hale's concerning it.  
V An Invitation to the Quakers, to rectify some Errors, which through the Scandals given they have fallen into.   
LONDON, Printed, and are to be Sold by Dan. Brown, at the Black-Swan and Bible without Temple-Bar: And Rich. Smith, at the Angel without Lincolns-Inn-Gate, near the Fields, 1697.   

ADVERTISEMENT.  
THE Liturgy of the Ancients represented in English Forms; with a Preface concerning the Restitution of the most Solemn part of the Christian Worship: And divers other Papers and Tracts by the same Author. Sold by Dan. Brown and Rich. Smith.   

ASCETICKS: OR, The Heroic Piety & Virtue OF THE Ancient Christian ANCHORETS AND COENOBITES.  
PART I. Exemplary Asceticks.  
LONDON, Printed for the Author, 1696.   

ADVERTISEMENT TO THE READER.  
IT hath been a usual, subtle and wicked Policy of the Devil and Evil Men, first to render Names Odious; and then by affixing them to Persons and Things, thereby to render them so too, with the vulgar; whom, by that means, they impose upon, and make their Tools. By such means have not only the Christians of Old, but also some of the chief Principles of Christianity been much injured and abused: And few Parties there are, who have not one time or other smarted by it. That the well-meaning Reader therefore may not be so abused and imposed upon in his Judgement of the things here put together for the Benefit of all, who can receive them, by the Odious Names of Monkery and Popery, it is to be observed, that though POPERY, taken properly for the Abuses and Corruptions of the Bishops and Church of Rome, may deserve all the Odium cast upon it, yet may most vile and wicked Abuses be committed by Pretence and Imputation of that Odious Name: And in some things it is hard to say, Whether the People have been more abused by Popery itself, or by the Odium and Imputation of the Name? And not only the People, but the Gospel itself: I may add, and the Reformation too. For, while Christian Truths have been misrepresented, and exposed to Contempt and Odium under the Name of Popery, the Cause on the side of Popery is supported, strengthened, and made so much the more defensible by the intermixture of so much Truth; and the Cause on the side of the Reformation so much the more weakened and disparaged by the intermixture of so much indefensible Error. Whereas, if they were only things inexcusable in them which were questioned, as Charity doth require, they must have sunk in the Cause long before this; but an indiscreet Affectation of Reformation and uncharitable seeking Occasions, have made a Reformation now as needful on the one side, as the other. Instances of this might be showed in divers particulars; but I need not step out of my way for that, the other Name mentioned may serve for that purpose here.  
MONKERY is not only rendered Odious, as of itself, but also as a part of Popery. And, indeed, if we imagine all that is believed or practised by the Church of Rome to be Popery, it may be so: but then we shall leave little of true Christianity for the Reformation: But if what is true Christianity be not Popery, than neither is Monkery, as some are pleased to call the Monastic Life; And that it is not only true Christianity, but the Practice of it in the greatest Perfection that Mortals are capable of, I am apt to think will be very plain to any who will consider what here follows with an unprejudiced and competent Judgement. And therefore I shall not need to say more here, but only desire the Reader to suspend his Judgement till he hath perused and considered it well.   

THE Beginning and Progress OF Contemplative Living, AND Religious Societies.  
THAT there are in the very Nature of Man some Principles of Inclination to Religion, which, if not corrupted by Evil Education, or other unhappy Occurrences, do insensibly grow and increase in Strength and Vigour, and in due time exert themselves in Action; though for some time they lie dormant as it were, and do not appear; even as some others, which in all Animals are manifestly most Natural, and yet appear not till after some growth toward Maturity; hath been observed, believed, and asserted, by Men of greatest Reputation for Learning and Wisdom, both in Ancient times, and to this Day.  
These Principles have among Mankind been, in many much corrupted and stifled by Evil Education, or Conversation with Evil Persons, and by the Impressions, Energy, and Instigations of Evil Spirits; but in others again much cherished and improved, not only by Good Education and Conversation, and by Consideration of the Works of Nature; but moreover, and especially, by the kind Influences of the Divine Majesty, and of his Good Ministering Spirits.  
From hence, in all Ages, and in all Parts of the World, have been produced and raised up Philosophers, and Wise, and Holy Men and Women, who have been as Lights and Examples to the rest, of several sorts, according to their different Ways of Living; some living a Life of Civil Conversation with others, but strictly conscientious, walking in all the Commandments and Ordinances of the Lord, blameless, as is said of Zacharias and Elizabeth, Luk. 6. or, to speak more comprehensively, living in all Good Conscience before God, as St. Paul saith of himself, Act. 23.1. or according to the Character of Job, Perfect, and Upright, fearing God, and eschewing Evil, Job 1.1. Others living a more abstracted Life of Retirement and Contemplation; abstracted not only from Business in the World, but also from ordinary Conversation with Men, that they might without Distraction converse with God, and his blessed Ministering Spirits: and others again living a kind of mixed or middle Life between these two, avoiding unnecessary Business and Incumberances, and exercising Recollections and Abstraction, as much as their Occasions would permit, and even in, and amidst their Business.  
Of those Three Ways of Living, that more strict and Contemplative Life is believed, by divers Learned Men, to have been begun by ENOS, or in his time; and not without reason: For, as the Principles  were apt to produce such an Effect, so there seems to be something singular noted concerning Religion, or some Religious Institution or Practice in that Sacred Record, Gen. 4. ult.  
But of the more ancient Times, not only before the Flood, but also for some Ages after the Flood, we know but very little: But in the Times of which, we have some more Knowledge, besides PRIESTS, and professed PHILOSOPHERS, there have always been both single Persons, and complete or form Societies of People, who, discerning the Vanity and Emptiness of Earthly things, and Solidity and Perminence of Heavenly things, withdrew themselves from those of the Earth, as much as their Mortal State could bear, and applied themselves entirely to the Contemplation and Prosecution of those of a more excellent Nature, living an Abstracted and Angelic Life in Mortal Flesh, in Holy Conversation, and Favour with God and his blessed Ministering Spirits. And some did actually and expressly consecrate themselves by Vow unto the special Service of God.  
Of which Sort were those among the Jews, called NAZARITES, because they did so separate themselves from among Men, to attend upon God. The Sacred History, Numb. 6. is a Record, not of the Original, but of the Divine Approbation of Nazarites, which, though that be very ancient, yet were much more ancient, and more ancient than any Man can tell: And God's Ordering of the Rites and Circumstances of their Consecration and Observations for that People, is a manifest Indication of his Divine Approbation of the thing itself, which had been in use long before.  
All do agree that they were of Two sorts; some, only for certain time; others, perpetual for their whole Life; and those may again be distinguished into Three sorts, viz. Such as were called or appointed by God, as Samson, a Nazarite unto God from the Womb, Judg. 13.5, 7: 16.17. and as St. John the Baptist, consecrated effectually, and filled with the Holy Spirit even from his Mother's Womb, Luk. 1.15. Such as were dedicated by their Parents, as Samuel by his Mother, 1 Sam. 1.10, 28. And such as did freely offer themselves: And this  Offering of themselves, though but for a certain time, God did accept no less than the  Offerings of their Goods, or any thing they had, v. Leu. 22.18, 21, 23: 27.2. and therefore ordered the Rites and Circumstances of their Consecration and Observations, as was said before. And, on the contrary, the Calamities of Nazarites is reckoned as a part of the Punishment of the People, by Jeremiah the Prophet, Lam. 4.7. But it is reckoned by God among his Divine Favours to that People, that he raised up Nazarites amongst them; and reckoned with his bringing them up from the Land of Egypt, and raising them Prophets amongst them. Amos 2.10, 11. I raised up of your Sons for Prophets, and of your Young Men for Nazarites. Though they might freely offer themselves, yet it was God that did secretly inspire and incline their Wills. And therefore these were Holy, as Origen hath well observed, Hom. 11. in Levit. If any one devotes himself to God, if any one entangles himself in no secular Business, that he may please Him, to whom he hath approved himself; if any one is separate from the rest of Men, who live Worldly Lives, and are obliged in secular Business, not seeking the things which are upon Earth, but which are in Heaven, he is deservedly called HOLY, or SAINT. And after much to this purpose, he concludes in these Words: From all which it is clear, how every one of us, who will be Holy, aught to be consecrated to God, and thenceforth be employed in no Business or Acts which relate not to God.  
So likewise the Colleges or Schools of the PROPHETS, though we meet with no express mention of them till in 1 Sam. 10.5. yet certain it is, that they were much more ancient, who, under the Name of Prophets, lived very abstracted Lives. The very change of the Denomination, mentioned in the chap. next foregoing, 1 Sam. 9.9. is an Evidence of that, viz. That he, who was then called a Prophet, was afore-time called a SEER; and therefore when one went to inquire of the Lord, they said, Come, and let us go to the Seer. And if to inquire of the Lord, was to go to the Seer, than that leads us back to the time of Rebecca, Gen. 25.22. for Seers; and how much farther back no Man knows: for that certainly was no new thing then. Nor doth it appear that the Schools of the Prophets were first instituted by Samuel: But that they lived such abstracted Contemplative Lives, is undeniable, both from the Nature of their Profession, and from the Particulars of the Matter of Fact of their Conversation mentioned in the Holy Scriptures.  
Nor were there Men only, but WOMEN also, who did very anciently, leaving the World, apply themselves to Matters of Devotion, though perhaps not with so solemn Consecration; such as Anna, a Prophetess, who having lived seven years a Wife, lived afterwards a Widow till eighty four years of Age, and departed not from the Temple, but served God with Fast and Prayers Night and Day. For of this sort of Religious Women were there many among the Israelites, as anciently as the Tabernacle in the Wilderness, as we are informed by the Jews, and the most learned Critics of this Age; as Munster, Fagius, Vatablus, and others, upon Exodus 38.8. And this, it is very probable, was a great Aggravation of the Sins of the Sons of Eli, 1 Sam. 2.22. that the Women, whom they abused, were such as these, who assembled at the Door of the Tabarnacle, as learned Critics inform us. And putting all these Notices together, it seems that such Religious Devout Women there were among the Jews, at least from the time of their first abode in the Wilderness, while they had the Temple standing amongst them.  
And if so, Why not long before, even while in Egypt? Had they not received Religious Instructions from their Ancestors? or, Did they retain none of them? or, Did they see nothing of Religion practised among the Egyptians? and, Had they not the same Natural Propensation to Religion, which is common to all Men? We see how ready and expert all the Women were at the Red-Sea, Exod. 15.1, 20. with Miriam, a Prophetess, to answer Moses and the Men; and, Can we imagine that all Religion had been extinguished, or lain dormant in their Abode in Egypt? No certainly; their hard Servitude, though it might hinder their more Solemn Worship, yet it could not hinder, but did rather excite and provoke to more retired and secret Devotion. And indeed, that Servitude with Rigour and hard Bondage, was not till a little before their Deliverance; and even then do we find that generous Magnanimity, even among the Hebrew Women, the Midwives, as to obey God rather than Man, Exod. 1.17.  
The Companies of the PROPHETS, mentioned 1 Sam. 10.10. and 19.20. such as elsewhere are called the Sons of the Prophets, 1 King. 18.4: 20.35. 2 King. 2.3, 5, 7, 15: 4.38: 6.1, 2: 9.1. were a sort of Religious Persons, who lived Abstracted Contemplative Lives; many of them plainly Coenobitical Lives, and some Anachoretical or Hermete Lives, as St. Antony, and others among the Christians did, as Elias, 1 King. 17.1. and Elisha, 1 King. 19.6. So that St. Hierom said very truly, Every Order or Institution of Life hath its Principals or Leaders; and then after divers Instances in others, he adds; Our Leaders are such as Paul, as Antony, as Julian, as Hilarian, as the Macerius 's: And to return to the Authority of the Scriptures, our Prince or Leader was Elias, was Elisha; our Leaders were the Sons of the Prophets, who dwelled in Fields, and Deserts, or Solitary Places, and made themselves Tabernacles or Cells by the River of Jordan: Of this Company were also the Sons of Racab, etc. Ep. 13. ad Paulin. p. 34. and elsewhere, The Sons of the Prophets, whom we read to have been Monks in the Old Testament, did build themselves Cottages or Cells near the River of Jordan, and leaving the Crowds of the Cities, lived on Barley-Cakes and Field-Herbs, Ep. 4. ad Rusticum. pa. 11. And if some of them lived in Cities, that doth no more invalidate what St. Hierom saith, than Monasteries being brought into Cities by St. Basil, is an Argument against their being Monks, who have dwelled in such ever since. Such Cavils do only prove the Partiality and Disingenuity of the Authors, and signify no more to any Person of Judgement and Candour; since they cannot deny, but are forced to confess, That the Prophets, Samuel, Elias, and Elisha, did institute Colleges, in which many Disciples did live together. So then they lived a Coenobitick Life: and, What was their Food and Raiment? Was it costly and delicious, or poor and mean? and, What was their Employment? Can we imagine it to have been other, than Studying the Scriptures, after Moses his time, and the large Book of Nature, the Works of God, of Creation, of Providence, Prayers, Psalms, and Divine Contemplation, and Works and Labours about what was necessary for them, and no more? And if we consider the admirable Graces of the Ancient Christian Monks, it will be an hard matter for an honest Man to find any difference between the Christian Monks and the Jewish Prophets, more than in Name. And for the Antiquity of these, Is it any Argument that there were none before, if we do not read of any before? How and by whom did they inquire of the Lord? Was Israel only without Prophets? Was Balaam the first in his Nation, or any other? or, Were there Prophets, who did not ordinarily live Prophetic Lives? or, if they did, What was the Difference? But such Profane Spirits as have too long contemned and insulted upon the most Heroic Professors of Christianity, and abused the People with their Sophistry, must answer for their Presumption, Rashness, Temporising, and encouraging of Sacrilege before God, though the Degeneracy of the Modern Monks had provoked his Judgements upon them; and among Men their Names will be little regarded hereafter. But all are not alike, and therefore I will here add a Note of Peter Martyr's, concerning this Matter, upon 2 King. We will moreover observe, (saith he) that the Disciples of the Prophets did live together with their Preceptors; For so they say; The Place where we dwell with thee, is too straight for us. It seems to have been a kind of Monastic Life, but free without Vows or Superstitions. (But Vows we find approved by God in the Nazarites, and practised by St. Paul, and others; and that they were not in use among these, is more than any one can prove: but he goes on:) They exercised themselves in Divine Scriptures and Hymns; and also in Holy Prayers: They were often sent to edify the People, and to confirm Holy Men, who lived amongst Idolaters in sound and true Religion. They seem moreover to have exercised some Arts, working with their Hands to get a Maintenance for themselves, etc. And so much for this.  
At the same time with Elisha lived Jonadab the Son of Rechab, 2 King. 10.15. who instituted another Order of Religious Persons, called after his Father's Name, RECHABITES. These were not of any of the Tribes of Israel; but Kenites descended of Jethro, Moses his Father-in-Law. v. 1 Chron. 2.55. Jud. 1.16. who was Priest of Midian, Exod. 2.16: 3.1: 18.1. and one who worshipped the true God: for he blessed God, when he heard the Relation of what he had done for the Israelites, Exod. 18.10. and in the usual Form in such Cases, just as Melchizedeck did long before, upon the Victory of Abraham, Gen. 14.20. but they are reckoned among them of the Tribe of Juda, 1 Chron. 2.55. because they came up with them out of the Wilderness, Jud. 1.16. and for that reason, and because they dwelled in Tents, are thought to be called the Tents of Juda, Zech. 12.7. But they are called, the Families of the Scribes, 1 Chron. 2.55. And therefore both from their Descent, and from their Quality of Scribes, and from their Institution, and from the very Form of God's Promise to them, we may reasonably conclude them to have been a Religious Order. And indeed, that alone is sufficient to demonstrate it was some special Service to God, they were employed in: for it is expressed in the same terms, which are used concerning the Tribe of Levi, when the Lord separated them to his special Service, viz. to stand before the Lord, Deut. 10.8. v. 2 Chron. 29.11. Ezek. 44.11, 15. And though we have little more Account of them, than only in Jer. 35. yet there have we a plain Account of these Three great things concerning them. 1. The Institution of their Progenitor. 2. Their Religious Observance for Three Hundred Years past. And, 3. the Approbation of both by Almighty God. The Institution may be thought very severe; and the more, because without any special manifest Reason: and, by consequence, their so punctual Observance rather Superstitious than Reasonable; and yet both are greatly approved by God: Whence it is very plain, that such Institutions, and the strict Observance of them, are lawful, and wellpleasing to God; and therefore that it is great Presumption and Inconsiderateness to censure them as Superstition. But the Evidence of Truth hath extorted this Confession from an Adversary, and as Sinister an Interpreter of these things, as he could well tell how to be; viz. That their Father gave them these Precepts for this very purpose, that thereby he might set them free from the Cares and the Pleasures of the World, that so they might, with the more leisure, employ themselves in the Study of the Scriptures, and of Divine Matters: Which was the very Business of the Christian Monks. And if they continued in Being at the Destruction of Jerusalem, as is believed; (as well it may, if we believe the Promise of God to them;) and that Simeon, who succeeded James, Bishop there, was one of them; there is no doubt but many of them received the Christian Faith, and retained the Institutions of their Progenitor, there being nothing inconsistent between them. Some of the Jews understand that of Zechar. 12.7. The Lord shall save the Tents of Juda first; of this People, because they lived in Tents, came up with that Tribe out of the Wilderness, and are reckoned among them, 1 Chron. 2.55. and that the Lord shall save them first, because to them the Messiah shall first be discovered. And whether the Therapeuts, of whom Philo writes, and the first Converts by St. Mark about Alexandria, might not be of those People, may be considered.  
It is true, we have no mention of them in the Gospel; nor have we of the ESSEANS, who yet are known to have been a Religious Sect among the Jews, of great Antiquity, though not once mentioned in all the Scriptures; a People, who lived a Religious Abstracted Life: But of them I shall say no more in this place, because I intent the full Relations both of Josephus, and of Philo, concerning them hereafter.  
Nor shall I here say any thing of the THERAPEUTS, another Religious Society of the Jews, as Philo saith, not only for that reason, because I intent Philo's Relation of them hereafter; but because I conceive this no proper place for it: For I am well satisfied that they were some of those who were first converted to Christianity, probably of the Jews, and possibly of the Esseans, notwithstanding all the Cavils which some disingenuous and prejudiced Persons have, in these last Ages, strained their Wits to raise against it; though they might retain some Sentiments and Practices peculiar to themselves for some time; as did they at Jerusalem, as may be understood from Act. 15.1, 5. Gal. 2.4, 12. etc. For, it is certain, they were never heard of before that time, nor any such since, but Christians, who, from that time, inhabited the same places; and from thence, after the Persecution ceased, were the Ascetic Communities propagated to Palestin, and those parts first, and afterward into Europe.  
The Precursor to our Saviour, St. JOHN BAPTIST, according to the Prediction of the Angel, Luk. 1.15. was filled with the Holy Ghost even from his Mother's Womb, and drank neither Wine nor strong Drink; had his Raiment of Camel's Hair, and a Leathern Girdle about his Loins; and his Meat was Locusts and wild Honey, Mat. 3.4. and was in the Desert till the day of his Showing unto Israel, Luk. 1.80. but in the Fifteenth Year of the Reign of Tiberius Caesar, Annas and Cajaphas being the High Priests, the Word of God came unto him in the Wilderness, Luk. 3.1, 2. and being sent of God, Joh. 1.6. he preached and baptised in the Wilderness, Mat. 3.1. Mar. 1.3. and the People from Jerusalem and all Judea went out to him, and were baptised of him, Mat. 3.5, 6. This was a Life not only of Retirement and Abstraction from the World, such as was also that of the Coenobites, who lived in Religious Communities, but plainly an Eremetick, or Hermetick Life. And this being by one filled with the Holy Ghost from his Mother's Womb, and therefore by one raised up by Him, who had raised up the Nazarites before; with good cause do the ancient Christian Writers repute Him a Prince of the Monks and Hermit's raised up among the Christians; and so good cause, that they who oppose it, may seem to oppose not only the Sentiments and Opinions of Men, but, out of Prejudice and misguided Zeal, the very Acts of God, very disingeniously and inconsiderately to serve a Party.  
And for our SAVIOUR Himself, though we have no particular Account of his Life till about the Thirtieth Year of his Age, yet we cannot question but he did practise Himself what he did recommend to others; and that it was a Life of the Highest Perfection: The only particular of his Life before, that is left upon Record, is, That when he was Twelve Years Old, he tarried behind at Jerusalem at the Feast of the Passover, and Joseph and his Mother knew not of it; and after Three Days was found in the Temple sitting in the midst of the Doctors, both hearing them, and ask them Questions; and that all who heard him were astonished at his Understanding and Answers: and when his Mother asked him, why he had thus dealt with them; and told him, that they had sought him sorrowing; he replied, How is it that ye sought me? Witted ye not that I must be about my Father's Business? and that he went down with them, and came to Nazareth, and was subject to them. At his Baptism we see how careful he was to fulfil all Righteousness Afterwards he declared to the Jews, That he sought not his own Will, but the Will of the Father, who sent him; and to his Disciples, That it was his Food to do the Will of him who sent him and to finish his Work, (Joh. 5.30: 4.34.) That he lived a Life of Poverty from his Birth, is very plain in the Evangelical History; and that by his own choice, certainly not ingenuous Person will deny; and therefore of voluntary Poverty. And that he lived also a Life of Chastity, is not to be questioned. Much less that it was a Life of Abstraction, Recollection, and continual Adherence to, and Communion with the Father. And all this being put together, and well considered, what was it other than a most perfect Ascetic Life; the Great Exemplar so generously and heroickly Exemplified by those many and numerous Choires of Holy Christian Nazarites, of whom the World, especially this Lazy, Tepid, Unprofitable, Sensual Generation, which despiseth the Memory, and reproacheth the Common Name heretofore with them, and others venerable, is not worthy.  
And this Life which he lived Himself, he did recommend to others, as by his own Illustrious Example, so also by his Doctrine: though he enjoined it to none, especially in that high degree. For Chastity and celibacy, he doth not barely approve it, but speaks of it as a special Gift of God, Mat. 19.11. which all cannot receive, save they to whom it is given. And when he had said, There be Eunuches, who have made themselves Eunuches for the Kingdom of Heaven's sake; he adds, He that is able to receive it, let him receive it: in both speaking of something more excellent than ordinary; and besides, in these Words, There be Eunuches, who have made themselves Eunuches, etc. he plainly affirms, that it was a thing in Use and Practice at that time, (as it had been long before) which he so approved and recommended to all, who could receive it. And concerning voluntary Poverty, to the Young Man, who desired to know what he should do that he might have Eternal Life; and had kept the Commandments from his Youth up; he replied, one thing thou lackest; if thou wilt be Perfect, go and sell whatsoever thou hast, and give to the Poor, and thou shalt have Treasure in Heaven; and come, take up the Cross, and follow me, Mat. 19.21. Mar. 10.21. Luk. 18.22. And Forsaking all, he maketh an indispensible requisite to the being his Disciple: Whosoever he be of you who forsaketh not all that he hath, he cannot be my Disciple, Luk. 14.33. As to Religious Obedience, and voluntary Subjection to the Order and Determination of another well experienced in the Ways of God, for an Exercise of an entire Subjection of the Creature to the Creator, What else is it but a very proper and useful Mean and Expedient for the acquiring the Habit, and a continual Exercise of that great Doctrine of our Saviour, of Self-denial, and taking up the Cross, Mat. 16.24. Mar. 8.34. warranted and approved by God in the Recabites, and by our Saviour in his Subjection to Joseph and his Mother? Which, though Self-denial be a Precept, is a voluntary Act of the nature of a Reasonable  Offering; and a doing it daily, as is expressed, Luk. 9.23. a Living in it, and a continual Reasonable Sacrifice of the prime Faculties of the Soul for the Service of God. And the whole Business of an abstracted Ascetic Life, What is it but a reasonable, religious and devout Exercise of our Saviour's Doctrine, in his Admonition to Martha, Luk. 10.41, 42. against being careful and troubled about many things, when it was only for a short Entertainment of Himself; and that One thing is needful; and that Mary's Choice was of the better part? In his Sermon upon the Mount, of taking no thought for our Life, Mat. 6.25.— 34. In his Parable of the Sour, concerning the Cares, and Riches, and Pleasures of this Life; the Thorns which choke the Seed of the Word, that it bringeth no Fruit to Perfection, Luk. 8.14. and concerning Watching, that we be not surprised, Mat. 24.42: 25.13. Mar. 13.35. Luk. 21.36.  
And now, if any one please, as many have done, to make any question concerning the meaning of our Saviour, or the Interpretation of any part of this, what more Authentic Evidence of that can be reasonably desired than what the wisest of Men have always approved and had recourse to in such Cases, Usage and Practice afterward; which daily Experience in the Construction of Laws, and ancient Records and Deeds, doth sufficiently confirm. The APOSTLES certainly practised all this, as far as was consistent with their Circumstances and Business they were employed in; and Preached it, and recommended it by their Doctrine too, as far as the Circumstances of the People and the Times would bear. They forsook all; not one of them Married any Wife afterward, though they might have done it; and were so far abstracted from all Diversions and Distractions of the World, that they ordered Deacons for other necessary Works, that they might give themselves continually to Prayer, and to the Ministry of the Word, or to Preaching. And the effect of their Preaching, and of the powerful Operation of the Holy Spirit upon the People, was, that they continued steadfastly in the Apostles Doctrine, in Communion in breaking Bread, and in Prayers. And all that believed were together, and had all things Common; and sold their Possessions and Goods, and parted them as every Man had need, etc. Act. 2.42. And again, Act. 4.32. The Multitude of them that believed, were of one Heart, and of one Soul; neither said any of them, that aught of the things which he possessed, was his own, but they had all things Common: For as many as were Possessors of Lands or Houses, sold them, and brought the Prices of the things that were sold, and laid them down at the Apostles Feet.  
What is here briefly said of the first Converts and Primitive Christians at Jerusalem, agrees so well, all things considered with what Philo more largely relates concerning those about Alexandria, whom he calls THERAPEUTS, who were never heard of before, nor after, under any Denomination, unless of that of Christians; which began early at Antioch, and was soon spread over the World where any Disciples of Christ were, and took place of all others, that, as the Ancients do affirm, we also have great reason to rest satisfied, that they were indeed such, notwithstanding all the Cavils of some of the last Age, which have since been sufficiently refuted. It is true, they did not long appear in that form of Communities; for they were dissolved at Jerusalem, and dispersed into divers Regions by that great Persecution, after the Death of Stephen, and, doubtless, by like Occasions in other Places: But the Example and Doctrine of our Saviour and his Apostles could not but provoke many, especially among the Jews, before well-disposed for it, to forsake the World, and betake themselves to a retired, abstracted, Contemplative Life. The Natural Inclination in them was excited and fortified by the various Examples which were common among them before; and then receiving such further Encouragement from our Saviour and his Apostles, both directly and indirectly, from several Doctrines of the Gospel, concerning Self-denial, Mortification, Contempt of the World, Heavenly-mindedness, etc. this could not but mightily affect them generally with an Heroic Contempt of the World, and of the Body, and all Earthly things: The very Doctrine, Promises, and Miracles, with which they were confirmed, were apt, of their own Nature, to produce all this; but much more, being accompanied with such a Spirit and Power, as the Preaching of the Apostles and the Primitive Christians then was. And certainly they wanted nothing but Opportunity, even then in the Apostles times, to have settled in Coenobitical Societies; which as soon as the commom obstacle, the Persecutions, was removed, by the Providence of God, in raising Constantine to the Throne of the Empire, they presently began to do, first in Egypt, where, 'tis probable, were many descended from the Recabites and Esseans, and in no long time after in most other Parts. Concerning those in Egypt in his time, St. John chrysostom gives us this Account: Should any one come now to the Deserts of Egypt, he would see all the Wilderness altogether more excellent than a Paradise, and innumerable Companies of Angels shining in Mortal Bodies. For there is to be seen spread over all that Region the Camp of Christ, and the admirable Royal Flock, and the Conversation of the Heavenly Powers illustriously shining upon Earth. And this you may see most splendid, not in MEN only, but also in WOMEN. Heaven itself doth not so shine with various Constellations of Stars, as Egypt is beset and illustrated with innumerable Convents of Monks and Virgins: But of this more hereafter.  
These things being well considered, it will be very plain, 1. That they who have derived these Religious Institutions from our Saviour and his Apostles, by their Example and Doctrine, and the Inspiration of the Holy Spirit, had a good Foundation of Truth to maintain their Assertion. 2. That they who have raised such Prejudice in the Minds of the People against such Holy, Religious Societies in general, as to beget in them an Odium against all; if they did it in simplicity, and merely through the Prejudice they themselves had conceived from the Scandals of those of their time, yet did they very rashly and inconsiderately in so doing: but if they did it to temporize and ingratiate themselves with Princes and Great Men, who had enriched themselves with the Spoils of the Monasteries, and the Revenues of the Church, they did very wickedly and impiously. We must not deny or question the Justice of the Judgement of God upon them: but, Who are they by whom the Righteous God doth usually execute such Judgements? And at this time we have great reason to take that for a Warning to ourselves. Were they cast out for their Laziness and Corruptions? What then have we to expect? Suppose ye that they were Sinners above all that have succeeded them? I tell you, Nay; but except ye Repent ye shall all likewise perish. God is able to restore them again: The Vineyard shall be taken from you, and given to other Husbandmen, who shall render him their Fruits in their Seasons.  
I Thought I had done here: For though I know many have written very bitterly against Monks and Monkery, I thought them not worth the looking into: because I believed the Truth, which I have asserted, will stand as an impregnable Rock against all their Blasts. Yet, at last, it coming into my mind, that an excellent Person of great Learning, Judgement, Piety and Candour, of this Church of England, had written something to like purpose, I thought fit to look into him; and finding, to my Sorrow for him, but great Satisfaction in this Case, how unworthy of himself, and of how little weight it is, which he hath said against them, I intended to have spared his Name, and to have passed it over with a short Note that it needed not, nor deserved an Answer. But considering that that is only the way of the World; that we ought to sacrifice all Esteem of Men, whether ourselves or others, to the Truth, and to the Service of God, and of Men too, for their Admonition; and that the Holy Scriptures spare not to record the Failings of Holy Men; I resolved to do the like. To be plain therefore, that Excellent Person, Mr. Joseph Meed, having concluded the Apostasy of the latter times, foretell, 1 Tim. 4.1. to be the Worship of Saints introduced into the Christian Church, through the Hypocrisy of Liars, forbidding to Marry, and commanding to abstain from Meats; to make good his Interpretation of that first part of the Prediction, and make it complete, concludes the latter part to be understood of Monks, that they were the chief Advancers of Saints Worship: And to prove this, he produceth the Testimony of Chemnitius, a known Adversary to them, who lived about 1200 Years after the time he speaks of; and Eunapius, (a known Enemy not only to them, but to all Christians) whom he calls wretched Caitiff, and damned Dog. And why so? Why, because he blasphemes the Saints and Servants of Christ, who loved not their Lives unto Death, the Dust of whose Feet he was not worthy to lick up. Competent Witnesses indeed; and a special Testimony this: but he adds: Yet may we make a shift to gather hence, etc. But without Shifts we may see plainly to what Shifts his unadvised and preposterous Zeal had reduced him, thus to expose the Weakness of the Cause he had undertaken, when all his Learning, Diligence, and Inquiry, and all Antiquity, could afford him no better Evidence; and to expose himself to the same Censure he had deservedly given to his own Witness. Had they been Monks and only Monks, who had been guilty of this, had it been fair to cast an Aspersion upon all? and, Was it fair, within a dozen Lines after, to print Bishops and Monks in different Characters, while both were under the same Circumstances? At this rate, What Calumnies might not be raised against the People of God in all Ages; the Israelites, the Christians, the very Apostles themselves, and such as pretend most of all to Reformation? The Devil hath always sowed his Tares, and most industriously amongst the best. But upon this Evidence, there is no question but the Accused will be acquitted by all impartial Judges.  
As to what St. Austin saith of some Hypocrites rambling about in the Habit of Monks, it is very disingeniously, not to say dishonestly, alleged concerning Monks in general. But St Austin's Mind concerning the Monks of his time is so plain in what follows, that I need say no more of it in this place. And for further answer to this Abuse of his Testimony, they who please may peruse it in his own Words upon Ps. 99 & 132. and Ep. 137. And the same may be said concerning Gregory of Towers. v. Cassian. Coll. 18. c. 16.  
He had unhappily concluded before, that those Words of St. Paul are a Description of Monkery; and when that Conceit was once fixed in his Mind, it presently set all his Parts and all his Learning to work to prove it to others; and gave easy admittance to all that might seem to favour it. Hence it was that he imagines Abstaining from Meats may comprehend Renouncing of Possessions. Nor could he otherwise have thought that the Monks did any more 
* It was Conc. Chalced. did that, c. 15. to them, not to all.  forbid Marriage, than St. Paul himself did; nay, than our Saviour himself did: Nor have set himself (Disc. 28.) to derogate from that Obedience of the Recabites to the Institutions of their Progenitor, which God himself had so highly approved, and testified his Approbation of by so gracious a Promise: Nor have imagined that the Law of Nazarism was ever imposed upon any; much less that it is one of the things expressly named, which the Apostles decreed at the Council of Jerusalem, should not be imposed upon the Gentiles, who believed in Christ; or that Act. 21.25, did prove any Prohibition of that, whereby the Apostles decreed the Gentiles should observe no such thing. There is a great difference between a Prohibition of Impositions, and a Prohibition of a free and voluntary Act. But how doth Prejudice blind men's Minds! That a Man of his Parts, of his Learning, of his Judgement, Candour, and Generosity in asserting the Truth in other matters, should be so affected with a mere Imagination of his own, as to maintain that, to do such an Indignity to so glorious a part of the Christian Church, which St. Gregory Nazianzen calls the most Choice and Wisest part of the Church; and St. Hierom, the Flower of the Church, which produced so many Glorious Saints of so great Virtue, and adorned with such various and illustrious Graces; produced so many Bishops, innumerable, and amongst them the most illustrious Lights of the Church, both for Virtue and Learning; was so much respected not only by the People, but by the best of the Christian Emperors, and approved and favoured by the most Eminent Bishops of the Church, and hath so many Testimonies of their Excellence by Persons of the greatest Credit and Reputation, and deserved so well in many respects; that such a Man, for the sake of a Fancy of his own, should set up a Chemnitius, a prejudiced Adversary to them; and Eunapius, a Pagan Adversary to the Christians, against such a Cloud of Witnesses, and so wrest & strain the Holy Scriptures, and thereby so expose himself to just Censure, is one of the most remarkable Instances of the Mischief of Prejudice that I can think of: an Edifying instance to make all Men, good Men, learned Men, and wise Men, jealous of themselves, and cautious that they do not impose upon themselves; not to do God Service: for he needs no such Shifts, nor is at any time pleased with them.   

OF THE ESSEANS, OUT OF JOSEPHUS.  
THERE are Three Sects of Philosophers amongst the Jews, [of long Continuance and Antiquity.] One, is that of the Pharisees; another, of the Sadduces; and the third, of the Esseans, which is the most Famous of the Three. The Esseans are Jews born, but live in the greatest Union together imaginable: They consider all Pleasures, as Vices that are to be avoided; and esteem Continence and Victory over Passions, as the greatest Virtues. They reject Marriage, and account other men's Children put to them to be taught, whilst young, as their own Kinsmen; whom they diligently instruct in their Manners and Opinions; not for that they condemn Marriage and Propagation of Mankind, but to avoid women's Incontinence: for they think that none of them keep themselves true to one Man. Also, they contemn Riches, and all things with them are Common, and no Man amongst them is Richer than other. And they have a Law amongst themselves, that whosoever will embrace their Sect, he must make his Goods Common: for so, neither any amongst them seems abject for Poverty, nor any great for Riches; but they have, as it were, all equal Patrimonies, like Brethren.  
This is a Custom worthy Admiration, and such as is not to be found amongst any other, either Greeks, or Barbarians, that make account of Virtue, which they have practised from all Antiquity.  
They account it a Shame to anoint the Body with Oil; and if any Man, though against his Will, be anointed therewith, they use all diligence to wipe it away: And they account themselves fine enough, if their  be white.  
They have amongst them Stewards to oversee all things for their Common Benefit; who are chosen from amongst themselves by a Common Consult. Their Revenue is distributed according to the Need that every one hath. They have not one certain City, but are dispersed in many Cities; and if any of their Sect, though a Stranger, come to them from another Place, they give him any thing they have, as if he were their ancient Acquaintance. In like manner they go boldly to those whom they never, in their Lives, saw before, as though they were familiarly acquainted with them: And therefore when they take a Journey, they only arm themselves against Thiefs, and carry nothing with them else. In every City there is one appointed, whose Office is [to entertain Strangers] to receive and lodge those of their Sect that come thither; and to see that they neither want , nor any thing else necessary for them. All Children under Government, brought up by them, go apparelled alike; and they never change their Apparel nor Shoes, except they have worn out their first Apparel. Amongst themselves they neither Buy nor Sell; but every Man that hath any thing which another wanteth, giveth him it, and taketh that of him which himself needeth; yea, every one of them may take any thing he hath need of, from whom he pleaseth, without any Change.  
Above all, towards God they are very Religious. They attribute to Him the Government and Disposition of all things. They say that the Souls of Men are immortal; and all the uttermost of their Endeavour and Delight is to maintain Justice and Equity. They send their Offerings unto the Temple, yet Sacrifice they not with other Men, by reason they use more sacred and different Ceremonies; for which they are secluded out of the Common Temple, and Sacrifice apart. Otherwise, they are Men of most composed Behaviour.  
Before the Sun rise they speak of nothing but Holy things, and then they make certain Vows and Prayers, after the Custom of their Country, as it were, praying that God would please to make it rise upon the Earth.  
After this, every one is dismissed to work, or practise the Art he knoweth: And when every one hath diligently laboured till Eleven a Clock, they all meet together again, and being covered with Linen , they wash their Bodies with cold Water; and having thus purged themselves, they go to their Cells, into which no Man that is not of their Sect is admitted. And then they come to the Refectory, as into a Holy Temple, where, all sitting down with Silence, there is set before every Man, in order, a Loaf of Bread and a little Mess of Pottage, all of one sort. Before they eat, a Priest giveth Thanks, and no Man may eat any Meat till his Prayer be made to God. Likewise, when Dinner is ended they pray again; for both before and after they give Thanks to God, the Giver of all: And then putting off the Apparel, as Sacred, they apply themselves to their Work till Evening. At Supper they do, as before, causing their Guests to sup with them, if by fortune any come. Their House is never troubled with Cries or Tumults; for every one is appointed to speak in his turn; so that their Silence produceth respect in Strangers. The Cause of this Moderation, is, their continual Sobriety, and that every one is limited how much to eat or drink.  
And although that in all other Matters they are ruled by their Superior, yet in these two, to wit, Compassionating and Helping, they may do as they think good: for every one may, when he pleases, help those whom he thinketh deserve Help; and, when he pleaseth, give Meat to them that are in Need. Yet may they not give any thing to their Kindred, without the Leave of their Superior.  
They take great care to suppress their Anger; they keep their Promise, and maintain Peace; and People account every Word they speak of as much force, as if they had bound it with an Oath: And they eat Oaths worse than Perjury; for they esteem him a Liar, who is not to be believed without he call God to witness. They study diligently Ancient Writers, chief gathering out of their Writings what is most convenient for the Soul and the Body: Out of them they learn Remedies for Diseases, and the Virtues of Herbs, Stones, and Metals.  
Those who are desirous to be of their Order, do not straightway converse with them; but, for a Year before, live out of the College, and have the same Diet, a little Hatchet, and such a Girdle as is before spoken of, and a white Garment: But, at the Years end, if they perceive such a Person to be continent, they give him a Diet more agreeing with their own, and he is permitted to wash himself in cold Water, to the end to purify himself; yet he is not admitted in common amongst them, till for Two Years more they have observed his Life and Manners: And, at last, when he is thought worthy, he is admitted to their common Company. But before he is received to the common Table, first he is to protest solemnly to honour and serve God with all his Heart; to observe Justice and Fidelity towards all Men; never willing to hurt any Man, nor injure any for another Man's Command; but always to hate the Wicked, and assist the Good; to keep his Faith to all, but especially to his Superiors; because they hold their Power from God. To which they add, that if he be put in Authority over others, he never will abuse it, to the Prejudice of those who are under him, and neither exceed the rest in Apparel, nor any other ambitious Pomp: that he will always love the Truth, and severely reprove Liars: and that he will keep his Hands and Soul pure from all Theft and unjust Gain: and that he will not conceal any Mysteries, or Secrets of their Religion, from his Companions, nor reveal them to any Strangers, although he should be threatened thereto by Death. Adding moreover, that he will never deliver any Doctrine, save that which he hath received; and diligently preserve the Books, as well as the Names, of those from whom they received it. These Protestations they oblige those to take solemnly, who enter into their Order, to the end to fortify them against all Vices.  
Those of the Society who transgress notoriously, they thrust out of their Company: And  is so punished, for the most part dieth a miserable Death; for, it being not lawful for him to eat with any Stranger, he is reduced to feed on Grass, like Beasts, and so he perisheth through Famine. For which cause oftentimes they are moved with Compassion to receive many into their Order again, when ready, by Famine, to yield up the Ghost; judging them to have endured Penance enough for their Offences, who, with Famine, were almost brought to Death's door. They are very severe and just in their Judgements; and to decide any Matter, there is never fewer of them than an Hundred, and that which is by them agreed upon is irrevocable. Next after God they reverence their Lawgiver, insomuch, that if any one revile him, they forthwith condemn him to Death. They take it for a great Duty to obey their Elders, and what is appointed by many; so that if Ten of them sit together, no Man of them must speak, without he be licenced thereto by ●●●e of the Company. They account it a great ●●●ivility to be in the midst of the Assembly, or on their right hand.  
And they are more severe than any other Jews in observing the Sabbath; for they do not only abstain from dressing Meat (which they dress the Evening before) that Day; but also, they may not remove any Vessel out of its place, nor satisfy the Necessities of Nature.  
Upon other Days they dig a Pit, a foot deep in the Ground, with the Hatchet which (as we before said) every one, at his Entrance into their Order, hath given him; and then covering themselves diligently with their Garment, as if they feared to be Irreverent to the Light of Heaven; in that Pit they ease themselves, and then cover their Ordure with the Earth they took out of the Pit: and this they do in the most secret places. And though this purging of their Bodies be natural, yet do they, by washing, purify themselves after it, as after great Uncleanness.  
Furthermore, amongst themselves they are divided into Four Orders, according to the time which they have continued this Exercise of Life: and they that are Juniors bear such respect to their Seniors, that if they do but touch one of them, they are obliged to purify themselves, as though they had touched a Stranger.  
They are long lived, so that most of them live an Hundred Years; which I judge is, by reason of their wellordered Diet, and their Temperance.  
They contemn Adversity, and by Constancy and Fortitude triumph over Torments. They prefer an honourable Death before Life. The Wars which the Jews made against the Romans showed what invinsible Courage and Hardiness they have in all things; for they suffered the Breaking of the Members of their Bodies, Fire and Sword, and all kind of Tortures, rather than be brought to speak the least Word against their Lawgiver, or to eat Meats forbidden. They could not be forced to any of these, neither would they entreat the Torturers, nor show any Sorrow amidst their Torments. Yea, in the midst of their Pains they scoffed at their Tormentors, and joyfully yielded up their Souls, as though they hoped to pass to a better Life.  
For it is an Opinion amongst them, That the Body is mortal and corruptible, but the Souls remain ever immortal; and being of a most pure and etherial Substance, wrap themselves in Bodies, as in Prisons, being drawn thereunto by some natural Inclination: But when they are delivered out of these carnal Bonds, then presently, as freed from a long Bondage, they joyfully mount into the Air. And of the Good Souls they say, as did the Grecians, that they live beyond the Ocean in a place of Pleasure, where they are never molested with Rain, nor Snow, nor Heat; but have always a sweet and pleasant Air. But the Wicked Souls (as they say) go into a Place very tempestuous, where there is always Winter Weather, always Lamentations of those who for ever are to be punished. For I judge that the Greeks are of this Opinion, when they say there is an Isle for the Virtuous, whom they call Heroes and Half-Gods; and that the Souls of the Wicked go to a Place in Hell, where it is feigned, that some are tormented, as Sisyphus, Tantalus, Ixion, and Titius. Those Esseans also believe that they are created Immortal, that they may be induced to Virtue, and averted from Vice; that the Good are rendered better in this Life, by the Hope of being Happy after Death; and that the Wicked, who imagine they can hid their Evil Actions in this World, are punished for them in the other with Eternal Torments. This is the Esseans Opinion, touching the Excellence of the Soul; from which we see very few of those depart, who have once embraced it.  
There are also some among them, who promise to foretell things to come: which Faculty is obtained as well by the Study of Holy Books and Ancient Prophecies, as by the Care they take of sanctifying themselves: And their Predictions seldom fail.  
They are, at least, Four Thousand in Number, who have neither Wives nor Slaves; supposing that Women are the occasion of Injustice, and Slaves do cause Insurrections; and living apart by themselves, they serve one another; and choose out certain upright Men among the Priests, to gather the Fruits and Revenues of the Land, to the end they may be maintained and nourished thereby. In a Word, they follow the same Course of Life that they do, who are called Plisti among the Danes.  
There is another sort of Esseans, agreeing with the former, both in Apparel, Diet, and kind of Life, and Observance of the same Laws and Ordinances; only they differ in the Matter of Marriage: Affirming, that to abstain from Marriage tends to abolish Mankind. For (say they) if all Men should follow this Opinion, presently all Mankind would perish. Notwithstanding, these People use such Moderation, that for Three Years space they observe the Women they intent to Marry; and then, if they appear sound enough to bear Children, they Mary them. None of them lie with their Wives when they are with Child; to show that they do not Marry to satisfy Lust, but to have Children. When their Wives wash themselves they are covered with a Garment, as the Men are: And this is the Manner and Custom of this Sect.   

OF THE ESSEANS, OUT OF PHILO.  
'TIS a strange and lamentable thing to consider, what a continual Faintness, and how much Listlessness, we find in ourselves to those things which we should prosecute with the greatest Vigour, as being the nearest related to us, and most proper for us: 'Tis this Sluggishness which putrefies all the Seeds of Integrity, that are in our Natures. On the contrary, we have an unsatiable longing after and desire of those things of which 'tis fitting we should be devested. Hence it is that both the Sea and Land are full of Wealthy, and Vainglorious, and Voluptuous Men. Whereas the Number of Wise, and Righteous, and Good Men, is very small. But though that which is small is rare, yet it is not quite not existing in Nature. This both Greece and the Barbarous Countries can attest: For, in Greece did flourish those who were truly called the Seven Wise Men, (besides whom, others also, as is very probable, flourished, both before and since them) whose Memory, inasmuch as they were the Ancienter, has not vanished; though, the Memory of the later of them, through the great Neglect of their Contemporaries, lies in Obscurity. And in other Kingdoms were many Ancients, venerable both for their Actions and Discourses, even numerous Armies (if I may so say, because of the difficulties of Virtue) of Good and Excellent Men. Such among the Persians are the Magis, who diving into the Works of Nature for the Knowledge of the Truth, are quietly, by much Leisure and Opportunity, instructed in Sacred things; and do also teach others the Divine Virtues by clearer Demonstrations. Such also among the Indians are the Gymnosophites, who, besides Natural Philosophy, applied themselves to Moral Philosophy; and made their whole Life a Demonstration of Virtue.  
Neither does Palestine and Syria want their share of Excellent Virtue; for there no small part of a Numerous sort of Jews does dwell: for there are some there which are called Esseans, in Number (as I think, for I can't be exact) above Four Thousand: They have their Denomination from Holiness, in the Greek Dialect; for although they have the best and most Worshippers, yet they sacrifice no Creatures; but they are ambitious to prepare their Minds so, as that they may present their Thoughts in a fit Temper to be consecrated, and as becomes Holy Men.  
They dwell only in little Villages, avoiding Cities and great Towns, because of the Immoralities of the Inhabitants of such Places, being very sensible that Souls receive an incurable Wound from the Conversation of such Men; just as our Body's imbibe a Disease from corruptive Air. Some of them Till the Ground, and others follow such Arts and Trades as are of use in Times of Peace, and by which they may be helpful to their Neighbours.  
None of them hoard up Gold and Silver, or possess great Estates of Land out of Covetousness of Revenues; but they are all contented with what will just supply the Necessities of Life. These are the Persons that, of almost all Men, keep themselves Monyless and Estateless. These are very Rich by their Industry, and, indeed, more Wealthy by their wise Institution, than 'tis possible that those whose Minds stand in need of the Favour of Fortune should be, or their own voluntary choice of only what is just necessary can make them Poor. These are they who look upon a Temper, which makes a Man need very little, and be soon satisfied, to be true Affluence, and a brave Estate; as indeed it is.  
You can't find a Gun-Smith, or a Cutler; not one that makes Arrows, or Darts, or Javelins, or Daggers, or a Head-piece, or a Breastplate, or a Shield, or, indeed, any of those Trades amongst them which work upon Arms, or any Instruments which belong to War; or upon any of those things which promote or tend to the Promotion of Vice in Peace. They own no Use to be in Merchandise, or Taverning, or keeping Public Houses, or Navigation; for they avoid all Provocations of Covetousness.  
There is not one amongst them a Servant; but they are all Freemen, and wait upon one another mutually by turns; and they condemn Masters, not only as unjust Persons that lay Holiness waste; but as impious ones too, who destroy the Established Law of Nature; for she, like a common Mother, hath brought us forth, and bred us all up alike, as Natural Brethren, having made us not only Nominally, but Really Brethren. But that treacherous Principle, Covetousness, (which prompts us easily to overlook one another) has made a Breach in this Universal Alliance, and wrought in us Strangeness instead of Familiarity, and Enmity in the place of Friendship.  
They resign the Logical part of Philosophy, as being not necessary in order to the Acquisition of Virtue, to Word-Hunters; and the Physical part of it, (so much only excepted as proves the Existence of God, and the Genesis of the Universe,) as that which exceeds the Comprehension of Humane Nature to those who affect to prattle at random about Sublime things. But they take a great deal of pains in cultivating the Moral part thereof, making great use of some Traditional Laws of their Fathers, which encourage the Soul mightily in its prosecution of Heroic Virtue: and, indeed, they are such Laws, as 'tis impossible for a Humane Soul to discern and think of without some Divine Instruction. These they teach on Seventh Days, (besides other times) with extraordinary Care, and in very excellent Methods; for the Seventh Day is reckoned Holy by their Laws; and in it they abstain from all other Business, and go to their Sacred Places, (which they call Synagogues) where the Young Men sit in their Orders, according to their different Ages, below the Elders, and hear attentively and reverently with all befiting Decency. When they are sat, one of them takes the Books and reads; and then another of the most Experienced reads, passing by those things which are not so practical and thoroughly known: Part of their Philosophy they communicate by Signs, [or Riddles,] [or Hieroglyphics,] in Imitation of an ancient Custom. The Subjects of their Instruction are, Sanctity, Righteousness, Oeconomy, Polity, the Knowledge of Helps to, or Hindrances of the Truth, the Differences between things really Good, and really Bad, and things that are Indifferent; the Choices of things which ought to be chosen, and Avoidances of contrary things; making use herein of Three general Terms and Canons, (viz.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Love of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Love of Virtue; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Love of Man. Of the first they give infinite Demonstrations, Namely, a continued Series of Chastity through the whole Life, refraining from Oaths and Lies, and a steady Belief that the Deity is the Author of all Good things, but of nothing that is Evil. For Evidences of their Love of Virtue, (which was their Second general Canon) they prescribed Freedom from Love of Money, Freedom from Love of Glory, and Freedom from Love of Pleasure, Continence, and Patience; also Needing but little, Simplicity, cheap and spare Diet, Freedom from Swell of the Mind, regular Obedience, and Stability, and all other Habits of the like Nature. For Indications of their Love of Man, (which was their third general Canon) they taught Benevolence, Equality, (which is better than the highest Pretences in Words) and having all things Common; of which it may not be unseasonable to speak briefly.  
In the first place then, you must know, no one has a House of his own, but what does as equally belong to all; for, because of their cohabiting together in Multitudes, their Houses are open to all Comers from other Parts, in case they are those that like the same way of Living. They have all one Refectory, common Banks and Expenses, and common , common Victuals, and common Lodgings. One common united Roof, and one and the same common Diet and Table, is what you can't find amongst any others [of them,] and perhaps no where else at all.  
In the Evening, when they have received their Hire, they don't keep it to themselves, but bring it and cast it in, in the midst, before all, for the common Benefit of those who want to make use of it. Those also that are Sick are not neglected, because they are not able to help themselves, having common Banks laid up in readiness for the Healing the Sick, so that they may be at extraordinary Expense on such extraordinary Occasions without fear. They revere, honour, and take great Care of their Elders, maintaining and cherishing them in their Old Age by their Manual Labour, and many other means, in all Plenty and Security.   

OF THE THERAPEUTS. OUT OF PHILO.  
HAving spoken concerning the Esseans, who were zealous of, and studiously exercised in an Active Life, more exactly than all, or, to speak indeed more tolerably, than very many others: I come now, keeping close to the thread of my Design, to speak as much as is true and pertinent concerning those who have embraced a Contemplative way of Living: And here I shall add nothing of my own to set off my Narrative, as Poets and Orators, whose ends of Writing are mean, and who are at a loss for good and excellent Matter: 'Tis Truth, and that only, which I unfeignedly love and salute, how unwelcome soever this Method may be to the Artificial Speaker. But in my Entrance on this Subject, I find a great Contest with myself; however, the Greatness of the Virtue of those Men ought not to be the Cause of Silence in those, who don't think it fair that what is admirable should be concealed.  
What the Purpose of these Philosophers was, their very Name discovers; for they are called Therapeuts and Therapentesses, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either from Healing, and more truly than other Physicians, since they profess a nobler Medicinal Art than that professed in the City; for that only heals Bedies, but this cures Souls of Diseases very severe and hard to be cured; Souls beleaguered and oppressed with Pleasures and Lusts, Griefs and Fears, irregular Desires, and Follies, and Iniquities, and an infinite Multitude of other Passions and Vices: Or from Worshipping, because they have been taught by Nature and Holy Laws to worship the Being which is Better than Good, and Smpler than One, and Ancienter than Unity.  
Those that enter upon the way of Living which the Therapeuts use, don't do it out of Custom, or at the Instigation of any Persons; but because they are ravished with an Heavenly Love, and struck powerfully by the Deity, and feel Spiritual Exultations of Joy in their Souls, and will not be at rest till they see the Object they long for: Wherefore, because through their desire of an Immortal and Blessed Life, they reckon themselves Dead to this Mortal Life, they leave their Estates to their Sons, or Daughters, or any other Relations, making them their Heirs cheerfully, and with a free Mind: Those of them which have not Relations, leave them to their Friends and Acquaintance. The Greeks celebrate Anaxagoras and Democritus, because they, being smote with the Love of Philosophy let their Estates be devoured by Sheep. I admire those Men, because they themselves were above Riches: But, How much better were those, who, not suffering their Estates to be devoured by Cattle, applied a Remedy to the Needs of Men, and made the Indigent Rich? for that was an inconsiderable (not to say Mad) Act, for which Greece admired those Men: But this is a sober Custom, which shows much Consideration, Prudence, Humanity, and Sweetness of Disposition. What can Enemies do more than devour and make the Countries of their Enemies bare of Corn, Fodder, and Trees, that being brought into the straits of Necessity, they may yield. Just thus did Democritus serve his Kindred, contriving, as it were, with his own Hands straits and Poverty for them, not designedly perhaps, but by not forecasting and having in his Eye the Benefit of others: How much better are these, though the Efforts of their Affections for Philosophy were not less than his. These preferred an extensive Concern and Generorosity of Mind before Contempt of their Friends, benefitting others with their Estates, and not making a corrupt use of them, that they might benefit both themselves and others; others, by ample Estates; themselves, by Philosophising; because the Cares of Money and Lands devour much Time: But 'tis an excellent thing to be frugal of Time, since, as the Physician Hypocrates said, Life is short, but Art long. But to proceed in our Narration.  
When they quit their Estates, and are no longer caught by any Baits, they depart without ever turning back, and leave their Brethren, Children, Wives, Parents, numerous Relations, friendly Intimacies and Engagements, and the Countries in which they were bred and born; because Custom and Familiarity are very attracting, and have the greatest Power to ensnare. And when they do thus, they do not remove into another City, like miserable, unfortunate Servants, who, instead of Exchanging Slavery for Liberty, only exchange their Masters; for, indeed, such are they, who part with one Estate, to purchase another in some other City; for every City much inhabited (though it be governed by Good Laws) is full of unspeakable Tumults and Hurries, which any one that is once led by Wisdom can't away with: But they live and exercise themselves without Walls, in Gardens and Byfields, seeking after Solitude, not out of a morose affected Disgust against Men; but because they are sensible Mixtures are unprofitable and hurtful, by reason of the Dis-agreeableness of their Manners.  
This sort of Men are in all parts of the habitable World; and, indeed, 'twas but fitting that both Greece and the Barbarous World should partake of this perfectly good Sect.  
They abound in Egypt in every one of their Provinces, and especially about Alexandria: But the principal of them retire, as to their own Country, from all Parts, to a Colony of Therapeuts, at a commodious Place about the Lake Maria, situate upon a little rising Hill, and very convenient both for Security, and good Temperature of Air. As for Security, that Place is best which is surrounded with Neighbouring Villages and Cottages: And as for good, well-tempered Air, continual Gales, which proceed from a Lake that lies open to the Sea, and that part of the Sea which is nigh furnish them with that; for the Sea sends fine, thin Gales, and the Lake, which lies open to the Sea, thick, fat Gales; which two, so curiously mingled together, make a very Healthy Air.  
The Houses in which they live together are very mean and slight, and just serve for Defence against two very necessary things, the Scorching of the Sun, & the cold Crudeness of the Air: But they are not near together, as the Houses in the Cities; for Neighbourhoods are troublesome and ungrateful to those who court Retirement: Neither are they far distant from each other; because they love Communion and Society together, and that they may help one another if they should be set upon by Thiefs.  
In every House they have an Oratory to themselves, called a Sanctuary and Monastery; in which, alone by themselves, they celebrate the Mysteries of a Sacred Life, never bringing thither any such thing as Meat, or Drink, or any other things else which are necessary for the Repairs of Nature's Decays; but only Laws, and inspired Oracles, which were spoken by the Prophets, and Hymns, and other things by which Knowledge and Piety are increased and perfected. They always preserve an unintermitted Remembrance of God; so that even in their Dreams their Fancies form and present them with no other Images, but the Beauties of the Divine Powers. Hence many speak out in their Sleep, and whilst they are dreaming do interpret the venerable Decrees of the Holy Philosophy. They are used to Pray twice every Day, viz. Morning, and Evening: When the Sun rises, begging due Composedness, Illumination, and Gentleness of Mind, and that their Mind may be filled with Heavenly Light: When it sets, they beg that the Soul may be quite eased of the Tumour and Vanity of the Senses and Objects of Sense, and that being fixed in her own Sanhedrim and Consultory, she may trace the Tracts of Truth. All the space of Time between the Morning and Evening, they give themselves to Exercise: For reading the most Holy Scriptures they Philosophise, Allegorising the Philosophy of their Ancestors: For they interpret the Composure of a plain literal Sense, as the Symbols [or Signatures] of a secret or concealed Nature, by probable Conjectures. They have also Composures of Ancient Men, who, being the principal Promoters of this Sect, have left Monuments of this Model in their Allegories, which they make use of as certain Archetypals, imitating the Manner of their Design; so that they don't only contemplate. Moreover, they also make Songs and Hymns upon God, of all sorts of Measures and Tunes, to which they are obliged to prick the Graver sort of Notes. Six Days together every one of them apart Philosophise by themselves in their Cells, never going over the threshold, nor so much as peeping out; but on the Seventh Days they meet together in a common Body and sit down together in Order, according to their Age, in a very decent Posture, keeping their Hands out of sight; to wit, their right Hand between the Breast and their Chin, and the left Hand upon the Cavity of their right Side: The Eldest and Expertest of them, when he is come, discourses to them with a fixed Eye, and a steady Voice, with Reasoning and Wisdom, not affecting out of Ostentation Excellency in Words, like Orators and Sophisters; but with great Searchingness of Thought, and Accuracy of Interpretation, which does not sit upon the tip of the Ears, but by hearing goes into the Soul, and continues its fixed Dwelling-Place there. All the rest hear the Exhortation with Silence, signifying their Approbation only by Motions of their Eye or Head.  
The common Temple, in which they meet together on Seventh Days, has Two Enclosures; one being allotted for the Men, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the other for Women, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for the Women ordinarily hear together with them, having the same Emulation and Purpose. The Wall which parts the Enclosures is built about three or four Cubits high from the Pavement, like a Fortress, being higher up open to the top. By this Contrivance the Female Sex preserve that Modesty which becomes them, and hear well enough as they sit in the Auditory, because nothing hinders the Voice of the Speaker.  
They first lay Temperance in the Soul, as it were for a Foundation, and raise a Superstructure of other Virtues upon that. Not one of them uses any Meat or Drink before Sunset; for they reckon the Exercise of Philosophy worthy of the Day; but Bodily Necessities to belong to Darkness: Wherefore, they bestow their Days upon that, and some small part of the Night upon these. Some of them having a peculiar Desire after Knowledge raised in them, forget to Eat for Three Days together: And others are so luxuriously and deliciously cheered and feasted by Wisdom, supplying them liberally with Sentiments, that they withstand their Appetites double that time, and hardly taste the least necessary Food for Six Days together, being used (as they say of a certain sort of Grasshoppers) to be fed by Air; for their Singing makes Want very easy.  
And because they reckon the Seventh Day all Holy and all Festival, they vouchsafe it a peculiar Honour; for after the Care of the Soul, they anoint the Body also, allowing it Relaxation, just as they do their Cattle, from continual Toil. They eat nothing that is costly, but feed upon cheap Bread, and Salt: Those of them that live deliciously, dress it with Hyssop. Their Drink is Spring-Water. Thus they appease those Two Tyrannesses, Hunger and Thirst, which Nature hath placed over [or under] the Mortal kind, bringing nothing to allure them, but only such things as are needful, without which 'tis not possible to live. For this Reason they eat that they may not be hungry, and drink that they may not thirst; but they avoid Fullness and Satiety, as the Enemy and Traitor both of Soul and Body.  
Covering being of Two kinds, namely, , and a Dwelling-Place; (having acquainted you that their Dwellings are mean, made without Art, of  comes to hand, and only for use) I come now to acquaint you, that their Raiment also is very mean, worn only for Defence against Cold and Heat: They have a thick Cloak over some rough Skin or other, in Winter; and in Summer, a lighter short Garment over their Shoulder, or Linen. They also exercise themselves to a perfect Freedom from all Arrogance and Vanity, knowing very well that Falsehood is the beginning of Tumour, and that Truth is the Source of the Avoidance of vain Pomp and Ostentation; and that both these have the Nature of their different Spring and Fountain; for from Falshood flow numerous and divers Ideas [or kinds] of Evils; but from Truth, a great Abundance of both Humane and Divine Goods.  
The manner of their Feasting is thus; For Seven Weeks together they assemble together, which they do not only out of Respect to the Number Seven, but also to the Power of it; for they know it to be a chaste and Virgin Number. This Festival is a Preparatory to the greatest Feast, (viz. Pentecost,) so called for its belonging to the Number Fifty, which is the most Holy and Natural Number, because of the Power of a rightangled Triangle, which is the Principle of the Production of all things. When they are met together, arrayed in White, as soon as the Ephemereuts (for that is the Name they call their Beadles by) give the Sign, all of them, before they sit down to eat, standing in a very decent Order, with all Gravity, do, with their Eyes and Hands lifted up to Heaven, (their Eyes, because they have been taught to see things so worthy of Veneration; their Hands, to signify that they are not guilty of Eating any Food before, out of pretence of Necessity) pray to God that their Banqueting may please Him, and be according to his Mind, or [according to understanding.] The Seniors sit down according to their Admissions; for they don't reckon those who have lived many Years, and are very Ancient, the Seniors there; but, on the contrary, they look upon them as Young Children, if they have but lately been enamoured with that way of Living; but they count those who began betime, in the Flower of their Age, to betake themselves to the Contemplative part of Philosophy (which, indeed, is the best and Divinest part) their Seniors, though their Youth be not yet expired. The Women also are at the Feast with them, many of which are very Ancient, and Virgins out of pure Love to Purity, not out of Necessity, as some of the Priestesses amongst the Greeks, who live so upon that Account, rather than out of free Choice: No; these live so because of a true Zeal for, and desire of Wisdom; for, having a fervent desire to live by Wisdom, they make no account of Bodily Pleasures; neither do they desire Mortal, but Immortal Offsprings, which only a Soul that truly loves God is able to bring forth out of its self; for 'tis God who has shed into it the Intellectual Rays of the Father, by which 'twill be able to contemplate the Decrees of Wisdom. When they sit together, the Men sit on the Right hand, and the Women on the Left. If any one supposes that softer Seats than ordinary (though not so costly) were prepared for such Noble, Virtuous Exercisers of Virtue; let him know, that they have cheap sort of Carpets made of some Leaves and Barks of Trees that grow there, on which they lean a little; for they remit something of the hard way of Living that the Lacedoemonians use; though, in all respects, they study Frugality, and have a strong Antipathy against the Philtres of Pleasure. They are not waited upon by Slaves; for they look upon the keeping of Servants to be a Custom against Nature; for she made and brought forth all Men free. But the Iniquity and unreasonable Covet of those who have affected Inequality, the Ringleader of all Mischief, have brought Camps into the World, and set the stronger Men on Fire, to exert their Strength against the Weak. Here, as I said, is no Servant; but Freemen give all necessary Attendance, which they do hearty, and with all readiness, even to the Prevention of Request; for the Juniors of the Company, which are appointed from Meal to Meal, do, with all Diligence, serve those who have arrived to a great pitch of Virtue, (just as Natural Sons do, with great Pleasure and Emulation, serve their Parents) reckoning these their common Parents to be nearer related to them than their Parents by Blood, since nothing is nearer than Integrity to those who have right Minds. Those that wait come with their Garments lose about them, lest there should be the least Appearance of Servility amongst them at this Feast. I know some will laugh at the Hearing of this; but they are such as do those things for which they ought to weep and lament. At those Feasts no Wine is brought in, but only very clear Water; cold Water for the most, and warm Water for the Tenderest of the Old Men. Their Table is pure from all Bloody Creatures; Loaves are their Meat, and Salt is their Sauce. The most dainty of them, indeed, make it more palatable with Hyssop; for Right Reason charges them, like Priests, to sacrifice Sacrifices without Wine, and to live upon them; for Wine is an incentive of Folly, and chargeable Dishes provoke Lust, which is the most Insatiable of all Beasts. And so much for the First part.  
After the Guests are sat in the Orders forementioned, the Waiters do stand decently in Order, ready to serve. There is no Drink brought, but every one calls for it as he wants it; and, which is more than any thing already mentioned, no one dares Belch, or fetch his Breath indecently: But some body either offers a Query upon some place of the Holy Scriptures, or solves something proposed by another without any Solicitude about the manner of the Solution; for not one amongst them desires Fame by fine Speaking: But every one loves to see another more exact; and when they see him so, not to envy him, though they are not so acute themselves. They have all the like Desire to learn. Sometimes one of them takes more time when he teaches, repeating and dwelling upon what he says, that he may imprint his Notions on their Souls; for, many times, the Mind of the Auditors being not able to keep pace with the Interpretation of one that speaks too closely, or too fast, falls short of comprehending what is said; the rest look with their Faces upright upon him who speaks, in one and the same Posture, and give Notice of their Understanding and Comprehending what they hear by a Nod, or a Look. They discover their Commendation by the continued Cheerfulness of their Aspect; but a Doubt is signified by a stiller Motion of the Head, and their Right hand's little Finger. The Juniors also that wait give no less Attention than those that sit at Table. Their Expositions of the Holy Scriptures are Allegorical Hints; for the whole Constitution of their Law seems to them like an Animal; in which the literal Expressions, are the Body; and the invisible Sense enfolded in the Words, the Mind; wherein the Reasonable Soul gins distinctly to consider the Properties thereof, as through the Perspective of the Names, after it (having beheld the admirable Beauties of the Notions, and unveiled the Symbols) has brought to light the deeper [or more recondite] Sense to those, who, from a small hint, are capable of tracing obscure Truths by the Light of those that are manifest. After the Precedent seems to have made a sufficient Discourse, so as that his Applications successfully hit what he aimed at, and the Attention of the Auditors perceive his meaning, they all give an Humm, thereby signifying that they are pleased, and choose, for the future, to put his Advice in Execution.  
After this, he rises up, and sings an Hymn in Praise of God, which is either of his own, or some ancient Poet's composure; for their Poets have left them Measures and Songs of all sorts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Trimetres; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Introits, [or Processional;] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laudatory; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrifical; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Altar-Songs; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stationary; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Choiral with Stanza's of various Measures; some of which are used with their Faces turned from, and others with their Faces turned towards the Altar: After whom the others, according to their Orders, in a very decent manner, do also sing, the rest hearing with deep Silence, except when the last Lines, or the short after-Hymns, are to be sung; for than they all sing out, both Men and Women.  
When every Precentor has finished his Hymn, the Juniors bring in the Table, as was just ; upon which they have all their Holy Loaf of Bread leavened with Salt and Hyssop mingled together. They have Hyssop in the Hall-Loaf, out of Reverence to their Holy Table in the Church-Porch; for on this Table they have Loaves and Salt without Sauces; the Loaves unleavened, and the Salt unmixed: For 'twas fitting that the simplest and purest things should be allotted to the Principal part of the Sacra, as the Reward of the Ministration; and that others should imitate the same, and abstain from those Loaves, that their betters may have them as their Prerogative.  
After Supper, they keep a Holy Vigil all Night. They keep the Vigil thus: They all rise together, and in the middle of the Hall make two Choirs; one of Men, and the other of Women; each choosing their Eminentest person for Music for a Precentor; and then they sing some Hymns made in the Praise of God, with variety of Measures and Stanza's, sometimes singing all together, and sometimes alternately, with peculiar Gestures, and dancing about, as those who are struck with a Divine Fury. Sometimes they sing Processional, sometimes Stational Hymns, altering their Postures with respect to the Altar, as they see occasion: Then when each of them has been separately and by themselves entertained, just as though they had been drinking some Divine Wine, they both mingle together, and make one Choir, in imitation of the Choir at the Red-Sea, upon the account of the Miracles wrought there, which exceeded the Thought and Hope of the Israelites, and made them all in one Company exult, as though they were beside themselves, and sing Eucharistical Hymns to God their Deliverer; the Prophet Moses, being the men's Precentor; and Miram the Prophetess, Precentress to the Women: The Choir of the Therapeuts and Therapeutesses, is just like it, singing with different Notes; for the treeble Voice of the Women mingled with the Base of the Men, makes a lovely and truly Musical Harmony. Their Thoughts are truly fine, their Words are fine, and their Choiristers are comely: in short, the Thoughts, the Expressions, and Choiristers, are all pious and devout. After they have continued their Holy Transport till the Morning, they do 〈◊〉 feel their Heads disordered, or their Eyes heavy; but they are more wakeful than they came; and as soon as they see the Sun rise, with their Eyes and their whole Body towards the East, and their Hands lifted up towards Heaven, they pray for Lightsomness of Mind, and Truth, and Rational Quicksightedness. After these Prayers every one of them retreat to their own Oratories, to cultivate and traffic in their usual Philosophy.  
Since therefore the Therapeuts have embraced the Theory of Nature, and lived together with one Soul, and were Citizens both of Heaven and Earth, and were truly commended and conformed to the Father and Maker of all things by Virtue, which procured them that Friendship which is the truest Honour; do thou, by applying thy Mind to a Prosecution of Virtue, which is better than all Prosperity, reach the Top and Perfection of Felicity.   

The Judgement and Observations of Eusebius, Bishop of Caesarea, (in his Eccl. Hist. l. 2. c. 16.) and other Ancient Writers, concerning Philo's Book of the Therapeuts, and that they were Christians.  
MARK (the Evangelift) going into Egypt, is reported to have been the first Publisher there of the Gospel he had written, and to have settled Churches in the very City of Alexandria. And furthermore, that so great a Multitude both of Men and Women, who there embraced the Faith of Christ, professed from the very beginning so severe and so Philosophical a Course of Live, that Philo vouchsafed in his Writings to relate their Converse, their Assemblies, their Eating and Drinking together, and their whole manner of Living.  
It is reported that this Philo, in the times of Claudius, came to be familiarly acquainted with Peter at Rome, who then Preached the Word of God there: neither is this unlikely. For that Work of his, of which we speak, being by him elaborated a long time after, does manifestly contain all the Ecclesiastical Rules which are to this present observed among us. And seeing he describes evidently the Lives of the Ascetae amongst us, he does make it sufficiently perspicuous that he did not only see, but also very much approve of and admire the Apostolical Men of his time, who being, as it is probable, originally Jews, upon that account did then observe, in a great measure, the Judaical Rites and Customs.  
First of all therefore, in that Book which he entitled, Of Contemplative Life; or, Of Suppliants, having professed that he would insert nothing disagreeable to Truth, or of his own Head into that Account which he was about to give, he says, That the Men were called Therapeutae, and the Women that were conversant among them Therapeutriae: And he adjoins the reason of that Appellation, either because, like Physicians, they healed the Minds of those that resorted to them, curing them of their vicious Affections; or because they worshipped the Deity with a pure and sincere Service and Adoration.  
Further, whether Philo himself gave them this Name, devising an Appellation agreeable to the Manners and Dispositions of Men; or whether they were really so called from the beginning, the Name of Christians not being every where spread and diffused, it is not necessary positively to affirm or contend about it. But he attests that, in the first place, they part with their Goods, saying, That as soon as they betake themselves to this course of Philosophising, they put over their Wealth and Possessions to their Relations. Then, casting away all Care of Worldly matters, they leave the Cities, and make their Abode in Gardens and solitary Places; well knowing the Conversing with Men of a different and disagreeing Persuasion to be unprofitable and hurtful. Which thing the Christians of that time seem to me to have instituted out of a generous and most fervent Ardour of Faith, endeavouring to emulate the Prophetical severe Course of Life. Therefore in the Acts of the Apostles (which contain nothing but the perfect Truth) it is showed, That all the Disciples of the Apostles selling their Possessions and Goods, divided the Price among the Brethren, according as every one had need, that so there might not be any indigent Person amongst them. For as the Word says, As many as were Possessors of Lands or Houses sold them, and brought the Prices of the things that were sold and laid them down at the Apostles feet: and Distribution was made unto every Man according as he had Need.  
After Philo has attested the very same things with these, of the Therapeutae, he adds thus much farther concerning them, word for word, saying, This sort of Men, indeed, is diffused far and wide over the whole World. For it was requisite that both Greeks and Barbarians should be partakers of so excellent a Benefit. Egypt especially is full of them, throughout all its Divisions; but most of all about Alexandria. But from all places, the principal of them retire themselves into a most commodious place above the Lake Maria, situate upon a little rising Hill, excellently well seated both for Wholsomeness of Air, and Conveniency of Abiding, as into the Country of the Therapeutae.  
Then, after he has described their Houses, after what manner they were built, he speaks thus of the Churches they have in divers Places. In every House there is a Chapel, called a Semnaeum, and Monasterium, in which, alone by themselves, they perform the Mysteries of an Holy Life. They bring in thither neither Meat nor Drink, nor any Corporal Provisions or Necessaries; but only the Law, and the divine Oracles of the Prophets, and Hymns, and such like; whereby Knowledge and Piety are increased and perfected.  
And a little while after, he says: All the interval of time, from Sun rising to the Evening, they spend in Meditations of Philosophy: For reading the Holy Scriptures, they Philosophise after their Country way, and expound Allegorically. For they suppose that the Words are only Notes and Marks of some things of a Mystical Nature, which are to be explained Figuratively. They have Writings of some ancient Persons, who have been heretofore famous Leaders of their Sect, and have left them many Monuments of that Learning, which consists in dark and secret Expressions, which they, using as original Platforms, do imitate thereby that Course of Study.  
These, certainly, seem to be the Words of such a Man as had heard some of our Religion expounding the Holy Scriptures. And it is very likely that the Writings of those ancient Persons, which he says they had, were the Gospels and Writings of the Apostles, and certain Expositions of the ancient Prophets, of which sort many are contained both in other Epistles of Paul, and also in that written to the Hebrews.  
Afterwards Philo thus writeth concerning the New Psalms composed by them. They do not only spend their time in Contemplation, but they compose Songs and Hymns to the Praise of God of all sorts of Meeter and Musical Verse, which they writ in grave and seemly Rhymes.  
He relates many other things of them in that Book I mentioned: But I judged these fittest to be selected and picked out, in which certain Marks of Church Discipline are proposed.  
But if any one should think what Philo here says to be in no wise proper to the Evangelical Polity, but may be adapted to others besides those I have mentioned; he will certainly be convinced by Philo's following Words; in which, if he shall duly weigh the Matter, he will receive a most undoubted Testimony of this thing. Now he writes thus: Having first laid Temperance, as a certain foundation, they build thereupon the other Virtues. For none of them takes either Meat or Drink before Sunset: for they hold it requisite to spend the Day in the Study of Philosophy, and the Night in making necessary Provision for the Body. Therefore they allot the whole Day to study, but allow a very small portion of the Night for Bodily Provision. Some of them forget to eat for Three Days together, so great is the desire of Knowledge that possesses them. But some others of them are so well pleased with, and feed so richly and deliciously upon the Banquets of Wisdom, which sets before them wholesome Precepts, as a most sumptuous Feast, that they are wont scarce to taste any necessary Food in twice that space, to wit, in Six Days time.  
We suppose these Words of Philo to be evidently, and without all doubt, spoken concerning those of our Religion. But if, after all this, any one shall still persist in a peremptory denial of these things; he will, at length, recede from his obstinate difficulty of Belief, being persuaded to submit to such manifest Demonstrations as are not where to be found but in the Christian Religion, composed according to the Rule of the Gospel.  
Philo says further therefore, That among these Men, of whom we speak, there are certain Women conversant, many of which continue Virgins being old; not out of Necessity, like some of those amongst the Grecian Priests, but voluntarily preserving their Chastity out of an ardent Affection to and Desire of Wisdom; in the Embraces and Familiarity whereof they earnestly affect to spend their Lives; having despised all Bodily Pleasures, and desiring earnestly not a Mortal Issue, but an Immortal; which that Mind only that loves, and is beloved of God, can of itself bring forth.  
After many other Expressions, he speaks yet more plainly thus; Their Expositions of Holy Writ are figurative, by way of Allegories. For these Men suppose the whole Law to be like a Living Creature; the bare Words whereof are, as it were the Body, and the invisible Sense, that lies hid under the Words, resembles the Soul. Which sense this Sect have and do make it their Religion earnestly to search into and contemplate, beholding in the Words, as in a Glass, the admirable beauty of the Meaning.  
There is no necessity of adding farther here an account of their Assemblies, of the distinct Apartments of their Men and Women, and of their several Studies and Holy Exercises, now in use amongst us, more especially about the Feast of our Lord's Passion, when we are wont to practise them in Fast, Watch, and attentive Reading of Holy; Scriptures. All which the Man we have so often mentioned, does relate in his Writings accurately, after the same manner in which we only at this time observe them: Especially he mentions the Vigils of the great Solemnity, the Holy Exercises therein, and the Hymns we are wont to recite. And how, when one has begun to sing a Psalm harmoniously and gravely, the rest, silently harkening, do after sing out in Chorus, the latter parts only of the Verses. And how throughout those Days, lying in Straw upon the Ground, they wholly abstain from Wine, (as he has said in these express Words) and eat nothing that has Blood in it: Water is their only Drink, and their Food is Bread with Salt and Hyssop.  
Farther he describes the Order and Degrees of their Governors, to wit, those who perform the Ecclesiastical Offices; then the Ministrations of the Deacons; and, lastly, the Episcopal Presidency over all. He that desires to know these things more accurately, may be therein informed from the  History of Philo.  
It is therefore apparently evident to every one, that Philo writing thus, did mean thereby those first Preachers of the Evangelical Doctrine and Discipline, at the beginning delivered by the Apostles.   

Epiphanius, Bishop of Cyprus, concerning the same, Har. 29. § 5.  
HAving said that the Christians were at first called nazarenes, as Act. 24.5.2.22. and for some time Jesseans, whether from the Name of Jesse, or from the Name of our Lord Jesus, because they were his Disciples, he adds: But thou may'st find this in the Writings of PHILO, in the Book by him entitled, Of the Jesseans, who describing their Polity and Commendations, and recounting their Monastries near about the Lake Maria, he relates it of no other than of Christians. For he, when he was in that Region, called Mariotis, and was by them themselves conducted to the Monastries of that place, got much Profit by it. For, being there in the Days of Easter, he saw both their Lives, and how some lived without Eating all the Holy Week of Easter, some Two Days, and some until the Evening. But all these things were done by this Man for the treating of the Subject concerning the Faith and Manners of the Christians.   

St. Hierom concerning the same, in his Book de Scriptoribus Ecclesiasticis.  
PHILO the Jew, Born at Alexandria, of the Race of the Priests, is therefore by us placed among the Ecclesiastical Writers, because writing a Book of the first Church of Mark the Evangelist at Alexandria, he discourseth in Praise of our People, (the Christians there) recounting that they were not only there, but also in many other Provinces, and calling their Habitations Monastries. Whence it appears, that such was the Church of the first Believers in Christ, as now the Monk's endeavour and desire to be, that nothing may be any ones own, that is, that none claim a Propriety in any thing, that there be none amongst them Rich, none Poor, their Patrimonies be divided among those who need; that they all attend to Prayer, and Psalms, also to Doctrine, and to Continence, such as Luke relates were the first Believers at Jerusalem. It is reported, that under Caius Caligula he was in some Danger at Rome, whither he was sent Legate for his Nation: that when he came a second time to Claudius, he there, in the same City, spoke with the Apostle Peter, and held Friendship with him; and for this Cause also wrote in Praise of the Followers of Mark, the Disciple of Peter at Alexandria.  
A little after, recounting the Works of Philo, among the rest, he puts in One Book concerning the Lives of our People, that is, concerning Apostolic Men, of which we have spoken before, which he entitled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. because they did contemplate Heavenly things, and prayed continually.   

Johannes Cassianus concerning the same, lib. 2. de Institut. cap. 5.  
IN the Beginning of the Faith there were indeed but few, but those most approved Persons, reckoned under the Denomination of Monks, who, as from Mark the Evangelist, of Blessed Memory, who first presided Bishop in the City of Alexandria, they received their Rule of Living, did not only retain those Great things which we read in the Acts of the Apostles, that the Church, or Crowd of Believers, at first made so famous, viz.  
The Multitude of them, who believed, were of one Heart, and of one Soul; neither said any of them that ought of the things, which he possessed were his own; but they had all things Common [Neither was there any among them that lacked:] for as many as were Possessors of Land or Houses sold them, and brought the Prices of the thing which were sold, and laid them down at the Feet of the Apostles; and Distribution was made unto every Man according as he had need.  
But they even built up more sublime thing upon them. For retiring into the most secret parts of the Suburbs, they lead a Life of so great Rigour of Abstinence, that so severe a Profession of Life was an amazement to others. For they applied themselves with so much Fervour to the Reading of the Divine Scriptures, and to Prayer, and to the Work of their Hands, Day and Night, that neither the Appetite, or Memory of Meat, unless after two or three Days, did interrupt them by Hunger of the Body. And they received Meat and Drink, not as what they desired, but what was necessary, and not that neither before Sunset, that they might conjoin the time of Light with the Studies of Spiritual Meditations, but the Care of the Body to the Night; and other things did they effect more sublime than these: concerning which, he who is not sufficiently informed by the People of the Country, may satisfy himself in the Ecclesiastical History.   

Sozomen concerning the same, 1 Hist. Eccl. c. 12.  
HAving spoken of the Glory of the Christian Religion, by reason of the Virtue of its Professors, and of the Confessors then living, and of the Famous Bishop Spiridion, he adds: But most of all did they illustrate the Church with their Virtues, and propagated the Christian Doctrine, who exercised the Monastic Discipline. For this kind of PHILOSOPHY coming from God, with the greatest Benefit to Men, despiseth indeed many Sciences, and the Artifice of Logic as a matter of Curiosity, and by which the Exercise of better things is supplanted; nor is any thing of Advantage for a right kind of Life conferred by it; and with a more natural Prudence, void of Curiosity, teacheth those things which remove wholly Viciousness, and effect better things; but the Middle things between Virtue and Vice it reputes not among the Good; but delights in only Good things, and holds him for an ill Man, who, although he abstains from Evil, yet doth not Good. For it doth not make show, but exerciseth Virtue, and makes no account of the Glory, which is of Men, resisting the Affections of the Mind with great Fortitude; nor doth it yield to the Necessities of Nature, nor stoop to the Infirmities of the Body; but having obtained the Powers of a Divine Mind, it looks perpetually at the Creator of all, whom it worshippeth Day and Night, and appeaseth with Prayers and Supplications: But having begun a pure Religion, with Purity of Mind, and the Exercise of Good Deeds, it makes light of Washings, and such like [Purifications.] For it judgeth Sins only to be Impurities, and being Conqueror of those things which happen from without, and, as I may so say, Mistress of all, is not diverted from her purpose, neither by the Confusion of those things which fill the Lives of Mortals, nor by any Necessity; neither is it provoked with Contumelies; nor being injured, doth it revenge itself; nor doth it sink, being pressed either with Sickness, or with Penury of Necessaries; but doth rather triumph over those, in which she exerciseth Patience, and Meekness, and Contentation of Mind all the Life long; and, as far as is possible to Humane Nature, becomes near to God; using this present Life as in a Passage, is neither anxious for the acquest of Earthly things, nor doth so much as think of things present, even in urging Necessity; but perpetually prising a Life frugal, and discharged of temporal Furniture, respects the Felicity which it hath from thence, and is always disposed for a Blessed End: But incessantly breathing out Piety towards God; it abhors the Defilement of filthy Speaking, not so much as enduring in Speech those things which in Fact it hath banished from its Course of Life, and by degrees contracting the Necessities of Nature, and compelling the Body to be content with mean things; it doth with Temperance, overcome Prodigality; Injustice, with Justice; and corrects Lying, with Truth; and in right order keeps Moderation in all things, and orders its Method of Life in keeping Concord and Communion with Neighbours: It provides for Friends and Strangers, communicates its Good to those who want, confers upon every one what are commodious for them; not being troublesome to those who rejoice, but administering Comfort to those who are sad: But in all studiously reaching after the True Good, discoursing with sound Speeches, and wise Thoughts void of Elegance and Rudeness, as with certain Medicines, doth cure its Auditors with Decency and Respect, without Contention, Scorn, or Anger: For since it is furnished with reason, it refuseth every unreasonable Motion, and completely rules the Affections both of the Body, and the Mind.  
This most Excellent Philosophy was begun, as some say, by Elias the Prophet, and John the Baptist; but PHILO, the Pythagorean, writes, That the most Excellent of (his Nation) the Hebrews, being assembled from all Parts in a certain place at the Lake Maria, did Philosophise in a little Hill thereunto adjacent: but describes their Habitation, Living, and Conversation; such as we also now see amongst the Monks now living in Egypt. For he writes, that they who began to Philosophise forsaken their Estates, and renounced both Things and Persons belonging to them and lived without the Walls in solitary Fields and Orchards; then that their Houses were Sacred, which they called Monasteries; that they did devoutly worship God with Psalms and Hymns, nor did touch any Food till Sunset; that some among them abstained for three days together or more, and lay certain days upon the Ground; but Wine, and Things that have Blood, they never at all used; but their Meat was Bread, and Salt, and Hyssop, and their Drink Water: That ancient Women and Virgins dwelled among them, and for the Love of Philosophy, (or Wisdom) of their own choice abstained from Marriage.  
And Philo writing to this purpose seems to intent the Jews, who, in his time, embracing Christianity, lived a little too much after the Jewish Manner, and observed the Rites of their Nation. For among no others is that kind of Life to be found: from whence I conjecture, that this Philosophy hath, from that time, flourished in Egypt: But others think that the Persecutions of those times gave Occasion to this Religion; For, because those who escaped by Flight lived in Mountains, and Deserts, and Woods, they contracted a Habit of this kind of Living.   

This of St. HIEROM being omitted in its proper place, (pag. 46.) it was thought fit to insert it here.  
MARK, the Disciple and Interpreter of Peter, entreated by the Brethren at Rome, wrote a short Gospel, according to what he had heard Peter relate. Which when Peter had read, he approved it, and by his Authority gave it to the Church to be read, as writeth Clemens in sexto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libro, and Papias Bishop of Hierapolis. Of this Mark doth Peter also make mention, under the Name of Babylon, figuratively signifying Rome: The Church which is in Babylon salutes you, and (so doth) Mark, my Son. Wherefore, taking the Gospel, which he had composed, he went to Egypt, and first Preaching Christ at Alexandria, he founded the Church (there) with such Doctrine and Continence of Life, that it enforced all Followers of Christ to their Example. At length Philo, the most Eloquent of the Jews, seeing that first Church at Alexandria yet Judaizing, wrote a Book concerning their Manner of Living, as in Praise of his own Nation. And as Luke relates, that the Believers at Jerusalem had all things Common, so doth also he, what he did see done at Alexandria under Mark, commit to Memory. He Died in the Eighth Year of Nero, and was Buried at Alexandria, Anianus succeeding him.   

Of the Ancient MONKS of Egypt, And their Original; A Relation of Piammon, an Ancient Egyptian Abbot, and a Presbyter or Priest of great Grace and Virtue, even to the doing of Miracles, Cassian. Coll. 18. cap. 4.  
THERE are in Egypt Three sorts of Monks, whereof Two are excellent, but the Third tepid and slothful, and by all means to be avoided. The first is of the Coenobites, who living together in a Religious Society, are governed by the Judgement (and Order) of One Elder, (or Superior) of which sort a very great number of Monks are resident throughout all Egypt. The second, is of the Anchoretes, (or Hermit's) who being first instructed in the Monasteries, and become already perfect in their Conversation, have chosen the Secrets of the Desert: of whose Perfection we also wish to be Partakers. The third, the reprehensible one of the Sarabaits. Of all which we shall discourse severally more fully in order.  
The Discipline of the Coenobites took its beginning from the time of the Preaching of the Apostles. For such was that whole Multitude of Believers at Jerusalem, which, in the Acts of the Apostles, is thus described:  
The Multitude of them, who believed, were of one Heart, and of one Soul; neither said any of them that ought of the things, which he possessed, were his own; but they had all things Common. Neither was there any among them that lacked: for as many as were Possessors of Land or Houses, sold them, and brought the Prices of the things which were sold, and laid them down at the Feet of the Apostles; and Distribution was made unto every Man according as he had need.  
Such, I say, was then the whole Church, as it is now difficult to find a very few in the Monasteries. But when, after the Apostles decease, the Multitude of the Believers began to grow Tepid, and that most of all, which came into the Faith of Christ of Foreigners and divers Nations, of whom the Apostles, according to their Rudiments of Faith, and inveterate Custom of Gentisism, did require no more, but that they should abstain from Fornication, and from things strangled, and from Blood; and that Liberty which was indulged to the Gentiles, by reason of the Infirmity of their first Belief, began by degrees to contaminate the Perfection even of that Church, which was settled at Jerusalem; and the Number daily increasing, either of Natives, or of Foreigners, the Fervour of that first Faith began to cool; not only those who came flowing in to the Faith of Christ, but even they who were the Principal of the Church were relaxed from that Strictness. For some thinking that, which they saw conceded to the Gentiles, by reason of their Infirmity, to be lawful also for themselves, believed they should suffer no Detriment, if they did, with their Goods and Estates, (retaining them in Propriety to themselves) follow the Faith and Confession of Christ. But others, in whom the Apostolic Fervour did still abide, mindful of that ancient Perfection, departing from their Cities, and from the Company of those who believed the Negligence of a more remiss Life to be Lawful for themselves, or for the Church of God, began to reside in places, without the Cities, and more secret, (or retired) and to exercise privately and apart the things which they remembered to be instituted by the Apostles generally throughout the whole Body of the Church: And so did that Discipline, which we have mentioned, of the Disciples, who sequestered themselves from the Contagion of the rest, come to a Settlement. Who, in process of time, by degrees, being separate from the Crowds of Believers, because they did abstain from Marriage, and withdrew themselves from the Company of their Parents, and the Conversation of the World, were called Monachi, or Monazontes, for the Strictness of their single and solitary Life. Whence it followed, that, from the Communion of their Company, they were called Coenobitae, and their Cells and Habitations Coenobia. This therefore alone was the most Ancient kind of Monks, which was the prime, not only in Time, but also in Grace (and Virtue,) and which continued inviolable for very many Years, even to the Age of Father Paul, or Antony; the Footsteps whereof we even now see remaining in the strict Coenobia, (or Monasteries, as now called.)  
Of this number of Perfect ones, and, as I may say, fertile Root, were produced after these also the Flowers and Fruits of the Holy Anchoretes, (or Hermit's;) of which Profession, we know, those, whom we a little before remembered, viz. Holy Paul and Antony, to have been the Principal, or first Beginners. Who betook themselves to the Secrets or Retirements of Solitude, not as some, through Pusillanimity, or the Disease of Impatience, but out of Design of more sublime Advancement, and Divine Contemplation, although the former of them is said to have gone into the Wilderness under pretence of Necessity, while, in the time of Persecution, he avoids the Snares of his Relations. Thus from that Discipline, which we have mentioned, proceeded another kind of Perfection, the Followers of which are deservedly named Anachoretae, that is, Retired, because not content with this Victory, whereby they have avoided the secret Snares of the Devil among Men, designing to encounter the Devils in an open Combat and manifest Conflict, they fear not to enter into the vast Recesses of the Wilderness, in imitation of John the Baptist, who remained in the Wilderness his whole Life; and of Elias and Elisha, and of those whom the Apostle makes mention of thus: They wandered about in Sheepskins, and Goatskins, being destitute, afflicted, tormented: Of whom the World was not worthy, wandering in Deserts, and in Mountains, and in Dens, and in Caves of the Earth, Heb. 11.37, 38.  
And when the Christian Religion did flourish in these two Professions of Monks, but this Order also began to decline, there arose up after those, that worst and unfaithful kind of Monks, or rather, that Evil Plantation reviving grew up, which, by Ananias and Sapphira sprouting out in the beginning of the Church, was cut down by the Apostle Peter; which, among the Monks, was judged detestable and execrable, nor by any other more used, so long as the Fear of that strict Sentence remained with them fixed in the Memory of the Faithful, with which the Blessed Apostle not suffering the aforesaid Leaders of that New Crime to be cured with any Penitence, or any Satisfaction, did cut off the pernicious Sprout with sudden Death. But that Example, whereby with Apostolical Severity it was punished in Ananias and Sapphira, being, through long Inconsiderateness, and the oblitering nature of Time, by degrees, substracted from the Contemplation of some, there arose that sort of the Sarabites; who from thence that they did sequester themselves from the Congregation of the Coenobites, and did separately provide for their own Occasions, in the propriety of the Egyptian Language were named Sarabites, proceeding out of the Number of those, whom we mentioned before, who choose rather to simulate the Evangelical Perfection, than to embrace it in Truth and Reality; being provoked with an Emulation, or by the Commendation of those, who preferred the complete Nudity of Christ before all the Riches of the World. For these, while either with a weak Mind they affect a Matter of the highest Virtue, or are by Necessity compelled to come to this Procession, while they are eager only to be reckoned under the Name of Monks, without any Emulation of their Studies or Endeavours, they do not at all seek after the Discipline of the Coenobites, nor are they subject to the Will and Ordering of the Seniors or Superiors, nor being instructed by their Traditions, do they learn to overcome their own Wills, or receive any Rule of Discretion by a regular Erudition, but renouncing (the World) in outward Appearance, that is, to the sight of Men, they either continue in their Houses under the Privilege of this Name, obliged to the same Occupations; or building Cells for themselves, and calling them Monasteries, they abide there in their own Power and Liberty, not at all submitting to the Evangelical Precepts, viz. that they be employed in no Solicitude for daily Food, in no Distractions of Family Concerns; which they only use without Infidel doubting, who being set free from all the Goods of this World, do so subject themselves to the Precedents of the Monasteries, that they do not so much as own themselves to be Lords of themselves. But they, who declining, as we said, the Strictness of the Monastery, reside two or three together in Cells, not content to be governed by the Care and Government of the Abbot, but principally procuring this for themselves, that being set free from the Yoke of the Superiors, they may have the Liberty of exercising their own Wills, and of going out, and gading where, or doing what they please, even more in their daily Works than those, who live in the Monasteries, are (indeed) consumed (and wasted) Day and Night, but not with the same Faith, and the same Purpose (of Mind.) For this they do, not that they may subject (or commit) the Fruit or Product of their Labour to the Judgement of the Steward; but that they may acquire Money, which they may lay up. Between which, what Difference there is, I pray you observe.  
Those not thinking any thing of the Morrow, do offer to God the most grateful Fruits of their Labour. But these extending their Infidel Solicitude not only to the Morrow, but even to the Terms of many Years, believe God either a Liar, or a Beggar, who either cannot, or will not, afford them his promised Sufficiency of daily Food and Raiment. Those, with all earnestness, desire that they may attain Nudity of all things, and Poverty: These, that they may obtain an Affluence of all Goods: They striving with one another, labour to exceed in their daily Works the stated Rule, for this purpose, that what is redundant above the Holy Uses of the Monastery, may be given to the Prisons, or to the Hospitals, or to the Poor, at the Pleasure of the Abbot: These, that what remains of their daily Gluttony, may serve either for a more profuse Gratification, or be hoarded up through the Sin of Covetousness. Lastly, To grant that these things, which are with none of the best Purposes hoarded up, may also, by them, be better disposed of than we have said; yet even so do they not aspire to the Worth of the Virtue and Perfection of the others. For they bringing so great Revenues to the Monastery, and daily renouncing them themselves, do persevere in so great Humility of Subjection, that they are deprived of the Power, as of themselves, so also of those things which, with their Sweat, they have acquired, continually renewing the Fervour of their first Ab-renunciation, while they do daily strip themselves of the Fruits of their own Labour. But these, even in that which they give to the Poor, being puffed up, do daily fall headlong. Those, the Patience and Strictness, with which they so devoutly hold out in this Profession, which they had once embraced, that they never fulfil their own Wills, makes them daily crucified to the World, and living Martyrs: but these, the Tepidity and Lukewarmness of their own Wills sinks down alive into Hell.  
There is also another, a fourth sort, which we see lately to have risen in these, who flatter themselves with the Show and Image of Anchoretes, and who, in their Beginnings, did seem with a kind of short Fervour to desire the Perfection of the Coenobites, but presently being cooled, while they refuse to cut off their former Manners and Vices, nor are content long to bear the Yoke of Humility and Patience, and disdain to be subject to the Government of the Seniors, or Superiors, they require separate Cells, and desire to sit Solitaries, viz. that so, they being provoked by none, they may be thought Patient, Meek, and Humble, by Men. Which Institution, yea, Lukewarmness, whom it once infects, it never permits to arrive at Perfection. For, by this means, their Corruptions are not only not cured, but strengthened for the worse, while they are provoked by none; as a certain deadly intestine Poison, by how much the more it is concealed, spreading so much the deeper, makes the Disease incurable to the Party.   

St. Hierom concerning the same, Epist. 22. ad Eustoch. c. 15.  
THERE are in Egypt Three sorts of Monks: the first, Coenobites, which they, in the Language of their Country, call Sauces, we may say living in Common: The second, Anchoretes, who live alone separately throughout the Deserts, and from thence that they have retired far from Men, are so called. The third, that which they call Remoboth, a very bad and disesteemed kind, and that which, in our Province, is either sole, or the first. These inhabit two or three, and not many more, together, living at their own Pleasure and Command, and of what they have wrought, bring all together for common Maintenance. They dwell, for the most part, in Cities and Towns, and, as if their Art, not their Lives, were Holy,  they sell is at a greater Price (than ordinary.) There are often Squabbles among them, because living of their own Provisions they do not suffer themselves to be subject to any one. They are wont, in truth, to contend about Fast; and what is matter of Secrecy, they make it matter of Victory (or Triumph.) Among them all things are affected, their Sleeves large, their Sandals flopping, their Garment thicker, and frequent are their Sighs, visits of Virgins, and detraction of the Clergy; and if a Feast-Day come, they fill themselves till they vomit. These therefore being cashiered, as very Pests, let us come to those who are more in number, and live in Common, that is, those whom we have said are called Coenobites.  
The first Confederation, or mutual Agreement amongst them, is, to obey their Superiors, and to do  they command. They are divided into Decennaries, (or Tithings) (as our Ancestors called them) and Centenaries; so that One of Ten doth preside over the other Nine, and over those Ten Precedents the centenary, or Hundreder. They abide separate, but in Cells joined together, until the ninth hour; according to their Institute, none goes to another, except these Decanes or Deans, whom we mentioned, that if, perhaps, any of them hath any doubtful Thoughts, he may be comforted by his Discourses. After the ninth hour they come together in common, where Psalms are sung or chanted, the Scriptures read, as accustomed, and the Prayers being done, and all sitting down, he in the middle, whom they call the Father, gins to discourse; while he is speaking, there is great Silence, (and Composedness) that no one dares to look aside, or to hawk and spit. The Excellence of the Speaker appears in the Weeping of the Auditors: silent Tears trickle down their Faces, but their Compunction doth not so much as break out into Sighs. But when he comes to speak concerning the Kingdom of Christ, and of the future Beatitude and Glory to come, you may see all, with a moderate Sigh, and Eyes lift up to Heaven, say, Who will give me the Wings of a Dove, and I will fly away, and be at rest? After this the Assembly is dismissed, and each Tithing or Decennary, with their Father, go to their Table, where they serve every Week by turn. There is no Noise at their Meal, none, while eating, speaks: They live upon Bread, Pulse, and Herbs, which are seasoned only with Salt. Wine only Old Men take, who with Children have their Meal together, that the spent Age of some may be sustained, and the tender Age of others not destroyed. Then they rise together, and having sung an Hymn, retire to their Stalls. There, until Evening, each with his Companions discoursed to this purpose: Did you see such an one, and such an one? What Grace in him? What Silence? What decent Comportment? If they see one weak, they comfort him; if fervent in the Love of God, they encourage him to Industry. And because in the Night, out of the time of public Prayers, each doth watch in his own Couch, they go about to every one of their Cells, and laying their Ear to them, diligently listen what they do. Whom they apprehend more remiss, they do not presently reprove; but, dissemble what they hear, visit him more often; and Beginners they rather provoke at first, than compel to Prayer. The Work of the Day is settled, and being delivered to the Decane or Tithing-Man, is after carried to the Steward, who himself also doth every Month, with great Reverence, give account to the (General) Father of all. By whom also the Provisions, when made ready, are tasted; and because none may say I want a Coat, or a Cassock, or a Mat, he so order all things, that none should ask, none should want. But if any begin to be Sick, he is carried to a larger Room, and is so taken Care of by the Ministry of the Old Men, that he desireth not the Delicacies of Cities, or the Affection of his Mother. Upon the Lord's-Day they apply themselves only to Prayer and Reading; which indeed they do at all times when their Work is done: They do every Day learn something out of the Scriptures. Their Fast is alike all the Year, except Lent, in which only it is permitted them to live more strictly. From Easter to Whitsuntide their Suppers are changed into Dinners, whereby both the Ecclesiastical Tradition is observed, and they do not charge their Stomach with a doubled Portion of Food. Such doth Philo, an Imitator of the Platonic Style; such Josephus, the Greek Livy, in the second History of the Captivity of the Jews, relate the ESSEANS to be.   

St. Austin concerning the same.  
UPON John 10.11. I am the Good Shepherd. But there in Egypt, how he is the Good Shepherd, those who know, do confess; those who know not, let them inquire how Great a Flock he hath there together, how Great a Number of Holy Men and Women, wholly contemning the World, he there hath. That Flock hath so increased, that it hath expelled Superstition even from thence; all the Superstitions of Idols, which were so powerful there, hath it expelled. Serm. 50. de Verb. Dom. c. 10.   

St. Austin concerning the Anchorets, and Coenobites, and Holy Nuns of his time.  
DEservedly hast thou (O Catholic Church, the most True Mother of Christians) so many Hospitable People, so many Officious, so many Merciful, so many Learned, so many , so many Holy, so many so Inflamed with the Love of God, that in the greatest Continence and incredible Contempt of this World they are delighted with the Desert. What, I pray you, is it that they see, who cannot not love Man, and yet can (live and) not see Man? Truly that,  it is, is more excellent than Humane things, (or any thing of Man) in the Contemplation of which, a Man can live without (the Sight of) Man. (This of Anchorets, and then, a little after, of the Coenobites.  
Who knows not that a Multitude of Christians, of most exquisite Continence, are daily more and more diffused throughout the whole World, and especially in the East, and in Egypt, which you can by no means be ignorant of. I'll say nothing of those, whom I mentioned a little before, who being most retired wholly from all sight of Men, are content with Bread alone, which at certain times is brought to them, and Water, inhabit the most barren Deserts, enjoying Communication with God, to whom they adhere with pure Minds, and are blessed with the Contemplation of his Beauty, which cannot be perceived but by the Intellects of Saints. I say I will say nothing of these: for they seem to some to have forsaken Humane Affairs more than they ought, who understand not how much their Minds do profit in Prayer, and their Lives for Examples to others, whose Bodies we are not permitted to see. But I think it long and superfluous to discourse of this: For this so great a height of Sanctity, who doth not of his own accord think it to be admired and honoured, who by our Speech can think so? Only they are to be admonished, who vainly boast themselves, that the Temperance and Continence of the most Holy Christians of the Catholic Faith hath proceeded so far, that it may seem to some that it should be restrained and recalled within Humane Bounds: So far above Men are their Minds thought to have ascended by those who are displeased at it.  
But if this exceeds our Ability to bear, who will not admire and applaud those, who, having contemned and forsaken the Allurements of this World, are congregated into a common, most chaste and most holy Life, spend their Days together, living in Prayers, Lessons, Conferences, not puffed up with any Pride, nor troublesome with any Obstinacy, nor pining with any Envy; but modest, bashful, quiet, do offer up to God their Lives most agreeable among themselves, and most firmly adhering to Him, from whom they received this Power, a most grateful Present. None possesses any thing of his own; None is burdensome to any one. They work those things with their Hands, with which their Body may be supplied, and they not be hindered from God. But the Work itself they deliver to those whom they call Deans, because they have the Oversight of Ten, that none of them may be touched with any Care of their Body, neither in Food or Raiment, nor any thing else needful for daily Occasions, or for any change of Health, if it happen, as is common. But those Deans dispensing all things with great Care, and making ready  that Life doth, by reason of the Imbecility of the Body, require, do yet deliver all over to one, whom they call the Father. But these Fathers are not only most holy in their Manners, but most excellent in Divine Doctrine, eminent in all things: They direct without any Pride those, whom they call Sons, with great Authority of Command, and with great Readiness of Obedience in them. They meet all at the end of the Day every one out of their Cells, while yet Fasting, to hear that Father. And they meet before each of the Fathers, at least Three Thousand Men: for many more live under one. They hear with incredible Attention, and deepest Silence, signifying the Affections of their Mind, as the Speech of him who speaks moveth them, either with Sighing, or with Weeping; but Modest, and without Noise. Then they refresh their Bodies so much as is sufficient for Health and Salubrity, each restraining his Appetite, lest it be greedy even of those few and mean things which are provided. In like manner they abstain, not only from Flesh and Wine, for sufficient allay of Lusts, but also from those things which do so much the more excite and provoke the Appetite of the Stomach and of the Palate, by how much they may seem to some more clean: Under which pretence, a filthy Desire of exquisite Dishes, without Flesh, is wont to be ridiculously and filthily defended. Truly,  is redundant above necessary Provision; for there is much redundant by the Work of their Hands, and the Strictness of their Meals; it is with no less Care distributed to the Poor, than with what it was earned by them who distribute it. For they do by no means endeavour that these things should abound with them, but by all means are diligent, that what doth abound may not remain with them; insomuch, that they send even Ships laden to those places where indigent People dwell. There's no need to say more of a thing so well known.  
This is also the Life of the WOMEN, who serve God with Carefulness and Chastity, who are separated and removed from Men as far as is decent, joined to them only in pious Charity, and Imitation of Virtue; to whom Young Men have no access at all, nor the Ancient neither, although most Grave and Approved, further than to the threshold, for the supplying them with the Necessaries which they need. They do both exercise and sustain the Body, by making Cloth, and deliver the Garments themselves to the Brethren, receiving of them again what is necessary for their Maintenance.  
These Manners, this Life, this Order, this Institution, if I would praise it, I am not able to do it as it deserves. And I fear lest I should seem to think that of itself barely related it would not please, if I should think fit to add to the Simplicity of a Reporter the Flourishes of an Orator. lib. 1. de Moribus Ecclesiae Catholicae. cap. 30, 31.   

The Direction of Piammon, to some Foreiners, who came to his Monastery.  
 desires to obtain the Skill of any Art, unless with all Care and Vigilance he oblige himself to the Studies and Labours of that Discipline, which he desires to learn, and observes the Precepts and Institutions of the most complete Masters of that Art or Science, he doth in vain, with vain Desires, wish to be like them, whose Care and Industry he refuseth to emulate ......  
Wherefore, if the Cause of God, as we believe, drew you to an Emulation of our Knowledge, you must, abdicating the Prejudices of your Education, with all Humility, observe  ye shall see your Seniors (or Superiors) do or prescribe. Nor let it move you, or withdraw and divert you from that Imitation, although, at present, the Reason or Cause of any Thing or Fact (which you see) be not manifest to you. For to those who think well and simply of all things, and do more study to imitate than examine what they see prescribed or done by the Ancients, by their own Experience doth the Knowledge of all things come to them. But he will never enter into the Reason of the Truth, who gins to learn with questioning things: For the Enemy seeing him rather confiding in his own, than in the Judgement of the Fathers, doth easily drive him to that, that even those things which are most profitable and wholesome for him, shall seem to him superfluous and hurtful: And so doth the crafty Enemy impose upon his Presumption, that he persuades him, pertinaciously adhering to his unreasonable Determinations, that that only is Holy which he, in the Error of his Obstinacy, thinks Right and Just. Cassian. Coll. 18. cap. 2, 3.   

An Excellent Exhortation of Pinuphius to a Novice, upon his Admittance into his Monastery. lib. 4. de Vit. Pat. cap. 31. ex Cassian.  
SON, thou knowest after how many Days waiting before the Doors, thou art this Day received. Of which difficulty (of thy Reception) thou oughtest, in the first place, to understand the Cause: for it may advantage thee much in this Life, which thou desirest to enter into, if, understanding the Reason of it, thou dost accordingly come to the Service of Christ, and as thou oughtest to do. For as infinite Glory is promised hereafter to those, who faithfully serve God, and do adhere to Him according to the Institution of this Rule: so most grievous Pains are prepared for them, who shall perform the same coldly and negligently; and shall neglect to produce congruous Fruits of Sanctity, according to what they do profess, or by Men are believed to be. For it is better not to Vow, than to vow, and not perform: and Cursed is he who doth the Work of the Lord negligently. Therefore, for this cause, wast thou long refused by us, not that we do not desire, with all our Hearts, to promote the Salvation of thee, or of all, [or do not wish, even afar off, to meet those who desire to come to Christ] but , being too hastily received, we should make both ourselves guilty before God of Levity, and thee of the greater Punishment, if, at present, easily received, and, not understanding the weight of this Profession, thou shouldest afterward prove either a (total) Deserter, or a tepid (Professor.)— Know therefore that this Day thou art dead to this World, and that, according to the Apostle, thou art crucified to the World, and the World to thee.— But perhaps thou wilt say, How can one that is Living be Crucified? Hear briefly the Reason.  
Our Cross, is the Fear of the Lord: for as one Crucified, hath not the power thereafter to move or turn his Members any way at the pleasure of his own Mind; so we also ought to apply our Wills and Desires, not to that which pleaseth us at present, but according to the Precept of the Lord, as it obligeth us. And as he who is fixed to the Tree of the Cross, doth not then regard the things of this World, nor think of his Affections, is then moved with no desire of Possessions, and while he is yet living in the Body, reckons himself dead to all Earthly things; so we also, by the Fear of God, aught to be crucified to all carnal Vices, and there always to have the Eyes of our Minds fixed, whether we ought every moment to hope to arrive. We must therefore beware that we do not at any time resume any of those things, which, at our Renouncing (the World) we have forsaken. For the crafty Serpent doth always watch our Steps, that is, he lays Snares for our going out, and even to the end of our Life doth always endeavour to supplant us: and therefore to have begun well profits nothing, if it be not well finished. Wherefore, according to the Determination of the Scripture, being entered into the Service of the Lord, stand in the Fear of the Lord, and prepare thy Soul, not for Ease, not for Delights, but for Temptations and straits: for we must through many Tribulations enter into the Kingdom of God; For narrow is the Gate, and strait is the Way, which leads to Life, and few there are who find it.  
The Beginning therefore of our Salvation, is the Fear of the Lord: For by this, is both the beginning of our Conversion, and the Preservation of our Virtue obtained; which, when it has once pierced into the Mind of Man, it produceth a Contempt of all (these) things, and begets an abhorrence of the World; and by Contempt, and forsaking of our Riches, is true Humility obtained. And Humility is proved by these Tokens: 1. If the Religious person have in him all his Wills mortified. 2. If he conceil not his Acts nor his Thoughts from his Superior. 3. If he commit all to his Judgement, (and reserve) nothing to his own Discretion. 4. If in all things commanded he keep the Meekness of Obedience, and Constancy of Patience. 5. If he do Injury to none, and also bear patiently those done to him. 6. If he do nothing besides the Exemplar of his Rule. 7. If to all things commanded him, he judgeth himself as an ill and unworthy Workman. 8. If he declare himself inferior to all. 9 If he hold his Tongue, and be not forward to speak. 10. If he be not apt to Laughter. By such Tokens is true Humility discerned.  
And these things also be necessary for thee to be observed in the Congregation, viz. That, according to the Declaration of the Psalmist, thou be'st as one Deaf, not Hearing; and one Dumb, not opening his Mouth: questioning nothing, judging nothing of these things, which shall be commanded thee. Wherefore thou oughtest not to hope to obtain thy Patience from the Virtue of others, that is, that thou then only possess it, when thou art provoked by no Body.  
The beginning of our Salvation, (as hath been said) is, the Fear of our Lord. Of the Fear of our Lord, is sound Compunction begotten; From Compunction of the Heart, proceed Contempt and Nakedness of all Riches; From that Nakedness, Humility proceed; Of Humility, is begotten Mortification of our Wills; And by Mortification of our Wills, are all Vices extirpated; By the expulsion of Vices, do Virtues fructify and grow up; And by the growth of Virtues, is Purity of Heart acquired; And by Purity of Heart, is the Perfection of Apostolical Charity possessed. Cassian. 4. Instit. cap. 32.   

The Advice of Moses, an Ancient Egyptian Abbot, for the obtaining true Discretion.  
TRUE Discretion is not acquired but by true Humility. Of which Humility, this is the first Proof, if all things, not only which are acted, but even which are thought, be referred to the Examination of the Elders, so that the Person, not trusting to his own Judgement, do, in all things, acquiess in their Determinations, and learn what he ought to judge Good or Evil by their Teaching. Which Instruction will not only teach a Young Person to walk in the right path by the true Way of Discretion, but will also preserve him unhurt from all the Frauds and Snares of the Enemy. For he can by no means be deceived,  lives not after his own Judgement, but after the Manner of the Ancients: Nor will the Crafty Enemy be able to impose upon his Ignorance, who doth not cover any of the Thoughts arising in his Heart with a pernicious Bashfulness, but doth either reject or admit them upon mature examination of the Elders. For immediately after a malignant Thought is discovered, it withers; and before the Judgement of Discretion be pronounced, the filthy Serpent, being, as it were, by the virtue of Confession drawn out of his dark subterraneous Den into the Light, and in a manner exposed and detected, withdraws himself. For so long do his noxious Suggestions prevail in us as they are concealed in the Heart, and no longer. Cassian. Coll. 2. ca 10. v. 4. Instit. cap. 9, 39 Basil. Ascet. Qu. 26. Const. cap. 19   

The Instruction of the Ancient Egyptian Abbot, Nestero, concerning Spiritual Knowledge, Cass. Coll. 14.  
THERE are many kinds of Sciences in this World: For as great Variety there is of them, as (there is) of Arts and Disciplines: But though all of them are either altogether unprofitable, or serviceable only for the Commodities of this Life; yet is there none of them, which hath not a proper Order and Method of its Teaching, by which it may be attained by those who desire it. If therefore those Arts are directed to be attained by certain and proper Methods, how much rather doth the Discipline and Profession of our Religion, which tends to the contemplating of the Secrets of Invisible Mysteries, and seeks not the Retribution of a temporal Gain, but of Eternal Reward, consist in a certain Order and Method: Of which, the Science is twofold: the first, Practical; that is, Actual, which is performed in the Amendment of Manners, and the Purgation of Vices: the other, is Theoretical; that is, which consists in the Contemplation of Divine things, and the Knowledge of most Sacred Senses. (cap. 1.)  
 therefore would attain to the Theoretic, (or Contemplative) it is necessary that with all Study and Industry he acquire first the Actual Science. For this Practical may be possessed without the Theoretic; but the Theoretic without the Practic cannot be throughly apprehended: For there are certain Steps so ordered and distinguished, that the mean Estate of Man may ascend to the top: If they succeed one another in the Order which we have said, one may by them come to the top; to which, if the first be taken away he cannot fly up. He doth therefore in vain endeavour to see God, who doth not avoid the Infection of Vices: For the Spirit of God flies that which is feigned, nor will it dwell in a Body subject to Sins. (cap. 2.)  
But this Actual Accomplishment consists of two Branches; The first, the Knowledge of the Nature, and of the Cure of Vices: The second, the Knowledge of the Order of Virtues; and the Accomplishment of the Mind with them; so that it may not serve them by the Compulsion of a forcible Regiment, but be as it were fed and delighted (with them) as with a Good natural to it, and ascend that hard and narrow Way with Delight. (cap. 3.)  
If your Concern be to attain to the Light of Spiritual Knowledge, not out of vain Ostentation, but from the Grace of Reformation, you must first be affected with a Desire of that Beatitude, of which it is said, Blessed are the pure in Heart, for they shall see God: that ye may also arrive to that, concerning which the Angel said to Daniel: But they, who are instructed, shall shine as the Splendour of the Firmament; and they, who instruct many to Righteousness, as the Stars for ever and ever.—  
Wherefore, continuing that Diligence of Reading, which I perceive you have, make haste with all Industry, as soon as may be, to learn completely the Actual, that is, the Moral Discipline; for without this cannot be understood that Contemplative Purity, which I mentioned, which they alone obtain, as a Reward after the Expense of many Labours and Pains, who become perfect, not by the Words of other Teachers, but by the Virtue of their own Actions.— If ye will prepare a Sacred Tabernacle in your Heart for Spiritual Knowledge; purge yourselves from the Contagion of all Vices, and divest yourselves of the Cares of this Life: For it is impossible for a Soul which is busied but a little in Worldly Affairs, to obtain the Gift of Knowledge, or to be fruitful in Spiritual Senses, or retentive of Sacred Lessons. Observe therefore in the first place, lest your Study in Reading, and Labour of your Desire, be frustrated by vain Elation, that you impose Silence on your Tongue: For this is the first Entrance of Actual Discipline;— and that you receive the Institutions and Sentences of all the Seniors with Attention and Silence; and laying them up in your Heart, make haste more to practise them yourselves, than to teach them to others: For from this, will grow a pernicious Presumption of Vainglory; but from that, the Fruit of Spiritual Understanding. Do not dare therefore to utter any thing in a Conference of the Seniors, but what either an hurtful Ignorance, or the Cause of necessary Knowledge doth compel, as some, who, filled with the Affection of Vainglory, pretend to inquire what they know very well: For it is impossible that he, who, out of design to gain the Applause of Men applies himself to the Study of Reading, should obtain the Gift of true Science. For, of necessity, he who is fettered with this Passion, must be bound also with other Vices, and especially of Pride; and so failing in the Actual and Moral Undertaking, he cannot at all attain to Spiritual Knowledge, which springs from it. Neither presume to teach to any in Words, what you have not first practised in Deeds: For this Order hath our Lord, by his Example, taught us to observe, of whom it is said,— Which Jesus began to do, and to teach. Beware therefore, lest leaping out to Teach, before Practice, you be reputed in the Number of them, of whom, in the Gospel, our Lord says to his Disciples: What they say to you, observe and do; but according to their Works, do not: for they say, and do not, etc. c. 9  
If therefore you would attain to the true Knowledge of the Scriptures, you must make haste first to obtain a settled Humility in your Heart; which will lead you, not to that which puffs up, but to that which gives Light of Understanding, or illustrates Knowledge by the Perfection of Charity. For it is impossible that an uncleansed Mind should obtain the Gift of Spiritual Knowledge, etc. (cap. 10.)  
Moreover, this is by all means to be endeavoured, that having expelled all Earthly Solicitude and Thought, you give yourself continually to Sacred Lessons, until continual Meditation tincture your Mind, and form it to the Likeness of itself, etc. (cap. 10.)  
But it is impossible, as I said before, that any one unexperienced should either understand or teach these things: For he who is not capable so much as to conceive them, How should he be fit to teach 'em? Of which, if notwithstanding he should presume to teach any thing, his Speech, without doubt, would be ineffectual and unprofitable, reach only to the Ears of the Auditors, but not pierce the Heart. (cap. 14.)   

Abbot Moses, concerning the End and Scope of a Monastic Life, Cassian. Coll. 1.  
THE End of our Undertaking, according to the Apostle, is Life Eternal: so he saith Rom. 6.22. Having your Fruit unto Holiness, and the End Everlasting Life: But the Scope Purity of Heart, which he deservedly calls Holiness or Sanctification; without which the aforesaid End cannot be attained.— Which Scope he elsewhere expressly mentions: Forgetting those things which are behind, and reaching forth to those things which are before, I press toward the (Scope or) Mark, for the Prize of the high Calling of God in Christ Jesus, Phil. 3.— Whatever therefore guides us to this Mark, that is, Purity of Heart, it is to be followed with all our Might: but  doth withdraw us from it, is to be eschewed as pernicious and noxious. For, for this do we undergo and act all things: For this are Parents, Country, Dignities, Riches, Delights of this World, and all Pleasure, contemned, to wit, that perpetual Purity of Heart may be retained. This Design therefore being resolved upon, our Acts and Thoughts shall always be rightly directed to the obtaining of it. Which if it be not continually set before our Eyes, it will not only make all our Labours vain and instable without Profit, but also all our Thoughts varying and contrary to themselves. For, of necessity, the Soul, which hath not whether to have recourse, and where principally to rest, must every moment be changed, according to the variety of its Occurrences; and by those things which happen without, be continually transformed into that State which next presents its self. (cap 5.)  
For this Cause therefore are all things to be done and sought after by us: for this, is the Desert to be chosen; for this, Fast, Watch, Labours, Nakedness, Readins, and other Exercises of Virtue, we know, are by us to be undertaken; to wit, that by them we may prepare and keep our Heart unhurt from all noxious Passions; and by treading those steps ascend to the Perfection of Charity.— They are not Perfection, but the Instruments of Perfection: for in them doth not consist the End of this Discipline; but by them is the End arrived to.—  therefore may disturb that Purity and Tranquillity of our Mind, although it may seem Profitable and Necessary, is to be avoided as noxious. (cap. 7.)  
This aught therefore to be our principal endeavour, this the unmoveable Design of our Heart continually to be desired, that our Mind many continually adhere to God and Divine things.  differs from that, however great, is to be judged of an inferior Nature, or of the meanest, or certainly noxious. The Figure of this Mind or Action is very finely represented in the Gospel in the Persons of Martha and Mary.— In which you see that our Lord placed the principal Good in the Theory, that is, in Divine Contemplation. Whence the other Virtues, though we declare them necessary, yet we resolve them to be reckoned in the second degree; because all are sought for the sake of this alone. For our Lord saying, Thou art solicitous, and art troubled about many things; but there is need (but) of a few, or even One; he placed the Chief Good, not in an actual, though commendable Work, and abounding in many Fruits; but in Contemplation of Himself; which is indeed simple, and (but) One, etc. (cap. 8.)  
To attend uncessantly to God and Divine Contemplation, is impossible for Man encompassed with this Infirmity of the Flesh. But it behoves us to know, where we ought to have the Intention of our Mind fixed, and to which design we may always apply the Prospect of our Mind, which when it can obtain, it rejoiceth; and from which, being distracted, it grieves and sighs; and doth so often feel herself to have departed from her chief Good, as she doth find herself separated from that Prospect, etc. (cap. 13.)  
Therefore is frequent Reading, and continual Meditation of the Scriptures, that from thence we may have occasion of remembering Spiritual things. Therefore is frequent Singing of Psalms, that daily Compunction may thence be obtained. Therefore is Diligence used in Watch, Fast, and Prayers, that the Mind, being refined, may not savour Earthly things, but contemplate Heavenly: Which again ceasing, through Negligence creeping in, of necessity the Mind, waxing gross with the Filth of Corruptions, must sink and fall into the Carnal part. (cap. 17.) v. Col. 9 cap. 26.   

Abbot Daniel, concerning the triple State of Souls, Cass. Coll. 4. cap. 19  
ACcording to the Doctrine of the Scripture, there are Three States of Souls: the first, Carnal; the second, Animal; the third, Spiritual; which we read thus noted-out by the Apostle: for concerning the Carnal it is said, I have given you Milk to drink, not Meat; for than ye were not able, neither yet indeed are ye; for ye are yet Carnal, 1 Cor. 3. And again; While there is among you Emulation and Contention, are ye not Carnal? ibid. Concerning the Animal, it is thus mentioned; The Animal Man perceives not the things of the Spirit of God; it is Foolishness to him, 1 Cor. 2. But of the Spiritual; But the Spiritual judgeth all things, but is judged of none. ibid. And again; Ye, who are Spiritual, instruct those who are of that sort in a Spirit of Gentleness, Gal. 6. And therefore we must be diligent, that when, by our Renunciation, we have ceased to be Carnal, that is, have begun to separate ourselves from the Conversation of Worldly People, and to cease from that manifest Pollution of the Flesh, we strive presently, with all our Might, to acquire the Spiritual State; lest flattering ourselves because we seem, according to the outward Man, to have renounced the World, or to have forsaken the Contagions of Carnal Fornications, as if by this we had gotten the top of Perfection, we should thenceforth become more remiss toward the Emundation of other Passions, and more slothful; and, being detained between both, not be able to attain to the degree of Spiritual Profit; supposing that it is abundantly sufficient for us for Perfection, that in the outward Man we seem separated from the Conversation and Delights of this World; or that we are set free from Carnal Corruption and Mixture: And so being found in that Tepid State, which is reckoned the Worst, we shall understand that we are to be vomited out of the Mouth of the Lord, according to his Sentence, saying; I would thou wert Hot or Cold; but (because) thou art now Tepid, (or Lukewarm) I will begin to spew thee out of my Mouth, Rev. 3.15. etc.   

Abbot Isaac, concerning PRAYER, Cass. Col. 9  
THE End of every Monk, and Perfection of his Heart, tends to a continual and uninterrupted Perseverance in Prayer, and, as far as is permitted to Humane Frailty, strives after an unmoveable Tranquillity, and perpetual Purity of Mind. For the Enjoyment of which we unweariedly seek, and continually exercise as well Labour of the Body, as Contrition of Spirit: And there is between these a certain reciprocal and inseparable Conjunction. For as the Structure of all Virtues doth tend to the Perfection of Prayer; so unless all these be bound and compacted together by the toping of it, they can by no means hold out firm and stable. For as without them cannot this perpetual and continual Tranquillity of Prayer, of which we speak, be acquired and perfected; so neither can those Virtues, which prepare for it, without the Continuance of it, be accomplished. Wherefore, neither can we rightly treat of the Effect of Prayer, or enter to the principal End of it, which is accomplished by the Employment of all Virtues, by a hasty Discourse, unless first all these things, which for the obtaining of it are either to be cut off, or to be prepared, be in order enumerated and discussed; and according to the Instruction of the Parable in the Gospel, those things, which belong to the Building of that Spiritual and more sublime Tower, be counted and diligently prepared for it. Which, notwithstanding, will neither profit, being prepared; nor rightly admit those high toping of Perfection to be built upon them, unless first all refuse of Vices being cast out, and all dead rubbish of Passions dug up, the most firm Foundations of Simplicity and Humility be laid upon the sound and solid Earth of our Heart, that Evangelical Rock, upon which this Tower to be built, with the Employments of all the Spiritual Virtues, may be both unmovably established, and raised up to the highest Heavens by the Consistence of its own Firmness.— (cap. 2.)  
And therefore, that the Prayer be made with that Fervour and Purity it ought, these things are by all means to be observed. First, The Solicitude of Earthly things in general, is to be cut off: Next, not only the Care, but not so much as the Memory of any Business or Cause is to be admitted: Detractions, idle Talk, much Talk, Jesting, are likewise also to be cut off: Anger above all things, or the Perturbation of Sadness, are to be throughly rooted out: The pernicious Food of Carnal Concupiscence, and the Love of Money, is to be plucked up by the Roots: and these and the like Vices, which are visible even to the Eyes of Men, being cut off and wholly thrust out, and such a cleansing of the Rubbish, which is perfected in the Purity of Simplicity, (or Singleness of Heart) and Innocence first made, the unshaken Foundations of a profound Humility, which may bear a Tower reaching to the Heavens, are first to be laid; then is the Superstruction of Spiritual Virtues to be built upon it: and from all Discourse, (or Reasoning) and light Wandering, is the Mind to be restrained, that so it may, by degrees, be elevated to God, and to Spiritual Intuition. For  our Soul conceives before the Hour of Prayer, of necessity it will occur to us while we pray, by intrusion of our Remembrance. Wherefore, such as we would be found while we Pray, such ought we to prepare ourselves to be before the time of Prayer. For from the precedent State is the Mind form in Prayer, etc. (cap. 3.)  
The Quality of the Soul is not unfitly compared to a light Feather, which, if it be not spoiled by some wet from without happening to it, by the levity of its own Substance, with the help of a gentle Breath, is as it were naturally raised up on high, and to the Heavens: But if it be aggravated with the Accession of any wet, it is not only not raised up to any Aerial Flights by its natural Mobility, but will be depressed down to the very Earth by the weight of the Wet received. So also our Mind, if it be not aggravated with contracted Vices and Worldly Cares, or corrupted with the Humour of noxious Lust, being lifted up, as with the natural Advantage of its Purity, will, with the least Breath of Spiritual Meditation, be elevated on high; and forsaking low and Earthly things, will be transported to those which are Heavenly and invisible. So that we are very properly admonished by our Lord's Precepts: See that your Hearts be not at any time overcharged with Gluttony, Drunkenness, and the Cares of the World, Luk. 21.34. And, therefore, if we would our Prayers should pierce, not only the Heavens, but what are above the Heavens, let us take Care to raise our Mind purged from all Earthly Corruptions, and cleansed from all Dregs of Passions to its natural Sublimity, that so our Prayer may ascend to God disburdened of all Weight of Corruption. (cap. 4.)  
The Intention of a Monk ought always to be fixed in God; by whom even a small Separation from that Chief Good is to be accounted a present Death, and most pernicious Destruction. And when the Mind comes to be settled in such a Tranquillity, or loosed from the ties of all Carnal Passions, and the Intention of the Heart doth most tenaciously adhere to that One Chief Good, then doth it fulfil that of the Apostle; Pray without Intermission, 1 Thess. 5.17. and, In every place lifting up pure Hands without Anger or Dispute, 1 Tim. 2.8. For the Sense of the Mind, if I may so say, being drenched in this Purity, and reform from the Earthly Filth to a Spiritual and Angelic Likeness,  it receives into its self,  it handles,  it doth, will be a most pure and sincere Prayer. (cap. 6.)  
The various Species of Prayer, I judge, cannot be comprehended without mighty Contrition of Heart, Purity of Mind, and Illumination of the Holy Spirit.— For according to the measure of Purity, in which every Soul doth proceed, and the quality of the State, in which, either by Occurrences she is lowered, or by her own Industry renewed, she herself is every moment new form. And therefore it is certain, that Prayers are by none always made of the same form, etc. (cap. 8.)  
They who having the penal thorn of Conscience plucked out of their Heart, are secure, ruminating the Favours and Mercies of the Lord, which he hath either in time passed given, or at present doth give, or hath prepared for the future, with a most pure Mind, are transported with a most fervent Heart to that ardent Prayer, which cannot be expressed with the Tongue of Men, or comprehended. Yet sometimes a Mind, which hath profitted to that true effect of Purity, and hath now begun to be rooted in it, is wont, conceiving all the parts of Prayer at once together, and like an incompressible and devouring Flame spreading over all, to pour out to God ineffable Prayers of a most pure vigour, which the Spirit itself interceding with inexplicable Groans, we being ignorant, doth send forth to God, conceiving in that moment so great things, and pouring them out ineffably in Supplication, as it cannot at another time; I will not say, repeat with the Mouth, but not so much as recollect with the Mind, etc. (cap 15.)  
The higher and more sublime State (of Prayer) is form by the Contemplation of God alone, and the Fervour of Charity, by which the Soul being cast down, and melted into Love of him, doth very familiarly discourse to God, as its own Father, with a peculiar Devotion. Which State that we ought diligently to desire, the Form of the LORD's-PRAYER doth instruct us, saying;  
Our Father. When therefore we do confess with our own Mouth the God and Lord of the Universe to be our Father, we do indeed profess ourselves to be adopted to be the Sons of God out of a State of Slavery: adding thereunto, Who art in Heaven; that flying from the abode of the present Life, which we live upon Earth, with much horror, as a Pilgrimage, and separating us far from our Father, we may hasten rather with our utmost desire to that Region, in which we confess our Father liveth; and may admit nothing of that kind which may render us unworthy of this our Profession, and of the Nobility of such an Adoption; or make us incur his Displeasure: To which Order and Degree being promoted, we shall continually be inflamed with that Devotion, which is in good Children, that now we shall employ all our Affection, not for our Commodities, but for the Glory of our Father. Saying to Him, Hollowed be thy Name, etc. (cap. 18.)  
And after a brief but excellent Explication of all the parts of this Prayer, he adds:  
You see therefore, what Model and Form of Prayer is proposed to us by the Judge himself, who is to be entreated by it; in which is no Petition of Riches, no Remembrance of Dignities, no Prayer for Power or Strength, no mention of Corperal Needs, or of Temporal Life contained. The Creator of Eternity will have nothing fading, nothing vile, nothing temporal, to be implored of him. And therefore he will do a very great Injury to his Magnificence and Munificence,  passing by the Petition of Eternal things, will rather ask any thing transitory or fading; and by the Vileness or Meanness of his Prayer, will rather incur the Offence, than obtain the Favour of his Judge. (cap. 24.)  
This Prayer therefore, though it may seem to contain all plenitude of Perfection, because either instituted or established by the Authority of our Lord himself, yet doth it promote those of his Family to that higher State, which we mentioned before, and lead them, in a more eminent degree, to that fervent, ineffable Prayer, known or experienced by very few, which transcending all humane Sense, is not distinctly delivered by any manner of Words or Expressions, but which the Mind, illustrated by the infusion of that Celestial Light, doth, not signify by humane and narrow Eloquence, but pour out abundantly, as out of a full Fountain, in full compacted Senses, and ineffably utter to the Lord, producing so great things in that little point of time, as the Mind can neither easily utter, nor recovering itself particularly remember. (cap. 25.)  
And that you may perceive the Affection of a true Prayer, I will produce to you, not my own, but St. Antony's Sense of it: Whom we have known to have sometimes so persisted in Prayer, that he frequently praying in an Excess of Mind, when the Sun began to rise, we have heard him, in fervour of Spirit, cry out; Why dost thou hinder me, O Sun, who dost now rise to withdraw me from the Splendour of this true Light? Whose also was this Celestial and more than humane Sentence, concerning the End of Prayer: It is not (saith he) Perfect Prayer, in which a Monk doth understand 
* By Prayer, these Men understand an Elevation of the Soul to God; and they who have observed how much the Soul may be affected and taken up in the Contemplation of much inferior Objects, will not so confidently censure this, though they never had Experience of any such thing in themselves. It is no more than Plato hath said of Oratory in Menon.  even this itself that he prayeth. (cap. 31.)  
They only with most pure Eyes do behold the Divinity of Jesus, who ascending from low and Earthly Works and Thoughts, do retire with him into the high Mount of Solitude; who being free from the Tumult of all Earthly Thoughts and Perturbations, and separate from all mixture of Vices, elevated with a most pure Faith, and Eminence of Virtues, doth reveal the Glory of his Countenance and the Image of his Clarity to those, who are meet to behold Him with pure Aspects of Soul, etc. (Coll. 10. c. 6.)  
This is the Design of a Solitary, this aught to be all his Intention, that he may come to possess in this Body an Image of future Beatitude, and begin in this Vessel to foretaste the Earnest of Heavenly Conversation and Glory. This, I say, is the End of all Perfection, that the Mind, so extenuated (or refined) from all Carnal Dust, may be daily elevated to Spiritual things, till all its Conversation, all its volutation of Heart, may become one continual Prayer. And, as I said a little before: All our Love, all our Desire, all our Study, all our Endeavour, all our Cogitation, all that we see, all that we speak, all that we hope, may be God; and that Unity which now is of the Father with the Son, and of the Son with the Father, may be transfused into our Sense and Minds; that is, that as he loves us with a pure and indissoluble Charity, we also may be joined to Him in a perpetual and inseparable Charity. (cap. 7.)  
For the Attaining and Practice of this, he recommends, from Experience of the Seniors, the continual or frequent mental repetion of that verse, Psal. 70. Deus in adjutorium meum intend; Domine ad adjuvandum me festina; in our Liturgy, O God make speed to save us; O Lord make haste to help us: and largely shows the use of it at all times, and upon all special occasions.   

Abbot Theodore, concerning the right Knowledge of the Scriptures, Cassian. lib. 5.  
HE was endowed with very great Sanctity and complete Science, not only in the Active Life, but also in the Knowledge of the Scriptures: which he acquired, not so much by Study of Reading, or Humane Learning, as by Purity of Heart: for he could hardly either understand or pronounce so much as a few Greek Words. When he sought the Explanation of a certain obscure Question, he persisted indefatigably in Prayer seven Days and Nights, until he knew the Solution of the Question proposed, by the Revelation of the lord (cap. 33.)  
When certain of the Brethren, admiring his eminent Light of Knowledge, inquired of him the Sense of certain Scriptures; he said, A Monk desiring to attain to the Knowledge of the Scriptures, aught by no means to employ his Pains upon Books of Commentators, but rather restrain and keep all the Industry of his Mind and beat of his Heart to the purifying of his Carnal Affections; which being expelled, presently the Eyes of his Mind, the Veil of his Passions being once removed, will begin as it were naturally to contemplate the Mysteries of the Scriptures. For they are not published to us by the Grace of the Holy Spirit, that they should be unintelligible and obscure; but they become obscure by our Fault, the veil of Sins overclouding the Eyes of our Mind; which being again restored to their Natural Sanity, the Reading of the Holy Scriptures will even alone abundantly suffice to the Contemplation of true Knowledge; nor will they need the Instructions of Commentaries, as these Eyes of Flesh need the Doctrine of none to see, if they be free from Suffusion and Dimness of Sight. For therefore is there so great Variety and Errors arisen amongst Interpreters themselves, because the most running to Interpret them, without using any Diligence toward the Purgation of the Mind, by reason of the Grossness or Uncleanness of their Heart, thinking things divers or contrary, either to Faith, or to themselves, they could not comprehend the Light of Truth. (cap. 34.)  
For this see in Smith 's Select Discourses, The true Way and Method of attaining to Divine Knowledge.   

Abbot Serapion of Discretion, Cass. Coll. 2. cap. 11.  
WHEN I was a Child, and lived with Abbot Theon, this brutish Custom was imposed upon me by the Enemy, that after I had eaten with him at the ninth hour, I did every day secretly convey one Biscuit into my Bosom, which I did after, without his knowledge, eat in secret. Which Theft, though I did constantly, through my accustomed Incontinence, commit; yet when I had gratified my Appetite, coming to myself, I was more tormented with the Gild of my Theft, than satisfied with what I had eaten. And when I was every day compelled, to the grief of my Heart, to perform that most troublesome work, imposed, as it were, by Pharaoh's Taskmasters instead of Bricks upon me, nor could extricate myself from this their most cruel Tyranny, and was ashamed and confounded to discover the secret Theft to my Senior; it came to pass, by the Hand of God, who was pleased to rescue me out of the Yoke of this Captivity, that certain Brothers desired to come to the Cell of the Senior for Edification sake. And when they were refreshed, and a Spiritual Conference was begun, the Senior answering to their Questions discoursed of the Vice of Gastrimargy, or Gluttony, and of the Domination (and Slavery) of Thoughts kept secret, and did explain their Nature and most dismal Power so long as they were concealed: I by the power of this Conference being pricked, and terrified with an accusing Conscience, as believing that these things were spoken for that Cause, that the Lord had revealed the Secrets of my Heart to the Senior, I began first secretly to sigh; then, the Compunction of my Heart increasing, breaking out into Sighs and Tears, I pulled the Biscuit, which by that evil Custom I had secretly stolen to eat, out of my Bosom, where it was concealed, and proferring it to them, I did prostrate upon the ground with Supplication for Pardon, confess how I did every day eat in secret, and with abundance of Tears did implore them to beg my Absolution from this hard Bondage of the Lord. Then said the Senior; Be of good Comfort, Child; Thy Confession hath obtained thy Absolution, though I hold my Tongue: For thou hast this day gotten the Victory of thine Enemy, more powerfully beating him down by thy Confession, than thou thyself wert cast down by him through thy Concealment. Whom not at all checking either by thy own or any others Reprehension, thou didst suffer to domineer over thee till now. But now, after this thy Confession, that wicked Spirit shall not be able to disquiet thee; nor shall the filthy Serpent any longer hold a hiding place in thee, being drawnout into the Light, out of the Darkness of thy Heart, by a salutary Confession. The Senior had not finished these Words, and behold a Burning Lamp, proceeding from my side, so filled the Cell with the smell of Brimstone, that the Stink of it would not suffer us to remain in it. And the Senior resuming his Admonition; Behold, saith he, our Lord hath visibly proved to thee the Truth of my Words, that thou shouldest see with thy Eyes the Instigator of thy Affection driven out of thy Heart by a salubrious Confession; and shouldst know that the detected Enemy should no longer at all have place in thee, by his manifest Expulsion. And so it is, according to the Sentence of the Senior, the Domination of that diabolical Tyranny in me is, by the Virtue of this Confession extinct, and for ever laid; so that the Enemy never after attempted to inject so much as the memory of this Concupiscence, nor have I ever after felt myself assaulted by any Instigation of that thievish desire.  
In this manner therefore may we most easily come to the Science of true Discretion, if following the tract of the Seniors, we presume neither to act any thing new, nor to determine it by our own Judgement; but walk in all things as their Tradition, or Probity of Life shall inform us. In which Institution being settled, any one may, not only come to the perfect reason of Discretion, but remain safe against all the Snares of the Enemy. For by no other Vice doth the Devil draw a Religious person so headlong to Destruction, as when he doth persuade him, neglecting the Advice of the Seniors, to confide in his own Judgement, and Determination or Doctrine. For since all Arts and Disciplines found out by humane Ingeny, and which are of no more benefit than for the Commodities of this temporal Life, though they may be handled with the Hand, and seen with the Eyes, yet can they not rightly be comprehended by any one without the Teaching of an Instructor; How improper is it to believe that this only should not need a Teacher, which is invisible and occult, and which is not seen-through but with a most pure Heart, wherein an Error produceth not a temporal Damage, nor what is easily repaired, but perdition of Soul, and perpetual Death? For it hath a Conflict Day and Night, not against visible, but invisible Enemies; and not against one or two, but against innumerable troops, a Spiritual Combat, the Case of which is so much the more pernicious to all, by how much both the Enemy is more mischievous, and the Encounter more secret. And therefore is the Trace of the Seniors always to be followed with the utmost Diligence, and to them are all things, which arise in our Hearts, taking away the Veil of Bashfulness, to be related. (cap. 11.) v. sup. p. 79.   

Abbot Cheremon, concerning the Wonderful things which the Lord doth, in a special manner, operate in his Saints, Cass. Coll. 12. cap. 12.  
GREAT indeed and wonderful are the things, nor throughly known to any Man, except only to those who have experience of them, which the Lord with ineffable Liberality gives to his Faithful ones, even in this Vessel of Corruption. Which the Prophet viewing in Purity of Mind, as well in his own Person, as in the Person of those, who come into this State and Affection, cried out; Great are thy Works; and that my Soul knoweth very well. Otherwise could not the Prophet be thought to have said any rare or great matter, if he be thought to have pronounced this either with other affection of Heart, or concerning other Works of God: For there is no Man, who doth not acknowledge the Works of God to be wonderful, even from the very Vastness of the Creation. But of those things, which by his daily Operation he doth produce in his Saints, and with a special Bounty doth pour out unto them, no other can be sensible but the Soul of them who enjoy it, which, in the secret of its Conscience, is so the only Judge of his Favours, that it not only cannot with any Speech relate them, but not so much as in Sense and Thought comprehend them; when descending from that inflamed Fervour, it sinks down to material and terrene Prospects. For, Who would not admire the Works of God in himself, when he sees the insatiable Greediness of the Stomach, and the costly and pernicious Luxury of the Palate, so restrained in Him, that he seldom (and unwillingly) takes scarce so much as a little, and that very mean Food? Who would not be amazed at the Works of God, when he feels that fire of Lust, which he before believed to be natural, and in a manner inextinguishable, to become so cooled, that he doth not feel himself incited so much as with a simple motion of his Body? How could any but revere the Power of the Lord, when he should see Men, before fierce and desperate, who were provoked even by officious (or well-meant) Service to the greatest Fury of Anger, to have come to so great Lenity and Gentleness, that now they not only are not moved with any Injuries, but even, when any are done them, do with great magnanimity rejoice? Who would not plainly admire the Works of God, and with his whole Heart cry out, I have known that great is the Lord, when he seethe himself or another of Greedy, become Liberal; of Prodigal, Frugal; of Proud, Humble; of Nice and Curious, Carleless and Homely; and even choosingly enjoying Want and Scarcity of temporal things? These indeed are the wonderful Works of God, which the Souls of the Prophets and such (experienced Persons) do know in a peculiar manner, being amazed with the Intuition of so wonderful a Contemplation. These are the Prodigies which the Lord hath placed upon Earth, which the same Prophet considering, calls all People to the admiration of them: Come and see the Works of God, the Prodigies which the Lord hath placed upon the Earth, etc. For what can be a greater Prodigy, then, in a very little moment, for Men of greedy Publicans, to become Apostles; of fierce Persecutors, most patiented Preachers of the Gospel, so as to propagate that Faith, which they did persecute, even with the Effusion of their Blood. These are the Works of God, which the Son declares that he, with the Father, daily doth work, etc. Concerning this saving Work of God, the Prophet prays to the Lord, saying; Confirm, O God, this which thou hast wrought in us. And, to pass by abscondite Dispensations of God, which the Mind of all the Saints doth every moment perceive peculiarly exercised within themselves, that Celestial Infusion of Spiritual rejoicings, in which a dejected Mind is raised with the Alacrity of an unexpected Joy, and those unknown Excesses of Heart, and as ineffable as unheardof Solaces of Joys; with which sometimes drooping in a listless Stupidity, we are raised, as out of a deep Sleep, to most fervent Prayer; this, I say, is the Joy of which the blessed Apostle speaks, Which Eye hath not seen, nor Ear heard, nor hath come into the Heart of Man; that is, of him, who is still a Man stupefied with Earthly Vices, and sticks in Humane Affections, and perceives nothing of those Gifts of God. At last the same Apostle adds, as well concerning himself, as those like him, who have departed from Humane Conversation; But God hath revealed them to us by his Spirit. v. Cyp. Ep. 2.  
THese things I thought fit to collect out of much of this kind, to give a Taste of the Manners and Spirit of these Holy People: and lest those who are little acquainted with these things should imagine that they were the mere Fancies of Melancholy Monks; I will here add a Taste of the Sentiments of some others; and instead of many, of two Eminent Bishops, Men of greatest Reputation both for Learning and Virtue; St. Gregory Nazianzen, and St. Austin, Bishop of Hippo: But first to begin with St. Gregory Nazianzen, it will not be amiss to add here, to those before, his Character of the Holy Monks of his time.   

St. Gregory Nazianzen, concerning the Lives and Exercises of MONKS in his time.  
Orat. 9 to Julian, the controller of the Customs, upon the Discharge of the Monks.  
MY Speech presents to you the Poor, the whole Choir of Priests, the Choir of Philosophers, [Monks] who are tied down by no Band; who possess only their Bodies, nor them wholly; have nothing for Caesar, but all for God; Hymns, Prayers, Watch, Tears, a Possession not to be seized on, viz. to be dead to the World, alive to Christ; to have killed the Flesh; to have drawn the Soul from the Body: Sparing these, or rather purely restoring to God the Worshippers and Disciples of God, and Contemplators of Celestial things, the first Fruits of our kind, the Pillar, the Crown of Faith, the precious Pearls, the Stones of that Temple whose Foundation and Corner Stone is Christ, the noble Accomplishments of the Church; most nobly indeed, both for them, and for thyself, and for us all hast thou taken Care. And such Riches should I rather wish thee from us, than Treasure of much Gold and Silver now appearing, and after a little while not being at all.  
But what he observed in them, he elsewhere expresseth more copiously, as with great Approbation, Applause, and even Admiration, in these Particulars; Watch, Fast, Prayers, Tears, brawny Knees, knockings of the Breast, deep Sighs, nocturnal Stations, travel of the Soul to God, soft Weep at Prayers, a Medicine of Compunction to those who hear it; Singing, Glorifying, Meditating on the Law of the Lord day and night; carrying Exaltations of God in their Mouths: And also those noble Testimonials and Indications of a Life according to God, silent Preachers: Hair foul and uncombed; Feet naked, and like the Apostles, wearing nothing dead; decent Shaving; Raiment reproving Arrogance; a Girdle becoming an undecked Body, keeping the Coat from hanging lose, but so as though it did not gird it; an even Pace; an unwandering Eye; a pleasing sort, or rather powerful way of Smiling, which checks the Excess of Laughter; Discourse guided by Reason; Silence more venerable than Speech; Commendations seasoned with Salt, not to flatter but to excite to Proficience; a sort of Reproving, more defirable than Praise; a Mean in Compunction and Relaxation, and a Mixture and Temperature of both Lenity with Authority and Authority with Modesty, so that neither is debased, but rather recommended by the other; due Measures of Converse and Retirement; of Converse, to help others; of Retirement, to get insight into the Mysteries of the Spirit; a Converse preserving Solitude (or Recollection) in Society; and Retirement retaining Brotherly-kindness and Charity in Solitude: And which are yet Greater and Sublimer things than these: Riches in Poverty; Possession in Pilgrimage; Glory in Disgrace; Power in Weakness; Fruitfulness in celibacy, if Divine Offsprings be better than what have beginning from the Flesh. They are such as live deliciously, by refusing Delights; and Mean, for the sake of Heavenly things; have nothing in the World, and (yet) are above the World; who are out of the Flesh, and (yet) in the Flesh. Whose Portion is the Lord; who are Poor, for the sake of a Kingdom, and Kings for their Poverty. These, my Wealth and Banquets, while present, made me exult for Joy; and if absent, stopped the brisk Circulation of my Blood.  
Thus far his Character of these Holy Men: And now for a Taste of his Contemplation, of which we have a Touch here, where he sets out the End of Retirement, to get Insight into the Mysteries of the Spirit.   

St. Gregory Nazianzen, concerning Divine Contemplation. Orat. 42.  
I Will Stand, saith the admirable Habakkuk, upon my Watch; and I with him to day upon the Power and Speculation given me by the Holy Ghost, and will contemplate and know what is showed, and what is spoken to me.—  
I being to speak of the great Sacrifice, and of the greatest of Days, cannot but have recourse to God. Here will I begin, and purge ye me your Mind, and Hearing, and Understanding,  relish these things; for as much as a Speech of God is Divine; so shall ye departed with a Savour of things which do not fade.—  
God Was always, and Is, and Shall be; or rather Is always: For Was, and Shall be, are fragments of Time with us, and of a fading Nature. But he always Is, and so doth he name Himself, speaking to Moses in the Mount. For he containing All in Himself hath a Being neither beginning, nor ceasing, as a certain Ocean of Essence, immense and boundless, exceeding all conception both of Time and Nature, represented with the Mind alone, and that but very faintly and obscurely, not from what are in Him, but from what are about Him, one Conception being collected after another into some one Image of the Truth, flying before it be laid-hold-on, and running away before it be apprehended, illustrating only the Principal part of us, and that purified, as the Lightning strikes the Sight without remaining; that, as it seems to me, he may with what is comprehensible draw us to Himself; (for what is altogether incomprehensible, is neither hoped nor attempted) and with what is incomprehensible, may become admired; being admired, may be the more desired; being desired, may purify us; and purifying, make us Dei-form or Godlike: and these things perfected, he may, as with Familiars, converse with us, God to God's united and made known, etc.  
To make this remarkable Discourse the more plain and intelligible, it may be fit and necessary to add some brief Notes out of the Greek Commentators, Nicetas and Psellus, upon it.  
The Sense of the Prophet's Words is this: I will keep my Mind Pure and Entire from all Worldly Care, and will fly into a certain Security very firm, and as a Thought raised on high: and thence will I observe what God will speak to me, etc. Nicetas, n. 1.  
Stand signifies Firmness and Constancy, and a State unmoved, and unmoveable to meaner things; Speculate an accurate and agreeable Contemplation and Knowledge, and that Impetus (or Earnestness) wherewith the Mind is carried to those things which come to our Knowledge. For so he, who doth emerge out of the Grossness of corporal things, at first goes the middle way, which is called Animal; but afterward the more sublime, which is called Spiritual. Psell.  
The Watch (or Guard) is the Manner of every one's Soul, according to which he doth receive Divine Visions in a certain proportion. For if any one shall raise himself by higher Contemplation, he will err. He calls it Power, because every Soul raised up to a Divine Simplicity, and conversing immediately with Divine Visions themselves, useth those kind of Sights freely, and according to this Power, condescending to the Capacity of his Auditors, etc. He calls it Speculation, because the Soul doth not measure Divine Visions by the Will, but by the Intellective Faculty and Measure of its Purgation. Psell. 9  
What the Sun is in Sensibles, that God is in Intellectuals: For as It doth illuminate the visible World, He doth in like manner the Invisible. Moreover, as It makes those, who look upon it, bright; so He makes them Divine and Deiform. Nicetas.  
The Presence of Spiritual Light and Divine Splendour converts the Mind of those, who are judged worthy of such a Glory and Contemplation, from many and various Opinions and Imaginations to that which truly is, that is to God, etc. Nicetas.  
For what the Eye is in the Body, this the Mind is in the Soul. As therefore to behold the Lightning when it breaks out, there is need of good Eyes: so also for this, that we may be illustrated by the Contemplation of God, is required a Pure and Sound Mind. For as in a Looking-Glass sordid and impure, the Form of a Face cannot be represented; so neither in a foul and unclean Mind, the Splendour of God. Ni.  
Whoever, knowing that they are only Mind, have pasled the bulk and grossness of the Body,— and have purged their Mind from the Stain of Vices, and rendered it fit and meet for the Reception of the First (or chief) Mind and Creator of all things, God is united to them. For when the Mind is Pure and Incorrupt, he doth converse with the Mind without any thing intervening, and by it hath Communion with the Soul, as again by this he is joined to the Body. But he is united, not as He is, but as We are capable of that Union. And hence at last he becomes known: Nor can any one otherwise know God, unless he open his Soul to Him, and receive him in it. Psellus.  
God doth so much become known to Men, as he is familiarly joined to them, who by Virtue are joined to Him. For according as is their Ascent he doth descend. And how much Man doth approach to God, so much also doth God become known to Man, imparting the Knowledge of himself according to the proportion of Purity that is in every one.  
See whether the Spiritual and Divine Gradation will raise us. For from the Incomprehensibility of the Divine Nature, as from the first step of a Ladder, we are raised to Admiration of him, as to the second step: again, from Admiration we ascend to more earnest Desire: then from Desire are we raised up to Purgation: and from hence, further to Likeness with God: and, lastly, we arrive to converse familiarly with God, and know Him more perfectly by Union. Then, when we are made Deiform, doth the true and natural God converse familiarly with those, who by Grace are called Gods, infusing the Divine Fulgers of his Knowledge in us as every one is purified. Nicetas.  
To be made God, is to be partaker of Divine Illumination; but not to pass into the Divine Essence.— Since we are set in the Confines between God and Matter, if we decline to Matter, we are Gross and Material; if we tend toward God, we are called Divine, and thereupon Gods. Nicetas.   

St. Austin concerning the same.  
THE Life of the Body, is the Soul; the Life of the Soul, is God. The Spirit of God dwells in the Soul, and by the Soul in the Body, that our Bodies also may be the Temple of the Holy Spirit, whom we have from God. Ser. 18. de verb. Apost. c. 6.  
It is not unreasonable to say, That the Incorporeal Soul is so illuminated with the Incorporeal Light of the Simple (or pure) Wisdom of God, as the Body of the Air is illuminated with the Corporeal Light, and as the Air grows dark upon the departure of that Light. 11 de Civ. Dei, c. 10.  
Minds are to Souls as their Senses; but of Sciences whatever things are most certain, they are such as are those things which are illustrated or shined upon by the Sun, that they may be seen, as the Earth and all Earthly things. But God is he who doth illustrate; but I Reason am so in Mind, as the Aspect is in the Eyes. The Eye of the Soul is the Mind, pure from all stain of the Body, that is, remote and purged from all desires of Mortal things, etc. 1 Soliloq. c. 6.  
It is a great and very rare thing, with the Intenseness of the Mind to transcend all Creature, corporeal or incorporeal, being considered and found mutable, and to approach to that unchangeable Substance of God, and there learn from Him, that none but he made all Nature, which is not Himself. For so God speaks with Man, not by any corporal Creature sounding in corporal Ears, etc. but he speaks by the very Truth itself, if one be fit to hear with the Mind, not with the Body. 11 de C. D. 2. v. ibid. Coq.  
When the Soul sees that singular and true Beauty, it will the more love it. But unless it fix on it its Eye with a mighty Love, and decline not any whether from beholding it, it cannot remain in that most Blessed Vision. 1 Solil. c. 7.  
One thing there is that I can prescribe thee: I know no more. That these sensible things are wholly to be forsaken; and that we must greatly beware while we act this Body, that our Wings, which we need have entire and perfect, be not hindered by any of their Birdlime, that we may fly away from this Darkness, to that Light, etc. Therefore, when thou shalt be such, that nothing of Earthly things doth at all delight thee, believe me, in that moment, in the same point of time, thou shalt see what thou desirest, etc. 1 Soliloq. c. 14.  
Thou dost desire to see and embrace Wisdom as it were naked, without any thing of covering, so as she doth not suffer herself, except to very few and her most choice Lovers, etc. It is a certain ineffable and incomprehensible Light of Minds: that vulgar Light, etc. ibid. c. 13.  
Confide constantly in God, and as much as thou canst commit thyself entirely to Him. Do not be willing to be as it were thine own, but profess thyself to be a Servant of the most Gracious and Bountiful Lord. For so will he not cease to raise thee to Himself, and will permit nothing to befall thee, but what shall profit thee, though thou knowest it not. 1 Soliloq. 14.  
Hear me, my God, hear me after that manner of thine known to very few.— Command, I beseech thee, whatever thou wilt, but heal and open my Ears, that I may hear thy Voice: Heal and open my Eyes, that I may see thy Becks.— Say to me, which way I shall look that I may behold Thee, etc. 1 Soliloq. c. 1.  
Being admonished to return to myself, I entered into my most inward parts, thou being my Leader: and I could do it, because thou wast become my Helper. I entered, and I discerned with the Eye of my Soul, such as it was, above the same Eye of my Soul, above my Mind, the unchangeable Light of the Lord; not this vulgar, and visible to all Flesh. Nor was it as of the same kind greater, as if it grew more and more clear than it, and filled all with its Greatness. This was not that, but another, quite another from all those. Nor was it so above my Mind, as Oil above Water, nor as Heaven above Earth; but superior, because he made me; and I inferior, because I was made by it. He who knoweth Truth, knoweth it: and he who knoweth it, knoweth Eternity. Charity knoweth it. O Eternal Truth, and true Charity, and dear Eternity. Thou art my God; for Thee do I sigh day and night. And when I first knew Thee thou didst assume me, (or take me up) that I should see it to be which I did see; and myself not to be, who did see. And thou didst beat back my weak Sight, shining vehemently upon me; and I trembled with Love and Horror, and found myself to be far from Thee in the Region of Dissimilitude, (or Unlikeness) as if I heard thy Voice from on high; I am the Food of grown Persons; grow, and thou shalt feed on me. Nor shalt thou change me into thee, as the Food of thy Flesh; but thou shalt be changed into me. And I know that for Iniquity thou dost tutor Men, and makest my Soul to pine away like a Spider. And I said, Is Truth nothing, because it is diffused, neither through finite, nor through infinite spaces? And thou cried'st from a far, Yes indeed, I AM THAT I AM. And I heard, as it is heard in the heart; and there was no cause of doubt at all left; and I could easilier doubt that I was alive, than that Truth was not, which is seen being understood by the things which are made. 7 Confess. c. 10.  
More to this purpose might be noted out of these, and others of great Authority in the Christian Church; though it may be observed that anciently the Christians, as well as the Jews and Heathens, were very cautious not to express the Mysteries of their Religion to the Profane, or to such as were not capable, according to our Saviour's Admonition, Mat. 7.6. and out of that caution, and a like caution to avoid all Ostentation and secure their Humility, were more sparing in their Expressions of any thing of this nature in their Writings, than those of after-Ages, who, by degrees, began to write more openly, and at last to compose whole Books of what was before taught more secretly to particular Persons, as they were capable to receive it; but this is sufficient for the present.  
By this Taste of the Spirit of these Holy People, together with the Testimonies of such Excellent Persons as were contempory with them, and well acquainted with their Manners and Exercises, we may judge of the Rashness and Inconsiderateness of many of later times, who have made no scruple to despise, vilify, and reproach the Monastic State in general; and the Impiety and Wickedness of such as have industriously endeavoured to rake up all the Dirt, and raise all the Calumnies and Slanders they could against them. If the Abuses and Corruptions, which in later times have increased among them, were such as might provoke the Indignation of Men and Judgements of God upon them, must the whole State from the beginning be condemned for them? If the Serpent cast out a Flood of false and Hypocritical Pretenders, such as those described by Piammon before, pag. 59 and Hierom, pag. 65. called Sarabites and Remoboth, to drown and obscure the Excellence of those who were sincere, doth it become Christians to help the Serpent in that attempt? There are also (saith St. Austin) who are false Monks, and we have known such; sed non periit Fraternitas Pia propter eos, qui profitentur quod non sunt; But the Pious Fraternity is not therefore lost because of those, who profess themselves to be what they are not, in Psal. 132. and in divers other places he notes such a mixture among them; and the Unreasonableness of those, who censure all for the Miscarriages of some. Should we judge of Episcopacy by the Actions of too many of that Order, which might be noted even from the time of Diotrephes, but especially after they became not only secure, but greatly honoured by Christian Princes and Emperors; or of the Reformed Churches, by what hath been acted by some amongst them; or even of Christianity, by the Lives and Manners of too many called Christians; how unreasonable would that be?  
If we look into the more ancient times, we shall find them admired even by Jews and Heathens, and censured and condemned by none but Infidels, Heretics, and Apostates. Only one SYNESIUS is set up against the concurrent Judgement of all the Great Lights of the Church, Athanasius, Basil, Nazianzen, Chrysostom, Ambrose, Austin, and innumerable more. And who is this Synesius? A Bishop indeed, and a Learned Philosopher; but as a Learned Doctor of this Church, and no Friend to Enthusiasm, hath observed, a better Platonist than sound Christian; one who lived among them, and yet very ignorant of what was most considerable in them; one who passeth a harsh Censure of them, and yet in it gives a remarkable Testimony for them. He knew indeed what every Rustic could take notice of, that they practised themselves, and recommended to others, Temperance, and Continence, and great Austerities; and thereof he is an unexceptionable Witness; but the reason thereof he knew not; and therefore calls their Way of Living Barbarous, Adamantine, and contrary to Humane Nature; an ample Testimony rightly understood. He knew their diligent Labour and Works, and what was said concerning their continual Contemplation of Divine things: and thereof is an undeniable Witness; but how that was consistent with twisting of Reeds and making of Baskets, that he could not conceive. He knew that they had great regard to Motions, Impulses, Transports, etc. and thereof he is a competent Witness; but what to make of them he knew not; and therefore thought that they did thereby hope for the End without the Means. He knew that they were very confident of their Knowledge of Divine things; and thereof he is a sufficient Witness; but what they were he understood not; nor how they should attain any such Knowledge without Learning and Study; and therefore thought they did very arrogantly assume to themselves a greater Measure of Divine Knowledge than others had. And what wonder if he, who did not believe all the known Articles of the Christian Faith, should be no more acquainted with such Mysteries and Secrets in Spiritual things, as are by the Wisdom of God hid from the Wise and Prudent, but revealed unto Babes, than some of our Learned Doctors are at this time? Undoubtedly had those great Men, mentioned before, no way inferior to this in any part of Learning, understood no more of these things than he did, they had been of his Mind; or had he understood as much as they, he had been of theirs. And so much for Synesius, a very competent Witness of what he knew in this Case, but a most incompetent Judge of what he understood not.  
If we come nearer to our own times, and inquire into the State of the Monasteries at the time of the Dissolution, Stow the Historian writing of the Year 1536. 28. Hen. 8. says, The Poor did much lament the Downfall of Monasteries, for the great Hospitality which was kept there. And it is certain, that till after the Dissolution of Monasteries there was no Law in England to enforce any Man to pay to the Relief of the Poor by way of Temporal Coercion. The Stat. of Ed. 1. called the Stat. de Asportatis Religiosorum, recites it to be one chief End of building Monasteries, that Hospitality and Almsgiving might be exercised, and the Sick and Feeble maintained. The Clergy then scarce pretending themselves to be Proprietors, but rather Vsufructuarii: and as Mr. Selden saith, that Parsonages and Vicarages were Elemosynae Laicorum; so it seems they were used as a kind of Reserve for the Laity, when they fell into Poverty again, that is, the Surplus was so: for there was always to be deducted the Maintenance of him, who waited at the Altar, according to the Dignity and Quality of his Person, Order, and Function. This was the Observation of a very good Friend to the Church of England, the late Lord Chancellor Finch. But as to the Monasteries, certainly that was an excellent Provision for the Poor, where they might be supplied with Spiritual as well as Corporal Alms; and such as it seems did not fail till the last; so that we needed no Law for Provision for the Poor till the Monasteries were dissolved. Which is that Sin, whereof the Learned and Judicious Mr. Joseph Meed saith, the whole Body of the Reformation is notoriously guilty; which, nevertheless, saith he, is accounted no Sin, and yet such a one as I know not whether God ever passed by without some visible and remarkable Judgement. Ep. 14. p. 760. (( v. Ep. 58. p. 829. Disc. 2. p. 15, 17. & Disc. 27. p. 119 ...) and the Judgement he thought begun upon some, (v. p. 17. & 829.) and expected more to follow. And since the Righteous God is a severe Revenger of the Indignities and Injuries done to his Saints; nor can he be thought to have less regard to Sacred Persons than to Sacred things, I know no reason why the great Defects of pious and a complete Christian Education, which are now notorious in our Universities, and that Blindness, and Spirit of Sloth and Slumber, which, from thence, seems to have seized and possessed all Ranks and Qualities of Persons and Parties amongst us, may not be a special Judgement of God for that Universal Prejudice and Contempt, which upon the Scandals of some, the profane Sacrilegious Impiety of others, and the inconsiderate Rashness and Indiscretion of many more, have raised against it.  
FINIS.   

THE LIFE OF St. ANTONY, Originally Written in Greek by St. ATHANASIUS, Bishop of Alexandria.  
Faithfully Translated out of the Greek by D. S.  
TO WHICH The LIVES of some others of those Holy Men are intended to be added, out of the best Approved Authors.  
LONDON, Printed for the Author, for the Use and Benefit of a Religious Society, 1697.   

THE PREFACE.  
THE great Prejudice, which in this last Age was raised against Monastic Life and Monks, so greatly esteemed in the most flourishing Ages of the Church, did proceed, not so much from any Evil in the thing, or in the persons at that time, though much degenerated from the Virtue of the Ancients, as from the Wickedness and Sacrilege of such as were greedy of their Revenues and Riches, and unwillingness of others to bear the Yoke, they had taken upon them. This is so manifest, that whoever should proceed to that degree of Disingenuity and Impudence as to deny it, would justly forfeit all Credit with Men of Judgement and Impartiality afterward. It is true, there was too much occasion given for such as had a mind to rake up all the dirt they could against them; yet even in that scarce any who have set themselves to that work, have contained themselves within the bounds of Truth and Modesty, much less of Charity; but their Malice and Prejudice may be perceived upon a very small inspection into their Writings. In this wicked Work, besides all those who were directly concerned in it, many others engaged, partly as Advocates, in hope of some Preferment or Advantage from such as were possessed of the Prey; partly to ingratiate themselves with the Party; and partly through an indiscreet ignorant Zeal, easily carried with an overflowing Stream.  
The mischievous Consequences of this were many and great; of which, to pass by others, one is no less than want of sound Education in true Christian Piety and Virtue, even in our Universities ever since, but too manifest in the Effects: and another no less than that, even the making the Word of God of none effect, by discommending and disparaging, and eluding even what our Saviour recommended to all, though enjoined to none, undermining the very Principles of the most Heroic Virtue and Piety of the most Holy Christians, by an abominable Antichristian Presumption, requiring no less than a Public Humiliation of all the Protestant Churches. For these, and others of this nature, it is that the Blessing of God hath not been upon the Reformation, but only a Protection, nor is it probable ever will, till the Reformation itself be reform; but that they will either dwindle away, as they have hitherto, till they come to nothing; or fill up the measure of their Iniquities, till they bring some great Judgement of God upon them.  
Such inconsiderate factious Zealotes as call this Popery, know not what they say; but do Honour to Popery, Injury to Christianity, and Prejudice to their own Cause. But so mad and heady have they been, that sober Men, who understood better things, have been forced to apologise for barely mentioning the Monasteries, as Mr. Tanner hath truly observed, in his Preface to his Notitia Monastica; who, notwithstanding, hath very worthily dared to say, That Monasteries were in those dark Ages the only Preservers of Learning, and Maintainers of Hospitality: That Orders and Statutes for the Relief of the Poor were never known till after their Dissolution: and, That their Founders were Men of the greatest Honour and Virtue in their respective Ages. In his Epistle Dedicatory.  
The Antiquity of Monasteries among Christians is not certainly known. It is very probable, which Mr. Tanner saith after Sir George Mackensy, that the Original of Monks in Britain may be dated from the first Plantation of Christianity therein; and that some of the Druids having been converted from the Pagan Religion, whereof they were the Priests, became our first Monks; being thereunto much inclined by the Severity of their former Discipline. And the same is certainly more than probable concerning Egypt, that the Therapeuts, whatever they were before, were converted some of the first, and continued their way of living afterward; for none could be more disposed to receive the Gospel; nor can any other account be with any probability given of them. And Monasteries there were in Egypt before St. Antony, as appears plainly by the expression of St. Athanasius in his Life, (c. 3. p. 6.) and more fully by Socrates, (lib. 4. c. 23.) who saith, That Monasteries in Egypt had their Original from very great Antiquity: but they were enlarged and much increased by a pious Man, whose Name was Ammon; of whom Athanasius makes mention in the Life of Antony, (c. 32.) which Socrates also takes notice of. So that the Question mentioned by St. Hierom, in his Life of Paul, is plainly to be understood, not who were the first Monks, nor who were the first Anchorets; but who were the first Eremites, who retired so far as into the Desert? for Athanasius mentions an old Man, when St. Antony began, who had obliged himself to a Solitary Life from his Youth; and, doubtless, many such there were from the beginning of Christianity: but such Societies there were also of Women, before St. Antony's time; to one of which he committed his Sister, as appears in his Life; and of whom St. Athanasius gives us a noble Testimony. Apolog. p. 698. to. 1.  
But there being none of whom we have any such particular and authentic account of their Lives and Actions, more ancient than St. Antony, none could be more proper to begin with for Example of the Heroic Piety and Virtue of those Ancient Christians, than his, being written by so Eminent and Excellent a Person as St. Athanasius, whose deserved Character the English Reader may peruse in Dr. Cave, collected out of the Ancients.  
And for the LIFE itself, that it was written by Athanasius in Greek, and soon after Translated by Evagrius into Latin, is so attested by the Ancients, as is beyond all question; and the Agreement, and Disagreement too, by reason of the Liberty which Evagrius saith he took in Translating of it, which is between the Greek and the Latin Copies now extant, is so remarkable, and all so agreeable with what is said of it, or out of it, by the Ancients, as renders all little Cavils and pretended Doubtfulness greater Blemishes to their Writings, Candour and Integrity, who abuse People with such Pretences, than it can be to either the Greek or Latin Copies, which so mutually confirm the Truth of each other, and with the concurrence of other Testimonies, make such a triple cord, as nothing but greater regard to Factions and Parties, than to Truth and Honesty, would ever attempt to break. Why are not some others reckoned doubtful, for which there is more colour; but that one serves their turn, but the other not?  
But undoubtedly there is a certain Secret Cause of some People's Prejudice against this Holy Life: His Heroic Virtue and Devotion, is a tacit Reproach to their Laziness and Tepidity; His Miracles, to their Want of Grace; which makes that seem incredible to them, which they see nothing of among themselves: and hence they catch at any thing to bring all into question; as, his Combats with Devils, (c. 7.) though certainly written by St. Athanasius, and cited out of him by Ruffinus, Socrates, and Nicephorus; and the like related by others, and even in our own times; the Smell of Spirits; (c. 35.) as if it was not common for foul Spirits to leave a Stink behind them; or that we must deny Credit to all Relations of that kind, even amongst ourselves, because not agreeing with our finespun imaginary Notions of Spirits: and the use of the Sign of the Cross, both recommended to others, and practised by himself; as if that was not the Common Practice of Christians long before his time; and the triumphant Erecting of Crosses ever since Constantine's time at the least; (See Eusebius 's Life of Constantine, l. 1. c. 28,— 31, 40. and l. 2. c. 7.—) and we had bravely mended the matter, by setting up instead of it the Effigies of the Dragon upon our highest Spire without, and the Ensigns of the Beast over our Altars within, in many of our Churches, as real Emblems or Representations of our Estate and Condition, as if there was indeed some Magical Enchantment in them.  
We may argue and cavil at such things as these; but where is the Virtue and Divine Power, which accompanied that Holy Man? If we judge by our Saviour's Rule, we shall find little but empty Talkers among those, who exclaim most against these things; and magnify the Active Life above the Contemplative: What does their Activity produce? Antony, we see, converted great numbers to forsake their Estates, and embrace the State recommended by our Saviour to all, who could receive it: But how many do we see by these Orators converted from their Covetousness, Vanities and Superfluities, to Obedience to the positive Commands of Christ? In Antony the Power and Spirit of Christianity shined gloriously even in the sight of Heathens and Infidels; but our Little Morality makes ourselves suspected first, and then our Religion too for our sakes; and gives great occasion to such as have more Wit than solid Virtue, to turn Atheists and Deists; and such as have some sense of Religion, to turn Separatists or Dissenters, Nay, the very Reading of this Life hath produced more noble Convertions, than all their Preach and Writings, put all together, who cavil at it: whereof we have particular instances in St. Augustin's Confessions, l. 8. c. 6. And, indeed, how can they expect the Blessing of God upon their Labours, who so unadvisedly oppose so considerable a part of the Doctrine of our Saviour in general, and resist his Inspirations in such as consult them in their own particular cases? Is this the way to prepare a People for the Lord? They may do well to consider what they shall answer, when they are called to account for it; and be more wary in such cases, that they do not obstruct the Work of God, but, as they ought, promote it.  

An ABSTRACT of the LIFE of St. ANTONY out of SOZOMON, l. 1. c. 13.  
WHETHER they were Egyptians, or any others, who were the first Beginners of that (Monastic) Philosophy, this is confessed of all, That that Great ANTONY the Monk did excellently practise that kind of Life with proper Exercises and Actions of Diligence and Perfection; whom at that time growing famous in the Deserts of Egypt, the Emperor Constantine, in Honour of his Virtue, received into his Favour and Friendship, honoured him with his Letters, and desired him to write to him for what he had occasion. He was an Egyptian, Born of a Noble Family at a place called Coma, which is a Village near Heraclea. When he was a well-grown Youth, the Lands descended to him from his Father, he gave to the People of the place; and selling the rest of his Estate, he distributed the Price amongst the Poor. For he considered that it was the part of a Student of Philosophy, not only to deprive himself of his Estate, but to dispose of it in a decent manner. While he lived with others of his time studious of Philosophy, he imitated the Virtues of all of them. And because he conceived that a Good Life, although hard and difficult at the beginning, would, by Custom, become easy and pleasant, to those measures of severe Exercise of his Continence, which he first began with, he daily added something, and, as if he always began, still renewed his Resolution and Alacrity of Mind, chastizing sensitive Pleasures with corporal Severities, and resisting the Affections of his Mind with a Wise and Divine Resolution. His Food was only Bread and Salt, and his Drink Water, and Sunset his Dinner time. But he often continued ●●sting two days, or more. He waked almost continually whole Nights, and continued in Prayer even till Day; and if he did take any Sleep, it was only upon a Mat. But for the most part he took the Ground or Floor for his Bed. He refused anointing with Oil, and the Use of Baths, and such like things; because they, with their Humidity, are wont to dissolve and relax the firmness of the Body. And it is reported, that he never saw himself Naked. Book Learning he neither understood, nor admired; but a Good Mind he commended as more ancient, and the Inventor of it. He was very Meek, Civil, Prudent, Magnanimous, courteous to such as came to him, and not unpleasant to those, who talked with him, even though they talked crossly: For he did wisely, by his Behaviour and Skill, alloy the heat of Contention as it arose, reduced it to Moderation, and the Persons to more composed Behaviour. When, by so great Virtues, he had obtained abundance of Divine Foreknowledge, he did not account it a Virtue to foreknow: and therefore neither did he advise that any one should lightly trouble themselves about the Foreknowledge of Futurities. And he judged, that neither he, who is ignorant of future things, should for that incur Punishment; nor he, who had Knowledge of them, to be in that respect Happy, or to be emulated. For true Felicity, he said, was to Worship God, and Observe his Laws. But, said he, if any one be desirous of this Prescience or Foreknowledge of things, let him purify his Mind. For by this means he did resolve that the Faculty of Foreseeing, and the Science of future things, might, by Divine Revelation, be obtained. But neither did he endure to be idle; and he directed any who desired to live well, to work; and day and night to enter into Examination and Account with himself of his Deeds: and if any thing was done otherwise than it ought, to write that down, that thenceforward he might beware of Sins, and be cautious of himself, if he should find many such things written, as fearing lest if that writing should be found, it might appear to others how bade he had been. He was an excellent and most industrious Advocate for such as were oppressed; and for the sake of such often went to Cities: For many, with their lamentable Complaints, prevailed with him to interceded for them with Princes and Magistrates: For all of them reckoned it a great Happiness if they could have the opportunity to see him, hear him Discourse, and receive his Commands. But although he was such as he was, yet did he endeavour to live unknown and in Solitude. And when at any time he was compelled to go to the City, to secure any in want, as soon as ever he had dispatched the Business for which he came, he presently hasted back to his Retirement. For Fishes, said he, do live in the Water; but Solitude is the Element for Monks: Those, if removed to dry Ground, die; these, if they approach the City, lose their Monastic Composedness. Toward those who looked upon him he endeavoured to behave himself so, as neither to be, nor to be judged proud.  
These few things concerning the Conversation of Antony, I thought necessary to say, that taking them for Examples, we may by them judge of the rest of his Philosophy.  
He had many very Eminent Disciples, of whom some flourished in Egypt and Libya, others in Palestine and Syria, and in Arabia. And each of them lived, among those where they lived, as their Master did, and instructed many in the like Virtue and Philosophy, so that it was hard for one, who did diligently visit Cities and Countries, to meet with his Associates or Successors: For how could such easily be met with, who more industriously endeavoured to live concealed and unknown, than other Mortals of the World, out of a vain Ambition do to be known?   

A Relation of Two Courtiers converted from the World to a Religious Life, by Reading the Life of St. Antony, taken out of St. Augustin's Confessions.  
TWO Courtiers at Trevers, while the Emperor was at a Public Show, diverting themselves in some Gardens near the City, in one of them found a certain Cottage inhabited by some Religious Men, and there the LIFE of St. Antony; which one of them began to read, and to admire, and be inflamed, and while reading to think of taking up such a Life, and leaving the Service of the World to serve God. And presently being suddenly filled with a Holy Love and modest Shame, he, angry at himself, cast his Eyes upon his Friend, and says to him, Tell me, I pray thee, whether do we aspire to arrive by all these our Labours? What do we seek? For what do we strive? Can our Hope be greater in the Court, than to be Favourites with the Emperor? And what is there there not frail and full of Dangers? And by how many Dangers do we proceed to greater Danger? And how long shall this be? But if I would be the Friend of God, behold, I am made so presently. This he said, and being in Labour in the bringing forth a New Life, he turned his Eyes again to the Book, and read on, and was inwardly changed where God only sees, and his Mind was set free from the World, as presently appeared. For as he read, and rolled over the Waves of his Heart, he sometimes groaned, and considered, and, at last, resolved upon better things; and having given up himself to God, he saith to his Friend, I have now broken off from those hopes of ours, and have resolved to serve God; and this I begin from this very hour in this very place. If thou be'est loath to follow me, do not hinder me. The other answered, That he would stick to his Companion in so great an Achievement, and of so great Merit. And both, now being Religious, have built the Tower (saith St. Augustin) with the proper Expense of Leaving all and following Christ, and fixing their Heart in Heaven remain in that Cottage.  
Two other Courtiers, who had parted from them, and been walking in other parts of the Gardens, coming to call them to return, they told them their Resolution, and how it was wrought and confirmed in them: At which they, though not yet so resolved, fell into Tears, and congratulating their State desired their Prayers. But two Virgins, to whom these Converts had been contracted, when they heard of it, did likewise consecrate their Virginity to the Lord.  
And St. Augustin himself was so affected with the Relation of it by Potitianus, who was one of those who returned, that it was a chief occasion of his Conversion, and after many Conflicts in himself, which he expresseth very pathetically in the next chapter, he broke out at last into these earnest Expressions to his Friend Alipius: What do we suffer? What is this? What hast thou heard? The Unlearned get up, and take Heaven by force; and we with all our Learning, without heart, behold where we wallow in Flesh and Blood. Is it because they are gone before, that we are ashamed to follow? and are we not ashamed at least not to follow? And these throws of the New Birth never ceased till his Conversion was perfected.    

The LIFE of St. Antony, Originally Written in Greek BY St. ATHANASIUS, Bishop of Alexandria, TO The Pilgrim Brethren.  
YOUR Design of not only keeping pace with, but also of outstripping the Egyptian Monks in a virtuous Ascetic Course of Life, is an Entrance upon a very generous and laudable Enterprise. You have at length, I find, got Monasteries of your own, and a Platform of Monastic Discipline by you. There is no one but must in Justice commend your Design; and no doubt but God will bring it to Perfection, in case ye be but instant and constant in Prayer for his Blessing.  
And since you have an earnest desire of being informed, How St. Antony first entered upon an Ascetic way of Living; and what manner of Man he was before; and what sort of End he made at last; and whether the Reports that have passed about him are true; in order, I presume, to bring yourselves to an Emulation of him; and hereupon have thought fit to request an Account of his Conduct from my hands: Be ye hereby satisfied, that I have received your Command, and received it with great Affection too; for the Truth of it is, the bare Remembrance of St. Antony, is a Matter of great Advantage to me: Besides too, I am very well satisfied, that when you have had an Account of this Man, you will admire him so, as to rival and transcribe his Example; which indeed is a Pattern so exact, that any Monk may form his Solitude by it; and therefore I dare advise you not to   you may have heard concerning him; but rather to look upon common Reports, as strange as they may seem, to fall far short of what St. Antony did and was: for truly his Fame does not come near his Worth. And I must needs say, that what I send now to you concerning him in this Letter, by reason of the Urgency of your Request, is only an imperfect Relation of some few Passages of his Life, which are still fresh in my Memory. And I desire you by no means to leave off Enquiring about him of Passengers from all Quarters; for I am persuaded, did every one speak what they knew of him, his Life would be found a Task too great for any Biographer to undertake to perfect it: For which reason, as soon as your Letter had reached my hands, I thought fit to send for some of those Monks who used frequently to visit him, that by their Information my Narrative might be a little fuller than 'tis now. But because the scantiness of the Seamens time and the haste of the Pacquet-Boat straitened me so, that I could not tarry till they came; I have used my utmost Diligence to acquaint your Reverences with all that I knew myself, (for I have often seen him) and could learn from a Person who was his Servant no small time, and used to pour the Water on his Hands when he washed. I have all along eyed the Truth, so that  hears more than he will find here, may safely give Credit to what he hears. Whoever knows less of him can't choose but have great Thoughts of St. Antony; but however, can't revere him so much as he aught who Reads this.  
1. ST. Antony was Born in Egypt, both of Rich and Noble, (& what is better than both) of Christian Parents. And indeed his exact Christian Life was a clear Evidence of his Christian Birth. During his Childhood he was always kept at home, being an utter Stranger to every Body but his Father's Family. And after he was a little grown up, he could not endure to go to School, purely because of an inbred Aversation to keeping Company with other Children: For he had a strong desire to live, as we read of Jacob, like a plain Man dwelling in Tents. When his Parents used to carry him to Church, (though but a Child) he did not appear Listless or Lazy: Neither, as he grew up, did the least sign of a refractory Spirit appear in him: But he was always very Obedient to his Parents, and Attentive to the Prayers and Homilies, and strictly careful to reap some Profit to his Soul from what he heard. Though he saw his Parents had a great Estate, yet he never was concerned for dainty Victuals, or variety of Dishes, being not in the least solicitous about matters of that kind; but was always pleased with  was provided, and never desired any thing else.  
2. At about Eighteen or Twenty Years of Age, at the most, he was left an Orphan, with an only and very young Sister, and trusted by his Parents, (notwithstanding he was so young) when they died, with the Management of the whole Family and Estate, and the Education of his Sister. Before Six Months after their Decease was expired, as he was going (according to his Custom) to Church, and ordering his Faculties into a fit frame for Devotion, that Text (Matt. 19.27.) of the Apostles leaving all to follow their Saviour, came particularly into his Mind in the midst of his Walk; as also concerning those who in the Acts (Act. 4.35.) Sold their Estates, and brought and laid them at the Apostles feet, to be distributed as every one had need; and what, and how great an Hope remains laid up for them in Heaven: With these Thoughts he went into the Church. Now it happened on that Day, that that part of the Gospel was read where we read our Lord saying to the Rich Man, Matt. 19.21. If thou wilt be perfect, Go sell all thy Possessions, and give unto the Poor, and then come and follow me, and thou shalt have Treasure in Heaven. This Lesson St. Antony applied (as particularly directed to him) to himself; and hereupon embracing the Remembrance of the generous Example of those Saints, as injected into his Mind by God himself, accordingly parted with the Estate of an ancient Family, in all 300 Measures (which the Egyptians call Arours) of very rich and fertile Land, and distributed the Money, for which he sold it, among the Inhabitants of the Village where he lived; that neither his own nor his Sister's Mind might be encumbered with it any longer. His Movables he also Sold, and gave the Money to the Poor.  
3. And having reserved some small matter for his Sister, the next time he went to Church he heard our Lord say in the Gospel, Matt. 6.34. Take no thought for the Morrow: And therefore, without any more delay, he even went out immediately, and distributed that too among the Poor. And having given her in Charge to some experienced and trusty Virgins, to be Educated in their Cloisters, he betook himself to an Ascetic Life without doors, keeping a very close eye upon himself, and leading a very rigid and absteinous Life; for at that time there scarcely were any settled Monasteries in Egypt, neither did any Monk live in a remote Wilderness: But whoever had a mind to order himself very severely, exercised himself in some solitary Place not far from his own Town. At this time there was an Old Man in a neighbouring Village that had obliged himself to a solitary Life from his Youth. St. Antony having observed him, was inflamed with Emulation, and at first continued alone in some place or other that was hard by the Village. And wherever he heard of any studious and zealous Courter of Virtue, like a provident Bee, he would be sure to go and find him out, never returning to his own Abode till he had seen him, and could bring something back with him, which might serve for part of a Viaticum to bear up his Spirit in his Progress to Heaven. After he had continued thus some time, he squared his Mind with such exactness, as to resolve never to return again to the Place where his Ancestors Seat was; nor so much as to bear the secular Concerns of his Relations in his Memory any longer; that he might entirely apply his Mind and Affections to a vigorous Assiduity in Asceticks. And therefore he wrought with his own Hands, because 'tis written, 2 Thess. 3.10. Let not the Idle eat. Part of what he got by his Labour he subsisted on himself, and part of it he gave to the Poor. He Prayed continually, because he had learned that we ought to pray incessantly in private. He attended so diligently to the Scriptures, when read, that nothing fell to the ground from him, but he held it so fast, that his Mind was as good as a Library to him. For the sake of his Demeanour, he was beloved by all: He submitted, with great readiness, to all virtuous Persons whom he visited: He would, with great diligence, by himself mark every virtuous Person's Virtue, for which he was peculiarly Eminent, and stamp them upon himself. In one, he would observe an Obligingness of Carriage; in another, an unwearied Fervour in Prayer; in a third, Calmness of Spirit; in a fourth, great Condescension and Charity: He would very affectionately eye this Person's great Sprightliness, Vigilance, and moderate use of Sleep; and another Man's Affability, Delight in the Scriptures, and Readiness in Conferences on Spiritual Subjects: Here he admired one for his Fortitude, Magnanimity, Patience, and Courage; there another for his Fast, hard Lying upon the Ground, and other such like Arts of subduing the Body: But principally, and above all, he would seal on his Heart and Soul that Piety and vehement Affection for Christ, and stream of mutual Love, which was very obvious and legible in them all. Thus he used constantly to go back to his own Cell always fraught with such useful Observations as these; making himself the Repository of all those Excellencies he could spy in others; whence he was wont to elicit and display them in a bright and exemplary Conversation. All the Contest he had with those of the same Age with himself, was, to be second to none of them in Christian Discipline: In which sort of Victories he behaved himself so modestly, that no body fretted at him for Envy; but rather, on the contrary, took delight in taking Notice of him; insomuch, that the whole Neighbourhood that had any regard for Virtue, and all with whom he conversed, observing his Goodness, used to call him Theophiles, or God's Friend: The Elder, calling him Son; and the Younger, Brother.  
4. But the Devil, who is envious, and hates every thing that is commendable, could not endure to see such a noble Purpose in so young a Person; but made it his Endeavour to thwart all his Designs to his Disadvantage.  
At first he strove to bring him off of his Ascetic Course of Life, by throwing into his Mind a Remembrance of his Estate, of the Nearness of his Relations, and a Solicitude for them; a Love of Money, and Desire of Glory; great Varieties of Pleasure, and other such Recommendations of the Methods of the World; as also, Thoughts of the Ruggedness of Virtue, and how much Labour it costs a Man to obtain it; and, to mention no more, of the Weakness of his Body, and the long Remainder of his Life. In short, the Devil raised a great deal of dust in his Thoughts, that by bemudding and disordering his Mind, he might make St. Antony let go his Design. But as soon as the Enemy saw himself too weak to foil St. Antony's Resolution; and quite contrariwise, that he himself was emasculated by the Holy Man's Steddiness, supplanted by a mighty Faith, and fallen by reason of his continual and earnest Prayers, he assumed a new Boldness and Confidence in those Weapons which he knows every Man carries about him in his own Flesh against himself; for here he mostly lies in Ambush against the Souls of the Young. Accordingly he renews his Assault against the Youth, Night and Day attacking him with great Turbulence; insomuch, that standers by could easily discern a Combat between them; for the Devil threw filthy Thoughts into his Mind; and the Young Man routed them out as fast by Prayers: the Adversary used his Policies to make his Body dissolute, and rebellious; on the other hand, St. Antony fortified his Soul, and used his Body hardly, and kept it under by Faith, and Fast, and Tears, and earnest Addresses to God. But still the Devil, though worsted, was very hardy, and appeared to him in the Shape of a Woman, represented Beautiful in all respects, only to impose upon St. Antony. But Antony, by placing the noble Extract of his Spirit and intellectual Power in a clear view before himself, quenched this Firebrand of Deceit. Nevertheless the Devil would yet be hinting the Softness and Affectingness of this Pleasure; on the other hand, Antony, like an enraged and exasperated Person, by revolving in his Mind God's Menaces of Fire, and the Toil of those Furrows which the neverdying Worm ploughs in the Consciences of the Damned, escaped free without being hurt, or so much as singed by his Temptations. All which dashed the Enemy mightily out of countenance; for, he that once thought of being equal with God himself, was now slighted and balked by a Young Man; and he that generally vaunts and vapours so insolently over Flesh and Blood, was now overthrown by a Man, even whilst he wore his frail Body of Flesh: For our Lord, who wore Flesh Himself for our sake, and gave the Body a Conquest over the Devil, wrought and wrestled together with this Holy Youth. So that every one who strives in good earnest with the Devil, may, with good reason, say, Not I, but the Grace of God with me, 1 Cor. 15.57. At last, the Devil perceiving that he could not overthrow and discourage Antony by this Device, gnashing his Teeth, and being like one beside himself to see himself drove out; he, who is really black in his Nature within, appeared in the form of a Black Boy to Antony, and as it were lying at his Feet, (for the crafty Spirit being turned out of his Heart, now no longer invaded his Thoughts) assumed an Humane Voice, and said; I have deceived many, yea, verily, I have worsted and deceived very many: But having now exerted my Strength against thee, as against many others, I have been weakened and overcome. Who is this (said Antony) that talks thus to me? The Devil answered in a wretched whining Tone; To this Day I have plied soft fleshly Allurements in Young Persons, and have been called, The Spirit of Fornication. How many, when willing to be Sober, have I deceived? How many have I, by Hypocrisy, and sense-affecting Motions, drawn aside? I am he of whom the Prophet speaks, Hos. 4.12. Ye have been deceived by the Spirit of Fornication: 'Twas by me that they were tripped up: I am he who have so often disturbed thee, and as often been humbled by thee. Antony therefore having paid his Thanks to God, and being become more valiant in Spirit, said; Hence 'tis plain that thou art very contemptible, for thy Soul is black and swarthy, and thou art weak as a Child; neither will I, for the future, give way to any Solicitude upon thy Account; for the Lord is my Helper, and I shall look down upon mine Enemies with scorn; which he had no sooner said, but the Black Monster fled away, being afraid to speak or come near the Hero.  
5. This was St. Antony's first Conflict with the Devil; or rather, (to speak properly, and as I ought) this was our Lord's first defeat of the Devil in Antony, who, Rom. 8.3, 4. Condemned Sin in the Flesh, that the Righteousness of the Law might be fulfilled in us, who walk not according to the Flesh, but the Spirit. But for all this St. Antony did not neglect himself, as if the Devil were entirely under his Feet: Nor did the Enemy, as though vanquished, desist from forming Stratagems; for he ranged about, like a roaring Lion, seeking out some pretence against him. Antony had learned from the Holy Scriptures that the Wiles of the Devil are many continually, and therefore continually gave himself to exercise; considering, that since the Devil could not deceive his Heart by Pleasure, he would try the more subtly and diligently to do it by other Methods; for the Devil is Sin's sure Friend. Wherefore Antony tamed his Body more and more, lest after he had conquered in some Combats, he should be dragged a Captive by him in others. Hence he resolves to accustom himself to severer Discipline still. At which Resolution many were startled through surprise. But however, he went thorough with it very patiently; for the bend of his Soul having lasted a long time, wrought such a good habit in him, that he seized on every, even the least Occasion of exerting his strenuous pursuit after Virtue.  
6. He watched so very much, that ofttimes he lay without Sleeping all Night long; and this not once, or so, but very often, to admiration. He eat once a Day, after Sunset; sometimes but once in two Days; nay, and sometimes but once in four Days. His Diet was Bread and Salt: His Drink only Water. Instead of a Featherbed, he lay on a Mat; and sometimes on the bare Ground. He never anointed himself, because he said 'twas more proper for the Younger to addict themselves to Ascetic Exercises, than to seek out those things which effeminate the Body: They should rather accustom themselves to labour, and to bear the Apostle's saying in their Mind, 2 Cor. 12.10. When I am weak, than I am strong; for then (said he) the Vigour of the Spirit is renewed, and becomes Athletic, when the Pleasures of the Body languish and are impaired. This also was an admirable Thought of his, (viz.) That he did not think it proper to measure our Progress in Virtue, by the length of the Time we first set out, or by our Retirement, so much as by our Divine Desires, and Long, and the Increase of our Holy Purpose. And therefore he would not remember the Time past; but every Day, as though it were the first, he would express a more ardent Thirst and Endeavour after a further Advance. Speaking by the way of soliloquy, that of the Apostle, Phil. 2.14. Forgetting that which is behind, and pressing forward. And remembering the Voice of the Prophet Elias, who saith, 2 King. 18.15. As the Lord of Hosts lives, before whom I stand, I will surely show myself to day: for he observes from the Prophet's saying, To day, he did not take a measure of the Time past; but every day, as if it were, laying the first Foundation of his Virtue, he studied to approve himself such an one as he ought to be before God; pure in Heart, and ready to obey his Will, and not one's else. Every Christian Ascetic (said he) ought to see and learn within himself his own Life from Elias, as in a Glass.  
7. Antony having by this time, and by these means, recollected and simplifyed himself, Traveled to the Tombs, which were at a considerable distance from that Town, having first acquainted one of his Acquaintance with it, who supplied him with Bread enough to subsist upon a good while. When he was got thither, he went into one of the Tombs, and shut the door over his Head, and tarried within there by himself.  
Now the Devil not being able to away with this, and afraid jest, in a little time, the whole Desert should be filled with Asceticks, came one night with a great company of Devils, and beat and bruised him at that fearful rate, that he lay a long time Dumb, because of the Extremity of his Torments; for he protested his Pains were so great, that 'twas impossible Men should be the Instruments of the like. But, by the Providence of God, (for the Lord does not forget those who hope in Him) the Day after an Acquaintance came with some Loaves to him, who, as soon as he had opened the door, seeing him lying along, like a Dead Man upon the Ground, took him up and carried him to the Town-Church, and laid him upon the Pavement, where many of his Relations and Towns-People sat by him, (as they there used to do about the Corpse of the Dead.) Now about Midnight Antony came to himself, and awoke, and saw all asleep but himself and his Acquaintance that brought him from the Tombs. Antony therefore beckoned to him, and desired him to carry him back to the Tombs, without disturbing any of them. Accordingly his Friend carried him.  
8. And when he was returned thither, shuting down the Tomb-top, he tarried within there as before; and not being able to stand, because of the Stripes the Devil gave him, he prayed lying prostrate; and after he had prayed, he said aloud, I Antony am here; I don't run away for your Strokes or Terrors: For though you inflict more upon me, nothing shall separate me from the Love of Christ. Then he sung that of the Psalmist, Though Hosts encamp against me, yet shall not my Heart be afraid. Thus did Antony think and speak: But the envious Enemy, and hater of all Good, wondering to see him appear so confident in spite of all that he endured, sounded his Hounds together, and being burst with Envy, said; See here, we have not tamed nor tired this Man, either with the Spirit of Fornication, or with our Stripes and Buffet: on the contrary, he is grown the more daring against us; let us therefore set upon him some other way, (for the Devil has always new Schemes ready at hand to promote his malicious Designs.) Wherefore, not long after, they came and made such a great Noise in the Nighttime, that the whole Monastery seemed to be shaken, and the Walls of the Cell to be broke through by the Devils transforming themselves into the Shapes of all sorts of Beasts, Lions, Bears, Leopards, Bulls, Serpents, Asps, Scorpions and Wolves; every one of which moved and acted agreeably to the Creatures which they represented; the Lion roaring, and seeming to make towards him, the Bull to but, the Serpent to creep, and the Wolf to hare towards him, and so, in short, all the rest, according to their Natural Motions; so that Antony was tortured and mangled with them so grievously, that his Bodily Pain was greater now than before: However, he was unmoved, composed, wakeful, and himself: He groaned indeed for Bodily Pains, but he had a sober undisturbed Mind, and, as't were, laughing, he said; If ye had any Strength, it would be enough for only one of you to come against me; but because the Lord hath enervated you, therefore ye thus try to scare me by a Multitude; and (which is a manifest Indication of your Weakness) ye have put on the Shapes of irrational Creatures. If ye have any Power, if ye have received any Authority, don't delay, but seize me: But if ye have not Ability, Why do ye trouble both me and yourselves in vain? My Faith in God is a sufficient Seal and Security of his standing by me. The Devils therefore having assaulted him a long while to no purpose, gnashed their Teeth at him; for they found they mocked themselves more than they mocked him.  
9 Moreover, the Lord did not forget Antony's Bravery at this time, but came to his Help; for as Antony looked up, the Roof of the Cell was as it were opened, and there was a Beam of Light shooting down, as it were, upon him; whereupon the Devils straightway became Speechless; Antony's Pain too presently ceased, and the Roof closed again. Now Antony being sensible of the Ease that had been sent him, and that he had gained Breath, and respite from his Dolours, spoke respectively to the Vision, and said; Where wast thou before? Why didst thou not appear at first, that thou mightst assuage my Pain? And a Voice said unto him, Antony, I was here; but I waited to see thy Behaviour under this Trial; and since thou hast valiantly gone through it, and hast not been conquered, I will always be thy Helper, and make thee famous in all Places. Having heard this, he risen and prayed, and grew so strong, that he perceived he had more Strength now in his Body than he had before; being now near the 35th Year of his Life.  
10. The Day following, as he was walking out, he found himself stronger bend to the Exercise of Religion; and he went to that Old Man (whom I mentioned before) that Night, and would fain have co-habited with him in the Desert: But the Old Man refusing, because of his Age, and the Unusualness of the thing, Antony immediately fled into the Mountain. Now the Enemy again observing his Zeal, and being willing to retard it, laid the semblance of a large piece of Plate in his way. Antony perceiving his Craft, and spying the Devil in the Dish, chid it after this manner: Whence should this Dish come hither? This is no beaten Road, neither is here any Traveller's tread: If it had been lost, 'tis too big not to be recovered again presently: Doubtless it would have been found if they had returned; and, doubtless, had any one lost it, he would have returned, because the place is so solitary. This is certainly one of the Devil's Tricks: But, however, thou shalt not impede my Holy Purpose so: May it perish with thee. No sooner was the Word uttered, but the Plate disappeared, like Smoke before the Fire.  
11. Another time he saw not only a resemblance, but real Gold thrown in the way: Whether it was a bad Spirit, or some good Power that laid it there to try the Hero, and to show the Devil that he did not value real Money, he neither told me, nor do I know any more of it then that it was really what it appeared to be. Antony wondered at the Abundance of it, and leaping over it, as a Man in a Fright over a Fire, never stood so much as to look back upon it; but run away so fast and so far, that he was latent a considerable Time after.  
And now St. Antony continuing still more and more intent upon his Purpose, placed himself in an empty Castle that was on the other side of the River; though before he came 'twas full of reptile Creatures, yet when he went in the Serpents left the Place, as though it had been haunted by an Enemy. Here, after he had stopped up the Entry, he laid in Bread enough to serve him half a Year, (which the Thebans often do; nay, sometimes they will continue without moulding a Year together) and having a continued supply of Water within, he wound up his Soul to God. There he continued always in his Monastery, having entered it, as a Holy Chancel; neither stirring out himself, nor taking Notice of Comers; only once in six Months he took in some Loaves at the top of the House.  
12. Some of his Acquaintance came often to him, and because he would not let them in, lived often without doors whole Days and Nights by him, and seemed to hear a tumultuous rout within, bawling and wailing from within, and crying, Get away from our place; What have you to do in the Wilderness, since you countenance none of our Devices? Those that were without thought it might be some Travellers that had got into him by Ladders at the top of the Castle; but after they had leaned down and peeped thorough a little crack and saw no body, they concluded they were Devils; and being afraid, they called to St. Antony; but he heeded the Devils more than them; and whereas they expected to have seen him dead, they heard him saying, Let God arise, and his Enemies be scattered: Let them vanish, as the Smoke vanisheth: As the Wax melteth before the Fire, so Sinners shall perish from the Presence of God. And again; All Nations compassed me round about; but in the Name of the Lord I staved them off.  
13. Thus did he lead Twenty Years in private Exercise, never stirring out, or seen by any one. But, at last, many others desiring to imitate his Ascetic Life, and other Acquaintance coming to him, and breaking open the Door by force, Antony came out of the Castle, as out of an inaccessible Sanctuary, being matriculated a Member of the Heavenly Jerusalem, and become full of God. The Spectators, when he came out, were in an Amaze, to see his Body, that had been so belaboured by Devils, in the same shape in which it was before his Retirement. The Temper of his Soul was very pure; neither clouded by Sadness, nor shattered by Voluptuousness: Neither Laughter nor Melancholy held him in their Chains: The sight of the Multitude did not disturb him; nor their Praises make him vain: But he was entirely smooth and regular, steered by Reason and Revelation, and fixed in the primitive State of Nature. Our Lord healed many Sick Persons by him. He also cleansed many that were possessed, comforted many that were grieved, and reconciled many that were fallen out, charging them all to prefer none of the Things of this World before the Love of Christ; discoursing and exhorting them to be mindful of future Goods, and of the great Philanthropy of God, who spared not his own Son, but gave Him up for us all. He persuaded many to choose a solitary Life; and by this means there came to be many Monasteries in the Mountains: So that now the Deserts were turned into a City by Monks that left their Estates and Houses, and entered themselves Members of the Heavenly City.  
14. Once he had an Occasion to pass over the Trench of the Arsenoites, to see some of his Brethren Monks; which Trench was very full of Crocodiles; but St. Antony, and all that were with him, by the pure Virtue of Prayer, went over unhurt. When he returned to his Monastery, he obliged himself to very severe and youth-like Erterprises. By his Conferences he would be continually increasing the Fervour of other Monks, and exciting many others to the Love of Exercise; and by the magnetism of his Discourses many more Monasteries were erected; all looking upon him as their Father.  
15. One Day among the rest, as he was walking out, he told the other of his Brethren Monks, (who came to him with a desire to hear him) in the Egyptian Language, that the Holy Scriptures are sufficient for Instruction: But, nevertheless, 'tis decent for us to confirm one another in the Faith by Exhortation, and to cheer and anoint each other's Spirits by mutual Discourses. Wherefore do ye, my Sons, bring your Father what ye know; and I, who am your Elder, will communicate to you what I know by Experience: But besure, in a peculiar manner, to take care to be communicative and unanimous; and that now ye have begun, ye don't grow slack, nor faint in your Warsare; nor say with yourselves, We have laid out so much; item. so much Time upon Exercise: But rather, as beginning every day, let us enlarge our Resolution; for the Life of Man altogether is very short, if we compare it with future Ages: All our Time is nothing to Eternal Life. Every thing else is Sold for its Value, and like is Exchanged for like: But the Promise we have of Eternal Life is a cheap Purchase. For 'tis writ, The Days of our Life are Seventy Years, and if by great Strength we reach Fourscore, or more, they are but Labour and Sorrow. Now, if we spend Eighty Years in Exercise, we shall not reign an Hundred Years for it; but instead of an Hundred, we shall reign for ever and ever. Again; After we have contended on Earth, our Inheritance will not be upon Earth; but we hold Promises of Heaven. Again; After we have laid aside a Mortal Body, we are clothed with an Immortal One. Wherefore, Children, let us not faint; neither let us think we lay out much Time for God, or do any great Matters; for the Sufferings of this present Life are not worthy to be compared with the Glory that shall be revealed. Neither let us think that we have parted with great Possessions; for the whole Earth is very small, with respect to Heaven. For just as one who parts with a Mite, for an Hundred Broad Pieces: So, were any one Lord of all the Earth, and parted with it for Heaven, he parts with a Mite, and receives an Hundred-fold. But if all the Earth is not worth Heaven, then, certainly, he who leaves a few Acres for it, does, in a manner, leave nothing at all. If, therefore, any of us parts with a Mansion, or with Gold, he should neither vaunt nor despond: But we should rather consider, that if we don't leave them for the Sake of Virtue; yet, afterwards, when we Die, we often leave them to whom we would not; as the Preacher has minded us. Shall we not therefore leave it for the sake of Virtue, to inherit a Kingdom? Let us have a Thirst after true Possessions; for, What does it signify to possess those things which we cannot carry away with us? Let us rather acquire those Goods which will follow us into the other World; such as are Wisdom, Justice, Sobriety, Fortitude, Spiritual Prudence, Charity, Love of Wordly Poverty, Faith in Christ, Freedom from Anger, Delight in Hospitality; if we possess these, we shall find they will procure us a Mansion in the Land of the Meek. These things duly considered no Person can be Negligent, especially if he consider that he is the Lord's Servant, and aught to serve Him. Since therefore every one is his Servant, no one should dare to say, I do not work to day, for I wrought yesterday; or by measuring the time past, to be idle for the time to come. But every day a true Disciple of Christ will show the same Readiness of Mind, that (as 'tis written) he may please his Lord, and not run a risk in the Concerns of his Soul. So also let us every day persevere in Exercise, knowing that if we are Negligent one day, we shall not be pardoned for it, because we did well the day before. No, God is offended with such Negligence as we read in Ezekiel. So also Judas, by one Night's Impiety, lost the Fruits of his time past. Let us therefore, Children, adhere to Exercise, and not suffer our Spirits to be bejaded: for herein the Lord is our Fellow-Labourer; as 'tis written, The Lord co-operates for Good with every one that wills and works Good. Now, in order to our not being Negligent, there is a Noble saying of the Apostle, on which we should oft meditate, 1 Cor. 15.31. I die daily: for if we so live as those, who consider they may die every day, we shall not sin. Whence we learn every Day, when we rise, not to reckon upon our stay till the Evening; and again, when we lie down to sleep, to suppose we shall not rise; because our Life is uncertain by Nature; which Providence daily measures out to us. By being thus disposed, and living so every day, we shall not offend; nor lust after any forbidden Object; or be angry with any one; or lay up treasure on Earth: But thus dying every day, we shall be possessing nothing, and forgive all Offences, being freed from all desire of filthy Pleasure; reputing it as transeunt; always striving, and having the Day of Judgement in our Eye: for a great fear of Eternal Torments takes off the Appetite from excess of Pleasure, and rears up the Soul when it gins to stoop. Wherefore, having set foot in the path of Virtue, let us advance faster and faster: and that we may be Masters of all Opportunities before us, let none of us look back, as did Lot's Wife; for our Lord hath positively said, that No one that puts his hand to the Plough, and looks back, is fit for the Kingdom of Heaven. Now, by the Expression look back, is meant nothing else but to change our Thoughts, and to relish the Things of this World. Be not startled when ye hear any thing of Virtue; neither think strange of the Name; for 'tis not far from us, nor without us; but the work is in our Power, and an easy matter, if we have but an hearty Resolution. The Greeks travel and cross the Seas to learn Letters; but we need not travel for the Kingdom of Heaven; or to cross the Seas for Virtue; for our Lord has told us before hand, Luk. 17.21. The Kingdom of Heaven is within you: Wherefore Virtue stands only in need of the Will, since 'tis within us, and built up out of us: For Virtue consists of a Soul which has a primitive Natural Temper. Now the Mind is so when it has that Temper wherein it was created. 'Twas created very beautiful and upright; for which reason Jesus the Son of Nave bid the People, Joshua 24.23. Incline your heart unto the Lord God of Israel: as John also; Make straight your paths; for the Soul's being straight or upright, does consist in its having its intellectual Faculty in that posture in which it was created. Again; When the Soul bends, or is crooked, from Nature's posture, than the Soul has Evil imputed to it: Wherefore, the Business is not so difficult as some make it; for if we continue as we were made, we are in a State of Virtue: But if we purpose things that are wicked, we are arraigned before God for wicked Persons. If this Accomplishment were such, as that it must necessarily be procured from without us, it would be difficult: But since 'tis within us, let us keep ourselves from evil, filthy Purposes; and having received so great a Trust from God, let us keep ourselves for God, that he may own his Work, when he sees it such as he made it. Let us contend earnestly, lest Wrath tyrannize, or Lust domineer over it; for 'tis written, The Wrath of Man worketh not the Righteousness of God: But Lust, when it hath conceived, brings forth Sin; and Sin, when it is finished, brings forth Death.  
But since the Case is so with us, let us be sincerely sober, and, as 'tis written, Keep our Hearts with all Diligence: for we have shrewd and subtle Enemies, even wicked Devils. To which I add, with the Apostle; We wrestle not against Flesh and Blood; but against Principalities and Powers, against the Rulers of this World, against Spiritual Wickednesses in high places; for there is a vast rout of them in the Air against us: Nor are they far from us: But there is a great difference in Devils.  
But to speak of their Nature and Diversity would take up too much time: A Narrative of that kind must be the work of greater Abilities: That which lies upon us, as necessary to be known, is, their various Subtleties against us. And here be it known, that the Devils were not by Nature, what they are by Name: For God made nothing Evil: But they were created Fair and Good: But having fallen from an Heavenly Prudence, and now wheeling about the Earth, they deceived the Gentiles with their Fantasies. And now, that they envy us Christians, they leave no stone unturned to hinder us from Entering into the Kingdom of Heaven; lest we should get thither whence they fell: Wherefore we stand in need of much Prayer and Exercise, till we obtain the Gift of discerning of Spirits; for when once a Man has obtained that, he may be able to know, which of them is more, and which less Wicked; and whither their different Endeavours mostly tend; and by what Means every one of them may be conquered and cast out: For they have several Wiles and Stratagems. Hence came that Saying of the Apostle, and his Followers: For we are not ignorant of his Devices, 2 Cor. 2.11. Since therefore we are tempted by them, we should be setting one another's Souls to rights. Wherefore, I having partly experienced their Wiles, do now, but as a Child, speak something to you about them. Well then; If they observe any Christians, especially Monks, labouring hard to make a considerable Progress in Virtue, they assault and tempt them, by laying continual obstacles in their way, (viz.) evil Thoughts. But, however, we should not be afraid of their Threats; for by Prayer, and Fasting, and Faith in God, they quickly fall. But after they have been thrown, they don't desist; but presently come again subtly and deceitfully; for if they can't cheat our Hearts by gross Pleasures, they will assault us another way, striving to terrify us by false Appearances, and transforming themselves into the Shapes of Women, Beasts, Serpents, Bulky Bodies, and Armies of Soldiers: Even than our Hearts should not mis-give us; for they are nothing, and presently disappear; especially, if the Christian immures and fortifies himself with the Faith, and the Sign of the Cross: But still they are very bold and impudent: for when they have been thus vanquished, they set upon us another way, and pretend to Prophecy, and foretell things to come: Also to scare us, they will represent themselves so Tall, as to touch the Ceiling, and proportionably Broad, that they may steal those away by such Delusions, whom they could not deceive by their Sophistry. But if they find a Soul so secured with Faith, and that Hope which attends true Repentance, as to resist them still; at last they bring the Prince of the Devils.  
16. He said also that the Devil often appeared just as he is described in Job 41.18, 19, 20. His Eyes are like the Eyelids of the Morning. Out of his Mouth go burning Lamps, and sparks of Fire leap out. Out of his Nostrils goeth Smoke, as out of a Seething-pot or Cauldron. When the Prince of the Devils makes such a figure, the old Impostor strikes Terror upon Flesh, and speaks very big. And therefore he is upbraided, where we read; He esteemeth Iron as Straw, and Brass as rotten Wood, and looks upon the Sea as a Pot of Ointment, and the deep Abyss as his Conquest; even the Abyss is to him as a Walk. And by the Prophet, Ezek. 15.9. the Enemy said, I will, and will overtake. And again by another Prophet, Isa. 10.14. I will grasp the whole Earth in my hand like a Nest, and take it up like forsaken Eggs. And to speak all in one Word, they often make such Brags and Promises only to deceive those who worship God. But we that are Faithful should not fear his Appearances; nor give ear to his Words; for he is a Liar, and speaks not a true Word: For, in truth, notwithstanding all his Vaunting, our Saviour draws him, like the Leviathan, by a Hook. Job 41.1. Like an Ox, he has an Halter upon his Head, and his Nostrils are bored with a Ring, and his Lips with an Hoople of Disgrace, like a Fugitive. He is tied, like a Sparrow, by the Lord, so that we may justly deride him. He and his Crew crawl now like Serpents: So that now he may be trod upon by us Christians. This is a certain Sign that our way of Living mads and crosses him; for he, who before vapoured that he would make the Sea like a Pot of Ointment, and clinch the Earth in his Fist, lo! now he can't so much as hinder you from Exercise; or keep me from speaking to you against him. Wherefore we mind not what he says; neither do we shrink for his Objections and Lies; for there is nothing but a seeming light in them: They are only, as it were, the Portraitures of the Fire prepared for them. They would fain fright us with those Fires with which they will be tormented themselves; but they are quickly detected in their Fallacies, and do not hurt the Faithful: But only give us a semblance of that Fire with which the Wicked will be tormented. Wherefore, it behoves us not to fear; for all their Devices, through the Grace of Christ, come to nought; for they are full of Guile, and ready to be transformed into all Shapes. Hence 'tis that they often pretend to sing Psalms, and cite the Scriptures; and sometimes whilst we are a Reading, they give us Echoes of what we read; and oft, in our Sleep, raise us up to Prayers. And this they will do continually, not suffering us to rest: Nay, and sometimes they will put on the Religious Habit of Monks, and talk like Religious Persons, that they may deceive us by such Appearances; and when we are deceived, lead us whither they please: But we should not give ear (or listen) to them at all. No; though they wake us to pray, and advise us not to eat at all; or pretend to condemn and deject us for those Matters in which they before encouraged us: for they don't do this out of a Principle of Religion, or Truth; but that they may bring the Simple into Despair, and make them apt to say, Exercise is unprofitable, and so make them nauseate a Solitary, as a very grievous and burdensome way of Living, and may entangle those who have entered into a Course of Self-Government. Wherefore a Prophet, whom the Lord sent, has declared such Miserable: Hab. 2.15. Woe be to him who offers his Neighbours thick dregs to drink; because such Schemes and Purposes do turn us out of the Path that leads up to Virtue: for our Lord Himself muzzled the Devils, though they spoke Truth, and commanded them to be silent; for they did speak Truth when they said, Thou art the Son of God, Matt. 8.29. Mark 1.25. lest with the Truth, they also slily sow their Perverseness with the more Advantage; and that he may accustom us not to hearken to them, though they seem to speak Truth; for 'tis very unseemly for us, who have the Holy Scriptures, and Deliverance by our Saviour, to be taught by the Devil, who kept not his own Station, but studied Disorder: For this Reason he is forbid, Psal. 50.16. to quote Scripture; Unto the Wicked, said God, wherefore dost thou utter my Statutes, and takest my Covenant in thy Mouth: for they do pretend, and disturb all things to delude the Simple: Sometimes they stamp, sometimes they laugh, and sometimes they hiss. But when one regards them not, than they weep and lament, as vanquished: For this Reason the Lord God muzzled the Devils. We therefore having learned this from the Holy Scriptures, aught to resist them, and imitate their Resoluteness and Stratagems against us. Pray eye the Example of David, Psal. 39.2. Whilst the Wicked was before me I was deaf, and still, and held my peace, even from good Words: And again, Like a deaf Man I heard not, and as one who is dumb I opened not my my Mouth: I became like a Man who does not hear. Wherefore let us not hear them, as being Strangers to us; nor obey them, although they wake us to go to Prayers, or talk about Fasts: But rather let us attend to the Purpose of our Exercise, and not be deceived by them, who always act with Deceit: Neither let us be afraid, though they should come with Force against us, and threaten to kill us: for they are weak, and can do nothing but threaten: But this by the By: But now I think of it, I must not think much to speak more largely of these matters to you; for a Remembrance of them will be safe for you. When our Lord was a Pilgrim upon Earth, the Enemy fell, and his Forces were weakened. For this Reason he, a Tyrant, though fallen, is not at rest yet; but threatens us with Words. Think of this all of ye, and despise the Devil. Were they confined to such Bodies as these, they might possibly say, Men lie hid, and we do not find them: But when we do find them, we make work with them. But if the Case were so with them, we might hid ourselves, by shutting the Doors against them: But since 'tis not so; but their Nature, on the contrary, is such, that they can enter in even when the Door is shut, and they themselves are all over, and all about us in the Air, together with their Principal, the DESTROYER; and do always will Mischief, and are ready girt to do it; and the Devil, as our Saviour hath told us, the Father of Mischief, John 8.44. is a Murderer; and we now live a Life of War against him: 'tis plain now, that notwithstanding they are not embodied, they have no Strength; and therefore their Weakness cannot be imputed to the Confinement of Bodies; for no Place hinders them from laying their Snares; neither do they spare us because we are their Friends; neither are they Lovers of Good, to rectify us: But they are rather more Wicked. And there is nothing about which they are so solicitous, as to mischief us, and all the Friends of Virtue, and of the true worship of God. But because they are able to do nothing, therefore they are continually pretending and threatening: Can they do any thing, they would not delay; but they would put their Mischief in Execution; for their Design against us is inveterate. Ye see we are here together, and speak against them in spite of their Teeth, and they do know that they are weakened by our Proficiency in Virtue. Had they Power and Authority, they would not suffer one of us Christians to live; for Piety is an Abomination to a Sinner. And having not such Power, they wound and vex themselves the more, because they cannot put their Threats in Execution: This should often be in our Thoughts, that we may not be afraid of them. Had they any Power remaining in them, they would not have came in such a Multitude, or put on such Appearances, or have transformed themselves for Stratagems sake. Were it otherwise, the Strength of one would have sufficed to have done what he list. For a Wicked Being, that is invested with Power, does not kill in Effigy, or terrify by Multitudes, but abuses his Power as he pleases: But the Devils being stripped of their Power, like Actors on a Stage, shift themselves into many Shapes, which only fright Children: And therefore their Weakness should render them contemptible in our Eyes. The true Angel, (of whom we read, 2 Kings 19.35.) who was sent by the Lord, stood in no need of Multitudes, or outward Appearances, or Shouting, or Clap, but made use of his Power without Noise; and straightway killed an Hundred and Eighty Five Thousand. Only weak Angels strive to terrify by Fancies.  
17. But if any one here should have Job's Case in his Thoughts, and ask, How came the Devil to do so much against Job? He plumed him of his Estate, killed his Children, and struck his Body with a grievous Ulcer. I answer such an one, the Devil had no Power; but God gave it him for the Trial of Job: Being able to effect nothing of himself, and without leave, he requested Power, and got it: And therefore the Devil is the more to be despised, because he had not Power, so much as against one Righteous Person; for had he had it, he would not have requested it. His having begged it, not only once, but a second time, shows that he had not Power. And truly we need not wonder that he had no Power against Job; for he could not hurt mere Brutes, without God's Permission. Matt. 8.31. He has no Authority, no not so much as over the Swine: for 'tis written, that they entreated the Lord, saying, Suffer us to go into the Swine. Now, if they have no Authority over the Swine, much less over Men, who were made after God's Image: God alone ought to be feared: As for Devils, they should be despised, not dreaded in the least. The more they levelly against us, the more intent let us be upon Exercise; for an upright Life, and Faith in God, is a very serviceable piece of Armour against them. They are afraid of the Fasting, the Prayer, the Vigilance, the Meekness, the Contentedness, the Contempt of Money and Glory, the Lowliness and Love of Poverty, the Alms and Meekness of Asceticks; but principally, of their Piety to Christ. This is the Reason why they make such a bustle, that there may be none to trample on them: For they are very sensible that Christians have Grace given them by our Saviour against themselves: For He himself says, Luk. 10.19. Behold, I have given you Power to tread upon Serpents and Scorpions, and every Power of the Enemy. Whenever therefore they pretend to foretell future things, let no one presume to regard them: For sometimes they tell us of Brethren, that meet us some Days after, and accordingly we meet them. But this they do without any principle of Kindness to them, to whom they tell it: For they do it only to persuade them to believe them in other Matters; and having once got them in their Clutches, they, at length, find an Opportunity to undo them. Therefore we must not give them the Hearing, but reject them, and tell them, We do not want to know such unnecessary Matters. Besides too, What wonder is it if they, whose Bodies are so much finer than men's, when they have seen Persons set out upon a Journey, get before them, and give Notice of it? Has not an Horseman the same Advantage of one who travels on Foot? We need not therefore admire them for this: For they do not foretell of things that are not; God alone knows things before they are. To how many do these Devils run, like Thiefs, beforehand, and tell them what we are now a doing, and how we are Discoursing against them, before any of us departed hence, and acquaint others with it? but, Cannot any that runs do the same trick by one that walks gently? To make this familiar by an Instance; Suppose a Person gins to walk from Thebes, or any other Town, and the Devils, before he gins to walk, don't know that he will walk; but when they see him walking, run beforehand, and give Notice of it before he is come, and accordingly he comes at the time mentioned; Can this be called a Prediction? nay, oftimes when those who began to walk return back, they deceive them. In like manner they trifle about the Riverwater; for having seen many Rains fall in some Quarters of Egypt, and thence conjecturing, that the River will overflow before the Water come to Egypt, they run and give Notice of the Flood: Which Men might easily do if they could run so fast. They are just like David's Spies, who (2 Kings 13.14.) went up to the top, and saw a Person coming, before him that tarried below. This is to foretell things that are already upon the Anvil, instead of foretelling future Events. Thus these Spirits tell one another, Such a Person is Sick, or the like, only that they may deceive: Whereas, should Providence (as He can) decree any contrary Accident concerning the Waters, or the Travellers, the Devils have falsified, and those that minded them are deceived. Thus the Prophecies of the Greeks were packed together, and they were deceived by the Devil in former times; and, at length, a period was put to their Deceit: for the Lord came and brought the Devils with their Subtleties to nought. For they see nothing of themselves; but, like Thiefs, carry away what they see from others: So that they are rather Conjecturers, than Foretellers. Let no one therefore admire them, if they speak Truth sometimes: For just so Physicians, after they have observed in others the same Diseases, by Symptoms and comparing, give Notice of them in their Patients. So also Mariners and Husbandmen observe the Temper of the Air, and, by Use, forebode that there will be a Storm, or a Calm, Now, no one says, such foretell from Divine Providence; but from Experience and Custom. Wherefore, if the Devils do so, they neither deserve Admiration, nor Attention: for, What Advantage can it be to know such things beforehand, if they be true? for such Knowledge as this neither contributes to Virtue, nor Good Manners. No one is judged for what he does not know of this kind, nor benefitted by having learned it: But every Man is judged by God and himself, whether he has kept the Faith, and observed his Commands: To this we should give great Attendance. Our Exercise and Contention should be, not to foreknow; but to walk wellpleasing in God's Sight. And we ought to Pray, not that we may foreknow, nor to request this as the Reward of our Exercise; but that our Lord may work with us towards our obtaining a Victory over the Devil.  
But if we find ourselves solicitous to foreknow, [indeed] let us be pure in our Minds; for, I do believe that a Soul, in every respect pure, and brought to its primitive Frame, may become so discerning, as to see, by the Revelation of our Lord, both more and remoter Events too, than Devils. Just so the Soul of Elisha saw Gehazi, 2 Kings 5.25. and the Hosts standing before him, 6.17.  
18. When, therefore, they come in the Night, and are willing to tell things, or say, We are good Angels, believe them not; for they lie: Or, if they praise your Exercise, or call you Happy, believe them not; neither submit so far to them as to hear them. But rather cross yourselves and your Families, and pray together, and ye shall see them vanish: for they are dastardly, and dread the Sign of our Lord's Cross, because by that our Saviour made them bare, and publicly exposed them, Col. 2.15. Moreover, if they grow more and more Impudent, and leap about wantonly in various Shapes, don't be afraid, or attend to them as good Spirits; for, by God's Assistance, 'twill be possible, nay easy, to distinguish between the Presence of a Good and a Bad Spirit: For, the Appearance of Holy Spirits is not with Disturbance and Disorder, Matt. 12.19. for, He will not strive, nor cry, neither doth any one hear their Voice. But a Good Spirit visits in such a sweet and delectable manner, that Joy, and Transport, and Confidence, presently cover the Soul that is visited: For, the Lord is with them, who is our Joy; and the Power of God the Father. Besides too, when they visit, the Thoughts of the Soul are free from Consternation and Wavering: For the Soul, being enlightened by such a Vision, views with Ease the Spirits that appear. Furthermore, it has a certain desire of Divine and future things seizing it, and is willing to join with the Spirits, and to go out with them. And if those, to whom they appear, be afraid of the Vision, they presently take away the Fear by Love, as Gabriel did from Zachary, Luke 1.13. As also, the Angel which appeared to the Women at the Divine Tomb, Matt. 28.5. A Testimony of this Truth too, is, that saying of the Shepherds in the Gospel, Luke 12.10. Be ye not afraid: for the Fear of Good Men is not a Fear of Pusillanimity; but it proceeds from the Sense of the Advent of superior Being's. So much concerning the Nature of the Vision of Good Angels.  
But the Incursion and Appearance of Evil Spirits is disturbed with Noise, and Clamour, and Brawling, like the Hurlyburly of untaught Boys, or High-way-men: whence proceeds Timidity of Soul, Confusion, and Ataxy of Thoughts, Grief, Hatred of Asceticks, great Despondence, Tediousness, Remembrance of Relations, and Fear of Death: in short, Lusting after Evil things, Wearisomeness of Virtue, and Disorderliness of Morals. Wherefore, after you have been frighted with a Vision, if your Fear be presently taken away, and there succeed in the room of it a Joy unalterable, and you find within yourself Cheerfulness, and Confidence, and Refreshment, and Composedness of Thought, and all the other things which I mentioned before, as Manlyness, and Love towards God, take Courage and pray; for Joy and Steddiness of Soul discovers the Holiness of the Spirit that is present. Thus Abraham, when he saw the Lord exulted, John 8.56. And John, when he heard a Voice from Mary, Mother of God, leaped for Joy: But if there be Confusion in those that appear, and Noise from without, and Worldly Fantasies, and Threaten of Death, with the other Disorders , then know that 'tis the Sally of Wicked Spirits. Let this be a Common Rule, If the Soul be fearful, there are Enemies in sight; for they are Devils that don't take away that Fearfulness, as the great Archangel Gabriel did from Mary, and Zachary, and the Angel that appeared at the Tomb from the Women: But Wicked Angels, when they see Men afraid, they increase their Fantasies, that they may dread them the more: and so, at last, they assault them, and jeer them, and bid them fall down and worship. Thus they deceived the Gentiles. By this Means they that were not Gods, were falsely called Gods. But our Lord has not suffered us to be deluded by the Devil, whom he rebuked, when he was exciting such Fancies in Him, Luke 4.8. Get thee behind me Satan: for 'tis written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. Let therefore the crafty one be more and more despised: For what our Lord spoke, he spoke for our sake, that the Devil, hearing the same Words from us, may be overturned by the Power of the Lord, who so rebuked them then.  
19 But when we have cast out Devils we should not vaunt, neither when we have cured Diseases should we be lifted up; or admire one that casts out Devils, or despise one that does not cast them out: But, let every one mind every one's Discipline, and either imitate or emulate it, or rectify it. For doing of Signs and Wonders is not our Business: This belongs to our Saviour. Hence, Luke 10.20. He saith to his Disciples, Rejoice not because the Devils are subject unto you; but because your Names are written in Heaven: For our having our Names written in Heaven is a Testimony of our Virtue and regular Life: But to cast out Devils is the pure Gift of our Saviour, who gave it. Whence we read, Matt. 7.22. that to those who glorying, not in their Virtue, but in Signs, said, Lord, have we not cast out Devils in thy Name? and in thy Name done many Wonders? Our Saviour said, Truly, I say unto you, I know you not: for the Lord knows not the ways of the Ungodly. In short, as I said before, we should always pray for the Gift of discerning of Spirits, that, as 'tis written, (1 John 4.1.) we may not believe every Spirit.  
20. I thought, indeed, now to have concluded, and been silent of what concerned myself, and to have contented myself with giving these Memento's. But that ye may not think I speak these things idly, but do declare them from Experience, and a Knowledge of the Truth, therefore (though I become as a Fool thereby, however, the Lord knows the Purity of my Conscience, and that I do not do it for my own sake, but out of Love to you, and to encourage you,) I will further acquaint you with some of them. As oft as they applauded me, when I, in the Name of the Lord, cursed them: when they would be foretelling the Overflow of the River, and I asked them, What need you concern yourselves about that? when once they came threatening and surrounding me, like Soldiers accoutred and horsed; and another while filled the House with Wild Beasts and creeping Creatures, and I sung Psal. 19.8. These in Chariots, and they on Horses; but we will rejoice in the Name of the Lord our God; they were presently routed by the Mercy of Christ. Another time when they came and made an Appearance of Light in the Dark, and said, We are come, Antony, to lend thee our Light: but I prayed, shutting my Eyes, because I disdained to behold their Light, presently the Light of the Ungodly was put out. A few Months after they came singing, and talking out of the Holy Scriptures; but I, as though Deaf, harkened not to them, but prayed that I might abide unshaken in my Mind. After this they came and made a Noise, and hissed and danced; but as soon as I prayed, and lay along singing by myself, they presently began to wail and weep, as though they were spent: But I glorified God, who plucked down their Boldness, and exposed their Fury. Once there came a Devil, very tall in Appearance, that dared to say, I am the Power of God, and I am Providence, What wouldst thou have me bestow upon thee? But I spit upon him, and, having named the Name of Christ, endeavoured to beat him; nay, and I seemed to beat him; and he immediately, at the Naming of Christ, as great as he was, disappeared with the rest of the Devils. And when he came, as I was fasting in a Monk's Habit, with Loaves in his Arms, and said, Eat, and take some Refreshment (you toil more than you need) otherwise you will grow weak; for you are a Man: But I observed his Stratagem, and risen up to Pray; which he not enduring to see, presently failed, and, going out of Doors, disappeared like Smoak. As oft as he laid Gold before me, to touch it, and see it, I fell to Psalmody; and then he would pine. As oft as they beat me with Stripes, I said, Nothing shall separate me from the Love of Christ; and after that they beat one another. However, it was not I that vanquished them, but the Lord, who said, Luke 10.18. I saw Satan falling, like Lightning from Heaven.  
Now I, my Children, being mindful of the Apostle's Saying, applied this to myself, that ye may learn not to faint, nor be afraid of the Devil and his Agents. And since I have been a Fool in telling this, receive from what I have said a Spirit of Fear, and believe me; for I don't lie. Once one of them knocked at the Door of my Cell, and when I opened it, I saw a tall Figure; and when I asked him, Who art thou? He answered, I am Satan: said I, What makes you be here? He answered, Why do all the Monks, and other Christians, blame me undeservedly? Why do they hourly curse me? said I, Why dost thou trouble them? said he, I don't disturb them: But they trouble themselves; for I am weak. Surely they have not read, Psal. 9.7. O thou Enemy, Destructions are come to a perpetual End; and thou hast destroyed Cities. I have no longer a Place, an Arrow, or a City: There are now Christians every where; and, at last, the Desert is filled with Monks. Let them preserve themselves, and not curse me to no purpose. Then I admiring the Grace of the Lord, said unto him, Thou art always a Liar, and never speakest Truth: Thou hast spoke the Truth to me (now) against thy Will: for Christ being come has made thee weak and bare. After he had heard the Name of our Saviour, which scorched him so that he could not endure it, he disappeared. If therefore the Devil himself owns that he is weak, 'tis our Duty always to despise him and his Agents. Thus ye see how many Wiles the Enemy, with his Hounds, has against us: But I, having learned his Weaknesses, have showed my Contempt of him those several ways which I have mentioned to you. Don't let us sink in our Minds, or form or entertain Fears within ourselves, saying, Lest the Devil come and overthrow us, and, of a sudden, take us up, and throw us down, and put us out of Order. Let us have none of these Thoughts, nor be Sorrowful, as though we were perishing: But rather let us rejoice and be glad, as being in the Number of those who shall be saved; and consider with ourselves, that the Lord is with us, who have triumphed over Devils, and put them to flight; and let us always think, that, the Lord being with us, our Enemies can do us no harm: for they deal with us differently, according as they find us differently disposed; and according to the Thoughts which they find within us: Thus, if they find us dastardly and disturbed, they form strange Fancies within us; just like Cutthroats and Robbers; they presently seize upon the place which they find unguarded. Whatever we think of ourselves, to that they will be sure to add; If we are dejected, they increase our Timerousness, by injecting Fancies and Threats; and so the miserable Soul is tortured by them. But if they find us rejoicing in the Lord, and discoursing of Matters that do relate to Him, seeing the Soul fenced with such Thoughts, they are confounded and turn aside; because all things are in the Lord's Hand, and a Devil prevails not against a Christian. When the Enemy saw Job immured thus, he run away from him: But when he found Judas destitute of these, he took him Captive. So that if we would despise the Enemy, we should always think of the things that relate to the Lord; and our Souls would be always rejoicing in Hope; and we should see all the Devil's ludicrous Tricks be like Smoak, and they themselves rather flying than pursuing. For, as I told you before, they themselves are very fearful, always expecting the Fire prepared for them. Take this therefore for a Sign not to be afraid of them; When any Spirit appears, faint not for Fear; But be the Vision what it will, first boldly ask, Who art thou, and Whence? and if it be the Appearance of a Good Spirit, thou wilt presently be strengthened with Plerophory, and turn thy Surprise of Fear into Joy: But if it be a Diabolical Appearance, it presently fails, when it sees thy Mind strong; for thy ask, Who, and whence art thou? is a Sign of the Ataxy of thy Mind. Thus Joshua the Son of Nave, Josh. 5.13. learned by ask: and the Enemy was not concealed when Daniel asked.  
Antony having discoursed after this manner, they all rejoiced, insomuch, that their Love of Virtue was increased, and the Negligence of some was shaken off, and the Opinionativeness or Self-Conceit, and Vainglory of others ceased; and all were persuaded to despise the Devil's Treachery, admiring the Grace that was given to St. Antony by our Lord for his Exercise.  
21. The MONASTERIES now were like so many Sacred Tabernacles, full of Divine Choirs, singing and delighting in Holy Conferences, and Fasting and Praying, and exulting in the Hope of future Goods, and working to give Alms, and Exercising mutual Love, and unanimous Symphony among themselves. So that you might see there, of a Truth, a Land of Piety and Righteousness by itself: For there was neither an Injurious nor an injured Person, neither any Complaint of the Oppressor: But a Multitude of Asceticks, having one and the same Ardour for Virtue; insomuch, that one amongst the rest of the Spectators, seeing such Monasteries, and regular Discipline, could not forbear crying out, as we read, Numb. 24.5, 6. How goodly are thy Dwellings, O Jacob, and thy Tabernacles, O Israel! As the shady Vales are they spread forth, and as the Parks beside the Rivers, and as the Tents which the Lord hath fixed, and as the Cedars by the Water's side.  
22. St. Antony therefore, oft retiring himself into his Monastery, daily grew Vigorous in Exercise, and groaned, longing for Mansions in Heaven, because he longed for them, and observed the frail Life of Man:  he was about to eat, or drink, or sleep, or serve any other Bodily Necessities, he blushed; for he thought upon the Dignity of his Intellectual part: So that oftentimes, when he was going to eat with other Monks, and called to Remembrance his Spiritual Food, he refused, and retired to eat alone, thinking he should blush if he was seen Eating by them. When he eat alone, 'twas purely out of Necessity: Sometimes, though very seldom, he eat with his Brethren: But, though 'twere with Blushing, he took the Liberty to acquaint his Brethren, for their Benefit, that they should lay out their Leisure rather on their Soul, than their Body, lest it be weighed down by the Pleasures of the Body, which ought to be in Subjection to it. For our Saviour has said, Take no thought for your Life, what you shall eat; nor for your Body, what ye shall put on: Do not seek what ye may eat, nor what ye may drink, neither aim at high things; For all these things the Nations of the World seek; for your Father knows that ye need them; and all these things shall be added unto you.  
23. Not long after the Emperor Maximinus Persecuted the Church; and some Holy Martyrs being carried to Alexandria, he left his Monastery and followed them, saying to his Friends, Let us also go and combat; or see those who do: for he was Ambitious of Martyrdom. But, not being willing to deliver up himself, he ministered to the Confessors in the Mines and Prisons, and showed great Diligence in the Court of Judicature, comforting and spurring on those that were called to it, and attending them till they were Crowned Martyrs. Wherefore, the Judge observing the Fearlesness and Assiduity of Antony, and of those that were with him, ordered that no Monk should appear in the Court, nor so much as live in the City; so that all the rest seemed to abscond that Day: But St. Antony took this so much to thought, that he washed his Scapulary the cleaner the Day after, and stood foremost on an high place before the Judge's Face. And though all Persons admired at it, and the Governor, as he passed by with his Train, took Notice of it; yet he stood unmoved, showing the Readiness of the Christians to die: For, as I said before, he wished to die a Martyr, and appeared very much grieved because he did not. But the Lord preserved and reserved him for our Benefit, and the Advantage of many more, that he might be a Teacher to many, by the Exercise which he learned out of the Holy Scriptures; for the bare sight of his Discipline inflamed many others to imitate his Life. Wherefore, he again visited the Confessors, as he used; and, as it were bound up together with them, he laboured to serve them. But after that Persecution, in which the Blessed Bishop Peter suffered Martyrdom, ceased, he pilgrimaged and retired again to the Monastery, where he was daily a Martyr in Conscience, and fought the Combats of Faith: For there he used himself to much and stricter Exercise; for he always fasted. His inner Garment was Haircloth, his upper of Leather; which was the Habit he wore to his dying Day; neither washing the dirt off his Body, no, nor so much as his Feet, unless they were wet by chance, when he waded thorough Water on a Journey.  
24. Now, when he had thus retired, and resolved to continue in that State some time, without ever going abroad, or entertaining any Company. There came to him one Martinian, a Colonel, who had a Daughter troubled with a Devil, and was very troublesome to him; and after he had stood a long while knocking at the Door, and entreating him to come, and pray to God for his Daughter, Antony would not suffer him to break open his Door; but leaning out of the top, said, Man, Why dost thou stand crying thus? I am a Man as well as thou: If thou believest, pray to God, and 'tis done presently. The Colonel therefore prayed to God with Faith, and went his way, and his Daughter was cleansed from the Devil. Many other things did our Lord by him: Wherefore we do not read in vain, Matt. 7.7. Ask, and it shall be given you. For many that were Sick, and only sat without the Monastery, by Faith and Prayer were Cured. But as soon as he saw himself thus disturbed by a great many People, and not permitted to retire, according to his Purpose and Desire, and fearing lest, from what the Lord did by him, he should be lifted up, or any one else, upon that account, should think of him beyond what he ought, he thought, and was resolved to go to the upper Thebais, where no body knew him; and having took some Loaves of his Brethren, he sat down by the River Banks, watching for a Vessel to get over. In the mean while came a Voice from Heaven, saying, Antony, Whither goest thou, and wherefore? Antony, without any Commotion, or Disorder of Mind, (for he was used to such extraordinary Occurrences) said, Since the Multitude will not let me be at rest here, I have a mind to retire in the upper Thebais; and so much the rather, because they require things above my Strength. Then replied the Voice, Shouldst thou go thither, thou wouldst have double the Trouble to undergo: But if thou wouldst be quiet, indeed, go into the inner Wilderness. But, Who (said Antony) shall show me the way, for I don't know it? And the Voice presently directed him to some Saracens that were travelling that way. Whereupon Antony made up to them, and requested to walk with them to the Wilderness. They, as it were by the Order of Providence, received him readily. By that time he had traveled with them three Nights and three Days, he came to a very high Mountain. Now, under the Mountain there was fine, clear, cool, sweet, trembling Water; and without the Plain, a few Wild Palm-Trees that had been neglected. Antony, as being sent thither by God, was in Love with the Place; for this was the Place of which the Voice (that spoke to him upon the Banks of the River) gave him Notice. Having at first took with him some of his Fellow-Travellers Loaves, he tarried alone in the Mount, no Body at all conversing with him. There he kept looking upon it as his own Home. The Saracens having observed his Intent and Proposal to himself in Living there, designedly passed often that way, and gladly supplied him with Bread. He had also a little Refreshment from the Palms.  
25. And afterwards the Brethren, like Children mindful of their Father, took care to send to him. But Antony considering that some were toiled upon the account of bringing him Bread, and being willing to spare the Monks that trouble, deliberated with himself how he might prevent it; and so, at last, desired those that came to him to bring him a Spade, and a Mattock, and a little Corn. When he was supplied with Materials, he walked a little way, and having found a little piece of Arable Ground, he Tilled it; and having Plenty enough of Water to water it, he sowed his Grain there; and thus, everafter, he was supplied with Bread enough every Year; rejoicing because he was troublesome to none, and could keep himself without being burthenfome to any one. After seeing some coming to him again, he Tilled some more Ground, and Planted a few Herbs, for the Refreshment of any tired Traveller. At first the Wild Beasts of the Desert came, out of pretence for Water, and damaged his Standing-Corn. One Day, therefore, he pleasantly took hold of one of the Beasts, and said to them all, Why do ye hurt me, since I don't hurt you? Get ye gone, in the Name of the Lord, and come no more near this Place again; and from that time they, as it were, receiving his Command, never came again: So he kept alone in the inner part of the Mountain, attending to Prayer and Exercise. But his Brethren came and ministered unto him, entreating him to let them come once a Month and bring him some Olives, Beans, and Oil, because he was now grown Ancient. Whilst he lived there, how many Conflicts he underwent, (not with Flesh and Blood, but with Devils, his grand Adversaries,) we know very well from those who went to him, who heard Tumults, Voices, and Noises, like those of the trampling of Horses, and clashing of Arms, and saw the Mount full of Wild Beasts in the Night, and him as it were Fight and Praying against them: But he emboldened the Hearts of those that came to him, and strove upon bended Knees in Prayer with the Lord. And 'tis worth our while to consider, with Admiration, that he (though all alone in such a great Wilderness) was not afraid of the Devil's Assaulting him, nor of the Fierceness of many Wild Beasts and Creeping Creatures; but did literally (as 'tis written) trust in the Lord, like Mount Zion, having a Mind unmoved, and void of Fluctuation: So that (as 'tis written) Job 5.23. the Devils fled, and the Wild Beasts were at Peace with him. The Devil, therefore, (as David sings, Psal. 34.16.) gnashed upon him with his Teeth when he saw him. But Antony was comforted by our Saviour, and continued unhurt, notwithstanding all his Subtleties and Stratagems. The Devil sent all the Beasts and Snakes out of their Holes and Dens gaping upon him, and threatening to by't him. But he understanding the Device of the Enemy, said to them all, If ye have received any Authority over me, I am ready to be devoured by you; but if ye are suborned by the Devil, tarry here no longer, but get ye hence in an Instant; for I am Christ's Servant: and they fled at his Word as fast as from a Whip.  
26. A few Days after that, as he was at work, (for he always took Care to labour) one standing at the Door, trained after him with his Heels some of his pliant Twigs which he had wrought together; (for he made little Baskets, and exchanged them with those that came to him for what they brought him) and as he stood up, he saw a Beast, down to the Thighs like a Man, but with Legs and Feet like an Ass. Antony only signed himself with the Sign of the Cross, and said, I am a Servant of Christ; If thou art sent hither against me, lo! I am here. But the Beast with his Devils fled so fast, that he fell and died for Haste. Now, the Death of the Beast signisyed the Overthrow of the Devils; for they did all they could to bring him out of the Wilderness, but could not prevail.  
27. Soon after this he traveled with some of his Brethren Monks that came to see him, and requested him to come and live with them a little while. Now the Monks had a Camel to carry their Loaves and Water, (for that Desert was Waterless, neither was there any drinkable Water thereabouts, but by the Mount where his Monastery was, and thence they had the Water that they took with them.) Wherefore, their Water failing them whilst they were upon their Way, and the Heat being very great, their Lives were in Danger; for having searched all the Places thereabouts, and found no Water, they were not able to walk any longer, but lay down upon the Ground, and dismissed the Camel to shift for its self, despairing of their own Lives. Now the Old Man seeing them all in Danger, was very much troubled and groaned, and having stepped a little way aside and knelt and prayed, the Lord presently made Water spring forth out of the Place where he had prayed; and they all drank and revived, and filled their Bottles, and having sought the Camel found him; for (as it happened) the Halter twined about a Stone, and held him fast; so they brought him, watered and loaded him, and travelled safe to their Journeys End. And as soon as he came to the Outer Monasteries, they all came and saluted him, as a Father. And now there was Joy again in the Mountains, and a new Emulation of Proficiency and Consolation by mutual Love and Faith. It rejoiced Antony mightily to see the Forwardness of the Monks, and his Sister grown old in Virginity, and become a Governess over other Virgins. In a short time after he returned to his own Mountain, whither many that were Diseased came to him.  
28. He would be continually charging all the Monks that came to him, to believe in the Lord, and love Him, and to keep themselves from filthy Thoughts and carnal Pleasures, and (as 'tis written in the Proverbs) not to be deceived by the Fullness of the Belly, and to avoid Vainglory, and to pray continually, and to sing before Sleep and after Sleep, and to lay up the Precepts of the Holy Scriptures in their Breasts, and remember the Acts of the Saints, that the Soul being minded of those Precepts, may be conformed to their Zeal: but especially he advised them to have St. Paul's Saying in mind, Let not the Sun go down upon your Wrath; and to apply this in Common to every Precept, that the Sun may not only not go down upon their Wrath, but upon any other Sin whatsoever; for 'tis but fitting, that the Sun should not condemn us for any Wickedness in the Day, nor the Moon by Night, for any Sin or Thought. If we would be truly Beautiful, St. Paul's Advice must be kept, 2 Cor. 13.5. Judge yourselves: Try yourselves. Let, therefore, every one of you take an Account of both his Day and Night Actions; and wherein he has offended, let him leave off; and wherein he has not, let him not glory; but let him continue in that which is Good, and not be Negligent, or contemn his Neighbour; neither Let him justify himself till (as the Blessed Apostle says) the Lord come, who searcheth into the most secret things; for we are often, even to ourselves, in the dark; as to what we do we are ignorant; But the Lord comprehends all things. Wherefore, yielding and ascribing Judgement to him, let us be Patiented one with another, and bear one another's Burdens, and Judge ourselves; and whereinsoever we are behind hand, let us strive to fill up our Defects. And pray let me desire you to take this Rule as a Preservative against Offending: Let all of us mark and write down all our Actions and Motions, in order to declare them to one another; and ye may be confident, that if we always blush to be known, we shall forbear offending, nay, so much as thinking any ill thing; for, Who would Sin a Sin for which he must presently undergo open Shame? By this Means,  offends can't be secret without lying. By this Means we should never fornicate, as being always in one another's Sight. But by writing and communicating our Thoughts, we shall keep from inward Impurity, through Shame of having it known. Let our Paper therefore serve us instead of the Eyes of our Fellow-Asceticks, that our blushing, when we writ them down in order to be seen, may prevent our Lusting amiss in any case. By keeping close to this Model of Discipline, we shall have Power to subdue the Body, and so please the Lord, and to tread the Wiles of the Enemy under Feet. This he said to all that met him. He used to sympathise and pray together with all Sufferers; and in many Cases the Lord heard him. When he was heard, he did not boast; and when he was not heard, he did not murmur: But he always, and in all Circumstances, gave Thanks unto the Lord. He exhorted Patients to Long-suffering, and made them know, that Healing was not from him, or from Men, but of the Lord, who acts as he pleases, both as to what he does, and as to the time when he does it: Such Discourse as this was to them as a Cure, none despising his Lectures: But those whose Illness continued, learned from him to be patiented; and those that were Cured, not to give Thanks to him, but to God alone. Among others, one Fronto, a Courtier, (having a terrible Sickness, which eat his Tongue, and just affected his Eyes) came in the Mount, and desired Antony to pray for him: St. Antony, at his request, prayed to God for Fronto, and bid him be gone, and he should be Healed.  
29. But Fronto having got into his Cell by Violence, and tarrying a whole Day there, Antony said, Whilst you tarry here you can't be cured. Be gone, and by that time you come within Sight of Egypt, you shall see a Sign wrought upon you. St. Antony speaking so positively, he was satisfied, and went his way; and as soon as he saw Egypt he was rid of his Malady, and became a Sound Man, as Antony had assured him. There is another Remarkable Cure which I must not omit.  
30. A certain Virgin of Tripoli had a very terrible and foul Distemper; for her Tears, and her Snot, and the running of her Ears, turned into Worms after it fell upon the Ground; besides too, she was very Paralytical, and had very unnatural Eyes. Her Parents having been informed of St. Antony by some Monks that were travelling to him, and trusting in our Lord, who (as we read, Matt. 20.) cured an Issue of Blood, requested that she might travel with them: They granting her request, the Child and her Parents went with them; and when they came, tarried without the Mount with Paphnutius, a Confessor and a Monk. The other Monks went in to St. Antony, and just as they were going to acquaint him with it, he prevented them, and told them of the Child's Disease, and her Travelling with them. Hearing this, they requested the Child might be permitted to enter; but St. Antony denied their request, and bid them go out, and they would find the Child either Healed or Dead: For (said he) Healing is not an Act of mine; Why should she come to me, who am a miserable Man? To Cure is the Property of our Saviour, who exercises Mercy in every Place, over all that call upon Him; and therefore has favoured her and her Prayer, and has manifested this particular Instance of his Philanthropy to me, (viz.) that he will cure the Child's Disease there. This caused great Admiration amongst them; and they went out and found the Parents Rejoicing, and the Child Healthy from that time.  
31. About this time, there had Two Brethren entered upon a Journey, and for want of Water, one died upon the way; and the other was not far from Dying too, and therefore, having no Strength to travel, he also lay upon the Ground, expecting to die. Now Antony was sitting upon the Mount, and called Two Monks to him that were hard by, and said to them, Pray take a Pitcher of Water, and run Egypt Roadway; for one of two Fellow-Travellers is already dead, and the other will die too unless ye make haste; for this was discovered to me as I was a Praying. Accordingly the Two Monks went and buried their dead Brother, and revived the other, and brought him to their venerable Father, who was at the distance of a whole Day's Journey from them. If any one should ask, Why Antony did not speak before the other died? he asks an improper Question; for the Sentence of Death did not belong to Antony, but to God, who determined Death for the one, and a Recovery by Antony's inter-Agency for the other. That which is to be admired in Antony, is, That he had a Soul so stayed and sedate, as to be showed things at such a distance by the Lord upon the Mount.  
32. And a little after, as he was sitting again upon the Mount, he saw one lifted up on high from the Mount, and a great deal of Joy in all that met him: He could not but admire, and call the Company Blessed, and prayed to know what that might be. Then presently came a Voice, and told him, that 'twas the Soul of Ammun, a Monk of Nitria. Now the distance between Nitria and that Mount is Thirteen Days Journey. The Monks seeing the Old Man (for he continued an Ascetic to his Old Age) in such a Maze, desired to know the reason of it. St. Antony told them that Ammun was dead: For this Monk was very well known among them, because he often came thither, and many Miracles were done by him; of which, this is one. Having once an Occasion to go over the River Lycus, (which was a great Inundation of Waters) he desired Theodore to go at a distance from him, that they might not see one another Naked, as they swum over. Then Theodore withdrawing, he blushed to see himself again Naked: And as he was blushing and solicitous, he was of a sudden conveyed to the other side. Theodore therefore (who also was a very Religious Man) having seen him got over, and not at all wetted with the Water, requested to know the manner of his Passage: But finding him loath to tell him, he took hold of his Feet, and protested he would not let him go before he knew. Ammun observing the Earnestness of Theodore, for the sake of his Protestation, consented to tell him, after he had engaged him to tell no Body before he was dead; and so told him how he was carried over after an invisible manner, and laid on the other side: He did not walk on the Water, nor was the manner of it possible to Men, but only possible to those whom our Lord permits; as he did St. Peter. This Theodore told after Ammun's Death. But to return to St. Antony. The Monks to whom St. Antony told what he saw noted down the Day in a Book: And some Brethren that returned from Nitria enquired about Thirty Days after, and brought word that Ammun died the same Day and Hour in which Antony saw the Soul lifted up on high; and they greatly admired the Purity of Antony's Soul, and wondered how he should immediately know what was done at Thirty Days distance, and how he saw the Soul carried up aloft. But we have fresh Matter of Praise and Wonder from St. Antony still.  
33. For Archelaus Comes having found him praying by himself in the Outer Mount, entreated him on the behalf of Polycrateia, (who was an admirable Virgin, and full of Christ) for she had a Pain in her Stomach and her Side, by reason of extreme Exercise, and was very weakly all over her Body: Wherefore Antony prayed, and Archelaus marked down the Day whereon Antony prayed; and when he returned to Laodicea, he found the Virgin well; and having asked them what Day she was first released from her Weakness, he took out the Paper in which he writ down the Time when Antony prayed for her, and immediately showed them the same time writ down in his Paper: So that they were all convinced that the Lord delivered her from her Pains when Antony was, by Prayer, forwarding the Goodness of our Saviour towards her.  
34. He did also oftentimes give Notice, many days before hand, of Persons that were coming to him: Nay, sometimes he would tell the reason of their Journey a Month before hand; as that some came only to see him, others because Distempered, others because Possessed. And this we all know of all, That none that came to him thought the Labour of his Journey a Trouble, or a Loss; for every one returned from him with a Sense of some Benefit received: But notwithstanding he spoke and saw such strange things, yet he would not have any one admire him for it; but rather to admire the Lord, who, by his Power, has granted us (though but Men) a Capacity and Liberty to know Him.  
35. Another time having went down to visit the Outer Monasteries, and been prevailed upon, by request, to go into a Vessel and pray with the Monks, He and He only perceived a wretched and terrible Stink; the Company said there was some salt Fish in the Vessel; but he perceived another kind of Scent: And whilst he was speaking, a Young Man that had a Devil, and had entered in before them and hid himself, cried out, and the Devil was rebuked by St. Antony, in the Name of the Lord Jesus Christ, and came out of him, and the Young Man was restored to his Wits: And then they all knew that 'twas the Devil that stunk.  
36. There came to him also a Nobleman that had a Devil. Now that Devil was so terrible, that the Person that was Possessed was not so much as sensible that he came to St. Antony, and eaten his own Ordure. Wherefore, they that brought him begged of St. Antony to pray for him. Antony commiserating him, prayed for him, and sat up with him all Night; and the Noble Youth, on a sudden, run against St. Antony and hunched him. Now those that came with him were very much disturbed at it: But Antony said, Don't ye be angry with the Youth; for 'tis not he, but the evil Spirit within him: (for being rebuked, and commanded to post away into some waterless Places, he was enraged, and did this) Therefore glorify God for his doing thus against me; for that is a Sign that he is a going out. No sooner had Antony said so, but the Youth was well and himself, and knew where he was, and saluted the Old Man, giving Thanks to God.  
37. Many other such like things did the Monks tell of him; and they all agreed in their Relation. But as wonderful as these things are, there are stranger things yet to be related; for, as he was going to pray before he eat, about the Ninth Hour, he was in a Rapture; and (which is a Paradox) as he stood up, he saw himself without himself, and some other Being's by himself, as it were in the Air; and, afterwards, some other bitter and terrible Being's standing by him in the Air too, and willing to stop him, so that he did not pass: But the Angels, his Guides and Convoys, withstanding them; they pretend to exact an Account of him, to see whether he was not liable to them. Now, they would have took the Account from his Birth: But St. Antony's Guides would by no means allow of that; and told them, That the Lord had blotted all Faults since his Birth: But ever since he became a Monk, and promised to God, they might exact an Account. Then they having accused him of what they could not prove, the Passage became free, and presently he saw himself, as it were come to himself, in a standing Posture, and whole again. Hereupon, having forgot to eat, he continued all the remaining Day and Night Groaning and Praying; for he wondered to see how many we fight against, and through how great Difficulties any Soul must needs pass thorough the Air. He could not but, upon this Occasion, call to mind that Saying of the Apostle, Eph. 2.2. According to the Prince of the Power of the Air: for, here 'tis that the Enemy exerts his Power in Fight, and attempting to stop those who pass thorough: for this Reason he the more earnestly exhorts Christians, Eph. 6.13. Take ye the whole Armour of God, that the Enemy having no Evil thing to say of you, he may be ashamed: But we, when we had been informed of this, remembered the Apostle: Whether in the Body, I know not; or out of the Body, I know not: God knows. St. Paul was wrapped up as far as the Third Heaven, and heard unutterable Words: But Antony saw himself going up into the Air, and contended till he was free.  
38. He had also another particular Favour: for, as he was sitting on the Mount in a Praying posture of Soul, and perhaps gravelled with some doubt relating to himself (for not long before he had been conferring with some who had been conversant with him about the State of his Soul, and what place it should have after this Life) in the Nighttime; (so that we may truly say, he was one of those Blessed Men, who are taught of God) one called to him from on high, and said, Antony, Rise, go forth and look; So he went out (for he knew whom he ought to obey) and saw a certain terrible, tall, deformed Personage standing, and reaching up to the Clouds, and, as it were, winged Creatures ascending, and him stretching out his Hands, and some of them he saw stopped by him, and others flying beyond and above him, and those that passed them carried higher still, without the least Solicitude; upon these the Tall Person gnashed his Teeth; but over those that fell, he rejoiced. And the Voice said unto Antony, Consider on what thou hast seen. And his Understanding being opened, he perceived that 'twas the Enemy of Souls, who envies the Faithful, and seizes on (and hinders the Passage of) those who are accountable to him; but that he is not able to seize on those who were not persuaded by him; for they get out of his reach. Being minded by such a Sight again, he strove the more to make a Proficiency in his Holy Purposes.  
39 But I must do him Justice, by acquainting you, that he did not tell of these things willingly. But being he was long at his Prayers, and admiring with himself, those that were with him would be importunately ask him; so that he was forced, as a Father who could not hid them from his Children, to tell them: Besides too, he knew the Purity of his own Conscience, and that the Declaration of them would be profitable for them; for hereby he shown the Blessed Fruit of Perseverance in Exercise, and that in great Difficulties God condescends to tender Consolation to his Servants, even by Visions. I might also tell you, how Patiented he was under Afflictions, and how Humble of Soul, and how that Frame of Spirit made him revere the Canons of the Church with a peculiar Tenderness of Disposition, and how willing he was that every Clergyman should be preferred before him; for he was not ashamed to bow the Head before Bishops and Priests: And  a Deacon came to him, to be benefitted by him, he discoursed usefully to him: But he would resign the Exercise of the Ministry, by Prayer, to him, not being ashamed to learn himself: for ofttimes he proposed Questions, and condescended to give Ear to all that conversed with him, and owned himself benefitted, if any one spoke any thing that was useful.  
40. There was much and wonderful Comeliness in his Face. If he was present with a great many Monks, and any one seemed uneasy, that he might have a full View of him, though he did not know them before, yet, passing by the rest, he would run to him, as though he were drew by the Person's Eyes. He did not excel others in the height or breadth of his Body, but in the Constitution of his Morals, and the Purity of his Soul; for his Soul being free from tumult, he always had his outward Senses free from Disorders; so that his Countenance derived Cheerfulness from his Soul, and the Temper of it was discernible from the Motions of his Body; (as 'tis written) Prov. 15.13. A glad Heart makes a cheerful Countenance: But a sorrowful one makes it sad. Thus Jacob discerned Laban to have some treacherous Design in his Mind, and said unto the Women, Gen. 31. Is not the Face of your Father toward me as yesterday, and the day before? Thus Samuel knew David; For he had cheering Eyes, and Teeth white as Milk. Thus also Antony was known; for he never looked disturbed, because his Soul was always at Peace. His Mind was constantly in a rejoicing Posture, and therefore he never had a louring Look. He was also very admirable and strict as to his Faith and Piety.  
41. He would never hold Correspondence with the Meletian Schismatics, because he knew their Wickedness, and Apostasy from the Faith; nor with the Manichees, nor with any other Heretics, in a Friendly manner, any otherwise than to advise them to turn to Piety; for he judged their Friendship and Conversation to tend to the Mischief and Destruction of the Soul. He abominated the Heresy of the Arians, and charged all not to go near them, or to hold with their wicked Tenets. Some of the Areiomanites having once came to see him; as soon as he perceived what they were, he chased them out of the Mount, alleging their Discourses to be worse than Poison. And when the Arians told a Lie, (as though he were of the same Judgement with them) he expressed great Indignation against Arius; and being sent for by the Bishops, and all the Brethren, he declared against them in Alexandria, telling them that this was the last Heresy, and the forerunner of Antichrist; and he added, That the Son of God was not a Creature made of the things that are not, but the invisible Word and Wisdom of the Father's Essence. Wherefore, 'tis impious to say, there was a time when he was not; for He was always the Word co-existent with the Father. Wherefore, have ye no communication with the Arians; for Light hath no fellowship with the Darkness: For ye, who are pious, are Christians; but they who impiously say, that the Son and Word of God, who is of the Father, is a Creature, differ not at all from Heathens, who serve the Creature more than God, who created them. But do ye believe, that all the Creation groans against them, because they reckon the Lord and Creator of all things, by whom all things that were made were made, a Creature.  
42. So publicly did all the People see that Heresy which so opposes Christ anathematised by this great Man, and therefore abominated them: And all of the City ran together to see Antony. The Greeks also, and those that were called their Priests, came to the Temple, saying, We desire to see the Man of God; for all called him so. Also the Lord cleansed many that were Possessed, by him, and healed many wounded Persons, and others that were wounded in their Understandings: And many Greeks desired to touch the Old Man, believing they should be benefitted thereby. By this means there were as many Christians in a few Days, as used to be made in a whole Year. Some Persons thought the Crowd was too troublesome to him, and therefore kept Persons from pressing upon him: But he was not disturbed with them, and said to them, The People are not more in Number than those Devils with which I have contended in the Mountain. When he went away, we went before him.  
43. And as we were just at the Gate, as it were, a Woman cried out, O Man of God, pray tarry a little, for my Daughter is grievously troubled with a Devil; Tarry, I pray thee, lest I also fall into some danger, by running after thee. When the Old Man heard her, he willingly tarried at our Entreaty; so the Woman drew near, and the Maid fell upon the Ground; and when Antony had prayed, and mentioned Christ, the Maid risen up very well, for the Unclean Spirit was gone out of her; and the Maid blessed God, and all the Spectators gave Thanks, and St. Antony himself also was very glad, and returned to his own abode in the Mount. He was also very prudent, and, which is very strange, though illiterate, he was a very piercing and judicious Man.  
44. Once there came to him Two Greek Philosophers, with a design to try him (now, at that time, he was in the outer part of the Mountain.) St. Antony perceived what kind of Men they were by their Looks, and spoke thus to them by an Interpreter, O ye Philosophers, Why did you trouble yourselves to come to such a simple Fellow? But they replied, That he was not so, but very prudent. If ye come to a silly Fellow, said Antony, your Labour is lost, and to no purpose: But if ye think otherwise, become such as I am; for we should imitate all things that are fair and commendable. Had I come to you, I would have imitated you. Since therefore ye come to me, become such Men as I am; for I am a Christian. But they admiring, withdrew, for they saw the Devils dreading Antony.  
45. Others also met him there, thinking to scoff at him, because he had not learned to read. Said Antony, pray answer me one Question; Which think ye is first, the Mind, or the Alphabet? Whether of the two is the Author and cause of the other, the Mind of Letters? or, Letters of the Mind? They answered, The Mind is first, and the Inventor of Letters. Well then, saith Antony, Whoso has a sound Mind, stands in no need of Letters. Which Answer astonished them, and all that were with them; so they went away, admiring to see so much Understanding in a private Man; for though he grew Old in the Desert, yet he was not Savage in his Carriage, like a Mountaineer; but he was Courteous and Civil. His Mind and Discourse was seasoned with Divine Salt, so that none envied him; but all that visited him took delight in him.  
46. After this, some Pretenders to Wisdom among the Greeks came to him, and demanded of him an account of his Christian Belief, and made offers to dispute subtly with him about the Divine Cross, in order to mock him. St. Antony having paused a while, and pitied their Ignorance, spoke very well to them by an Interpreter, to this Effect: Which of the Two  more laudable, to confess a Cross, or to charge those whom ye call Gods with Adulteries and Sodomies? For our Confession is a sign of Manliness, and Contempt of Death; but yours are the Passions of Lasciviousness. Which is better to say, That the Wisdom of God was not changed, but for the sake of Salvation and Beneficence to Men, assumed an Humane Body, that by Communion with the Humane Race, he might make Men partake of a Divine and Intellectual Nature; or, To liken the Deity to Irrational Being's, and so worship fourfooted Creatures, and creeping things, and Statues of Men? For, these are the Adorations of your Wise Men. Moreover, How dare ye deride us, who say, That Christ did appear a Man; when ye, deriving the Soul from the [Divine] Mind, say, That it wandered and lapsed from Heaven into the Body? and I wish it did not pass, not only into an Humane Body, but into fourfooted and creeping Creatures. Our Faith saith, That Christ came for the Salvation of Men; but ye erring, say, The Soul is not generated. We consider the Power and Philanthropy of God, because this was not impossible with God; But ye saying, That the Soul is the Image of the Mind, yet attribute Lapses to it, and fable it to be changeable, and, by consequence, introduce the Mind as changeable by the Soul; for, such as was the Image, such must that of which 'tis the Image necessarily be: But when ye have such Thoughts as these concerning the Mind, pray consider that ye blaspheme the Father of the Mind himself. And as for the Cross, What can ye say of it? When ye see wicked Men ensnare us, ye see we are ready to endure the Cross, and to contemn Death, whensoever or wheresoever forced upon us. Alas! the Fables of the Roving of Osiris and Isis, and the Treachery of Typho, and the Flight of Saturn, and Gormandizing of Children, and of Parricide; What are these? Yet these are your wise Contrivances and mighty Foundations. But, moreover, How comes it to pass, that when ye despise the Cross, ye don't admire the Resurrection; since those who speak of one, have also writ of the other? or, Why are ye, when ye remember the Cross, silent of the Dead raised, the Blind who had their Sight restored, the Sick of the Palsy who were healed, and the Lepers that were cleansed, and the walking a Foot on the Sea, and other Signs and Wonders, which show Christ not to be mere Man, but God also? Truly, to my mind, ye do yourselves wrong, and have not read our Writings with Sincerity: But, pray read and see that the things which Jesus did, show Him to be God, pilgrimaging upon Earth for the Souls of Men: But, pray tell us of your great Signs.  
47. What can ye plead for Irrational Gods, and their Savageness? Ye may, if ye please, fly to shelter by Allegorising: Let Proserpina, be the Earth; Vulcan's Lameness, the Fire; Juno, the Air; Apollo, the Sun; Diana, the Moon; and Neptune, the Sea: But, nevertheless, this does not make it any more the Worship of God: This is to serve the Creatures more than the Creator; for ye have compacted these Stories out of the Consideration of the Creation's being Beautiful: These Works should be admired, but they should not have been made Gods; for, by this means, ye have given the Architect's Honour to the things that he Built; which is just like paying that Honour to the House, which is due to the Builder; or, the mis-placing the General's Honour, on the Common Soldiers. Come, answer me these Questions, that we may know why Christ's Cross should be derided: But they hesitating and looking this way and that way, St. Antony smiled, and said, These things are their own Proof at first Sight. And seeing ye lean so much on demonstrative Reasons, and therefore are not willing we should worship without rational Demonstration; first of all, satisfy me about these matters, and, especially, How the Knowledge of God is discerned? by Demonstration of Reasons? or by the Energy of Faith? and, Which is the Elder, Faith by Energy? or Demonstration by Reason? But they answering, That Faith by Energy is the Elder, and the truly exact Knowledge. Very well, said St. Antony; for Faith springs from the Disposition of the Soul; but Logic is one of those Arts which are composed by the Soul: Wherefore, Demonstration is not necessary for them, who have Energy by Faith; nay, 'tis superfluous; for what we perceive by Faith, you build by Reasoning: So that ofttimes you have not Words to express what we see within. Wherefore, Energy by Faith is better and firmer than your Sophistical Syllogisms.  
49. We Christians have not this Mystery by the Wisdom of Greek Reasonings, but by the Power of Faith, given us by Christ Jesus from God. And that ye may see what we say is true; behold, we, who have not so much as learned to spell, do believe in God, known by his Works, and a Providence over all things. And that our Faith is operative within, is evident; for we are supported by Faith in Christ; but ye by Sophistical Strive of Words. Your Spectre-Idols are brought to nought; but our Faith is extended every where. Notwithstanding your Syllogisms and Sophisms, ye don't persuade any from Christianity to Paganism; but we, who preach Faith in Christ, weaken your Superstition; knowing very well, That Christ is God, and the Son of God. By your Oracles ye don't hinder the spreading of Christ's Doctrine; but by but Naming Christ Crucified, we chase those Devils whom ye honour as Gods; wherever the Sign of the Cross is, there Magic is weak, and Sorcery has no power. Tell me, Man, Where are your Oracles? Where are the Enchantments of the Egyptians? When did all these cease, and vanish before the Cross of Christ was? Does this therefore deserve so much Derision? or, Do not rather the weak things that are brought to nought and baffled by it? This also is strange to observe; Your Followers were never persecuted, but honoured by Men in the City; but Christ's Disciples are persecuted, and yet they multiply and flourish more than yours. Your Tenets, though celebrated and applauded, are broke; whereas the Faith and Doctrine of Christ, though derided by you, and often persecuted by Kings, has filled the World. When did the Knowledge of God shine so bright? or, When did Temperance and eminent Virginity appear so much? or, When was Death so despised, as since the Cross of Christ? But no one doubts of this when he sees the Martyrs despising Death for Christ's sake, and whole Church's Virgins keeping their Bodies pure and undefiled for Christ's sake: Which are powerful Signs, and such as do show that the Christian Faith is the only true Faith for Piety. Lo! ye, at this very moment, don't believe, but seek Syllogisms from Logic; but we, as our Teacher speaks, 1 Cor. 2.3. Not by the Persuasion of Wisdom in Greek Eloquence; but by Faith, do effectually persuade those that were used to the Artificial Structures of Reason. See, here are some afflicted with Devils, (for at that time there were some such present) do ye, by your Syllogisms, or Magic, or any other Method that you please to choose, and by invoking your Idols, cleanse them, or yourselves; or, if ye can't, lay aside your Quarrel against us, be unprejudiced, and ye shall see the Power of Christ's Cross: And having said so, he invoked the Name of Christ, and signed the Afflicted Persons with the Sign of the Cross a second or third time, and the Men were presently whole, and in their right Minds, and gave Thanks to God; and the Philosophers were amazed at the Understanding of the Man, and the Miracle which he did. But Antony said, Why do ye wonder at this? We don't do it, but Christ by those who believe in Him: Do ye therefore believe, and ye shall see that we have not an Art of Reasoning, but a Faith wrought by Love for Christ; which also ye may have; and when ye have it, ye will not seek Demonstrations of Eloquence; but than ye will reckon Faith in Christ sufficient. These were St. Antony's Words; but they estranging at this went away, saluting him, and owning that they were benefitted by him.  
50. And now St. Antony's Fame reached the Ears of Kings and Princes; for Constantine Augustus, and Constantine and Constans, his Sons, having heard this writ to him, as a Father, and entreated him that they might receive an Answer from him: But he did not set an high Value on their Letter, but was the same Man that he was before they sent to him. When the Letters were brought to him, he called the Monks, and said to them, Don't wonder that the King writes to us, for he is a Man; but rather, that God has writ us a Law, and spoke to us by his own Son. Wherefore he was unwilling to receive them, saying, He knew not how to answer such Letters: But being warned by the Monks that they were Christian Princes, and if they were neglected might be offended; he suffered them to be read, and sent an Answer, Commending them because they adored Christ, and advising them of Matters relating to their Salvation; as that they should not regard present Grandeur, but rather bear the future Judgement in mind; and should know and remember that Christ only is the True and Eternal King: And he also counselled them to be courteous, and to take care of Equity and the Poor. When they received this Letter, they were very glad. He was so obliging to all, that all looked on him as a Father.  
51. After this, he returned to the inner Monastery, and stuck to his former Exercise; very often, as he was sitting or walking with his Visitants, he was very silent, (as 'tis written in Daniel, Dan. 4.16.) and after an hours pause he would discourse with the Brethren very regularly: But those that were with him frequently perceived some Vision. Once he told all the Affairs of Egypt to Bishop Serapion, who was sometimes within with him, and saw him engaged with a Vision. Another time, as he was sitting, he was, as it were, in an Ecstasy, and frequently groaned in the midst of his Theory; and, in an hour's time, returning to his Friends, he first stood and prayed trembling, and then kneelt, and continued so a good while; and when the Old Man risen he wept. The Company, trembling for Terror, requested to know the Reason of it, and were so importunate with him, that he was forced to speak, after he had fetched a great sigh: Better had it been for me, if I had died before I saw that Vision. Then they urging him to be particular; he said, Wrath will seize upon this Church, and it will be betrayed to Men who are like Brute Beasts; for I saw the Lord's-Table encompassed with Mules standing round about it, and Hounds barking within, and all manner of Beasts making a disorderly Noise. Ye saw how I sighed. I heard a Voice, saying, My Altar shall be abominated. This was the Old Man's Vision. And, about Two Years after, there was an Incursion of the Arians, and the Plundering of the Churches, when they took the Holy Vessels by Force, and made them be carried by Heathens, forcing them out of their Shops to join with them, and doing what they pleased in their Sight. Then all of us knew, that the Noise which the Mules made pre-signignifyed to St. Antony what the Arians now, like Wild Beasts, are a doing. But as soon as he had done saying that, he went on, and said; My Children, don't be cast down; for as the Lord was angry, so will he again heal, and the Church will quickly again recover its Beauty, and shine as it used; and ye shall see the Persecuted resettled, and Impiety again retreating into private Lurking-holes, and true Faith delivered boldly  with great Freedom: Only, take heed not to defile yourselves with the Doctrine of the Arians; for their Doctrine is not that of the Apostles, but the Doctrine of Devils; for they are not of a right Judgement, but Barren, and Irrational, like the Brutishness of Mules.  
52. Neither should ye be Faithless, or distrust such Wonders being brought about by a Man; for 'tis our Saviour's Promise, John 16.23, 24. If ye have Faith, but as a grain of Mustardseed, and shall say to this Mountain, remove; it shall remove, and nothing shall be impossible to you. And again, Matt. 10.18. Verily, verily, I say unto you, if ye shall ask any thing of the Father in my Name, he shall give it you: Ask, and ye shall receive. 'Tis he that saith to his Disciples, and all that believe in Him, Heal the Sick, cast out Devils: Freely ye have received, freely do ye give. Antony did not Cure Majesterially and Self-ascribingly; but he made his Prayer to, and named the Name of Christ; so that it was manifest, that it was not he himself, but the Lord working and showing Love to Men by Antony: Only Prayer and Exercise was St. Antony's; for the sake of that he sat on the Mount, and rejoiced in the Contemplation of Divine things.  
53. He was very much troubled to see himself disturbed by so many, and when he was dragged to the outer Mount: For the Judges desired him to come down into the outer Mount, (because 'twas not possible for them to come into the inner Mount, because of the Multitude of Clients that followed him) entreating him that they might but just see him: But he first refused to come to them. However, they tarried, and sent some Persons that were in Custody to allure him to come upon their account. Being therefore necessitated, by Compassion, when he saw them waiting, he came to the outer Mountain. This troublesome descent of his was not Useless, but very Advantageous to a great many. He did good to the Judges, by minding them to prefer Equity before every thing, and to fear God, and to know, that with what Judgement they do judge, they shall be judged. Now the Judge and others urged him mightily to tarry there some time, and discourse concerning Matters relating to Salvation. But he having done Violence to himself, at the request of the Judge, and the Necessitous, in coming down told them he could not tarry with them any longer, and appeased their Urgency with him by a pleasant Simile: As Fishes die upon dry Ground, so Monks when they converse with you grow lose and faint: Wheresore we must hasten to the Mount, as Fishes to the Water, lest by tarrying without some time, we forget what is within. The Judge having heard this, and such like Say from him, wondered, and said, This Man is truly a Servant of God; for, Whence should such a private Person have such and so great Understanding, unless he were beloved by God?  
54. But there was a certain great Officer, Namely, Balacius, who bitterly Persecuted us Christians, because he was  for the detestable Arians; He was so cruel, that he stripped the Virgins, and scourged the Anachorets naked. So Antony writ him a Letter to this Effect; I see Wrath coming upon thee, cease to persecute the Christians, lest it fall upon thee, and take hold of thee in an instant; for it will come. But Balacius grinned, scornfully fling the Letter on the Ground, and spat upon it, and abused the Messenger, and bid him say to Antony, Since you are so solicitous for the Monks, I will also give you yourself a Visit. And before five Days expired, Wrath seized upon him; for Balacius and Nestorius, the under-Governour of Egypt, went out together on Horseback to the chief Seat or Manor of Alexandria, called Chaerea, (now the Horses were Balacius', and the gentlest of all that he kept) and before they came to the Place, began jocularly to repartee together, as they used to do; and, on a sudden, the gentler of the Two Horses, which Nestorius rid, bit Balacius, and fell upon him and mangled his Thigh with his Teeth; so he went straightway back into the City, and died in Three Days time. They all admired to see Antony's Prophecy so soon fulfilled. This was his Way of Admonishing the Bitter and Obdurate.  
55. Others that came to him he instructed so excellently, that they forgot their Law-Suits, and called those Happy that retired from a popular Life. He behaved himself in the case of the Oppressed, as if he himself, not they were the Sufferers. He had Power enough to do good to all, insomuch, That many Soldiers and others, who had Possessions, laid aside the Burdens of Life, and presently became Monks: In short, He was, as it were, a Physician bestowed upon Egypt by God. What grieved Person did not go back Rejoicing from him? What Person came to him Mourning for Deceased Relations, and did not lay by his Sorrow? What angry Person came, and was not turned into Love? What Poor Man, who saw and heard him, did not despise Riches, and find Consolation in his Poverty? What Negligent Man went away from him, and was not stronger and more Fervent? What Youth came to the Mount and saw Antony, and did not presently deny his Pleasure, and love Sobriety? Who came to him tempted by Devils, and was not relieved? Who came troubled in his Thoughts, and had not his Mind made serene by him? For, this was one great Benefit of Antony's Exercise, namely, That, as I said before, having the Gift of discerning of Spirits, he knew their Motions: Neither was he ignorant which way their Affection and Impetus bent. And not only he himself was not imposed upon by them; but he also comforted those who were troubled in Mind, and instructed them how they might baffle their Wiles, explaining the Weakness and Subtleties of the Devils working in them. Every one therefore, as animated by him, departed, daring the Devices of the Devil and his Party. Virgin's also who had Suitors, having only seen St. Antony at a distance, continued Virgins to Christ. There came also some from Foreign Parts to him, who were dismissed from him, as from a Father, with great Benefit. When he died, they were all his Orphans, comforting themselves with his bare Memory, and holding fast his Admonitions and Instructions.  
56. And now 'tis but decent and fitting to acquaint you with the Nature of the End of his Life; for, indeed, 'twas such as does deserve Emulation.  
Near his Death, he did (according to his old Custom) visit the Monks in the outer Mountain, and being informed, by Providence, of his End, he spoke to them thus: I make this as my last Visit to you, and shall admire if we should see one another again in this World. 'Tis time for me now to let go my Body, for I am near an Hundred and Five Years Old. At this saying they wept, clung about him, and saluted him. But he, just as it became one leaving a strange Place for his own Country, rejoiced, and charged them not to be negligent in Labours, nor to faint in Exercise; but to live, as dying daily, and, as I said before, to keep their Souls from filthy Thoughts, and to have a Zeal for the Saints; but not to go a-near the Meletian Schismatics; for, said he, ye know their wicked and profane purpose; nor to have any Correspondence with the Arians; for their Impiety is manifest: Neither when ye see their Judges in Power be ye troubled; for 'twill cease, and their Opinion and Splendour is mortal, and of a short standing; wherefore, keep ye yourselves pure from them, and hold the Tradition of your Fathers, and principally a pious Faith in our Lord Christ Jesus, whom ye have learned in the Holy Scriptures, and have often been put in mind of, even by me.  
57 When he had said this, the Brethren urged him to tarry and die there: But that he would not, he showed by his silence, as for many Reasons, so especially for this: The Egyptians love to bury the Bodies of Zealots, and especially of Martyrs, and wrap them up in fine Linen. Now they don't bury them in the Earth, but lay them upon Couches, and keep them in Repositories by themselves, thinking thereby to honour the Deceased: But Antony often besought the Bishops to warn the People against it, and also reproved many Lay-Men and Women for it, saying, That that was neither Lawful nor very Holy; for the Bodies of the Patriarches, to this Day, are preserved in Sepulchers; nay, even the Body of our Lord Himself was laid in one, and a Stone was laid upon it, and hide it till he risen again; whereby he showed them that they transgressed the Law in not hiding the Bodies of the departed, although they be Holy; for, What is greater or more holy than our Lord's Body? Many therefore afterwards buried under Ground, and gave Thanks to God. Now St. Antony knowing the Custom. of Egypt, and fearing lest they should do so by his Body, hasted his Departure, and took his Leave of the Monks in the Outer Mount, and went into the Inner Mount, where he used to live.  
58. A few Months after he fell Sick, and having called to those that were with him, (for he had Two within with him, who had been Asceticks with him Fifteen Years, and served him because of his extreme Old Age) he said to them, I now (as 'tis written) go the way of my Fathers, for I see myself called by my Lord; but be ye sober, and finish a long-lived Exercise: Be as earnest to hold fast your Purpose, as though you were just beginning: Ye know the Devils are plotting against you: Ye know they are fierce in Will, but weak in Power; don't therefore be afraid of them, but breath Christ, and believe in Him, and live as dying every day, taking heed to yourselves, and remembering my Exhortations: Hold no Communion with the Schismatics, nor the Arians; for ye know how I declined them, because of their Heterodox and Christ-opposing Heresy. Do ye study principally to cleave unto Christ and his Saints, that after Death they may receive you, as Friends and Acquaintance, into Everlasting Habitations. Think upon and relish these Counsels; and if ye have any regard for me, and do remember me, as a Father, don't suffer any one to take my Body into Egypt, lest they lay me in their Houses; for for that reason I came hither: Ye know how I have rebuked those who did it, and charged them to do so no more. Do ye therefore bury my Body under Ground, and mind my Words, that no Body but yourselves may know where I am buried; for I shall receive my Body incorruptible from my Saviour in the Resurrection. And pray do ye divide my ; Give one Leathern Garment to Bishop Athanasius, and the Blanket which he gave new to me, but is now grown old; and the other Leathern Jacket to Bishop Serapion, and take ye the Haircloth and save it, my Children, for Antony passeth away, and is no longer with you.  
59 Having said this he saluted them, and gathered his Feet, and, as it were, seeing Friends come unto him, and rejoicing because of them, (for he looked with a cheerful Countenance as he lay) he left us, and was added unto the Fathers. So, in fine, the Monks wrapped him up, and buried him under Ground, according to his Command. And no Body, to this Day, except the Two Monks, knows where he was Buried. The Vestments being distributed, according as he ordered, every one kept them, as a great Purchase; for he that sees them does, as it were, see Antony; and he that puts them on, carries his Admonitions about him with Joy.  
60. Such was Antony's Exercise, and such the End of his Life in the Body: And if these things are small, in comparison to his Excellency, judge ye what sort of Man of God he was, who, to so great an Age, from his Youth up, kept close to his rigorous Discipline; neither conquered by Variety of Food, upon the Account of his Old Age; nor changing the Habit of his Raiment, for want of Vigour; or so much as washing his Feet; And yet, in all respects, he was sound and unhurt; for he had his Eyes clear, seeing very well; not one of his Teeth was lost, only near the Gums they were worn, because of his great Age: He was also sound in his Hands and Feet, and much clearer in every part than those who use several Diets, Bathe, and Variety of Garments; and as to Strength too, they were much more ready.  
61. St. Antony lived and died admired and celebrated by all every where, and longed for by those who never saw him: A great Sign of his Virtue, and of a Soul that truly loved God; for he did not get his Learning by Books, nor external Wisdom, nor any Art: But Antony was renowned purely for his Devotion to God. No one can deny that this was the Gift of God. How came he who was hid, and sat in a Mountain, to be heard of in Spain, France, Rome, and Africa, unless God had made his Name known every where, who promised this to Antony at first; for although such Hero's act secretly, and are willing to lie concealed, yet the Lord shows them, as Lamps to all, that they may know that his Commands, which he has given to reform us, are practicable, and thence may derive a Zeal for the ways of Virtue.  
62. Read ye this to others, that they may know what sort of Life the Life of Monks should be, and may be persuaded, that our Lord and Saviour Jesus Christ will glorify those who glorify Him, and serve Him unto the End; not only bringing them to the Kingdom of Heaven, but making them, notwithstanding they hid and retire, celebrated here for their Virtue, to the Benefit of others. And, if there be a Necessity, read it to the Heathens, that they may know not only that our Lord Jesus Christ is God, and the Son of God; but that those Christians who serve Him truly, and believe in Him piously, reprove those Spirits whom they account Gods, and tread upon them, and chase them, as those who are the Deceivers and Corrupters of Men; and this they do by the Grace and Strength of Christ Jesus our Lord; to whom be Glory for ever and ever. Amen.  
FINIS.   

Theologia Mystica: TWO DISCOURSES CONCERNING DIVINE COMMUNICATIONS To Souls duly disposed.  

I. The Antiquity, Tradition, and Succession of Mystical Divinity among the Gentiles; with Notes and Observations to distinguish Illusions; and Directions of Spiritual Writers concerning Prayer.  
II. Of the Guidance of the Spirit of GOD: The Doctrine of the H. Scriptures, of the Catholic Church, and of the Church of England in particular, upon a Discourse of Sr. Matthew Hale concerning it.   
LONDON, Printed for the Author, for the Use and Benefit of a Religious Society, 1697.   

ADVERTISEMENT.  
ASCETICKS: or, The Heroic Piety and Virtue of the Ancient Christian Anchorets and Coenobites, (wherein the Beginning and Progress of Contemplative Living and Religious Societies is briefly discoursed; and a true Account of the Esseans, Therapeuts, and ancient Egyptian and other Monks, collected out of the most Authentic Records.) Also the LIFE of the Famous Saint ANTONY, written in Greek by St. Athanasius, faithfully Translated into English. All Printed for the Author, for the Use and Benefit of the Society aforesaid.   

THE PREFACE.  
THE latter of these Discourses was Printed as part of a Preface to that Book of Sr. Matthew Hale's, from whence the beginning of the Discourse is now taken; but why it was not Published with it, I know no reason, unless that, which is the Universal primary Obstacle to all Good, that Satan hindered it. And that, I make no question, was the principal moving Cause, which set the others on work. That wicked, envious Spirit, who had raised up all the Evil he could, both against him, and against me, in our several Families in his Life-time, hath not ceased to do so still since his Death. By what he got such Advantage against myself, I know very well, and intent to declare it. But by what he got such Advantage against that good Man, is a Secret I know nothing of. But this I know, that he hath been Unhappy in his Family, both in his Life-time, and since his Death, and particularly in what I am now saying. I long looked upon him as a Man raised up by the Special Providence of God to be an Illustrious Example of Virtue and Piety in this degenerate Age: And therefore, that People might not be deprived of the Benefit of such an Example by their Ignorance of his Principles, (as I found by Experience many were) I did in his Life-time publish a Volume of his Contemplations, even after I had earnestly pressed him to consent to it, and he refused: Indeed, I knew him, and he knew me, so well, that I did not fear any misconstruction from him: and after his Death, I desired to have done Honour to his Memory for the same purpose, by the Publication of such of his Writings, as were most necessary and seasonable, that the Benefit of his Labours, as well as of his Example, while yet fresh in Memory, might be communicated, as much as might be, to all, and they might mutually recommend each other for the greater Benefit of all. But, alas! that wicked Spirit, which had so prevailed in his Family in his Life-time, as made him tell some of them, That Satan, or the Devil, did ride them, as an Ape would do a Mastiff-Dog, hath likewise prevailed hitherto upon such as vainly gloried in their Relation to him, to obstruct that good Design for Twenty years together, without due regard either to that Service of God, those Benefits to Men, the true Honour of his Memory, (in which they vainly gloried) or the Performance of his Will according to his Mind. For though he had not expressly ordered the Publication of one or other in particular; yet had he made this Provision in a Codicil concerning the Publication of any of them, that he had nominated the Bookseller, who should have the Printing of them, paying as much as another would in reason for them: and of the Profits, appointed one part to one, for his Care and Pains in overseeing and ordering the Publication; another part to another, for Writing and Correcting; and the rest, among his Servants; and told them what he had done for them: so that besides the Injury done to their Country, they have done a double Injury to his Memory, not only by hindering the Honour due to it, but by Dishonouring it, and giving occasion to a Blemish and Reproach to it, provoking some not only to think, but to speak hardly of him, as if he had abused them in some of the last Acts of his Life: and all this out of a sordid Humour to get or keep what he had otherwise disposed of. And though thus they exercised their Malice and Spite against the Memory of the Good Man, yet was not this the chief part of their Work and Triumph, that they had raised this Injury against his Memory, and, besides, had deprived his Country of the Benefit of much of his Labours in his own Profession: But there is a greater matter in the bottom, and of greater concern to them, which these Wicked, Subtle Agents had a principal regard to. The Good Man had taken great Pains in examining and considering the Grounds and Evidences of Religion, both Natural and Revealed: And he was excellently well qualified for it, both by Natural Sagacity, by Exercise of his Parts in his own Profession, (which affords as much and good Exercise for such a purpose as any) and by Freedom from Prejudice, either of Education or of Temporal Interest. For though he had a Religious Education, yet it is certain, that after he came to maturity of Thinking and Judging, he became, as he found reason, in many things, of a different Judgement from the Notions and Sentiments he had first received; by which it appeared, that his Religion was the Religion of his Judgement, and not of his Education. And being no Ecclesiastic, but a Man of a Civil Employment, he stood fair to be looked upon as an Indifferent Judge, and not as an Advocate or Party, (as Clergymen generally are reputed by some) and, by consequence, his Writings upon such Subjects, besides the weight of his Reason, would have a double Weight of Authority, (if we take in his Example too) above others, to make them successful upon such as have received prejudice from the Scandalous Practices of too many Professors and Preachers of the Christian Religion; which hath been a principal Cause of Atheism heretofore, and of Deism at present, and of the Contempt of the Clergy, and more effectual and prevalent than any of those which have been assigned in Print; though by Scandalous, I intent here nothing but Zeal for Preferments, and a cold Indifferency in Matters of Religion. For as it hath been rightly observed, When Virtue fails in the Priests, Faith will fail in the People; be their Preaching what it will. Now, by how much greater was the Advantage that the Writings of this Man had above others, to have done Service in this Cause, so much the greater was the Gratification which these Wicked Spirits received in the Suppression of them.  
I know nothing so sordid that ever appeared in his Life. But that this hath been ordered by the Malice and Subtlety of those Wicked Spirits, who had gotten Advantage against Him, or his Family; (however some particular Dispositions in Persons might make it more feasible) as I verily believe, so I am well satisfied, he would not at all have doubted, had he been living, and to have spoken his Judgement in a like Case. He and I both, before he died, had had Experience enough to satisfy us concerning such matters. And I wish his, and all other Families, who are fallen into any such Snare, may consider well of it, and be well advised how to recover themselves out of it, if it may be. Many such have I known, and though the Burden be sealed upon some, and the Decree fixed, yet in others there seemed to be a Door open, if Opportunity was not neglected. men's Belief or Disbelief will not alter the Truth of things: But Disbelief of things that are true is often the Cause of great unhappiness: and they who disbelieve such things as these, are not the less obnoxious to their Malice, but more secure in their Power. So much as this is not impertinent to be said concerning the Malice and Subtlety of the Evil Spirits, before a Discourse of the Gracious Conduct of the Good. And I think myself specially obliged to declare my Sentiments of both, upon any just Occasion. And, indeed,  
I confess the Preface was not written so much for the sake of the Book, as the Book Published for the sake of the Preface, as an Occasion to write on that Subject, which I thought myself obliged to do, as an Act of Penitence for an Unhappy Miscarriage, whereby my Enemy got that Advantage against me, which I mentioned before, and shall here repeat in the Words then Printed, as followeth:  
I must not here forbear upon this Occasion to add, not my Opinion, but my own certain Knowledge, upon great, and long, and in some respects in a great measure woeful Experience, in an Humble Confession of my Fault, to give Glory to God, Testimony to his Truth, and Warning to Men. I have had Experience of this Divine Conduct, and of the Blessings and Curses attending Obedience and Disobedience to it; so that I have plainly perceived that the Conduct of the Children of Israel out of Egypt through the Wilderness into the Promised Land, was a visible Manifestation or Representation of the Secret Spiritual Conduct of Souls out of Slavery under the Powers of Darkness, through the Wilderness of this World, into the Land of Rest: and the very same thing in Action and Representation, which is delivered by way of Doctrine and Admonition in the Book of Ecclesiasticus, iv. 11,— 20. and vi. 18,— 31. The Crosses, Disappointments, and Afflictions, which I have gone through, have been very grievous, and many of them known to the World, though nothing hath appeared in my Life, to which they could be imputed by others as a Cause in any respect. I must therefore declare, that while I did act in a ready Compliance with that Conduct, I not only had great Peace and Serenity of Mind, but all things went strangely prosperous and successful with me; and I had extraordinary Answers to my Prayers, not only for myself, but for others also: But whenever I have done contrary, I always had trouble in my Mind, and what I did, was either blasted, or unsuccessful, and often of such evil Consequence, as I did not foresee. This I have found so, by great and long Experience, and in some of the great Businesses of my Life, wherein I acted not only upon my own Reason and Judgement, but also upon the Advice and Persuasions of very considerable Persons. And after considerable Experience of this, I was once so unhappy in my Disobedience to this Conduct, upon a special Occasion, having none to advise with, and yielding too much to the Sentiments of our Anti-enthusiasts, which was a Temptation to me, that (as I have special reason to believe) it was like the Sin of Adam to me, an Inlet unto all the unhappiness that hath since befallen me and my Family: And I have been as it were turned back into the Wilderness ever since. The Things wherein I had this Conduct were not matter of Duty in themselves, or not in the particular Circumstances; but either were such as were in Humane appearance so indifferent, that I might have used my Liberty, or the Conduct was much different from the Wisdom of the World. And though I cannot say whether the Afflictions I have suffered were so ordered as a Punishment for my Miscarriage, yet I am assured they were a Consequence thereof, at least such as we often fall into, when we neglect the Good Counsel of our Friends. And they have been such, as I am persuaded it is my Duty upon this Occasion to make this public Penitential Confession, whatever Prejudice I may suffer thereby from Men: If I can but thereby obtain the Favour of God, and benefit Men, I shall accept that as part of my Punishment.  
For the Certainty of this, I can truly affirm, That I had immediately upon my Miscarriage as sensible Notice of the Evils which have since befallen me, as I can have of any thing by any sense I have; as plain as if a Sentence had been pronounced against me. And what I have suffered, hath had Two several Marks as exactly agreeable to my Miscarriage, as the print of a Seal upon the Wax to the Seal itself. I cannot say but other Sins or Miscarriages might be Ingredients in this Case: but I know full well that this was the Inlet unto all those Evils, which I am satisfied had been prevented, had I continued at that time in the way I was in. And it often recalls to my mind part of the Eighty first Psalm, and other Passages of the Old Testament, which have been fulfilled in my Case; and therefore I have great reason upon such an Occasion to confess my Fault, that I may have other more comfortable Passages made good to me hereafter.  
And here I cannot but remember, that I scarce knew the Man at that time to confult with in these things, who was not more likely to have put me out of the way, than to have directed me aright, how to proceed in it. And this I note for the sake of such Spiritual Guides as are consulted in such Cases: If they be not very careful and considerate to avoid the Common Errors on both sides, and neither encourage nor discourage the Attendance to such Impulses and Impressions, etc. in general, but carefully endeavour to distinguish and to direct aright, they may bring great Trouble upon those who consult them, (as I have known some do;) and perhaps greater upon themselves, when they are called to give Account of their Stewardship, either here or hereafter.  
Thus far was printed before: to which I must now add: Whether these things (as perhaps some others) were not permitted to befall me for Admonition to others, I know not: but this I know by Experience in others, and even while this is Printing, that there is great need of Good Admonition. For I find, by divers such Experiences, that God is pleased at this time to give some sensible Notices of his Conduct to many, who are in some sort in the Case of Samuel, 1 Sam. 3.7. who then did not know the Lord, neither was the Word of the Lord yet revealed to him; and when they come to the Priest, who should be as Eli to them, to direct them how to behave themselves, are by him put quite out of the Way, and either dismissed to the Physician, to be cured of Melancholy; or advised to some cheerful innocent Conversation; or to mind their Business in their Callings; or to reject the Impressions they feel as Fancies, and vain Fears and Scruples. And many Cases there are, wherein some of these Directions might be proper; but there are many others, wherein they are all quite out of the Way; and wherein great Faults have been, to my knowledge, and, I doubt, are daily committed by Learned, and otherwise able and good Men; partly through Ignorance in these Matters, or common Prejudice against them; partly for fear of encouraging what they see many abuse to their own hurt, and to the Scandal of others; and partly for fear of bringing upon themselves the Censure and Reproach of inclination to Fanaticism or Enthusiasm; and thereby at once the Grace and special Favour of God is rejected, the poor Soul greatly disappointed, at least, if no worse happen to it; and the Director must be accountable for both.  
But to make a matter of so great Importance the more plain, it may not be amiss to propose an instance or two of some Cases: A Person wants an Employment, and an Employment is offered; but the Person hath strong Impressions, either not to accept it, or not to continue it, being otherwise supplied for the present; and thereupon repairs to some noted Divine for Advice: The Divine considers that the Person needs an Employment, and upon Examination can discover nothing unlawful in the Employment, nor unfit for the Person; and thereupon confidently adviseth to reject the Impression, and embrace and continue the Employment. Such Advice as this proves, in the event, to one, unsuccessful all his time; to another, his Ruin and Undoing as to his Temporal Estate; to another, the Occasion of the Loss of his Life; and to another, the hazard, if not loss, of his Soul; and all this by such Means and Occasions as could not be foreseen or discovered by any Mortal; but are plainly seen and foreseen by some kind invisible Friends concerned for us.  
Again, a young Woman, who is not at all proud, if we will believe her, only she desires to be like other-Folks; but she finds something within her that tells her, or suggests, that she'll be damned if she wear such a Dress. Hereupon she goes for Advice to a Divine. He being more cautious in such cases, tells her, that since she may both lawfully and decently wear another meaner or plainer, she should have a care that she doth not reject such Motions in her Mind: For many times things which are not damnable Sins in themselves, may be Occasions and Inlets to such as are, and Hindrances of Graces, and so produce such unhappy consequence at last. But not liking this Advice, away she goes to another of greater note; and he tells her, that since that Dress is not unlawful, it cannot be a Damnable Sin to wear it; and therefore whatever it was, it could not be the Spirit of God that did so fright her; but she must have a care of such things, lest she run into Fanaticism, and I know not what. And this she likes and follows till the tricking up of her Natural Beauty proves a Snare to herself and others; the kind Impressions, which she formerly had upon occasion, cease; her Devotion grows cool, and she relapseth again into the common Course of the World, and what will be the end of it, God knows.  
What I have had experience of in myself and my own Family, partly for want of due regard to such Notices, and too much yielding to Motives of Moral Prudence; and partly by such unhappy Resolutions of Cases by others, would be too long to relate particularly. I have had no less than four Sons undone in this City, all as likely Youths as any, and all, after their disappointments, by their Behaviour gaining the Favour and Kindness of all they conversed with: and in the placing of them spared neither Cost, nor Pains, nor Care, and took the best Advice I could have; at first made choice of such for Masters, as I expected to act upon Principles of Religion; afterward, such as I expected Friendship, at least Moral Honesty and Humanity from them; but was disappointed in all. And I know assuredly that all did proceed from such Causes as I have in general mentioned already; and had notice of it in general before.  
It is a great unhappiness to this Church and Nation at this time, that we have so few of any considerable Experience in these things, especially among those, who should be Guides to others. And it is their Great Sin, and, without due Repentance, will prove Damnation to many, that they have been so bug-beared by a fluttering, Sadducean, Atheistical Humour, and base prudential Compliance of some of greater Name than genuine Christian Virtue, as to be ashamed or afraid to assert, or own so great and noble a Principle of the Religion they profess. And therefore, besides my own special Obligations, and concern for the Honour and Service of God, and of our Holy Religion, Pity to the many Souls, which I perceive destitute of true Spiritual Direction, and Indignation at the Baseness, Folly and Madness of so many Prudentialists amongst us, hath made me for some time to long for an Opportunity to bear my Testimony in the Case. The Motive in my collecting the other Discourse, (which, though written last, and by the by, according to its proper order, is here first) was to detect a Misapplication of Truth, and retort his Argument against himself, who had so grossly and rudely treated the Business of Fanaticism, without due regard to that Sacred Principle of Religion, which is pretended in it; or to the most noble and heroic Professors and Observers of it. But in this degenerate Age God hath not left himself without Witness, but raised up some of a more generous Spirit; such as Mr. Smith of Cambridge, the late profound Dr. Cradoc, whom I much esteemed for his Generosity, as well as Judgement, in Preaching up this Doctrine, who told me, he had Preached 20 or 30 Sermons upon it; and that if we deny that, we may burn our Bibles; for he knew not (he said) what Religion would signify without it; and the Learned Mr. Matthew Scrivener, who hath left us a Discourse concerning Mystical Divinity, Entitled, The Method and Means to a true Spiritual Life, and others; to say nothing of some I know now Living, whose number I pray God increase, and make them perfect and complete in all Graces and Virtue, to his Honour and Glory, and the Happiness of this Church and Nation.   

OF THE Antiquity, Tradition, and Succession, of Mystical Divinity Among the GENTILES, FROM THE Testimony & Confession OF AN Eminent Adversary.  
AS Adam was the common Parent of all Mankind from the Creation, so was Noah the common Parent of all Mankind who have lived since the Flood. And of Noah it is recorded, that he was a just Man, and perfect in his Generations, and that he walked with God, Gen. 6.9. And that he was 600 years Old when the Flood of Waters was upon the Earth, Gen. 7.6. From whence we may reasonably believe that he could not but be well acquainted with all the Knowledge of his Ancestors. And what this Walking with God doth imply, we may understand from the rest of the History, and the Apostles Observation, Heb. 11.7. viz. not only a careful Observance of all the General Rules of Righteousness transmitted from Adam to his Posterity, but a ready Obedience and Conformity to all special Declarations and Manifestations of the Will of God to him. Instances of which are those Commands of God, and his Obedience thereunto; in Building the Ark, which undoubtedly exposed him to much trouble, by Questions concerning it, and to various Censures, Gen. 6.14, 22. He did, notwithstanding, according to all that God commanded him, so did he; and in going into it with the several sorts of Creatures, Gen. 7.1, 5, 7, 9 and in going out again at the Command of God, Gen. 8.16, 18. In his Walking with God in this manner, he could not but, besides all the Knowledge which he had received from his Ancestors, learn much more by the immediate Teachings of God. And it is not to be questioned, but, as he was instructed by his Ancestors, so he was careful to instruct his Family & Posterity in all necessary Knowledge; amongst which, that of Walking with God was some of the chief. And this being so, I see no reason, Why other Nations should not have derived their Knowledge, with their Descent, directly from Noah? or, Why we should suppose the other Branches of his Posterity to have all received their Knowledge, of Divine and Sacred things especially, collaterally from that of Abraham, rather than directly and lineally from their common Ancestor Noah. As Noah offered Sacrifice, Gen. 8.20. and Abraham offered Sacrifice; so we find Priests and Sacrifices among other Nations. Such was MELCHIZEDECK, a Priest of the most High God, Gen. 14.18. And certainly it was by Revelation from God, or some Divine Means, that PHARAOH understood that it was because of Sarah, Abraham's Wife, that the Lord plagued him and his House, Gen. 12.17. as we find it expressed afterward in the like Case of ABIMELECH, Gen. 20.3, 6. God came to Abimelech in a Dream by Night, and said to him, Behold, thou art but a dead Man, for the Woman which thou hast taken: for she is a Man's Wife. And another PHARAOH acknowledged Joseph to be a Man, in whom was the Spirit of God, Gen. 41.38. and when he raised him to the greatest Preferment in the Kingdom, gave him for a Wife the Daughter of an Egyptian Priest, ibid. v. 45. And Moses Married the Daughter of a Priest of Midian, JETHRO, Ex. 2.16, 21. who was a good Man, and a Worshipper of the true God, as appears, Ex. 18.9, 10, 12. And the Means then to Inquire of the Lord were common to them, and to other Nations: As REBEKAH, Gen. 25.22. So BALAAM, Numb. 22.8, 9, 18, 19, 20: 23.4. went to inquire of the Lord, and received Answers from Him. And about this time JOB is believed to have lived, who was a Holy Man, and offered Sacrifices, and had Visions.  
By these Instances, and others that might be noted, we may understand, that in those ancient times it was believed, in all Nations, that there were Means, whereby Men and Women might come to have some Acquaintance and Communication with God; and what these Means were, is well worth our Inquiry.  
That the JEWS had anciently their Schools or Colleges of Prophets, we may observe in the Sacred Scriptures. And though what were their Institutions, and their Instructions, and Orders there prescribed, is not in the Scripture particularly related; yet in the Particulars mentioned they seem to have been much the same with what was practised by the Ancient Christian Anchorets and Coenobites.  
If we inquire amongst other Nations of most ancient Note and Fame for Knowledge in Divine matters, the Egyptians and Chaldeans are the most considerable. And the Means recommended by them do so well agree with the Mystical Divinity delivered by divers Christians, that some Opposers of this Divinity think they have sufficient ground to derive it from them; and supposing that a Prejudice to it, have taken the pains to do it. If the CHALDAIC ORACLES (saith one of considerable Learning, Name, and Place) were still extant, which were frequently quoted by Plotinus, Jamblicus, Porphyrius, and Proclus, (who did wholly approve the  Theology; and from them in a great measure the Fragments were preserved) we might more fully manifest these things; yet as they are, they give us sufficient ground to draw the Fundamentals of this Mystical Divinity from thence. For they speak of God's being united to the Soul, by the Soul's clasping God to herself; and that not by any act of the Understanding, but by the Flower of the Mind; (the very Phrase used by Proclus, and the same which the Mystics call, the Fund of the Spirit;) of the Soul's being inebriated from God, (which Plotinus calls, being drunk with the Divine Nectar) and Psellus explains, of Divine Illuminations and Ecstasies; of Abstraction from the Body, and extending the Mind upwards, and hastening to the Divine Light and the Beams of the Father; with several other passages to the same purpose.  
And for the EGYPTIANS, the same Author tells us, That Jamblicus, in his Book of the Egyptian Mysteries, (which he writ in answer to an Epistle of Porphyry to an Egyptian Priest, and wherein Proclus saith that he writ like a Man inspired) discourses at large concerning Divine Ecstasies, and Visions, and Inspirations; in which he describes the Persons just after the Mystical way, as no longer leading a humane Life, or having any Operations of their Senses or Understanding, but their Mind and Soul is only in the Divine Power, and not in their own, being acted and possessed wholly by it. Afterward he sets down the several Degrees and Kind's of those; in some, they have only Participation; in others, near Communion; and in the highest of all, Union. In some of these, he saith, the Body wholly rests, and sometimes breaks out into Singing, and all expressions of Joy: sometimes the Body is raised up from the Ground, (as M. Teresa thought hers) sometimes it swells into a greater bulk, and sometimes the contrary. Then he lays down Rules to know Divine Inspirations by: viz. by Enquiring, In what manner God appears? Whether an appearance of Fire come before Him? Whether he fills up and acts the whole Soul, so that there is a Cessation of all its own Acts? For this he makes the main Character of a Divine Inspiration, that the Persons are wholly taken up and possessed by the Deity; from whence follows an Ecstasy and alienation of the Senses: But if either the Soul acts, or the Body moves, then, he saith, it may be a false Inspiration. No Man can express himself more emphatically concerning the Excellency of Contemplative Prayer than Jamblicus doth: This quickens the Mind, enlargeth its Capacity, opens the Secrets of the Divinity, and fits it for Conjunction and Union with God; and never leaves Men till it hath carried them to a State of Perfection; and by degrees doth alter and change Men, that it makes them put off Humane Nature, and bring them into such a State of Dei-formity, that they become Gods. The first degree of Prayer, saith he, brings to a State of Recollection, and hath some Divine Contact, which helps our Knowledge: The second carries the Soul to a nearer Communion with God, and excites the Divine Bounty to freer Communications to it: But the third is the Seal of the ineffable Union, which makes our Mind & Soul to rest in God, as a Divine Port or Haven. And he concludes his Book with saying, That this Union with God is Man's greatest Perfection, and the End of all Religion among the Egyptians; whose Mysteries his Design was to explain and vindicate. Many other Passages might be produced out of him, concerning the Knowing of God by Divine Contact, and the Insufficiency of any Act of the Mind for this ineffable Union: but these are enough to show how well acquainted Jamblicus and (if we believe him) the Egyptians were with the profoundest Secrets of Mystical Divinity.  
There is a Book translated out of Arabic, entitled, Of Divine Wisdom according to the Egyptians, wherein are many things to this purpose; but our Author takes notice but of one passage in it, which he sets down as the Words of Plato. But before we come to Plato, it is fit to be noted, that PYTHAGORAS and the PYTHAGORIANS could not but be well acquainted with this Mystical Theology, though they did not ordinarily deliver it in such express terms; but in a more occult manner. For it is known & confessed, That Pythagoras himself was from his Youth greatly inclined to an Inquisition into Religious Rites and Mysteries: That he traveled into Egypt to hear their Priests, was there 22 Years, had recommendations from the King to the Priests, and was permitted to acquaint himself with all their Learning; entered into the Egyptian Adyta, and was instituted in things unexpressible touching the Gods; gave himself exact Information concerning Persons and Things, not omitting any Person eminent at any time for Learning, or any kind of Religious Rites; or any Place, where he conceived he might find somewhat extraordinary: That he went thence to Babylon, and continued there 12 Years, conversed with the most Eminent of the Chaldeans, as also with the Persian Magis, who entertained him very courteously, & gave him insight into their more hidden Mysteries, and Religious Rites; and, without doubt, with the most Eminent for Knowledge of the Jews, in both places; and likely enough, as Selden and others think, with Ezekiel in particular.  
That he made Theology, or the Knowledge of God, the First most Universal Being, the Centre of all his Philosophy: That he was by way of Eminency called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and his Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; because he treated chief of God, his Nature and Worship: That he was a great Devoto, or Advocate for God, his Worship, and Sacred Institutes: That the Confederation of his Coenobium (for so they called it) or College, had reference to some Divine Temperament, and to Union with God, and to Unity with the Divine Soul: That the Institutions of his Society and Sect, for the Admission and Probation of Disciples, distinction of Persons, Reverence to their Elders, Celibacie, Communion of Goods, Retirement from the World, etc. were very much the same with those of the Esseans, and the Christian Coenobites afterward: That of the differing Sects afterward none did Pythagorize more than Plato, especially in Divine matters, as Aristotle and Laertius have observed: yea, that the choicest of his Metaphysic Contemplations seem to be traduced from Pythagoras and his Followers: and that Plotinus did more clearly explicate the Principles of the Pythagorick Philosophy, as well as of the Platonic.  
And from all this put together, we may very reasonably conclude, especially if we take in what is related by Jamblicus, That he continued 3 days and 2 nights, at one time, in the same Posture, without taking either Meat, or Drink, or Sleep, lib. 1. cap. 3. That he must have been well acquainted with this Mystic Theology, which was in such Esteem with both; those, from whom he received Instructions; and those, who received from him: and that in Plotinus and others, we read the Pythagorick as well as Platonic Principles; and that in both was a mixture of the Judaic, and what was derived by all from the Common Parent Noah. To this I will add only a Passage or two of his, out of Demophilus:  
Being born of God, and rooted in Him, let us cleave to our Root. For the Streams of the Waters, and the Sprouts of the Earth, if they be cut off from their Root are dried up and whither away, p. 11. Is not this the very Doctrine of our Saviour, The True Light, which lighteth every Man, who cometh into the World, of being born of God, and abiding in the Vine?  
It cannot by any means be, that one and the same Person should apply himself to Pleasures, to the Body, to the getting of Riches, and also to God. And is not this also the very Doctrine of our Saviour; Ye cannot serve God and Mammon? But he goes on: For he who is given to Pleasures, the same will also be careful for the Body; but he who is careful for the Body, he will also study to get Riches; and he, who studies to get Riches, will necessarily be : But he who is , is both impious toward God, and unjust toward Men: and therefore, although he sacrifice (whole) Hecatombs, he is (but) the more impious, and far from God and all Religion, and deliberately Sacrilegious: Wherefore it behoveth to avoid every voluptuary Person, as impious and sacrilegious, p. 12.  
You cannot well say that he is a happy Man, who relies upon Friends, or Children, or any transitory and fading thing; for all these are instable things: But to rely upon ones self and upon God, that only is firm and stable, p. 12.  
A wise Man sent hither Naked, will naked (or stripped of all) invoke Him, who sent him: for God hears him only, who is not encumbered with Impertinences, p. 9  
A Divine Sense (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) solidly joins us to God: For like must necessarily be joined with like, p. 9  
The same which I have said of Pythagoras, may in effect be said of SOCRATES also, both as to the Disposition of his Mind, as to his Travels for acquiring of Knowledge, and as to his Principles, from the Observations and Confessions of such as were no Friends to Mystic Theology: They were Scholars in the same Schools, and received the Tradition of the same Doctrine, as did Plato also from thence, and from them; so that I may dispatch this in a few Observations of what is known and confessed concerning him.  
That he had as clear Notions as any touching God, his Nature, Unity, and other Sacred Mysteries, which he could never have attained unto, but by some borrowed Tradition, etc. That he asserted, That Virtue is neither by Nature, nor by Teaching, but by Divine Inspiration: and that all true Knowledge of God comes by Divine Infusion; and called God his Tutor: That while Man is subject to, and under the Impression of Corporal Images, sensible Forms, and terrene Affections, he is not rightly disposed for Divine Contemplation, which requires a Mind defecated, etc. That Divine things and Mysteries cannot be comprehended but by a refined Judgement, by such as have their Souls abstracted from all Corporal Images, Impressions and Affections; and therefore Men should be very intent on getting a Reformed Life, that the Mind being exonerated of its depressing Lusts, might, by a natural Vigour, lift up itself to Eternals, and by that Purity of Intelligence, contemplate the Nature of that Eternal Incommunicable Light, where the Causes of all created Natures live in Stability, v. Aug. de Civ. Dei, lib. 8. c. 3. And as to his own Life, That he instituted his whole Life, even from his Childhood, by the assistance of his Divine Inspiration, which he called a Daemon, a Voice, a Sign. And that Plato reports of him that he stood a whole day without any alteration in the same posture, his Mind being abstracted with pure Contemplation; and that Favorinus in A. Gellius saith that he did this often.  
And now to return to our principal Author, and the Words of PLATO in him, which are these: Being often in the Depth of Contemplation, my Body being left behind, I seemed to enjoy the Chief Good with incredible pleasure. Wherefore I stood as it were astonished, finding myself to be a part of the upper World, and to have obtained Immortality, with the clearest Light; which cannot be expressed with Words, nor heard with Ears, nor understood by the Thoughts of Men: and then he describes the Sadness he felt at the decay of that glorious Light, and the pleasure which returned with his former Ecstasies. The Words are: At last my Intellect being wearied with this Contemplation fell back into fantasy, and then that Light failing I became somewhat sad: But again having left my Body, returning thither again, I perceived my Mind abounding with Light, and that flowing then into the Body then raised above it.  
Nor of Plato himself doth our Author take any more notice then of that one passage; but of the later Platonists, Plotinus, Jamblicus, Porphrygius, and Proclus, who, as he saith out of Psellus, did wholly approve of the Chaldaic Theology: he gives us some larger Tastes; and particularly,  
The short account of Plotinus his Hypothesis, is this; That the Soul of Man being immersed in the Body suffers very much by reason of its Union with it; by which means it is drawn to the Affections of the Body, and to a Conversation with Sensible things, and so becomes Evil and Miserable: That its Good and Happy Condition lies in being like to God, not in regard of Understanding, but a State of Quiescency: That the Practice of the Virtues of the Active Life is insufficient for Assimilation to God; but in order to it, those which are properly Intellectual are most necessary, whereby the Soul draws itself off from the Body. Thus for the Soul to act by its self, is Wisdom; Introversion, is Temperance; Abstraction from Matter, is Fortitude; to follow Reason, is Justice: That by the Practice of these the Soul purifies its self, i. e. casts off the things without its self, and so recovers its Purity, by bringing those things into Light again, which lay hid under the rubbish of Sensible things before, so that the Soul did not know them to be there; but for the Discovery of them, it was necessary for the Soul to come near a greater Light than its self: and to bring the Images which are in it to the true Originals. The way of Purifying the Soul, he calls by the Names of Abstraction and Recollection; which he elsewhere expresses by awakening the Soul out of Sleep, wherein it was disturbed by sensible Images; not as though the Soul had need of any other way of Purifying, but only restraining it to its self by taking away that load of Matter which oppressed it; and than it naturally endeavours after the nearest Union with the first Being; which he calls the True Being, and the super-Essential Being. And he saith, When the Soul endeavours after this Union, it must lay aside all sensible and intellectual Images of things, and make use only of the purest and supreme part of the Mind; (or the Fund of the Spirit) that God then is not to be considered under the Notion of Being, but as something above Being; and that we are not either to affirm or deny any thing of Him: that, Our Contemplation of Him is not by Knowledge, or any Intellectual Operation; but by a Divine Presence, which far exceeds any Knowledge: for Knowledge, he saith, hinders Union: therefore we must go beyond Knowledge, and be abstracted from all other Objects; and be united to Him only by the Power of Divine Love; from whence follows a clearer Light in the Soul: And in this State, saith he, there is not only a Cessation of Passion, but of Reason and Understanding too: neither is the Person himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like one in a Rapture or an Ecstasy he enjoys God in that State of Quiescency, as in a silent Wilderness; which he calls, being in God; and in other places, seeing God in themselves, being the same with God, being one with God; and which is the highest of all, being God: which is the perfect State of Dei-formity.  
Of Porphyry, who was a Disciple and Confident of Plotinus, the same Author gives us this account: That he looked upon the Theurgic Way, as liable to deceit, and not capable of advancing the Soul to highest Perfection. Which Theurgic Way lay in the initiating of Men in some Sacred Mysteries, by partaking of certain Rites and Symbols, by which they were admitted to the Presence of some of their Deities; the End whereof, as they pretended, was, reducing the Souls of Men to that State they were in before they came into the Body. So St. Austin tells us from Porphyry, That they who were purified after this manner did converse with glorious appearances of Angels, which they were fitted to see: but Porphyry himself, as he did not utterly reject this Lower and Symbolical way; so he said, That the Highest Perfection of the Soul was not attainable by it; but it was useful for purifying the Lower part of the Soul, but not the Intellectual. By the Lower part he understood the Irrational, which by the Theurgical Rites might be fitted for Conversation with Angels; but the Intellectual part could not be elevated by it to the Contemplation of God, and the Vision of the things that are true. And herein he placed the utmost Perfection of the Soul in its return to and Union with God in this upper part, or Fund of the Soul: for the utmost the other attained to, was only to live among the Aetherial Spirits; but the Contemplative Souls returned to the Father, as he speaks, which, as many other of his Notions, he borrowed from the Chaldaic Theology. To show what this Intellectual or Contemplative Life was, that should bring men's Souls to this State of Perfection, Porphyry writ a Book on purpose, Of the Return of the Soul, as St. Austin tells us, who quotes many passages out of it; and this particular Precept above all the rest, That the Soul must fly from all Body, if it would live Happy with God: which is all one with Abstraction of Mind, and pure Contemplative Life. In that Book he complains that there was no Perfect Way yet known to the World for this End: not the Indian, Chaldaick, or any other. But what that was which he meant, appears by what he saith near the end of the Life of Plotinus, where he hath these Words: The Scope and End of his Life was Union and Conjunction with God over all: and four times, saith he, when I was with him he attained to this Union, by an unexpressible Act of the Mind: which he before sets forth, by a Divine Illumination without any Image or Idea, being above the Understanding and all intelligible things. And he saith of himself, that he was once in this State of Union, when he was 68 Years of Age. Which Holstenius understands of an Ecstasy he then fell into; and imputes it to the depth of his Melancholy joined with his abstracted and severe Life, his frequent Watch, and almost continual Exercise of Contemplation. For all these things were remarkable in him: and Eunapius saith of him, That he was so little a lover of the Body, that he hated his being a Man; and being in Sicily, he was almost famished by Abstinence, and shunned all Conversation with Mankind: as he gins the Life of Plotinus; That he was like one ashamed that his Soul was in a Body. So that we find the Foundation here laid, (saith our Author) not only for the Mystical Union, but the Abstraction of Mind necessary in order to it: and that it doth not lie in any Intellectual Operations, but rather in a Cessation of these Acts, is likewise expressly affirmed by Porphyry. Many things, saith he, are said of Understanding things that are above the Mind; but the Contemplation of those things is better performed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, otio & vacation Intellectûs, as Holstenius renders it, rather by the Rest and Cessation of Operation in the Understanding, than by the Exercise of it; as many things, while a Man wakes, are said of him that he does when he sleeps, but the Knowledge and Perception of them is by Sleep; for things are best understood by Assimilation. And elsewhere he saith, That our manner of Understanding all things is different according to their Essence; those things above the Mind are to be known, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the way of unknowing, and after a super-essential manner; where we see the very Phrases of Dionysius used by him; and in many places he speaks of the Minds abstracting and losing itself from the Body, and drawing itself nearer to the First Being; of the Souls being in God; of the pure and clear Light, which follows the Abstraction of the Mind; of the State and Life of Contemplation, and the Virtues necessary thereto; such as Abstinence from the Actions of the Body, and from Affections to it, which, saith he, raise the Mind to the super-essential Being. And he very much disparages the Active and Political Life in comparison with this; the End of one, being only men's living according to Nature; but of the other, Assimilation to God: He that lives according to Practical Virtues, is only a Good Man; but he that lives the Life of Contemplation, is a God. From whence we understand the Deiformity of the Mystical Divines, being attainable by the Life of Contemplation. The Way laid down by him for Purifying the Soul is this: 1. The Foundation of it is for the Soul to know itself, i. e. to consider, that it is in a strange place, and bound to a thing of another Substance. 2. Recollection, or gathering itself up from the Body, to be free from the Affections of it: In order to which he adviseth to deny the Body in its Appetites and Pleasures, and to show as little Care of it, and Concernment for it, as may be: by degrees to lessen all sense both of Pleasure and Pain; and so to come at last to a Freedom from the Passions of the Body. Then he describes the Superlative Being, and saith, that it is neither Great, nor Little, but above both; and is neither Greatest nor Least, but above all; and that his Presence is not Topical, but Assimilative; and that the only Way for our Souls to recover themselves, is, to bring them into themselves; by which Means the True Being is present with them, and we become united to God. Which Union of the Soul with God, Holstenius thinks it very probable that Porphyry understood by the Book which he mentions in the Life of Plotinus, called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sacred Nuptials, because both Plotinus and he supposed this Union to be wrought by the Power of Divine Love, as well as the Mystical Divines; and Porphyry saith, upon the reading of it, some thought him Mad, because there were several things spoken in it after a Mystical and Enthusiastical manner; for which he was highly applauded by Plotinus.  
Jamblicus was Porphyry's Disciple, but out of him our Author recites no more than what is set down before concerning the Egyptian Mysteries: but out of PROCLUS, another Platonic Philosopher, who lived long after these, and of whom Marinus gives this Character, towards the Conclusion of his Life, That his Soul was so recollected and drawn into its self, that it seemed to be separated from the Body while it remained in it; he hath this passage: In the beginning of his Theology, saith he, he distinguisheth between that Intellectual Faculty in us, whereby we are capable of Understanding the Nature and Difference of Intelligible Ideas, and that which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Summity, as the Mystics speak, and pure Fund of the Spirit, which, he saith, is alone capable of the Divine and Mystical Union; so he calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For, saith he, though there be many Intellectual Powers in us, yet it is by this only that we can be united to the Divinity, and be made partakers of it. For we cannot reach the Divine Being either by our Senses, or by Opinion, or by Apprehension; no nor yet by Ratiocination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It remains therefore, that if the Divine Nature can any ways be known by us, it must be by the Essence of the Soul. For the Soul being drawn into its own Unity, and removing from itself the Multiplicity of its Powers, it ascends to the greatest height of true Contemplation. While the Soul looks about on things below it, it sees nothing but Shadows and Images of things: When it comes to a State of Introversion, than it sees its own Essence and Operations of the Understanding: But when it searches deeper, than it finds the Mind within itself, and the several Orders of real Being's: When it goes yet farther into the most secret Closet of the Soul, there it contemplates, as it were blindfold, the Divine Being's, and the first Ideas or Unities of Being's. And this, saith he, is the most excellent Operation of the Soul, in the Rest or Quiescency of its Powers, to stretch itself toward the Divine Nature, and dance, as it were, round it, and to raise up the whole Soul towards this Union with it, and abstracting itself from all Inferior Being's, to rest upon, and be conjoined with that Ineffable and Super-essential Being. And by this means the Soul comes to have the truest Understanding of all things.  
All these Notions, (saith our Author) both among the Chaldeans, and the Platonic Philosophers, are built upon a very ancient Hypothesis, but very different from that of Christianity; which Hypothesis being granted, this Mystical Divinity appears with some face of Reason, and colour of Probability.— It was this; That the Souls of Men did exist in another World long before they came into the Body; that in their Descent to the Body they had an Aetherial Vehicle joined to them; which upon the conjunction of the Soul and Body became the Means of Communication between them, and takes up its chief Seat in the Brain, which is the same which we call the Imagination: that the Soul being in this state is apt to be much inveigled with Kindness to the Body, and so forget its Return home: that the Body is capable of doing the Soul mischief no other way, being itself under the power of Fate, then as it draws it downward: that the Mind, being the upper part of the Soul, is always acting; but we know not its operations but only by the Impressions they make upon the Fancy: that the Mind hath the true Ideas of things within itself; but we are deceived by the Representations conveyed by our Imagination; and therefore our Ratiocination is very short and uncertain: that our only way of Recovering our Souls, is by drawing them off from the Body, and retiring into themselves; and that upon this the Mind hath the Divine Being so nearly conjoined to it, that it passeth into a Divine Nature, and recovers its former State, when it parts from the Body. But because it is not to return alone without the Aetherial Vehicle it brought with it, therefore the Chaldeans and Egyptians had several Sacred and Symbolical Rites for the purifying of the Vehicle, as they called it, which they made necessary for this End: and with them Jamblicus joins, but Porphyry thought them not necessary, but that Philosophy and mere Contemplation would purify enough without it. This is the true Account of their Hypothesis, as may be fully seen in Hierocles and Synesius, without going farther; and was the first Foundation of Mystical Divinity, which I will not deny to be well enough accommodated to it. But it is as remote from Christianity, as the Hypothesis itself is.  
This is said by our Author to disparage Mystical Divinity; because he supposeth it will not be consented to by any that are Friends to it. But how doth it appear that this Hypothesis was the first Foundation of Mystical Divinity; which, for any thing he hath showed to the contrary, may be more ancient than it? His bare affirmation in his own Case certainly is not to be admitted for Proof. But in case that were admitted, how is that different from Christianity; for he would not say contrary; though, no doubt, many of his Readers would be apt to take it so? The Jews did believe it before our Saviour's time; the Apocrypha doth favour it; the Apostle's Question concerning the Man, who was born Blind, doth favour it; nor doth our Saviour's Answer at all contradict it, but rather suppose it: and it hath been asserted by Learned Men, both of the Church of England and other Protestants, from Proofs of Scripture, as well as Reason. His Conclusion also is observable, that Mystical Divinity is as remote from Christianity, as the Hypothesis itself; such another cautious Expression not to expose himself, but by which the generality of his Readers may easily be imposed upon. Truth is a very venerable thing; and Divine matters ought to be treated with great Reverence; the very Heathen Mystics would have thought so, whatever our Rationatists think.  
Besides these ancient Philosophers, our Author takes notice of the like Notions and Practices among other Gentiles, even at this day; but of what antiquity amongst them he saith not. It is taken from a Letter of Monfieur Bernier to Monsieur Chaplain, dated 4 Octob. 1667. concerning the Gentiles of Indostan, wherein he gives an account of certain Orders of Religious among them, who make Vows of Chastity, Poverty, and Obedience, living in Convents under Superiors, who are commonly called Jauguis, i. e. united to God, who used themselves to many Hardships, and were looked on as so many Eremites by the People, being accounted true Saints, illuminated and perfect Jauguis: These are People that have entirely abandoned the World, and sequestered themselves into some very remote Corner or Garden, like Eremites, without ever coming to the Town. If you carry them any Meat, they receive it; if they do not, 'tis believed that they can live without it, and subfist by the sole Favour of God in perpetual Fasting, Prayer, and profound Meditations: for they sink themselves so deep into these Raptures, that they spend many hours together in being insensible, and beholding in that time, as they give out, God himself, like a very bright and ineffable Light, with an unexpressible Joy and Satisfaction, attended with an entire Contempt and forsaking of the World. For thus much one of them, that pretended he could enter into this Rapture when he pleased, and had been often in it, told me; and others that are about them affirm the thing with so much seriousness, that they seem to believe it in earnest, that there is no Imposture in it.  
To these others might be added, who have had the like Notions, and used the like Exercises, as well anciently, as at this time. Such as the Indian brahmin's or Gymnosophists, the Persian Magis, and the Druids, who are said by some to have been as ancient as Abraham's time. The Character given by Bardisanes Syrus of the BRACHMANES, that they neither worship Images, nor eat what is animate; neither drink Wine, or Beer; are far from all Malignity, attending wholly to God; is comprehensive enough to take in both the Austerities and Contemplations of those . But the religious Care of the Ancients to conceal their most Sacred Mysteries from the Vulgar, and their communication of them principally by successive verbal Tradition, is a great reason that we have so little of this in any Writings, not only of the rest, whom we call Heathens, but even of the Jews, and Christians. However, it is plain by what is collected by our Author, that these Notions and Exercises were not first introduced by Plotinus and his Disciples, but derived to them from the Egyptians, and the Chaldeans. And if it be inquired from what Original they derived them, it will be hard to discover any other than either Abraham and his Posterity, as many assert; or at least the common Parent Noah; so that what our Author has collected to disparage Mystical Theology, being well considered, will prove a notable Recommendation of it. For as it is most reasonable to believe that Noah did instruct his Posterity in all things of greatest Importance to them; and that the Knowledge of them was transmitted to after-Generations, and in particular to the Chaldeans and Egyptians in some sort or other; but to the Jews entirely, and without Mixture of Corruptions; so it is not to be doubted, but such inquisite Persons, and especially into Divine Mysteries, as Pythagoras, Socrates, and Plato, Men of such extraordinary qualifications, and so favoured as they were, must have obtained a complete Knowledge of them from all these Nations; and especially at that time, in and after the Captivity, when they seem by Divine Providence to have been carried away out of their own Country for that very end and purpose, that God's deal with them might be more fully known to other Nations. For the Posterity of Abraham was undoubtedly designed by Almighty God to be a Light and Admonition to the Gentiles, even from the beginning in all their various States; in Egypt, in the Wilderness, in the Land of Canaan, in their Captivity, and in their Dispersion to this very day. Nor do I at all doubt but there was so much Knowledge of Truth derived from them to other Nations, as together with what is observable in the Works of God, and what was received from the Common Ancestors, was sufficient for the Salvation of all, who used and improved the same as they ought; and for the just Condemnation of the rest, who neglected it. And therefore, if we find that these Men were acquainted with the Mystic Divinity, that is, with the thing, whether under that Name or any other, it matters not; if we find undeniable Evidence of it among the Chaldeans and Egyptians, and others before; if we find the most ancient Christian Asceticks well acquainted with it, and much, or rather altogether in the Practice of it, before Dionysius his Theologia Mystica was known in the World; this put together is such a Constellation of concurrent and corroborating Evidences, that whencesoever that Name, and some Terms and Expressions, which seem somewhat uncouth, came in after Ages, yet that the thing itself must have been derived from some very ancient common Original to those Nations; and to those Christian Asceticks, not from the Collections of the Adversaries of Christianity, (which is a mere groundless Oratorical Fiction to expose it) no more than from Dionysius, whom our Author doth not believe to have been so ancient; but either from some of the first Converts of the Jews, or, which seems more likely, from a Divine Conduct and Inspiration: for they were many of them unacquainted with Humane Learning. Nor do I see any reason to think that the Institutions of the Sons of the Prophets among the Jews were much different from the Mystical Theology, which is thus opposed by our Author; but rather that the same Institutions were conveyed, as Secrets, by Tradition to some principal Men of all Nations, from the Common Parent Noah.  
And indeed, if we do but fairly, that is candidly and without Prejudice, consider that Account of this Divinity, which our Author hath chosen for his purpose to collect from a late Author, Father Austin Baker and Mr. Cressy's Preface, I suppose it will sufficiently recommend itself, as no improper or unlikely Method to have been used by the ancient Prophets. Let the Reader judge of it (saith he, and so say I) by these Passages in his (viz. Mr. Cressy's) Preface 1. The only proper Disposition towards receiving Supernatural Irradiations from God's Holy Spirit, is an Abstraction of Life; a Sequestration from all Business that concerns others; and an Attendance to God alone in the Depth of the Spirit. And a little after: 2. The Lights here desired and prayed for, are such as do expel all Images of Creatures, and do calm all manner of Passions to the end the Soul being in a Vacuity, may be more capable of receiving and entertaining God in the pure Fund of the Spirit. Thus far our Author out of Mr. Cressy. But I think fit to add to these two, the rest of his Characters of Divine Inspirations whereby they may be distinguished from Fanaticism. 3. The Prayer here acknowledged to be the most effectual Instrument to procure Divine Light, is a Pure, Recollected, Intime (or most inward) Prayer of the Spirit. 4. Here are no new Speculative Verities or Revelations of Mysteries pretended; no private new-found-out Interpretations of Scripture bragged of. 5. Here the Established Order of God's Church, and the Unity essential thereto is not prejudiced. Yea, the Inspirations expected and obtained by Pure Internal Prayer do more firmly and unalterably fix Souls under this Obedience, and to this Order and Unity. 6. Our Lights teach us to attend only to God and our own Souls, and never to interess ourselves in any Care or Employment about others, till evidently God's Inspirations force us, and External Authority obliges us thereto. 7. Our Lights make us to fear and avoid all Supereminence and Judicature, all sensual Pleasures, Desires of Wealth, Honour, etc. 8. And lastly, Our Lights, if they should chance sometimes to be mistaken by us, no Harm at all would accrue to others, and not any considerable prejudice to ourselves; because, as hath been said, the Matters in which they direct us, are in their Nature indifferent, and are ordered only toward a more perfect Loving of God, and withdrawing us from Creatures. §. 33. The contrary or different Characters of fanatic false Lights, I pass by for brevity sake.  
Out of Father Baker himself he produceth these amongst others: Such (contemplative) Souls are not of themselves much inclined to External Works, (except (saith Father Baker, which our Author leaves out) when God calls them thereto by secret Inspirations, or engageth them therein by Command of Superiors) but they seek rather to purify themselves, and inflame their Hearts to the Love of God by Internal Quiet, and Pure Actuations in Spirit by a total Abstraction from Creatures; by Solitude, both external and especially internal; 〈◊〉 disposing themselves to receive the Influxes and Inspirations of God, whose Guidance chief the endeavour to follow in all things. 
* Tr. 1. S. 1. c. 2 §. 3.  And, The prope● End of a Contemplative Life is the attaining unto a● Habitual and almost uninterrupted perfect Union with God in the supreme point of the Spirit; and such an Union as gives the Soul a Fruitive Possession of him, and a real Experimental Perception of the Divine Presence in the Depth and Centre 〈◊〉 the Spirit,  is fully possessed and filled with him alone; not only all deliberate Affection (saith Fa. Baker) to Creatures being excluded but in a manner all Images of them also, at leas● so far, as they may be distractive to the Soul. And he adds: The Effects of this blessed Perceptab●● Presence of God in Perfect Souls are unspeakab●● and Divine: For he is in them both as a Principal of all their Actions Internal and External, being the Life of their Life, and Spirit of their Spirits and also as the End of them, directing both the Actions and Persons to himself only. He is All i● all things unto them: A Light to direct securely all their Steps, and to order all their Workings even those also which seem the most Indifferent the which, by the Guidance of God's Holy Spirit, do cause a farther Advancement of them to a yet more immediate Union. He is a Shield to protect them in all Tentations and Dangers; an internal Force and Vigour within them to make them do and suffer all things, whatsoever his pleasure is they should do or suffer. They not only believe and know, but even feel and taste him to be the Universal Infinite Good. By means of a continual Conversation with him they are reduced to a blessed State of a Perfect Denudation of Spirit, to an absolute Internal Solitude, a Transcendency and Forgetfulness of all created things, and especially of themselves, to an Heavenly-mindedness and fixed Attention to God only, and this even in the midst of Employments to others never so distractive; and, finally, to a gustful Knowledge of his Infinite Perfections, and a strict Application of their Spirits by Love above Knowledge, joined with a Fruition and Repose in Him with the whole extent of their Wills: So that they become after an inexpressible manner Partarkers of the Divine Nature; yea, One Spirit, One Will, One Love with him, being in a sort Deified, and enjoying as much of Heaven here as Mortality is capable of.  
The special Means for obtaining such spiritual and extraordinary Favours from God, are doubtless very desirable to be known; and these our Author sets down in the Words of O. N. who purposely writ in Answer to him upon this Subject, viz. (besides a watchful Guard, saith he, for keeping the Conscience clean, as much as may be, not only from Mortal, but also Venial Sin) Much frequent and continued Vocal or Mental Prayer; much Solitude, and Mortifications of our Flesh; and Abstraction of our Thoughts and Affections from any Creature; much Recollection, and withdrawing from abroad into ourselves; much Meditation on such selected Subjects, as may rather inflame our Affections than increase our Science; and when once we find these enkindled, the Endeavouring a Quiescence, as much as we can from former Discourse, (those actions of the Brain and Intellect now hindering the Heart and Will) and the bringing of ourselves rather to a simple Contemplation, to exercise Acts of Love, adhere to, sigh after, and entertain the Divine Object thereof. And here (saith he) if his Divine Majesty please to advance us any higher to such Unions with Him, as are not in our power, and wherein we receive rather than act, and he operates in us rather than we ourselves, we embrace them with all Humility and Gratitude; if otherwise, we acquiesce in our best endeavours, and longing after him with Patience, though enabled also to these only by his Grace. This our Spiritual and Mystical Masters teach us; and thus, after this way, which these Men stile Fanaticism and Enthusiasm, we endeavour to procure a more strict Acquaintance and Converse with God, and herein to follow the Example of our Forefathers.  
Elsewhere, saith our Author, he (Fa. Baker) describes the Progress towards this State of Perfection thus; That he who would come to it must practise the drawing of his External Senses inwardly to his internal, there losing, and, as it were, annihilating them: then he must draw his Internal Senses into the Superior powers of the Soul, and there annihilate them likewise: And those Powers of the Intellectual Soul he must draw into that which is called the Unity; and to that Unity, which alone is capable of perfect Union with God, must be applied and firmly fixed on God, wherein the perfect Divine Contemplation lies. It is true, these words are in Father Baker; but they are but what he saith we read in other Authors: and besides he adds: Now, whether such Expressions as these will abide the strict Examination of Philosophy or no, I will not take on me to determine. Certain it is, that by a frequent and constant Exercise of Internal Prayer of the Will, joined with Mortification, the Soul comes to operate more and more abstracted from Sense, and more celebrated above the Corporeal Organs and Faculties; so drawing near to the resemblance of the Operations of an Angel or Separated Spirit.  
By this we may perceive, that it is not difficult, as our Author saith, to put together some of their Words and Phrases, as an Account of their Divinity; (p. 285.) and what Account that is. But besides these, there are some other passages which he recites; and in them some, which he construes, as he doth these and other things; and some Expressions, which may seem hard Say to one, who is not willing to understand them, or consider them as terms of Art, and allow them a candid Construction; and may afford Matter for Exercise of Wit to such as are disposed to sport themselves with Matters of Religion. The wicked Spirit does easily insinuate himself into, and impose upon Persons engaged in Controversy; they are ordinarily like Soldiers engaged in War, act as if all was Lawful, whereby they can incommode an Adversary, without due regard to Charity, Truth, and that fair Dealing and Kindness which Christianity enjoins to Enemies; and too often behave themselves like such Soldiers, as are loath to have an End of a War lest they should want Employment, trifling and skirmishing at a distance, with vain Words and Shows: and the consequence in each is frequently the baffling and disparaging of the Cause they are engaged in, and giving advantages to their Adversaries. And I wish this Author, by his management, hath not given too much Advantage, or at least Occasion, to the common Adversaries, Infidels and Deists. But as to this cause, O. N. hath so fully answered all Cavils at the Terms of Art, that it seems he left little to be replied to: and therefore, for Answer, our Author is reduced to these two shifts: 1. To inculcate the Unintelligibleness of Mystick Theology, from the cessation of the discursive Faculty at the time of Contemplation, (which is all that the Mystic Writers intent) as if all Men, in the very act of intent listening to Sounds, or beholding something extraordinary, did not the like in a great measure. 2. To make a great Bravado, as if he had the Authority of the whole Church of Christ against all Visions, immediate Revelations, Ecstasies, etc. in the case of Montanus; Whereas what was condemned in Montanus and his Companions, was not the pretending to Visions and Revelations; but pretending such to be Divine, which were not; but Diabolical, as appeared both by the Manner, and by the Matter, being Heresy: as is very plain in the ancient Writer in Eusebius, l. 5. c. 16. When the Faithful throughout Asia had met often, and in many places of Asia, upon this account, and had inquired into this New Doctrine, and determined it to be profane, and rejected this Heresy, they were expelled out of the Church. And before he relates how Montanus his Ambition gave the Enemy an Entrance into himself, and he was filled with the Devil, and of a sudden possessed with a furious and frantic Temper of Mind, etc. So he saith of Theodotus, that he was possessed with a false Ecstasy, which plainly implies true ones believed then, contrary to what our Author doth pretend. To say that it hath no Foundation in the Christian Doctrine, and yet to pass by so many Testimonies of Scripture produced for it, with no better answer than what amounts to a Concession, deserves no other reply than only to note it. To mistake and  men's Words through Ignorance, is a Fault, but more especially in Men pretending to Learning and Knowledge; yet hath that some excuse, by reason of the Humane Infirmity incident to all. But to do it wilfully, deliberately, and seeking Occasions, is not only different from, but contrary to the Spirit of Christianity. But what is it then, if it be in despite of that which is really true, and the Operations of the Spirit of Grace? To say that the Case of Montanus was the very Case of Mystical Unions; and that the Spirit of Montanus was rejected in the Christian Church as a Fanatic Enthusiastical Spirit; as if the Case of Mystical Unions was the Case of that Spirit so rejected, with other expressions to like purpose, are fit to be considered afterward, if they were not well considered beforehand. There is a passage, which he recites out of the Spiritual Exercises of the Jesuits, p. 31, 32. edit. 1574. viz. It is the great Perfection of a Christian to keep himself indifferent, to do what God shall reveal to him; and not to determine himself to do what he hath already revealed and taught in the Gospel: which is very gross indeed, if the meaning be what he would have us to believe; and indeed so gross, that it is not to be believed to be their meaning, if it be to be found there, and fairly translated: but since it is capable of another construction, viz. not to confine one's self to what is revealed in general; but to be indifferent, as to things not determined, but left indifferent, to do as God shall direct: I know not what can be said of any weight against it: Such a Construction had been but according to their own Rule: Christianum unumquemque pium debere promptiore animo Sententiam seu Propositionem obscuram alterius in bonam trahere partem, quam damnare, etc. Exercit. Spirit. p. 65. edit. Ant. 1676. 8 o. which had been more worthy of our Author's Observation. Nor do I see any reason to allege, as an Instance or Proof of their Fanaticism, that Custom of Ignatius and his Companions, related by Orlandinus, lib. 1. n. 111. viz. In any matter of Debate they were to join together in Prayer; and after seeking God, what Opinion the most were of, that they resolve upon. Where was the Fault in this? in joining in Prayer? or in agreeing with the Majority? If the Odium of the Name will excuse any thing with the vulgar; yet it becomes neither Christianity, nor Ingenuity, nor is it consistent with true Prudence, to condescend to such mean Objections. Overdoing doth often spoil a good Work, and disparage and discredit the Author. The Errors and Miscarriages of Devout People ought to be pitied, mentioned with Grief, and not exposed beyond Truth or Necessity: For that makes sport for the Devils and wicked Men; gives Scandal to weak Men; promotes Uncharitableness and Irreligion; and discomposeth and disordereth the Spirit of him that doth it. He who judgeth others, ought to take care that they rise not up in Judgement hereafter against himself. How will that Fanaticism, which carries Men to the farthest part of the World for the Conversion of Infidels to Christianity, rise up in Judgement against them, who suffer their own Parishes and Dioceses of professed Christians at home, to sink into Infidelity, for want of due Care and sufficient Instruction? And how will the Excess of Devotion (if it be so) in some Spiritual Writers, rise up in Judgement against such as will be found to have given occasion to Tepidity, Carelessness, and Neglect of the most Spiritual Exercises of Religion?   

NOTES and OBSERVATIONS to discern Illusions, from Divine Inspirations.  
THERE is another part of the Quarrel, which our Author hath to this Mystical Divinity, besides that, that it is unintelligible, as he says, viz. That it leads Persons into strange Illusions of Fancy; which he takes to be a great Injury, not only to those Melancholy Souls that are led through this Valley of Shades and Darkness; but to the Christian Religion itself. Which, if true, is a just Cause of Quarrel indeed: But if well considered, no greater Cause than others have against the Holy Scriptures, because some wrist them to their own Destruction, 2 Pet. 3.16. It is true, many Persons have been imposed upon by their own Fancies; and many more by Satan transformed into an Angel of Light: but must we therefore deny that there are any true Divine Illuminations, Inspirations, Motions, or Communications? It is therefore very necessary to be well considered, How they may be distinguished. And because O. N. in the Book which our Author answers, hath a Discourse on that Subject, which hath passed his Examination without any hard censure, which is an implicit Approbation, that may not improperly here be added.  
FOR the discerning of such Illusions, proceeding from Satan, from the true Inspirations of God's Holy Spirit, we affirm, That many Notes and Observations there be, whereby they may be known, if not certainly whether Divine, as to their Original; (where no Spirit of Prophecy or Miracles:) yet whether containing Truth, and advancing Virtue, as to the Matter; and whether any way noxious and hurtful, either to the Person that receives them, or others. And this is abundantly sufficient. Now for these Notes of discerning them, I need refer the Reader to no other Book then to the Doctor's Martyr, Sancta Sophia, (though he was pleased to take no notice of them there) in the Preface, from §. 29. to §. 35. Again, in the third Treatise, p. 268. from §. 9 to §. 22. where, after directing a strict Observation to be made concerning the Person, whether, 1. viciously inclined; 2. arrogant and proud; or, 3. curious; 4. or much addicted to melancholy, there are particularly cast off, and marked out for Satanical Illusions; among others, these: All such pretended Inspirations or Revelations as do invite the Person to say or do any thing contrary to the Catholic Faith, Obedience, Humility, Peace, and Unity, Honesty, Purity, and any other Divine Virtue: but especially contrary to the Catholic Faith, or Obedience; for instance, as the attempting to make any new and seditious Reformations; as likewise, when the Persons obstinately believe these Revelations to be of God, after they have been condemned by experienced Superiors and Directors. All such, I say, are condemned for Satanical Illusions, which cuts all the nerves of all such pretended Revelations as can any way disturb the Church's Faith, or Peace; and most of all, of those Enthusiasms and Fanatic Frenzies which have been so common among Protestants.— §. 14.  
Lastly, in all these Pretensions, where there is any greater difficulty of discerning the Good and Divine from the Bad and Satanical Spirit, we have a judge to repair to, the Governors of the Church; The Spirits of the Prophets, saith St. Paul, are subject to the Prophets.— §. 15.  
But there are other Influences and Inspirations of the same Spirit, directing us also in Actions in their own nature Indifferent, or of Counsel, and on either side lawful, and free from Sin; some of which Inspirations cannot be tried, or distinguished from Enthusiasm, by any such way as the former; which, because they are much spoken of by the Mystics, and are very necessary for advancing Christians in the way of Perfection, it seems requisite, for the freeing these also from Mistakes, to give the Reader here some account of them. §. 18.  
1. We must know then (as Sancta Sophia, Tr. 1. p. 57 and others have discoursed more at large) that there are two Spirits within us; (that is, all the Regenerate) the Holy Spirit, and that of Corrupt Nature assisted with the Suggestions of the Devil, who took a kind of Possession of us upon Adam's Fall, Eph. 2.2. That this last Spirit is never totally expelled or silenced in us during this Life; but tempts us still, Gal. 5.17. And that its Suggestions may appear many times like the Motions of God's Spirit; pretending Good Ends, the performing some Duty to ourselves or our Neighbour, our advancement in Virtue, and the like: That the Effect of the first of these Spirits, Sanctifying Grace, received in our Regeneration or justification, is, in its infusion, ordinarily but as a small S●ed, 1 John 3.9. 1 Pet. 1.23. Mat. 13.31, 33. or spark, capable of a daily growth and increase; and which, with the co-operation of our Free will, and further Aids, that are from time to time received from God, works in us at length a total Reformation, and Christian Perfection; which so many among the Regenerate as do attain, are said in a more special manner to be Spiritual Persons, and to have the Spirit of God: And i● this sense the Apostle writes to the Corinthians,— 〈◊〉 Brethren, could not speak unto you as to Spiritual, but as 〈◊〉 Carnal, and as to Babes in Christ, 1 Cor. 3.1. an● so, ver. 3. For ye are yet Carnal, and Walk according to Man: that is, ye are Babes only in Christ, and i● in some degree Carnal, and walking according to the natural Man still, and not as yet entirely Spiritual And frequent mention we find in the Scriptures 〈◊〉 these several Degrees and Growths in a Regeneral Condition. (It being God's Pleasure, that the Ne● Man, as the Old, should grow by degrees, and not b● made complete in us all at once.) Mention, I say of some Babes and little ones, and to be fed as yet only with Milk: Of strong Meat, and Wisdom, and higher Mysteries, only to be delivered to, and spoken amongst, the Perfect. See Heb. 5.12, 13. 1 Pet. 2. 〈◊〉 1 Cor. 3.1: 1.2, 6. Of growing in Grace, and receiving Increase from God, 2 Pet. 3.18. Col. 2.19 Of the new Man being renewed day by day, 2 Cor. 〈◊〉 .16. Of arriving to a perfect Man unto the measure 〈◊〉 the Stature (or Age) of the Fullness of Christ, Eph. 4.13. Of the Apostles labouring to present every 〈◊〉 perfect in Christ Jesus, and that they might stand perfect and full in all the Will of God, Col. 1.28: 4.12. and of this Perfection still containing in it higher and higher degrees; Not as if I had already attained, saith the Apostle, Phil. 3.12.  
Though therefore by this Principle of a New Life, and the infusion of the habitual Grace of Charity, we are already translated from the former being of corrupt Nature to a Divine being of Supernatural Grace, freed, at the first, from the former state of Mortal Sin, and from the Slavery and Captivity we suffered under its Dominion; yet hath not this Spirit as yet attained such a sovereign Empire and Mastery over the importunate Solicitations of Concupiscence, and the natural Inclinations of our Will and Affections, as that we do not still fall frequently into many lesser, and those called Venial Sins; or at least, as to Actions that are not sinful, but in their nature indifferent, or lawful, that we do not, for the most part, still prosecute those that are more grateful, or advantageous to our present Carnal desires, and our Sensual or secular designs: Though such Actions are no way expedient for us, nor acceptable to the Holy Spirit, in which now we live; nor do conduce to our growth in Grace, but are great hindrances thereof; and though these Acts, contained indeed within the compass of lawful, yet often expose us to Occasions of Sin. Now, so long as we stay here, and advance no further, we appear but as Infants, and Babes in Grace, it having not as yet obtained its perfect Reign in us, either over our Concupiscence, which carries us still into frequent venial Sins; or over our Nature and Will, which carries us, in other matters lawful, to those satisfying our natural Condition. But, when we are come to have potestatem voluntatis nostrae, as St. Paul expresseth it, 1 Cor. 7.37. come once to act seldom according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concupiscence, to fall seldom into Venial Sin, especially with advertency and unsurprised; and the Holy Spirit to have a more absolute power over Sense, Reason, our own Will, Propriety, and Self-love, as to these things lawful but not expedient; when come to St. Paul's omnia mihi licent, sed ego sub nullius redigar potestate 1 Cor. 6.12. and to his corpus in servitem redigo 1 Cor. 9.27. and to act more constantly according to the Spirit, moving now more perceptibly in us, and giving the Law to us, when Grace is, as to these non-expedients, also predominant, and sole Mistress; ordering all things (without our reluctance, or also with our zeal,) to the greater Love, Praise, Honour of God, and the doing of all things in order to his Will, so far as it is made known to us by this his Spirit, then are we arrived to a full growth, to a complete Man in Christ, to a state of Perfection, such as this Life attains: but few Regenerate there are that do not, by their own disorders, die in their Spiritual Youth, before they come to such a mature Age. As therefore, in our Regeneration, a Man is removed from the state of Sin into the state of Grace, so the Church desires in that which is called (from some high Mysteries it speaks of as to the supreme Effects of this Grace) Mystical Theology, to advance those, already in the state of Grace, to that of Perfection; and from the Spirit Dwelling, to it more absolutely Reigning in us, which finds so many great Rewards, not only in the next, but this present Life. §. 19  
2. We must know therefore, That to such end this Holy Spirit received in our Regeneration assisteth and worketh in us, not only as to affording generally to all good Christians that seriously endeavour to save their Souls, such internal Illuminations and Motions as are sufficient to direct them for the resisting of any sinful Temptation, or to perform any necessary act of Virtue, in Circumstances wherein they are obliged to it; but also, in affording us Light and Ability in all indifferent Actions and Occurrences, (with which may be also joined all the Acts of Christian Virtues, when no necessity obligeth us to do any of them, and so when it is lawful for us, without Sin, to do or omit them) whereby we are guided to make such a Choice, as is more conformable to God's Will, and, particular Circumstances considered, may much more advance us in the Love of God, and Christian Perfection, and whereby we may avoid such other of them as may be suggested, either by corrupt Nature, or the evil Spirit, under pretence also of some Good End, but to defeat a Better. For the Holy Spirit excites us and assists us, not only in doing Duties of necessary obligation, or in the avoiding what is prohibited, and performing what is commanded by God under penalty of Sin; but in all these Acts also, that may any way tend more to God's Glory, or to our greater Perfection; though these be such as we may without sinning choose or refuse.  
For in this I may say, that the Holy Spirit in us is like to Concupiscence in us; the one continually exciting us unto that which is Better, as the other to that which is Worse. See the Apostles description of these two inmates, Rom. 8.1. etc. and Gal. 5.16, 17, 18. where he saith, v. 7. that Spiritus concupiscit adversus Carnem, & Caro adversus Spiritum— and that sibi invicem adversantur. And ibid. v. 18. as also Rom. 8.14. That those who are God's Children, or Regenerate, aguntur Spiritu, are acted by the Spirit: It guides us into Truth, Jo. 16.13. brings things forgotten to our Remembrance, Jo. 14.26. gives Knowledge and Arguments to one, Act. 6.10. Utterance and Eloquence, and the power to persuade, to another, Act. 2.4. To another Wisdom, or a good Judgement, 1 Cor. 1.5: 12.8, 9, 28. Prudence in Governing, in executing another's Commands, Rom. 12.6, 7. To another Courage, and Boldness, Act. 4.29, 31. It opens men's Understandings and Hearts, and renders them docile, and apt to believe, Luk. 24.8. Act. 16.14. Eph. 1.18. What is there that is not done in us by this Holy Spirit, when we are employed about any thing that tends to the Glorifying of God, the Father, or the Son? So is our regenerate Life wholly managed by this Spirit, as the Natural is by the Soul; and, if not obstructed, works in us a continual growth in Grace, till we come to a perfect Man in Christ, 2 Pet. 3.18. Eph. 4.13. Therefore the Apostle exhorts his Converts, Gal. 5.25. that as they live (their new Life) in, or by, the Spirit, so they would walk in it, (according to its directions:) And that they would mind or affect the things of the Spirit, (or the things it minds them of:) Because, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within them is Death in the end; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within them is Life and Peace to them: Exhorts them also, Eph. 4.30. with no corrupt and fruitless Communication to contristate or grieve this Spirit.— Tim. 4.14. not to neglect it.— 1 Cor. 15.10. That it should not be void (or idle) in them— 1 Thess. 5.19. not to quench it. Eph. 5.18. To replenish themselves with it. And 2 Tim. 1.6. continually to revive it— Rom. 12.11. to be fervent in it; without which the Apostle saith, 2 Cor. 3.5. we cannot think a good Thought; and our Lord Jo. 15 5. that we can do nothing. §. 20.  
3. These Actions of the latter kind, we are now speaking of, that may be lawfully done, or omitted, the one or the other performed, without any guilt of Sin, are either such, as, by the Evangelical Counsels, and the dictate of rectified Reason, are clearly discerned by us; the one to be better, and more to lead to Christian Perfection than the other; or such, where we have some doubt of these two Actions, good or lawful, which is the better, or more expedient. In the former of these we may safely conclude, that that which is manifest to us to be the better, as to our Perfection, is the motion in us of the Holy Spirit; and that the doing it, is the doing the Will of God in this matter; and that so often as we reject or neglect this, so often we contristate the Spirit, (that would thus conduct us to Perfection,) and refuse to do God's Will, when this is known to us; whose Will it ought always to be presumed to be, that we should do that which is clear to us, all things considered, to be best, for his Glory, and our Good, to be done; though such omission or neglect amounts not to a Sin, but to a Failing so much in Perfection. And indeed the not vigilantly observing these Motions of the Spirit within us, and the not harkening to and obeying them when evident to be such, or also the not preconsulting by Prayer what it adviseth, but rather precipitating our Action to prevent it, is the reason of so many their no greater Improvement in the Spirit, and that they are such strangers to it, and It to them, is a check to the further and stronger operations of it in the Soul; (for, Who would offer Counsel, seldom or never accepted, or asked?) abates the Fervour and Solace that there would be in prosecuting its Suggestions, and leaves us guilty of much Unkindness and Ingratitude. For, as St. Bernard, Cum hae Sancti Spiritus circa nos dispensatoriae quidem vicissitudines vigilantissime non observantur, fit, ut nec absentem desideres, nec presentem glorifices, in Cant. Serm. 17. When these condescending vicissitness concerning us are not most watchfully heeded, it comes to pass that thou dost neither desire him when absent, nor glorify him when present.  
But in the latter Actions, wherein we have some cause of doubt, which is best, and yet wherein the making a good choice may be exceedingly beneficial to us, (according to the variety of our Temper and Condition) to the better ordering of our Life and Service of God, such Illumination and Direction of the Holy Spirit, or also a clear discerning thereof, is obtained especially by much Purity of Conversation, and Abstraction from Worldly things; by frequent Recollection, and Introversion, and attendance on God, in the perfectest Practice of Prayer we can attain to. For God hath graciously declared to us in the Scriptures; That the effectual Prayer of a Righteous man (as that of Elias) availeth much, Jam. 5.17. That he heareth not Sinners, but if any one be a Worshipper of him, and doth his Will, him he heareth, Jo. 9.31. That all things whatsoever we shall ask in Prayer, (that is, such Persons) not doubting, but believing, we shall receive them, Mat. 21.22. Mar. 11.23. That if we abide in Christ, and he in us, ask what we will, and it shall be done unto us, Jo. 15.7. (because indeed such ask by the Spirit of Christ, who liveth in them, and so ask according to God's Will.) That if we keep his Commandments, and do what is pleasing in God's sight,  we ask we receive of him, 1 Jo. 3.22. That if we ask any thing according to his Will he heareth us, (and grants our requests,) 1 Jo. 5.14. that though we know not what we should desire, or pray for as we ought, Rom. 8.26, 27. (that is, as to temporal Prosperity, or Afflictions, or such like things, of which St. Paul there speaks, what therein is best for God's Glory, or our own Proficiency) yet the Holy Spirit within us with unutterable Groans and great Ardour intercedeth for us according to God's Will; and that God knoweth its Mind, (though not expressed in Words) and granteth its requests: that the same Spirit searcheth the profound things of God, (and what is his Will) and revealeth them to us; that natural Reason is not able to understand them, but they many times seem Foolishness to it: but the things of the Spirit are discerned only by the Spirit, 1 Cor. 2.10. etc. Most of which Texts seem to be spoken, not only of our petitioning God concerning the necessary means of our or others Salvation; but more universally of all sorts of Requests concerning the things of this Life, and any things that are in their nature indifferent, and lawful; and of his Spirit directing us to ask and do in them what is his Will; and of his granting those to us which may be best for us; wherein God heareth, and granteth the Petitions of his Saints much sooner than of others. §. 21.  
I say then, since God in the Scriptures hath declared these things, and made these Promises, that he will not deny what we ask according to his Will, we may rationally presume and be piously confident, that he will grant our Request, when this is, only to know his Will, that we may do that which is according to it; and we may safely take that for his Will, to which, after such Addresses, and other due Preparations made, we shall find ourselves more strongly inclined; and also take such Inclination to proceed from the Operation of God's Spirit, either illuminating sometimes our Understanding, in discovering to it some Reasons not so well discerned; or else disesteemed, and thought inconsiderable before; Or sometimes more confirming to us the Judgement our own Reason made of the thing before: Or sometimes effecting a strong and suddenly injected Inclination in the Will, so swayed without any preceding Reasons, or discourse of the Intellect presented (to) it: Or sometimes causing an extraordinary Tranquillity, Consolation, and Satisfaction to accompany such our Election; (According to the Rule of Abbot Isaac in Cassian, Collat. 9 c. 32. Cum orantes nos nulla interpellaverit haesitatio, si obtinuisse nos in ipsa orationis effusione, quod poscimus, senserimus, non ambigamus preces nostras ad Deum efficaciter penetrasse; where note, that the Devil, or any Creature, cannot work so immediately and intimately on our Understanding and Will, as God's Spirit doth; but by the use of Phantasms, or Images; of the Spirits, Humours, etc.) Or, where no such preponderation to any side is perceived in the Soul, than we may presume this to be his Will, that, making use of our best Reason, or others Advice, without any Solicitude, we take either side. §. 22.  
Now, in the discerning of these Divine Illuminations and Inspirations, from Enthusiasms; or the Motions of the Good, from those of our own, or a Bad Spirit, in these matters; as any one hath attained to a greater Perfection in Prayer, and Mortification and Purity of Life, they attain hereby a greater measure of God's Spirit, and hence its Illuminations and Inspiring in them are also much greater and stronger, and more intimately effective on the Soul, than any other Motions, from whencesoever they come, can be; and so also these become more evident to such, and many times are so clearly discerned by them, from the Supernatural impression they make upon the Soul, as that it cannot resist, disbelieve, or any way doubt of them, that they are Supernatural and Divine. So St. Austin relates of his Mother Monica, that she clearly knew such Supernatural actings in her from her own Imaginations; Dicebat enim, discernere se nescio quo sapore, quem verbis explicare non poterat, quid interesset inter revelantem Te, & animam suam somniantem, Confess. l. 6. c. 13. For she said, she did discern, by I know not what Savour, which she could not explain in words, what difference there is between Thee revealing, and her own Soul dreaming. And indeed, if such interior Divine Operations were not sometimes certainly discernible, how could St. Paul be assured, when he intended to Preach the Word in Asia, and again in Bythinia, (a most Charitable design!) that the Spirit forbade it; and not rather the Enemy of the publishing of the Gospel? Act. 16.6, 7. or, That it was by Revelation, and not a Fancy of his, that he ascended to Jerusalem, Gal. 2.2. or, That it was the Holy Spirit that testified, and not men's Fears, that much Affliction should happen to him there? Act. 20.23. How the Corinthians knew, when they had a Revelation, that it was not a work of their own Imagination? since all these things were transacted only interiorly in the Soul, and it was the Holy Spirit only, that in all these gave the Evidence to itself. A certain Assurance then, it cannot be denied, that some at sometimes may have of Divine Operations in them. But yet it is not affirmed here, that all Persons, less advanced in Prayer, and Purity of Life, or also the greatest Saints at all times, discern the Operations of the Holy Spirit within them so clearly in this sort of Actions, as not to be sometimes mistaken; and it is sufficient, that Persons piously disposed, and frequent in Prayer, may have a rational presumption of it, as hath been said. Neither is any more communicated unto them, perhaps, for the better preserving of their Humility. And that no absolute Certitude is herein to be expected, is a thing often confessed by Sancta Sophia. See 1 Vol. p. 139. and p. 137. §. 23.  
4. But in case such Divine Inspirations be sometimes mistaken, yet can no damage come thereby, I mean as to committing any Sin; 1. The Subject of them we speak of here being Matters in themselves indifferent, and on any side lawful. See Sancta Sophia 1 Vol. p. 143. 2. No Command of Superiors in these any way neglected. 3. No Neglect, besides using Prayer, in practising any other means of making a secure Choice, either in weighing Reasons on all sides, or taking Advice from others: Only the devout Soul, in using these endeavours, yet relies not on them, but on the Directions of God's Holy Spirit, working continually in the Regenerate, both by prevenient and subsequent Grace; makes no sudden Resolutions, nor rushes hastily upon any Action; but diligently hearkens first to this internal Guide, what it may tell her is best; desiring faithfully, all natural Passions and Self-love laid aside, to correspond with all its Motions; the careful Observers of which, with a pure Intention of Mind, may be justly presumed seldom to want them, though they do not so certainly know them; and mean while such Persons, if not free always from Mistakes, yet are secure in this sort of Actions we speak of, from entertaining any sinful Enthusiasm; or such, as any other Person (except by Divine Inspiration) can either censure or discover. §. 24.  
Here the Author proceeds to another Discourse, which being no less necessary for this purpose, than pertinent to the Subject of Mystic Divinity, it may be both proper for this place, and also useful and grateful to many devout People, to add part of it. It is of   

Directions given by Spiritual Writers concerning Prayer and Devotion.  
FIRST for Preparation for Prayer, they are advised (1.) to a serious Endeavour at all times to keep their Conscience clear from all Sin, even the least, as much as Humane Frailty permits; and to a Care of avoiding the Occasions thereof; without which Endeavours our Devotions cannot be acceptable to God, as to the receiving from him any great plenty of his Grace: And (2.) at times of Prayer to Abstraction from all Secular Business, Recollection of the Mind and Thoughts from all Creatures, and all Objects of the Exterior Senses.  
And then to begin at first with Forms for all Occasions of Vocal Prayer, where Novices, saith he, begin, and which the most perfect also frequently return to. §. 25.  
From these they are led on to Mental Prayer; in which the Cessation from External Action renders the Inward more attended and affective; more free from Distraction of the Senses, and from the Wand'ring of the Thoughts. For this many useful Subjects of Meditation are recommended, chief touching our own Misery, the Mysteries of our Salvation, and the Divine Perfections.: 1. Of their Natural Condition, the Heinousness of Sin, the Divine Justice, the bitter Passion of our Lord in Satisfaction for Sin, the Terrors of Death, Judgement, and Hell, to plant in them the Due Fear of God, and advance in them all sorts of Mortification and Purification from all Habits of Sin. 2. Of the Life of our Lord, and the Lives of his Saints, for Imitation and Growth in Virtue. And, 3. of the Divine Perfections and Benefits, both received and promised; of the Graces and Operations of the Holy Ghost in us, and the Abilities for doing Good and pleasing God restored to Man by it, if attentively observed and obeyed; to advance them in all Spiritual Grace and Christian Perfection, and to enkindle in them an ardent Love of God; the Acquisition of which Love, and not of Knowledge, being chief designed in them. §. 26.  
When by the Practice of these Meditations they are well prepared, they are directed, by laying more aside their former Reasonings and Discourse of the Brain, (with the frequent strokes of which they have already kindled this Fire in the Heart) how to exercise these Affections now, in that Lesson of Loving God with all the Heart, and all the Soul, and all the Mind, and all the Strength, Luke 10.27. in a more simple and quiet Intuition and Contemplation, Advertency and Admiration of the Divine Beauty, and Perfections; and in more fervent and amorous Colloquies with God; in Praising, Thanking, Solacing herself with him, whilst she casts her eye upon his infinite Mercies past and promised; in many Resolutions for the future to serve him better, and no more so to grieve and offend him; in offering all she hath, she can do, or suffer, to his Service; and in putting herself in a posture of Silence and Attention, to hear what he may be pleased to speak to and in her: speak to her, not only in Guiding and Admonishing in all necessary Duty, but also in things indifferent, or also good, but not necessary, when several of them happen to fall under deliberation; in which she also desires to be instructed by him, that she may still choose and do, that which may better please him, and wherein his Holy Will may be more perfectly accomplished. §. 27.  
Which Acts of Love, when once to a competent degree facilitated in us, as they fill the Soul with great Consolations, so they exceedingly help to advance it in all Christian Duties and Virtues. For Love will not be idle, and works in us now with much more Fidelity and Alacrity, as doing all things not out of Fear, but Affection; and not to obey, but please her Beloved, and gain from him also a reciprocal Love. And when a Soul is arrived so far, through the constant Exercise and Custom of Prayer, and other Mortifications necessary to it, that these Acts of Love, and of the Will, (of which there are many several Degrees surpassing one another) are rendered easy and frequent, and upon every Occasion speedily resumed, without any or much precedent meditation; which Acts before were difficult and rare: And when the Soul, by reason of the greater Sweetness she finds in this latter affective Meditation, as I may call it, returns not to the former inventive Meditation without some reluctance, this is the first Entrance into that which is styled a State of Perfection, such as Humane Industry attains; namely, wherein the Will assisted with Grace excites itself to these Acts of Love and simple Contemplation. Of which Practice thus St. Bernard, De interiori Domo, c. 14. Jam fortasse ascendisti, jam ad cor tuum rediisti, & ibi stare didicisti: nec hoc sufficiat tibi; Disce habitare, & mansionem facere; & qualicunque mentis vagatione abstractus fueris, illuc semper redire festina. Absque dubio per multum usum quandoque tibi vertetur in oblectamentum in tantum ut absque ulla laboris difficultate possis ibi assiduus esse; quin imo poena potius tibi sit alibi quam ibi moram aliquam facere. Thou hast now perhaps ascended; thou hast now returned to thy Heart; and hast learned to stand there: Nor let this suffice thee: Learn to dwell, learn to make thy abode (there.) And with whatever Wandering of Mind thou shalt be withdrawn, make haste always to return thither. Without doubt by much use it will at one time or other be turned to Delight to thee, insomuch, that without any laborious Difficulty thou may'st be there continually; yea, rather it will be a Pain to thee to make any stay any where else than there. Thus He; yet is the Soul not directed here to remain idle, stupid, or unactive, but to return to its wont Meditations; and if neither fitly disposed for these, to Vocal and set Forms of Prayer; or also to Reading, when the Sweetness of such Contemplation ceaseth. §. 28.  
Devout Souls advanced hitherto are directed and provoked to yet much higher flights, and by their continued Devotions to prosecute a further Fruition of that Object, which hath no bounds. To this purpose, for their Encouragement, is declared to them, from Persons experienced therein, the many rich Rewards of Prayer; the Supernatural Elevations that God is pleased to advance some Souls to, who have been much practised in this Holy Exercise, and the more free and familiar Manifestations of himself that he makes to them in several manners mentioned before; wherein the Soul doth not now act so much, as, in a great Quietness, Silence, and rest of its former natural Operations, is more immediately moved and acted by a more special Presence of God in it, who sometimes with the Touches and Influences of an extraordinary Grace doth illuminate, inflame, and ravish the Soul, and causeth in it an ineffable and transporting Delight in Contemplating what is showed to it of the Divine Beauty and Perfections; perceiving in itself a most ardent Love, and this Supernaturally infused; when also are communicated to it many times Celestial Secrets, and Divine Mysteries, and future Events, by internal Words and Revelation. All which things are received by it with a great Tranquillity, and Attention, and Cessation of the Natural use of its Faculties, Sensitive or Intellectual: Nor seems it in its own disposal whilst it hath these Touches, but both doth and must see, and think, only what his Divine Majesty will have it; and this only so long as he pleaseth. Nor can any of these things by any Art or Industry of the Soul be attained or procured when she will, but all is Supernatural, and as well above the Operations of common Grace in us, as of Reason. In which Supernatural and Extraordinary Divine Impressions upon the Soul, the Experienced also observe two sorts of Motions in it: Either a very intimate Retreat and Recollection of the Soul from Exterior Objects, as it were into some interior part of itself, removed from the Thoughts or Remembrace of Creatures or Worldly things; which is often joined with a Retiring also of the Vital Spirits, more or less, from the outward parts of the Body left sometimes in such Recollection without Sense, Motion, or Heat. Alienatio Mentis à Sensibus Corporis, S. Augustin (in Psal. 67.) calls it, ut Spiritui quod demonstrandum est demonstretur. Such perhaps was that Ecstasy of St. John, when he is said to have been in the Spirit, Rev. 1.10. Or, 2. an Elevation, Rapt, or Flight of the Soul as it were above itself, and as if it were to departed presently out of the Body, and the Person to suffer a present Dissolution. Avolatio Mentis, as S. Bernard expresseth it. Such seems that of St. Paul, 2 Cor. 12. §. 29.  
These things are not handled as Rules of Devotion, but as a Reward of it; and as things only in God's, not our Power. Yet are these Rich Gifts of God and Pregustations of the State in the World to come recommended to signify the many noble Effects and powerful Influences, which such Favours have upon those who receive them, as to the completing them in all Christian Perfection; that is, in the perfect Love of God; all these Divine Inactions tending still to a clearer Manifestation of God to the Soul, and so to the wounding it more deeply with the Love and Longing after him, and after the Suffering and Doing any thing with all Alacrity for him; and the Graces that are received disposing us still to others higher, if the Soul correspond to them as she ought. If I persevere (saith S. Bernard (in Cant. Serm. 69.) speaking of these Favours) to correspond to this Condescension, as much as I can, with meet Affections and Actions, and the Grace of God be not in vain in me, the Father and the Son will ever make their Abode with me.  
We are also told, That, though upon no Preparations and Predispositions in us, whatever such Favours do necessarily follow, yet without these God doth not usually grant them: That Active Contemplation is the ready way to Passive; and, That though in the higher degrees of them they are but rare, and given to few, yet in some inferior degree they are communicated to many: and however, That an Active Contemplation and Fruition of God by Love, (spoken of before) and the Great Advancement in all Christian Virtue gained thereby, (if we be admitted to no higher things, of which true Humility always esteems its self unworthy) is a sufficient Recompense in this World for any Pains of ours in Purging of our Life, and close Attendance on God in Solitude and Prayer, which is undertaken for it.  
Lastly, since such Christian Perfection chief contains in, and depends upon the Exercise of the Affective part of the Soul, and not on high Knowledge or Speculation, therefore it is recommended as attainable by all Sexes and Conditions, and all are equally encouraged in the Prosecution of it. For the Grace of Contemplation, as S. Gregory observes, in Ezek. hom. 17. is not given to the high, and not given to the low; but this do often the highest, and often the lowest; more often those who are remote, that is, from Worldly Cares, but sometimes those who are in a Married State receive. §. 30, 31.  
More of this he hath afterward, which I shall here add, as followeth:  
Of the Steps, in order to the highest State of Perfection, which this Life arrives to, mentioned in Sancta Sophia, p. 32. 1. The first, is the way of External and Imaginary Exercises of Prayer; that is, using the Discourse of the Understanding, and Meditations, as also Vocal Prayer; than which Step, Sancta Sophia observes, many go no further, but end their days in it; that is, in such Meditations is taken up the most part of their Devotions.  
2. The second Step is, the Exercise of the Will and Affections, which, after long practice, breaks forth into continual Aspirations and Elevations thereof.  
3. The Third, is, Divine Inaction, or the extraordinary, and supernatural, and more sensible Operations of God's Spirit in the Soul, wherein God acteth more than she, and which are not in her power at all to procure sooner, or retain longer, than God pleaseth: of which much hath been said before.  
4. After which usually, in the Intervals of these Celestial Visits, do follow great Desolations of Spirit, as the Experienced have described them; partly arising from the sense of her Loss, and an impatient longing after these Favours, once tasted; and partly out of a great nauseating, and disrelish that she hath now of those entertainments of the Creature, from which she formerly received some Content. Such we may imagine was that of the Prophet David, whe●● he said; Heu mihi, quia incolatus meus prolongatus est. And Concupiscit & deficit anima mea, in atria Domini● And after a Non movebor in aeternum, (Psal. 29.) an Avertisti faciem tuam, & factus sum conturbatu● §. 63.  
But not only this; but God also sometimes with draws even from his greatest Saints, and that for som● long duration of time, any sensible assistance at all o● his Grace, leaving the Soul as it were in its pur● Naturals, and as if he were quite departed from it in great Aridity, Obscurity, Solitude, Pressure and Heaviness, disgusted with all things, she knows not why; performing still her Devotions, and accustomed Duties of Piety, and the Service of God, as formerly, but without any sensible comfort in such Performance; Meditation, Aspiration, Reading, very difficult, sterile, insipid, and seeming without Fruit; only forbearing her Consent to any Sin, Vanity, or Sensuality, and not seeking any secular Consolations. Much discouraged also at such times many are, in imagining, that God hath so deserted them, for Failings in their Duty, or for something wherein they have offended his Divine Majesty, which doubles this Anguish. Or, if not this, at least they imagine it to be caused by some great Indisposition of Body, (as it is granted sometimes partly it may) so as some begin therefore to dispense for a time with the former Exercises of their Devotion, and other pious Employments. But notwithstanding many times in these, the poor Soul is mistaken; and this strange dejection of Spirit comes, without any such respects, merely from the sole Will of God, and is the ordinary course of his proceeding with those also, who are by his former Graces well grounded, and arrived to some degree of Perfection, and is sent only for their much greater Advancement therein, and the rendering them more capable of higher Favours; and therefore ought, as such, to be entertained with all Equanimity, Patience, Resignation, and Conformity to his Will.  
These Consolations and Desolations take, as it were, their certain turns in them, as they do, in a lesser degree, in all the Regenerate; they have by course a Day, and a Night; an Ascent towards God, and a Descent, and decadence into themselves; a Vivification by and in him, and a Mortification in themselves; a Summer, wherein the Branches shoot forth, and Fruit comes to Maturity; and a Winter, when the Root spreads more, and the Tree becomes more surely fixed. To all God's Children do these Vicissitudes happen; but these in a higher degree to the further advanced in Perfection; and the greatest Favours are preceded with greater Desolations; and these ordinarily proportioned one to the other. And always necessary, less or more, are such Purgations and Refinings of the Soul by these interior Crosses, because always something in them is amiss and as yet imperfect. Our natural Corruption is still producing something in us to be amended; and some Self-will and Self-love to be parted away by this sharp Remedy, whilst we are in this Life. And the Benefit of these Desolations, if rightly complied with, as well as of Divine Consolations, is very great in many respects. §. 64.  
For herein it is, that the Soul comes most perfectly to know itself, and all other Creatures; to see it own Nothingness, and to be most perfectly purged and cleansed from all Self-love and Propriety: and herein it is most especially taught— non quiescere i● donis Dei, sed in Deo;— and Adorare Deum in Spirit● & Veritate; not, in Devotione: and Exercere se a● Deum in adversis, sicut in prosperis; the seeking Gust and Suavity, and Consolations, even in Spiritual things, being one of its Imperfections, since these are not God himself. Herein it is, that the Soul 〈◊〉 preserved amidst such Divine Favours, which a●● apt to inflate it, in a due and necessary Humility (Angelus Satanae colaphisans, ne magnitudo Revelatio● num extollat me, saith the Apostle after his Rapt.) Herein its true Love and Adherence to God; (Quveniendo adjuvat; and then, derelinquendo probat Donis firmat; and then, Tribulationibus tentat; saith St. Gregory, Moral. l. 20. c. 19) its Perseverance and Loyalty are especially discerned, in keeping constant in the Service of him, when deprived of all Consolation in it; avoiding any application to the Comforts of the Creature, when God hath thus as it were dismissed, and cast it off: But resigning itself, and loving its Misery for his Sake, and because it is his Will that it should be so.— An Exercise wherein our Lord himself was pleased to be tried, (that he might become a merciful High Priest before God, and experimentally) that he might compassionate our Infirmities in the great Desolation he underwent in the Garden, the Night before his Passion, Heb. 4.15: 2.17. Where, caepit pavere & taedere, saith the Evangelist, Matt. 26.37, 38. And that sad Expression came from him, Tristis est anima mea usque ad mortem: Tarry here, and watch with me, Mark 14.34. Yet these Desolations also, in a Soul thus far advanced in Grace, are not void of a mixture of Joy and Satisfaction, that it hath always in God's Will being performed in them; which Will of God now, in whatever happens, is a constant Consolation to it; and the Apostles Precept, 1 Thess. 5.16, 17. of Semper gaudete, is thus accomplished in such a Soul, as well as his orate sine intermissione; and go together. For there cannot want Content, where the Mind hath its Desire; nor doth such a Mind want this that is unanimous with the Divine Will: the want of which Conformity, is only from the loving of something that is against his Will. Worldly Sorrows, saith St. Gregory, affligentes cruciant; but these Spiritual, reficiunt dum affligunt. In the one is, In afflictione maeror; but in the other, In merore laetitia, Moral. l. 23. c. 13. Nay, more true Sweetness in these Sorrows, than in the other Joys: And the abstaining in such a sharp Trial from all Sin against God, or seeking Comfort from any thing besides Him, or giving over her accustomed Exercises of Piety, argues also then a close Union of the Soul with God, though not so sensible; and that when it thinks itself farthest from him, it is in some sort nearest to him. Lastly, by and upon these Spiritual Desolations ordinarily it is, that the Soul afterward receives higher sensible Visits, and Caresses from God, than any former were; for which the Soul seems best prepared by this her extreme Poverty and Lowness; and than it is, if ever, the Soul receives them with more Gratitude; and both highlier values them, and vilifies its self. And it is God's ordinary way to exalt us in proportion to our Humility, and to be Adjutor in tribulationibus, as in opportunitatibus, when also the Soul is more endeared unto him by her Sufferings. All this I have said, to show that these Spiritual Desolations (of which this Author Ironically saith, Then, when one would least expect them, follow, etc.) are a necessary part of the Way to Perfection; and that the resistance of such Pressures when they come, or a noncompliance with them in showing much Irresignation and Impatience, in seeking to relieve such Spiritual Desertions with some secular Contents, in relaxing former Holy Practices, and the like, disappoints the Soul of those following Consolations, which are the proper Reward of these Sufferings, and disturbs God's Work in her, and good Intentions toward her; and hinders her Growth in Virtue, by her retaining still those Imperfections, and that Self-love, which these, rightly received, would have purged and mortified. This of the fourth Step to Perfection, Desolation.  
5. The Fifth, is a State more settled, constant, and tranquil, where neither these Desolations are so fequent or necessary; nor those Celestial Visits so violent, or so short. §. 65.  
To these I shall add two or three of his Answers, to Objections and Cavils, such as I think most pertinent for Common use: and first, whereas upon the first Step his Adversary descants thus: A sad Case to end our days as Christ and his Apostles did, who used this low dispensation of Praying to the last. But, alas! they never understood these Unions with God in the Fund of the Spirit; they taught Men a plain and intelligible way of Serving God, and bid them look for Perfection in another World. To this he replies;  
I ask, Did our Lord and his Apostles end their days only, or chief, in the first Step here, that of Meditation, and Discursive or Vocal Prayer, and never ascend to the second Step, exercising more therein the Will and Affections in Aspirations, and Elevations of the Soul to God? What think we of the most exalted Disciple St. John, every where discoursing so much of Love? and of our dwelling, by Love, in God, and God in us? 1 John 4.16. What of those Precepts, Pray without ceasing, 1 Thess. 5.17. Watch and pray always, Luk. 21.36. And with all Perseverance therein? Eph. 6.18. Are these to be understood only of Vocal and discursive Prayer, the first Step; or not rather of Effective Prayer, the second; (according to that, Qui semper desiderat semper orat;) which latter is also much easier to be continued? Again; What think we of our Lord's spending so long time in Prayer, often mentioned in the Gospels? Rising up a great while before day, for this purpose, Mar. 1.35. Again; retiring into the Wilderness, for a great vacancy to it, Luk. 5.16. Before the day of the Election of his twelve Apostles, (the twelve Foundations of his Church) ascending into a solitary Mountain, and there spending the whole Night in Prayer, Luk. 6.13. His ascending again into another Mountain, before he took his last Journey to Jerusalem, for the accomplishing of his Passion, taking three of his Disciples with him, where all the Night again was spent in Prayer; for it is said, he descended not from the Hill till the next day: and that there the three Disciples were surprised with Sleep, Luk. 9.37, 32. In which Prayer they saw his Countenance changed, and an anticipated appearance of his Glory, such as he shall have when he comes to Judgement, 2 Pet. 1.16. and an Apparition also of Moses and Elias, they by a supernatural Illumination knowing also who the Persons were, Matt. 16.28. and his Disciple Peter in such an Extatick Joy, as that he cried out, Bonum est esse hic, etc. Luk. 9.33. not knowing, saith the Evangelist, what he said. So, in our Lord's being in Prayer, presently after John's Baptising him happened the Vision of the Heavens opened, the Holy Ghost descending upon him in a Bodily shape like a Dove, seen by the Baptist, Luk. 3.21, 22. and a Voice from Heaven speaking to him, as here, Thou art my beloved Son, Luk. 9.35. And then a Rapt of the same Spirit that carried him into the Desert; where also we may rationally imagine his time to have been wholly spent in Prayer and Devotion, and this in such a degree, as to suspend and supersede the ordinary Functions of Nature, as to Eating and Drinking; and in these his Prayers the Tempter to have assaulted him. What think we again of our Lord's Infremuit Spiritu, once and again, in his Prayer to his Father for the Resurrection of Lazarus? Joh. 11.33, 38. of the ravishing Expressions of his Love, and tender Affection, and Aspirations after a perfect Union of all his with Him, and his Father, in his Prayer after his last Supper, delivered, Joh. 17. from ver. 20. to the end. And, lastly, of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Garden, with few Words, but much Passion, being in an Agony, and sweeting Blood, and making frequent acts of Resignation, and Conformity to the Will of his Father. What think we again of St. Peter's Ecstatical Prayer, and his Vision on Simon the Tanner's Housetop, Act. 10.9. and again, St. Paul's in the Temple, Act. 22.17. Whilst I prayed, I was in an Ecstasy, & c? Did our Lord and his Apostles, in the Devotions here mentioned, not ascend at all to that which the Mystics make the second Step to Perfection, the Aspirations and Elevations of the Will and Affections; but only stay on the first Step? and, Did they understand nothing of that the Mystics call passive Unions with God? Their Ecstasies and Raptures, and their being in the Spirit, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12.4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.26. argue otherwise. But then are Passive Unions the obscure and unintelligible way of Serving God, that the Church teacheth in her Rules of Devotion; or, the end rather which her plain and intelligible way sometimes attains to? Lastly, Is there not in some sort a State of Perfection also in this World? 1 Cor. 2.6. we speak Wisdom among the Perfect. And Phil. 3.15. let us, as many as be perfect, be thus minded. And Luk. 6.40. Every one that is perfect, shall be as his Master, (that is, in Sufferings like him.) The Author may do well to review this passage of his. §. 66.  
The repairing to Prayer, in the best manner we can make it, is a proper, natural, and most efficacious way to obtain a supernatural Light (from God's Spirit) to discern his Will in all our Actions; speaking of such as are indifferent, and such wherein neither we, nor any others, have any external certain Rule, all Circumstances considered, whereby we may be guided, as we have in all such other Actions, the Lawfulness of which is doubted of; which yet is not said, as if Prayer were the only means of our direction in these, so as to exclude the making use of either our own Reason, or other men's Advice, as is said before. §. 76.  
This is not making Enthusiasm, but Prayer, a means to obtain the Illuminations of God's Spirit, to show us, in two things suggested to us, which of them comes from It, or which is more conformable to God's Will, that so we may follow and obey it: and, What a Christian is he, that being doubtful, especially in two affairs of much concernment, which to make choice of, doth not retire to his Prayers, desiring God to direct him in such a particular, and promising to do that which he shall be pleased, by any way, to signify to him to be more conformable to his Will, and more conducing to Christian Perfection, (as certainly the one may be much more than the other, although both contained within the general bounds of Good, or indifferent?) And then, what Illumination he Prays for, why may not he also expect? Again, Who is there, much frequenting Prayer, that doth not perceive in them some Illustrations and Influences entering, and injected as it were into his Mind, without his own procurement, touching a more perfect knowledge of himself; or the immense Love of God to Mankind; or some acceptable Service he may do to God or his Neighbour; or secret Reprehensions for some Faults; or Admonitions for the better ordering of his Life; Spiritu (as our Lord saith, Jo. 3.8.) Spirante ubi vult, and he not knowing whence such things come, or how they pass away? yet these things, we are assured, must be from God's Spirit, because no good Thought is from ourselves. And why may not we imagine the same (a due Preparation being supposed) of the Thoughts injected in our Doubtings, and Requests concerning Actions left free, and undetermined by the Divine declared Will, what way in these we may rather take, the better to serve and please him? God forbidden that the Name of Enthusiasm should deter Christians from such a Practice, or harkening to this internal Language; or (as Mr. Cressy expresses it in his Preface) should render Prayer, and by Prayer the obtaining of Divine Grace, a suspicious Exercise. And I wish the Author would a little better weigh his Words, and the malign Influence they may have on others. We say then, Divine Inspirations are necessary (for Grace, as well furthers as prevents us) to distinguish the Motions of the Good and Bad Spirit in our Minds in matters purely indifferent, (which may be proposed to us by either of these Spirits, for a different end,) where we have no other external Rule to judge these Motions by, as we have in all internal Suggestions concerning such other matters as are either directly commanded or prohibited by God's Law.  
I shall conclude my Collections out of this Author, with the Explications of some of the Terms of Art which are quarrelled with, as followeth:  
Divine Inaction is, in plain English, the acting of God, or his Spirit in us, which, in the Perfect, is more extraordinary, sensible, and manifest. §. 48.  
Passive Unions, are called Passive, not that when ●erein a Soul contemplates God, she may not be said 〈◊〉 some sort Active; but, Because when God is pleased 〈◊〉 graciously to communicate himself to the Soul, the Soul is taken out of her own Disposal, and doth and must see and think only what God will have her, and this no longer than his good pleasure is such. Neither can any Dispositions or Preparations that the Soul can use assuredly procure it. Thus Sancta Sophia explains this Word And the Expression is secured by such like Scripture Language; Qui Spiritu Dei aguntur, Rom. 8.14. Not I live, but Christ in me, Gal. 2.20. Not 〈◊〉 work, but the Grace of God which is with me, 1 Co●● 15.10. Not ye that speak, but the Spirit of you● Father that speaketh in you, Matt. 10.20. So th●● Spirit, that is in us, is said to interceded for us wi●● Groans unutterable, Rom. 8.26. etc. §. 48.  
Deiformity and Deification are words not of lat● only, but anciently used, signifying an Union wit● God, not in Essence, but by Grace; and this Union still more intimate, as the Grace more extraordinary: secured by like Scripture Language. F●● Deiform, Renewed to the Image of our Creator, Col. ●. 10. Changed into the Image of our Lord, 2 Co●. 3.18. Transformed by the renewing of our Min●● Rom. 12.2. For Deification, Partakers of the Div●● Nature and of the Powers of the future World, Heb. ●● 4, 5. The Lord and we made one Spirit, 2. Pet. 1. ●● Filled with all the Fullness of God, 1 Cor. 6.17.  
I have no more, but to acquaint the Reader, who t●● O. N. was, out of whose Book I have collected th● things; his Name was ABRAHAM WOODHEA● a good Man, who with great Modesty and Solidity h●● vindicated Mystical Divinity against the Quarrel ●● one who charged it to be Fanaticism. His Charact● may be seen more at large in Mr. Wood's Oxford Actiquities.  
FINIS.   

POSTSCRIPT.  
WHEREAS it is feared by some, that what is in the foregoing Discourse related concerning Plotinus and Porphyrius, who lived in Gospel-times, and yet were not Christians, but the latter a grand Adversary of the Christians, and of Christianity, may too much gratify some called Quakers, to their hurt, who are great Magnifyers of the Gentile Dispensation: I do declare, that I should be glad to gratify any People for their Good, but not any to their Hurt: And therefore, to prevent any such misuse of what I have written for a good purpose, which I have mentioned in the end of the Preface, they must know,  
1. That as the Actions of Witches, and their Familiars, if the matter of fact be evident and undeniable, are good Evidence against Atheists and Sadduceans: and the Real Inspiration of any Spirit, if proved, is good Evidence against all such Anti-enthusiasts, as deny the Reality of Inspiration, and that there is any thing more in it than merely the actings of People's Imaginations; so the plain apert Declarations by these Men of the Mystic Divinity, which was more occultly delivered by the Ancients, is good Evidence of the Tradition and Succession of these Mysteries, though they should be found to have erred in the Use and Application of it: And for this purpose was that Collection made.  
2. That though Porphyry and Plotinus, and some others of them, might receive some Lights, Powerful Attractions, and Sensible Consolations, etc. from some considerable Spirit, yet was not that the Spirit of Christ, or any Good Ministering Spirit; not such as that of Socrates, under the Gentile Dispensation; for Porphy● ridiculed it; (v. Soc. Hist. l. 3. c. 23.) but a Spirit of Antichrist, and of Satan transformed as appears most manifestly in Porphyry, who was a Renagado, and Apostate from Christianity; and that not upon any Grounds of Reason, but upon Passion for some Reproof, as Valesius understands it; or some more severe Discipline, he received from some Christians possibly for some abuse by Scoffing, to which he was much addicted; and thereupon became not only an Apostate, but a spiteful Adversary, and the more impudent, through the Countenance of the Emperor Julian, who was also an Apostate, and such another Scoffer. This might be abundantly showed, if it was needful here, and may be upon some other occasion: but this is sufficient for this And this may serve for another purpose, in respect of the Quakers; viz. to undeceive them, and let them see plainly by what Spirit they have been deceived, even this very Antichristian Porphyrian Spirit, and no better. The Spirit, I doubt not, is the very same, or of the same kind, only the Appearance is somewhat different, more bare-faced then, upon the Encouragement of an Apostate Emperor; but more covert now in this, being a Christian State. But as that soon ceased, so will this, I am well satisfied, to the Shame and Confusion of those, who obstinately persist in their Errors; but especially those, who not only are deceived, but presume to take upon them to be Ministers of Christ, and deceive others; when it shall appear that they are only Ministers of this Porphyrian Antichristian Spirit, that is, of Satan transformed; as I nothing doubt but it will in due time, and that ere long, by undeniable Moral Evidence, if not also by manifest Divine Vengeance upon some of the Obstinate; which I have sincerely endeavoured to prevent; and should still be glad to help them out, if they would humble themselves, and give Glory to God, as their Case doth require: otherwise they will certainly be called to account for neglected Divine Favours.  
As for the Gentile Dispensation, there is plainly a Fallacy concerning it put upon them by the Subtlety and Fraud of that Spirit, which acts so sensibly amongst them. For as the Israelites were chosen to be, as it were, of God's own Regiment, and are therefore called his Peculiar people; yet were they, for their Sin, delivered over to the Conduct of an Angel, Exod. 33. so were other Nations committed to the Conduct of certain Angels, probably of inferior Orders. And as the Israelites, after they were settled in the Promised Land, under the immediate Government of God, (v. Sam. 8.7.) were often, notwithstanding, for their Backslidings and Transgressions, delivered into the hands of their Enemies, (which was plainly a Representation of Spiritual matters:) so the other Nations, though they were committed at first to the Regiment of Good Angels, though of an inferior order, yet when they came to yield to the Inspirations of Apostate Spirits, (which was a real, though Spiritual Fornication and Defilement) were left in theirPower to be abused, and ridden, and led Captive by them at their pleasure. And those who continued under their Conduct to the last, without Repentance, are like to have their part with them hereafter. And this is the Mystery of Iniquity whereby these People are imposed upon by the Subtlety of this Porphyrian Spirit. For,  
There is a twofold Gentile Dispensation, or two parts of the Gentile Dispensation; the one of Grace, under the Good Angel, which is God's Deputy; the other of Judgement, under the Apostate Spirit, which is God's Executioner of Vengeance. And this is it, which St. Paul tells us concerning the Seduced by the Spirit of Antichrist, that God should send them strong Delusions to believe a Lie, because they received not the Love of the Truth; that they all might be damned who believe not the Truth. Now, whatever become of the rest, who have not the Favour of the Gospel communicated to them, but yet desert not the Conduct of the Spirit, by God set over them; yet those who have the Gospel in all Simplicity offered to them, and either through Pride and Conceitedness, or through the Inspiration of any Spirit, are drawn from it, their Case is very dangerous: for no Good Spirit would dare, or would offer any such thing: and then it must needs be some wicked Spirit in disguise, how specious soever his appearance be, which for some Spiritual Sin, at least, if not Carnal or Worldly, in them or their Parents, hath gotten Advantage of them: And such are very officious to offer themselves, and very subtle to deceive: And their Neglect of the Offers of Grace is like to prove fatal to them. But none are in greater danger than they, who are so unhappy as to become the Agents and Ministers of such a Spirit, whatever they may think of themselves at present.  
This, I hope, may serve for this Occasion; but having for divers Months passed been endeavouring, by private Conferences with, and Letters to, the Chief of their Ministers, to set this People right, in what they are out of the way, I intent ere long, if no less will serve, by the Grace of God, to discourse these matters more fully at some public Meetings, upon sufficient Notice, and there to give a true Account of my Proceed with them hitherto, and to discourse the Great Question now depending between us:  
What that Spirit is, by which the Party hath been generally and principally acted and conducted? Whether the Spirit of Christ, or any Good Ministering Spirit; or the Spirit of Antichrist, or some Porphyrian or Apostate Spirit?  
And in the mean time I only recommend this Advertisement to all, That the Holy Scriptures and the best Spiritual Writers give great Caution to beware of false Spirits, and Directions to Try the Spirits: and if the Leaders of the Quakers do not so, they are the more to be suspected; also, That it is commonly agreed by such Writers, that there is often much Deceit and Delusions of Evil and Seducing Spirits, in seeming Illuminations, and Sensible Impressions and Inspirations. See Sancta Sophia, Tr. 3. §. 4. ch. 5. etc.  
FINIS.   

Enthusiasmus Divinus: THE GUIDANCE OF THE Spirit of GOD: The Doctrine of the Scriptures, of the Catholic Church, of the Church of England in particular, upon a Discourse of Sir Matthew Hale's concerning it.  
LONDON, Printed for the Author, for the Use and Benefit of a Religious Society, 1697.   

OF THE GUIDANCE OF THE Spirit of GOD.  
The Judgement of Sir Matthew hale concerning it, in his Contemplations on the Magnet, c. 15. p. 132.  
THE Magnet hath not only its intrinsic, active Principle, its Form from which its Motions proceed; but there is also a common Magnetism of the Earth and its Effluxes, that greatly assist, excite, and direct its Motions.  
Animals and Vegetables have not only their intrinsic, specifical, vital Principles of their specifical Motions and Operations, but the Sun and its Heat and Influence is an universal, adjuvant, exciting Principle of all vital and sentient Operations.  
And not only the ancient Philosophers, as Aristotle and Plato, and their several Commentators, as Simplicius, Themistius, Alexander Aphrodiceus, Avicen, and Averro, but also the Jewish Doctors, and the Christian Philosophers and Divines for some Ages after Christ, did think, that, besides the individual intellectual Soul of every Man, there was also a certain Common Intelligent Nature, or Being, substituted by Almighty God, whose Office it was to illuminate the humane Soul, to excite actual Intellection in it, and to communicate unto it these common intellectual Principles, which ordinarily and generally obtain in all Men, and stood in relation to the humane Intellectual Soul, as the Sun and its Light and Influence stands in relation to vital Natures in the Lower World: And this they call Intellectus Agens, which Averro supposeth to be Vltima Intelligentiarum separatarum, and deputed to the actuating and exciting of Intellection in Men.  
This Opinion hath been (possibly upon Reasons probable enough) laid aside for many Ages in the Christian Church: the Use therefore that I make of it only is this, That though this Opinion seems to be dark and obscure, and not bottomed upon a clear Evidence, yet it carries with it and under it an Adumbration of a great and real Truth, though they attained not a full, clear, distinct discovery of it: Therefore as the Apostle elsewhere in another Case told the Athenians, that that God, whom they ignorantly worshipped, Him declare I unto you, Acts 17.23. so, with some variation, I may with humility say, that secret, unseen, and spiritual Power, which these ancient Philosophers did not distinctly understand, but groped after it, and celebrated by the Name of Intellectus Agens, I am now endeavouring to declare.  
Almighty GOD, as he is every where by his Essential Presence, so he is every where by his Powerful Influence; and as he is the Universal Productive and Conserving Cause of all things in the World, so he is more intimate unto, and effective of every thing in the World by his Efficacious Influence, than any second created Cause in the World; for they are all but his Instruments, and therefore their Causality is still but in and from the Virtue and Influence of the first Cause.  
And this Influx of the First Cause, the prime Efficient, Almighty God, is by him ordinarily communicated, effused, and proportioned according to the several Natures of Created Being's; though, according to his wise good Pleasure, he sometimes is pleased to do it in a different manner for excellent Ends, pro Imperio Voluntatis.  
And therefore in Matters that are simply natural, this ordinary Efflux of the Divine Influence is suited to that common Law of Nature, that he hath settled in the World, and governs such things according to those instituted, regular, natural Laws.  
But unto an Intellectual Nature, such as is that of Man, endued with Understanding and Will, this Divine Efflux is communicated in a kind proportionable to those Faculties of the humane Soul; and therefore these Effluxes of the Divine Influence are communicated in two kinds: 1. By way of Illumination, in relation to the Understanding Faculty. 2. By way of Persuasion, Inclination, and Incitation, in relation to the Will and Affections, although there are many other kind of Effluxes of the Divine Spirit and Influence: as the Gift of bodily Strength, as that of Samson, Judges 16.20. the Gift of curious Workmanship, as that of Aholiab, and Besaliel, Exod. 36.1. the Spirit of Majesty and Government, as that of Saul, 1 Sam. 10.9. the Gifts of Prophesying, Tongues, Miracles, 1 Cor. 12.4, 9 for these were extraordinary Effluxes given out upon special Occasions, and for special Ends, though even in most of them, and other extraordinary Gifts of the like nature, the Understanding and Will were much concerned and wrought upon.  
1. As to the Illumination of the Understanding, certainly what the Sun is to the sentient Eye, that, and much more, is Almighty God to the Mind of Man: Psal. 36.9. In thy Light shall we see Light. John 1.9. This is the true Light that enlighteneth every Man that cometh into the World.  
2. As to the Inclination and Bending of the Will, it is true, the Will is naturally free, but yet it is essentially subject unto the God that made it; and the operation of the Divine Influence upon the Will ordinarily is but persuasive, and therefore ordinarily resistible: thus the old World resisted the merciful striving of the Divine Influence, Gen. 6.3. My Spirit shall not always strive with Man. Acts 7.51. Ye always resist the Holy Ghost: but the Powerful God hath so great an Efficacy, and hath so intimate an access into the Minds of Men, that he can when he pleaseth, and doubtless sometimes doth, irresistibly bend and incline the Will unto himself, according to his good Pleasure, Psal. 110.3. Thy People shall be willing in the day of thy Power. It is an excellent Expression, Prov. 21.1. The Heart of the King is in the Hands of the Lord, as the Rivers of Water he turneth it whithersoever he will. A good Artist will guide a Stream of Water to what place, and in what manner, he pleaseth, in the same Level, and yet without any violence offered to the natural Motion of the Water, which in all those Motions is kept entirely suitable to its Nature: And with the same and much greater facility the God of Heaven can, and often doth, infallibly Guide the Hearts of Men, yea, of Kings, and yet without Force or Violation of its natural Liberty.  
There was never any Age nor People in the World that was wholly destitute of this Divine Efflux upon their Understandings and Wills: it is as Universal and Common as the Light and Influence of the Heavens; only upon some in all Ages it was more special and effectual than upon others, even in the Gentile World. I have always esteemed those excellent Men among the Heathen famous for Wisdom, Justice, Piety, and Knowledge, as Men illuminated and guided by this Divine Influence, though possibly communicated to them in a more signal manner than to other Men: Such were Socrates, Plato, Zeno Citticus, Solon, Lycurgus, Pythagoras, Tully, Seneca, Aristotle, and divers other excellent Philosophers, Moralists, and Lawgivers, among the Gentiles; who were by the Influence of the Divine Spirit excited, illuminated, and instructed for the Benefit of themselves and the rest of Mankind, and to prepare the Heathen World for the Reception of greater Light.  
When it pleased God to select unto himself and his special Government, the Family of Abraham, and his Descendants, the Jewish Nation, he sets them in the middle of the Habitable World, like a Beacon upon a Hill, to be a kind of Common Instruction to the rest of Mankind; and for that purpose, made them signal to all the World by his special Government over them, by Miracles, Signs and Wonders; by giving them Laws from Heaven in great Majesty and Terror; by committing to them the Divine Oracles; by raising up Prophets and Men specially inspired by an Extraordinary Spirit, and by effusing among them a greater Measure of the Influence of his Sacred Spirit. For (that I may say it once for all) it hath been always the Method of the Divine Wisdom and Goodness, when he sends out the greater Measure of this Influx, whereof I speak, the Divine Providence accompanies that Efflux with suitable external Means to render it the more effectual, and the more agreeable to the manner of the Reception of the humane Understanding: But when the Messiah came into the World with the Message of the Glorious Gospel, the Sun was as it were in its Meridian; and as the means of Illumination and Conversion of the World unto God was more effectual and universal, so was also the Efflux and Irradiation of the Divine Influence upon the Souls of Men more vigorous, diffusive, and universal.  
And as the miraculous Gifts of the Spirit of God appeared in the Miracles of Christ and his Apostles, the Gifts of Tongues, of Healing Diseases, of Prophecy, and the like, to confirm and establish men's Minds in the Faith, Belief, and Obedience of the Gospel; so neither was this all: but the secret and effectual Influence of the same Blessed Spirit appeared in Illumination of the Minds of Men, in persuading and mightily subduing their Wills to the Belief and Obedience of the Truth, in converting men's Minds unto God, and placing them in they just and due Habitude to Almighty God. And this, according to the various Workings thereof, is sometimes called the Spirit of Regeneration, the Spirit of Renovation, the Spirit of Sanctification, the Spirit of Holiness, the Spirit of Adoption, the Spirit of Prayer and Supplication, the Spirit of Life, etc. according to the various Energies that this great Effusion of the Influences of the Blessed Spirit had upon the Minds of Men.  
And this great and more diffusive and effectual Effusion of this Influence under the Gospel was no other than what was prophesied of by the ancient Prophets, Isa. 25.7. I will destroy in this Mountain, the covering cast upon the Face of all People. Isa. 11.9. The Earth shall be filled with the Knowledge of the Lord, as the Waters cover the Sea. Isa. 54.13. All thy Children shall be taught of the Lord. Isa. 59.20. This is my Covenant that I will make with them, my Spirit, that is upon thee, and the Words which I have put in thy Mouth, shall not departed from thee, nor from thy Seed, nor from thy Seeds Seed. Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my Statutes, and keep my Judgements, and do them. Isa. 44.3. I will pour out my Spirit upon thy Seed. Joel 2.28. I will pour out my Spirit upon all Flesh. And this Energy of the Divine Influence appears, 1. By a secret Irradiation and Illumination of the Understanding. 2. By a powerful Persuasion and Inclining of the Will; both which, as they were with a more vigorous and effectual Dispensation under the first breaking out of the Light of the Gospel, so they do accompany the Publication of it unto this day, and shall unto the end of the World; though by reason of the Corruption of the Lives and Manners of Mankind, not with equal Success in all Ages.  
We have here the Judgement and Belief of this Great and Good Man of a Divine Efflux upon the Understandings and Wills of Men, and that even among the Heathen, those so famed for Wisdom, Justice, Piety, and Knowledge, were Illuminated and Guided by a Divine Influence. And we have here also the Ground of this his Judgement. 1. Observations in Nature. 2. The Sentiments of Learned and Understanding Men, Philosophers in all Ages. 3. The Authority of the Sacred Scriptures; to which, he elsewhere adds his own Experience. And whereas he had in some things changed his Opinion, as he saw cause, from what it was in his younger time, this he received early, as appears by some of his First Writings, and retained constantly to the last, as appears by his Treatise of Humility, which he wrote upon my Motion, not long before his last Sickness.  
In his Treatise of Wisdom, and the Fear of God, after other particulars of the Wisdom of the Fear of God, he adds, in the 10th place: But besides all this, there is yet a Secret but a most Certain Truth, that highly improveth that Wisdom, which the Fear of the Lord bringeth, and that is this, That those that truly fear God have a Secret Guidance from a higher Wisdom, than what is barely Humane; namely, by the Spirit of Truth and Wisdom, that doth really and truly, but secretly prevent and direct them. And let no Man think that this is a piece of Fanaticism. Any Man that sincerely and truly fears Almighty God, relies upon Him, calls upon Him for his Guidance and Direction, hath it as really as the Son hath the Counsel and Direction of his Father: and though the Voice be not audible, nor the Direction always perceptible to Sense, yet it is equally as real as if a Man heard the Voice saying, This is the Way, walk in it. And this Secret Direction of Almighty God is principally seen in Matters relating to the Good of the Soul: but it may also be found in the Great and Momentous Concerns of this Life, which a Good Man, that fears God, and begs his Direction, shall very often, if not at all times, find. And in his Treatise of Humility, speaking of this Guidance and Direction of Almighty God, in relation to a double End; 1. The Salvation and Happiness of the Soul. 2. In all the Walk and Concern of this Life; as to this latter he saith; The Air doth not more naturally yield to our Attraction in Respiration, or to insinuate itself into those spaces that are receptive of it, than the Divine Assistance, Guidance, and Beneficence doth to the Desires, Exigencies, and Wants of an humble Soul, sensible of its own Emptiness and Deficiency, and implering the Direction, Guidance, and Blessing of the most Wise and Bountiful God. And then adds, I can call my own Experience to witness, that even in the External Actions, Occurrences and Incidences of my whole Life, I was never disappointed of the best Guidance and Direction, when in Humility and Sense of my own Deficiency, and diffidence of my own Ability to direct myself, or to grapple with the Difficulties of my Life, I have, with Humility and Sincerity, implored the Secret Direction and Guidance of the Divine Wisdom and Providence. This he speaks of the secret Guidance by the Spirit of Truth, by Illumination of the Understanding, and Inclination of the Will; but there is another Secret Guidance by a Providential Disposal of Occurrences, which he doth not here exclude, yet seems more especially to intent, when he afterward appeals to the Experience of others.  
I have also observed, as well from what he hath said upon several Occasions, as from divers Passages in his Writings, that he had from his younger time, in all his Life, not only a great respect to this secret Guidance of the Spirit of God, but also so great a Sense of the Malice, Subtlety, and Energy of the Evil Spirits, as made him very vigilant against them. And I doubt not but his constant and reverend Attendance to that Holy Conduct, and his Vigilance against the Wiles and Devices of those invisible Enemies, were a principal Means whereby he became so Great and Good a Man as he was.  
This is genuine Christianity, and therefore it cannot but move Indignation in the Hearts of True Christians, to see so Great and Noble a Principle of their Religion to be so unworthily exposed, contemned and reproached, as this hath been in our Times, partly by sensual Bruits, partly by conceited animal Pretenders to Reason, and partly by inconsiderate Opposers of Enthusiasm. Nay, it is a Principle not peculiar to the times of the Incarnation of the Eternal Logos, and succeeding Ages, but made manifest by that Light which enlighteneth every Man that cometh into the World, unto all pious and virtuous Souls from the beginning: and it is a dangerous sign of an empty, bewidowed, deserted Soul, for any Man to speak flightly or irreverently of so Holy a Principle. That Excellent Philosopher and Emperor Antoninus, besides divers other Passages to the purpose, hath expressed himself in one place in the very words before used by our Author. Seneca affirms it; Bonus Vir sine Deo nemo est; besides many Passages to this purpose: And Cicero, besides what more largely elsewhere, Nemo vir Magnus sine aliquo Afflatu Divino unquam fuit. Socrates is notorious, and Plato, and his Followers Plotinus, Porphirius, Jamblicus, Proclus, etc. are known and confessed to have been of the same Judgement; as also the  and Egyptian Philosophers. The same is observed of Democritus, That he thought that there were no Men Wise besides those who were inspired with a Divine Influence: And Theophrastus, and indeed all the better Philosophers, are noted to have had the same Sentiments. And even Aristotle himself, as great a Rationalist as he was, hath plainly expressed himself to have been of the same Judgement, in several places. In one among the rest to this effect: They who are moved by a Divine Instinct ought not to consult Humane Reason, but follow the Interior Instinct; because they are moved by a better Principle than Humane Reason. And that the same Sentiments were among the Gentiles in very ancient times, we may observe in the Sacred Scriptures, Dan. 4.8. and 5.11. and long before, Job 32.8: 33.14, 15, 16. and Gen. 41.38. and 39.3. and before, 26.28. and before that, 21, 22. And for the Jews, it is very plain that in those Excellent Books of Wisdom and Ecclesiasticus, by the Name of Wisdom, this Divine Influence and Conduct is intended.  
And for the Christians, the Doctrine of our Saviour and his Apostles is so express to this purpose, that they who would evade the genuine Sense of their Words, are forced to strain their Wits to the utmost, and their Consciences too, I doubt, if they be not stupefied before hand. I need not recite the places, which every one may have recourse to at pleasure; and therefore it may be sufficient to note them under several Heads; as, 

I. The Predictions of the Prophets, Isa. 44.3: 54.13. (recited by our Saviour, Jo. 6.45.) Jer. 31.33, 34. Ezek. 11.19: 36.26, 27. Joel 2.28. recited by St. Peter, and applied not only to the Christians then, but to those also who should come after, Act. 2.17: 33.39. Zech. 12.10. Mat. 3.11.  
II. Promises of our Saviour, Luk. 11.13. Jo. 7.39: 14.16, 17, 23, 26: 15.26: 16.7. Lu. 24.49. Act. 1.4, 8: 2.38.  
III. The Accomplishment of these Predictions and Promises. 

1. In the Original visible Effusion on the day of Pentecost, upon the Apostles and Primitive Christians, Act. 2.2, 3, 4, 33.  
2. By a Ministerial Communication, Act. 8.15, 17: 10.44: 19.6. Gal. 3.2, 5, 14. 2 Tim. 1.6. 2 Cor. 3.6, 8.  
3. By internal Residence and Operation, Illumination and Sanctification, Rom. 8.9, 11. 1 Cor. 3.16: 6.19. Eph. 2.22. 2 Tim. 1.14. 1 Jo. 3.24. Gal. 4.6. 1 Thess. 4.8. 2 Cor. 13.5. Phil. 2.13.  
4. By special and particular Manifestation and Conduct, variously exhibited; as, 

1. By Visions and Revelations, Act. 9.10, 12: 10.10: 11.28: 16, 9: 18.9: 22.17. 1 Cor. 11.23: 12.4, 6, 10: 14.6, 24, 29, 30, 31. 2 Cor. 12.1, 2, 7. (( v. Lu. 2.26.) Gal. 1.12: 2.2.  
2. By Allocutions, Act. 8.29: 10.19: 13.2, 4: 23.9.  
3. By Impulses and Excitations, (v. Lu. 2.27.) Act. 4.8, 13, 31: 5.20.  
4. By Prohibitions, Act. 16.6: 20.23: 21.4, 11. and Restraints, Act. 16.7.      
IV. Admonitions. 

1. How to obtain it, Jo. 14.15, 16, 17, 23 Act. 5.32. Lu. 11.12. Ja. 1.5. Rev. 3.20. 1 Pet. 4.13.  
2. To follow and obey it, Rom. 8.1, 4, 5, 9, 13, 14. Gal. 5.16, 18, 25. Eph. 4.30.  
3. To try the Spirits, 1 Jo. 4.1: 1 Cor. 14.29.      
More might be added, but these are more than enough. And to these it would not be hard to add a true Catholic Interpretation and Comment, that is, The Sentiments of the most ancient Christian Writers, and others of the most Eminent of after Ages; such as Hermas, Justine, Tatian, Irenaeus, Tertullian, Cyprian, Novatian, Hilary, Nazianzen, Ambrose, Hierom, Austin, and many others; but it would be too long for this place and occasion. And therefore to make short Work, instead of that, I will here represent their Sentiments in some short Notes of an Eminent and most Learned Annotator, who was well acquainted with them, and doth sometimes intersperse some of their Testimonies in his Writings: It is the Famous Hugo Grotius. These, saith he, upon Mat. 18.10. (who dedicate themselves to God with a true Faith, and thereupon are accounted his peculiar People) God, as he doth favour them with a peculiar Providence, so he seems to give to each an Angel Guardian to guide and assist them, either perpetually or certainly, until they come to the full Possession of the Divine Spirit: For so I see the Ancient Christians did believe. And in his Pref. to his Annot. upon the Epistle to the Romans. Into the Heart purified by Faith, as into a clean Vessel, God doth infuse his Spirit; I mean the Spirit of Christ full of Love of God, and of our Neighbour, and of all Goodness.— Those who have this Spirit of God, and carefully keep it, God doth account as born of Him, and like unto Him; to them he gives a certain Right to Heavenly and Eternal Good Things.— Neither is the Heart purified but by Faith in Christ; nor is the Spirit infused but into a Heart so purified; nor doth he plainly own for his any but who are endowed with that Spirit. Upon Luke 22.3. As they who religiously obey the Divine Admonitions, at length receive the Indwelling Spirit; so they who readily consent to the Suggestions of the Devil, at length, God deserting them, become the Slaves of Satan. Upon Jo. 5.45. Those (to whom the Gospel is Preached) become taught of God, that is, if they would, if they be greedy of it, if they do not reject the Benefits offered, and even forced upon them. They will have no need to have recourse to Learned Men, that from them they may learn the Mysteries of the Old Testament. Upon Eph. 1.17. The Spirit of God which is given to Believers, doth, among other things, imprint also Wisdom in their Souls, not that of the things of this World, of which Philosophers did boast, but of those things which conduce to a better Life. The same Spirit doth reveal also to those who are his, things future and secret, which cannot be known by humane Means. Upon 1 Jo. 2.20. The Spirit doth suggest to us in all Circumstances, both the Precepts of Christ, and such Hints or Notices as are meet for the Occasion. v. 27. What we are to do in every Circumstance: For there are certain Differences, which Times, Places, and Persons, require. Therefore is there often need of Admonition to hit the way of our Duty. See Jer. 31.34. Jo. 6.45. and, if you please, Seneca Epist. 94. And upon 1 Thess. 4.9. The Holy Ghost teacheth you concerning all things to be done. By how much the more there is of the Spirit, so much the less need is there of Prescripts. This Place is not to be understood of the General Precept, but of special Determinations, as all Things, Persons, and Times do require. And Gal. 5.18. Those who are led by the Spirit, as now of Age, have no need of the Law, the Guardian of their Youth. And Rom. 8.4. Those who walk after the Spirit, he interprets, those who having obtained the Holy Spirit, do constantly obey its Motions: and afterwards, v. 5. They that are after the Spirit, he interprets, those who are possessed by the Spirit of God; which doth not now come to pass, but by Christ. And, v. 12. he notes, God hath given his Spirit that we should use it; and again, So great a Guest will be treated with Care; otherwise he will bid farewell to his Lodging. And to conclude, 1 Thess. 5.23. Spirit here, saith he, is that Holy Spirit, inhabiting in the Souls of Christians, and if it be carefully kept, adhering to Souls unto Death, and after Death even to the Resurrection; and then refers to what he had said, 1 Cor. 15.44. to Hierom upon Gal. 5. and recites, to the same purpose, the Words of Philo, Irenaeus, Tatianus, Clem. Alexandrinus, and Tertullian. More might be added; but this is enough to show the Mind of this great Man, concerning the Necessity of our having the Spirit of God dwelling in us, the Effects of his Residence in Light and Conduct, and our Duty how to treat it.  
And that this is also the Belief of the Church of England, (however some of late have commonly presumed to speak, if not despitefully and reproachfully, yet too slightly of so great and holy a Principle of our Religion) may appear, by the most Authentic Evidence that can be, her most solemn Addresses to Almighty God in divers Collects for this very purpose: As, for all Persons to be Baptised, before they be Baptised, to give his Holy Spirit to them, that they may be born again, etc. and after they be Baptised, to give his Holy Spirit to them, that they may continue his Servants, and attain his Promises: So likewise for all Persons Confirmed, to strengthen them with the Holy Ghost, and daily increase in them his manifold Gifts of Grace: before Imposition of Hands, and then again together with the Imposition of Hands, that they may daily increase in his Holy Spirit; and again afterward, that his Holy Spirit may ever be with them, and so lead them, etc. and lastly, for all the Congregation upon several Occasions; as, upon the Nativity of our Lord, that they may daily be renewed by his Holy Spirit. Upon the 19th Sunday after Trinity, that his Holy Spirit may in all things Direct and Rule our Hearts. Upon the first Sunday in Lent, that we may ever obey his Godly Motions. Upon Easter-Day, that as by thy special Grace preventing us, thou dost put into our Minds good Desires; so by thy continual Help we may bring the same to good Effect. Upon the fifth Sunday after Easter, that by his Holy Inspiration we may think those things that be good, and by his merciful Guiding may perform the same: and others to the like Effect; as, upon the Sunday after Ascension, Whitsunday, the 13th Sunday after Trinity, the Collect at the beginning of the Communion Service. And at every Morning and Evening Service, all are admonished to beseech him to give us his Holy Spirit. And in the Coll. for Grace, we pray to God, that all our do may be ordered by his Governance: and in the Litany, to endue us with the Grace of his Holy Spirit, to amend our Lives according to his Holy Word. In the Ordering of Deacons, this Question is first to be asked by the Bishop, Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration, & c? In the Ordering of Priests, the Bishop says, Receive the Holy Ghost for the Office and Work of a Priest in the Church of God, etc. And in the Consecration of a Bishop, the Archbishop says, Receive the Holy Ghost for the Office and Work of a Bishop, etc. and at each is sung the Hymn, Come Holy Ghost, etc. And in the Exhortation in the Commination, this is mentioned as one of the Conditions of our Pardon, viz. If we will be ordered by the Governance of his Holy Spirit. And in the Articles of Religion, Art. 17. are mentioned together Godly Persons and such as feel in themselves the Working of the Spirit of Christ, mortifying, etc.  
To this Authority of the Church, I will subjoin the Judgement of one of her Sons, who, though at first it seems he was carried away with the common Prejudice of the Age, yet afterward, upon better consideration, extricated himself, and recovered a better Judgement, and has in few words said what is much to the purpose.  
That God himself affords his Intimacies and Converses to the better Souls, which are prepared for it.  
I confess the proud and fantastic Pretences of many of the conceited Melancholists in this Age, to Divine Communion, have prejudiced divers intelligent Persons against the Belief of any such happy Vouchsafement; so that they conclude the Doctrine of Immediate Communion with the Deity in this Life to be but an highflown Notion of warm Imagination, and over-luscious Self-Flattery: and I acknowledge I have myself had Thoughts of this nature, supposing Communion with God to be nothing else but the Exercise of Virtue, and that Peace and those Comforts which naturally result from it.  
But I have considered since, That God's more near and immediate imparting himself to the Soul that is prepared for that Happiness by Divine Love, Humility, and Resignation in the way of a Vital Touch, and Sense, is a thing possible in itself, and will be a great part of our Heaven: That Glory is begun in Grace, and God is pleased to give some excellent Souls the happy Antepast: That holy Men in ancient times have sought and gloried in this Enjoyment, and never complain so sorely, as when it was withheld and interrupted: That the Expressions of Scripture run infinitely this way, and the best of modern good Men do, from their own Experience, attest it: That this spiritualizeth Religion, and renders its Enjoyments more comfortable and delicious: That it keeps the Soul under a vivid sense of God, and is a grand Security against Temptation: That it holds it steady amidst the Flatteries of a prosperous State, and gives it the most grounded Anchorage and Support amidst the Waves of an adverse Condition: That 'tis the noblest Encouragement to Virtue, and the highest Assurance of an happy Immortality. I say, I considered these weighty Things, and wondered at the Carelessness and Prejudice of Thoughts, that occasioned my suspecting the Reality of so glorious a Privilege: I saw how little Reason there is in denying Matters of inward Sense, because ourselves do not feel them, or cannot form an Apprehension of them in our Minds: I am convinced that things of gust and relish must be judged by the sentient and vital Faculties, and not by the noetical Exercises of speculative Understandings: And upon the whole, I believe infinitely, that the Divine Spirit affords its sensible Presence, and immediate Beatific Touch to some Rare Souls, who are divested of carnal Self, and mundane Pleasures, abstracted from the Body by Prayer and Holy Meditation; spiritual in their Desires, and calm in their Affections; devout Lovers of God and Virtue, and tenderly affectionate to all the World; sincere in their Aims, and circumspect in their Actions; enlarged in their Souls, and clear in their Minds. These, I think, are the Dispositions that are requisite to fit us for Divine Communion: And God transacts not in this near way, but with prepared Spirits, who are thus disposed for the Manifestation of his Presence, and his Influence; and such, I believe, he never fails to bless with these happy fore tastes of Glory. But for those that are Passionate and Conceited, Turbulent and Notional, Confident and Immodest, Imperious and Malicious; that  upon Trifles, and run fiercely into the ways of a Sect; that are lifted up in the Apprehension of the glorious Prerogatives of themselves and their Party, and scorn all the World besides; for such, I say, be their Pretensions what they will, to Divine Communion, Illapses, and Discoveries, I believe them not; their Fancies abuse them, or they would us: For what Communion hath Light with Darkness, or the Spirit of the Holy One with those, whose Genius and Ways are so unlike Him? But the other Excellent Souls I described, will as certainly be visited by the Divine Presence and Converse, as the Crystalline Streams are with the Beams of Light, or the fitly prepared Earth, whose Seed is in itself, will be actuated by the Spirit of Nature.  
There is a late Writer of no mean Learning and Parts, and Authority too among those of his own Party, who reckons the Despising of the Holy Spirit, and his Operations now, to be a Sin of the same Nature with the Apostasy of the Jews by Idolatry of old, and afterwards by rejecting of our Saviour at his coming: and yet in detestation of Enthusiasm, utterly abandons all Impulses and Motions to Things and Actions, which are not acknowledged Duties in themselves, evidenced by the Word of Truth, etc. under the Name of Irrational Impressions, and violent Inclinations: and what some Men intent by Impulses, he says, he knows not. Indeed they who reject all such things, reject they know not what. And did they thereby only hurt themselves, it might be thought a just Punishment: but such confident Assertions in Print may not only be hurtful to Men, but also injurious to the Wisdom and Goodness of God, which is not to be limited by men's Conceits. The Jews heretofore had the Favour to inquire of God, and receive Answers and Direction in their special Exigences: and if the Christians are not allowed that Favour now, it may be thought that the State of Christians is inferior to that of the Jews then, in a Matter of great Importance; or that the Christians now are, as the latter Jews were, fallen from the Integrity of the true Christian State: Nor can I conceive any reason why Christians should not have some such Means for this purpose, as the ancient Jews had, but that every Christian ought to have a Divine Oracle in his own Breast, by the Residence of the Spirit of God there, if we were indeed such as our Profession doth require, and oblige us to be, that is, truly Spiritual, and Heavenly-minded. It doth therefore concern us to inquire, whether the Fault be not in ourselves, if God doth not answer us, as it was with Saul, when God was departed from him, rather than to dishonour our Profession, by arguing against the Truth to cover our Shame? and since the Lord's Ear is not heavy that it cannot hear, whether our Sins have not interposed between our God and us, that he will not hear? Certainly we often need a Wisdom more than Humane in many Cases, wherein the General Prescripts are not sufficient.  
For, as many things are lawful, which may not be expedient; so many things may be expedient, or necessary, which may not be acknowledged Duties in themselves, evidenced by the Word of Truth, the written Word; and to the successful Performance of acknowledged Duties certain Circumstances may be, and often are so necessary, that unless duly observed, all Endeavours would be frustrate: and all these Expediences and Circumstances may be, and frequently are, such as are not discernible by us Mortals, without some Notice from more Intelligent Being's. If therefore the Allseeing, Wise, and Gracious God, be pleased, either immediately by his own Spirit, or mediately by any of the Invisible Ministers of his Providence, to afford any such Divine Favours to such Mortals as are duly disposed for the same; if taking notice of the Sincerity of his Servant, he be pleased, by any secret Impression upon his Heart or Mind, or other Notices, to conduct him in these things, or in any thing of his Will and Pleasure, though without manifesting the Reasons of it, to exercise his Reasonable Creature to the Subjection of his Intellect to the Divine Wisdom, as well as his Will to Obedience to his Pleasure: as he who after competent Experience of this, should be disobedient to any such Notice, would certainly incur Sin more or less, and justly deserve Correction; so it would be no less Impiety against that Holy Majesty, and Mischief to Men, to raise amongst them any Scandal or Prejudice against it, and thereupon a great Indisposition for it, by any undue Opposition of Fanaticism, without sufficient Distinction and Caution, than it is Impudence and Inconsiderateness in others, to expose themselves and their Followers to the Delusions of Evil Spirits by high Pretences to such Divine and extraordinary Favours, without any Regard to, or Notice of those special Qualifications, and Cautions for Trial of Spirits, which are necessary to capacitate them for such Favour, and to secure them against such Delusions. It requires therefore no small Caution, (to use this Author's Expression) that under an invidious Name they reject not such Favours, or calumniate such an Holy Conduct: and, that they especially who reproach others with limiting the Holy Spirit, do not themselves in this, what in other things they condemn in others, with less Reason.  
And certainly great Caution is likewise to be used on the other side, that we presume not to attribute to the Holy Spirit of God, what is merely the Imaginations or Effusions of our own Spirit; what is merely Humane Invention, or Artifice; and even the Inspirations and Delusions of Satan transformed into an Angel of Light. By this means is great Indignity commonly done to the Holy and Pure Spirit: and great Sin contracted by men's arrogating to themselves those Gifts and Graces, which they have little of, and recommending themselves and their Performances upon such high Pretences; and great Scandal given to People to think meanly of so great a Principle of our Religion.  
There are three Greatmeans which God hath provided for us to lead us into all necessary Truth: Natural Reason, Supernatural Revelation communicated by Persons authorized by Divine Commission so to do, and Special Illumination and Direction of the Holy Spirit. And they who carefully use all these in their due Order, cannot err. But they who set up these one against another, do usually run themselves and lead others into great Errors. And hence it is that so great Disorders and Mischiefs have through the Subtlety and Energy of Satan been brought into the Church by Persons pretending to some one of these in a kind of Opposition to some other of them: either of Right Reason, or of the Pure Word of God; or of the Spirit and Spiritual Worship.  
I do not doubt but they who pretend most to Right Reason, in opposition to Inspiration, are even therein very strongly inspired, but by the subtle Spirit of Opposition, and are in effect as great and pernicious fanatics as any, though they least suspect it. But not only those unhappy Atheistical Pretenders to Reason, who despise all Revelation and Revealed Religion; but such as profess themselves Christians; and not only that insolent and presumptuous Sect, who assert the Divine Authority of the Scriptures, and yet make no scruple to strain and wrest them to comply with their preconceived Notions; but more Moderate Men, and such as pretend highest to the Pure Word of God, and to the most pure Spiritual Worship, and cry out against Man-made Divinity, and against Fanaticism too; by indulging too much to their own Conceits, have brought such Disorders and Mischiefs into the Church, as are not much to be doubted were the Fruits of the Influences and Impressions of the Spirit of Delusion upon their Mind. Hence are many run from Superstition into Profaneness; from Idolatry into Sacrilege; from Formality into Contempt or Neglect of the most Solemn Christian Worship; from beggarly Rudiments and Carnal Ordinances, to make light of the Institutions of Christ; from Monkish Austerity, as they call it, into common Indulgence and Gratifications to Sense; from Popish Merit into Carlessness, Worldly-mindedness, Selfishness, and little Concern for the Honour of God, or Salvation of Souls; from the Traditions of Men and Popish Pretences, to deny all, even of the Apostles, the Authority of the Catholic Church, and the Catholic Sense and Interpretation of divers of the Evangelical and Apostolical Precepts and Directions; and, at last, to limit our Saviour's Sermon upon the Mount to the times of Persecution, till, at last, by those means, we are grown ripe for a Persecution, or some other severe awakening and purging Judgement. All this, and more that might be noted, we cannot impute merely to the Weakness and Corruption of Men, unless we can imagine that all the Powers of Darkness have been all the while mere idle Spectators. But if they have been so subtle and active thus to deceive the Gentiles in these latter times, and the best of Men have not been exempt from their Assaults, it concerns all to beware that they be not deceived by a Spirit of Delusion under any of these Appearances, either of the Good Spirit, or of the Scripture, or of Reason: that they embrace not false Conclusions instead of Right Reason, their own Conceits, or the Novel Opinions of some Sect, instead of the Genuine Sense of the Scriptures, or Satan transformed for the Spirit of God; least, by any means, as the Serpent beguiled Eve through his Subtlety, their Minds should be corrupted from the Simplicity that is in Christ.  
And there is no way possible to escape this but by the Aid, Illumination, and Conduct of the Holy Spirit of God. Nor are any to be believed to be led by that Spirit, when they go out of the way prescribed by Christ, and by his Apostles, who were Commissioned by Him: for it is the Spirit of Christ, and of his Fullness we all receive. As the Law was our Schoolmaster to bring us unto Christ, so is Observance of the Prescripts of the Gospel designed for our Tutourage, to bring us to the Spirit. To that we must come, or we are none of his: but that way we must come, and in that way we must keep, or else we shall be led by the Spirit of Error, and mistake that for the Spirit of Truth. If we do well consider the Holy Scriptures, the Nature of the Holy Spirit, and the Fruits of the Spirit, we may learn what Qualifications are requisite to obtain that inestimable Treasure; and by what Signs and Characters it may be known and distinguished. And thereby we may discern that many, who pretend highly to the Spirit, are much out of the way of the true Spirit of God; and many led by the subtle Spirit of Antichrist, under the appearance of an Angel of Light, to undermine the Gospel and Institutions of Christ; to do despite to the Spirit of Grace, and to raise Scandals and Prejudices against the Holy Doctrine, which they pretend, and it may be think to assert, and to indispose Men for the Reception of those Graces, which those envious and malicious Spirits may know to be ready to be communicated to them. And this should make others the more cautious, that they be not subservient to, and be made the very Tools of these wicked Agents in their Opposition, lest at last they be involved with them in their Condemnation.  
The True way to reduce the misled People, is, not to deny or dissemble the Holy Doctrine, much less to vilify or reproach it; but plainly to assert the Truth, and show them wherein, and by what Means they are misled from it: 1. That the Spirit of God is the most precious and desirable thing in the World, and absolutely necessary; but it is to be desired principally to transform us into its own Nature; to lead us into all necessary Truth; to endue us with Power to overcome all our Corruptions, and all Temptations, and to adorn us with all those Graces, which ennoble Humane Nature, and raise it above its self, and so make us Christians indeed; and to conduct us in all the important Occurrences of our Lives: but to desire it for Matters of Ostentation, to glory in Divine Communications, or over-earnestly seek after the Consolations, through impatience of bearing the Spiritual Cross, are great Signs that such Souls are either quite out of the way, or have made but little Progress. 2. That Satan is often transformed into an Angel of Light; and therefore we must be careful to try the Spirits. 3. That whatever is contrary to Sound Doctrine, 1 Tim. 1.10: 2.1. to the Doctrine, which is according to Godliness, ibid. 6.3. the Doctrine taught by the Apostles, Rom. 16.17. Gal. 1.8. to the Faith once delivered to the Saints, Jud. 3. cannot be from the true Spirit, the Spirit of Christ. 4. That such Spirits as lead into Divisions, Separations, and Sects, lead out of the way of the True Spirit of God: and whatever lead into contempt or disrespect of the Sacred Scriptures, or any of the Ordinances or Institutions of Christ, are certainly Spirits of Antichrist, how specious soever their Pretences may be: for the Conscientious and Reverend Use of these are the very Means whereby Souls are prepared for the Communication of the Spirit of God, and whereby it is ordinarily communicated to them. Cui Veritas comperta sine Deo? Cui Deus cognitus sine Christo? Cui Christus exploratus sine Spiritu Sancto? Cui Spiritus Sanctus accommodatus sine Fidei Sacramento? saith an ancient and eminent Christian, Tertul. de Anima, c. 1. To whom is Truth discovered without God? To whom is God known without Christ? To whom is Christ manifest without the Holy Spirit? To whom is the Holy Spirit granted without the Sacrament of Faith? that is, Baptism. 5. And more particularly in respect to some amongst us; That they who assert this Doctrine without Distinction or Caution, are not much to be regarded; and if they be Men of Learning, and may be presumed not to be ignorant what Cautions and Rules are given by Learned and Experienced Christians, to distinguish the Impostures of Evil Spirits from the Conduct or Motions of the Good, are much to be suspected to serve another Interest then what they pretend to those they misled; and that they all expose People to the Delusions of Evil Spirits, which readily embrace such Advantages. 6. That there were special Reasons why God ordered Moses to smite the Waters and the Dust with the Rod, and to take handfuls of Ashes from the Furnace and sprinkle it towards the Heaven, and to erect the Brazen Serpent in the Wilderness, etc. to produce the intended effects; and why our Saviour made Clay with Spittle, and anointed the Eyes of the Blind Man, and then bade him wash, and many other such things, for which perhaps no Man did nor doth know the reason; and yet, undoubtedly, if these Orders had not been observed, the Effect had not followed. 7. That it is but reasonable that God should give Orders, without declaring the Reason, for Trial and Exercise of the Subjection of the Intellectual Faculties of his Creatures; and that in such Case, if the Orders be not observed, it is not likely the Effect should follow: and that if there were no more than this Exercise of humble Submission to the Wisdom of God, in the Christian Sacraments, it could not be imagined to be the Spirit of Christ, that should lead People to despise or neglect these Orders and Institutions of Christ: But in them there is more; for Instance, in that of Baptism, it is the Solemnity, and external Act of Declaration of our Engagement in Covenant with Christ: and the Refusal of it is as much as to refuse to Seal and Deliver a Bond; which whoever should refuse to do, and yet pretend to give Bond, might be looked upon as a Knave or a Cheat: and in that of the Holy Communion, there is a great and Solemn Duty of Recognition of the absolute Dominion of the Father by Right of Creation, and of the Son by Right of Redemption, over us and all we are and have; a Symbolical Oblation of ourselves and of all we have to God, in a Commemorative Sacrifice and Representation of the Passion of Christ before the Father, as the Great Propitiation for the Sins of the World, of as full import to all intents and purposes to Christians, as were all the Sacrifices of the Jews to them, which were but Types of the same; a Holy Rite of Address to God the Father, by Christ the Mediator, through the Merit and Satisfaction of his Passion, by which alone our Prayers and Thanksgivings have acceptance with him; and of Spiritual Communion with God in Christ, whereby a Divine Power and Virtue is as really communicated to Souls duly disposed, as Virtue went out of him and healed the People, and the Woman who touched the Hem of his Garment. And these have been the Sentiments, and this the most solemn and peculiar Worship of the Christian Church, all over the World, from the rising of the Sun to the going down of the same, performed every day in most of the great Churches, and every Lord's-Day in all, from the times of the Apostles till the last Age. It is an Ordinance of so great Honour to our Saviour, and Benefit to Souls duly disposed, that there can hardly be a greater Evidence of the Prevalence of the Spirit of Antichrist, and of Satan transformed, than Disrespect and Neglect of it, under pretence of a more spiritual Worship: For nothing can be more grievous to that envious and malicious Spirit, than to see that Passion, which he had most maliciously procured, to be so honoured all over the World, and applied to his Confusion; and therefore hath he opposed it with all the Subtlety and Malice he could possible. Besides, for People to slight it under pretence of Christ being come to them in the Spirit, is a manifest and dangerous piece of Spiritual Pride so to set up themselves above the Primitive Christians, and St. Paul himself, who had so great a Manifestation of the Spirit with them; and therefore another pregnant Evidence of the Spirit of Delusion. And if we do well consider what decays of Charity and Unanimity among Men, and of Piety and Devotion to God, hath in all parts attended the Neglect of this Holy Ordinance, that may be another Evidence of what Spirit they are of, who do neglect it, whatever their Pretences be. But for all Separatists and Sectaries in general, it is matter of great Caution that the Scriptures are so full of Admonitions and Prohibitions against Schisms and Divisions, and of Predictions, both by our Saviour himself, and by his Apostles, both of the Variety of them, and of the Danger, in that some of them have that specious Appearance, as to deceive, if it were possible, the very Elect. And if we look into the History of the Church in former times, we shall find little or nothing of the true Spirit among any of any Party of Separatists, but much of the Spirit of Error or Delusion. And therefore when we find a Manifestation of the Presence or Energy of some Spirit, and a Concurrence of divers of these Indications or Signs, we may be assured and confident that it is an Antichristian Spirit, be its appearance never so specious in other respects. And in these two things especially, have such as have been partakers of the true Spirit, found themselves to be sometimes strangely assaulted and tempted by the subtle Adversary, viz. to Spiritual Pride, and undervaluation of other Persons, and to neglect of the Ordinances of Christ, as needless to them.  
The Way, whereby the ancient Religious Christians were generally preserved from these and such like Snares, was, that they were trained up, as the Sons of the Prophets of old, under ancient experienced Christians in all kind of Exercises of Humility, Subjection both of Mind and Will, and constant discovery of the Dispositions and Motions of their Hearts to their Superiors, and of all Grace and Virtue. But where both Doctrine and Practice hath been neglected, it is not strange that amongst many Appearances and Pretences there should be found little of Solidity; especially where those noble Heroic Virtues of Abstraction, and Contempt of the World, Heavenly-mindedness, and continual Attendance to God, etc. are rejected as Monkery and Superstition; but all their goodly Appearances and Pretences end, at last, in Emptiness and Scandal. And therefore it concerns all, who have any Care of their Souls, to beware of all such as are out of the Way and Method of the Ancients.  
But, on the other side, to take such Offence at the Miscarriages of such as have been led into Error by any seducing Spirit, as therefore to oppose the Conduct of the Spirit of Truth, or any of its Operations, and elude the Holy Scriptures, and undermine the Doctrine thereof, is as certainly the Effect of the Operation of the Spirit of Antichrist, and, in truth, as much Fanaticism as the other, in the contrary Extreme. For the Good Spirit is as absolutely necessary to be had, as all others to be avoided; for without it we cannot be genuine living Christians, but mere empty formal Professors; of which sort, it is much to be feared, are the greatest part both of Conformists and Non-Conformists amongst us, if Judgement be made according to our Saviour's Rule of their Fruits, and Fruitfulness.  
But lest any well-minded Soul should be troubled with any doubts in this respect, we must distinguish between Having the Spirit, and the Manifestation of the Spirit; and between the Operations of the Spirit, the Gifts of the Spirit, and the Graces of the Spirit: and know, that as there may be the Operations of the Spirit, where there are not the Gifts of the Spirit; and the Gifts of the Spirit, where there are not the Graces of the Spirit: so, on the other side, there may be the Residence of the Spirit, where there is no sensible distinguishable Manifestation of the Spirit. For the Operations and Communications of the Spirit are often so subtle and secret in the manner, both in Illumination, and Power, and Inclination of the Will, as are not manifest by Sense, but by Faith only, and we know not how they are wrought in us. But as the most desirable Graces of the Spirit are Regeneration and Effectual Sanctification, so the Fruits and Effects thereof are the most infallible Notes of the Presence of the Good Spirit, which always leads to Mortification of all Carnal and Earthly Affections, and to the Perfection of all Celestial, Angelic and Divine Dispositions in the Soul. But to Souls duly prepared, purged and disposed for it, that Blessed Guide doth often manifest his Presence by Sensible Attractions and Restraints upon the Heart, and plain Suggestions to the Mind; and to such as once find that, I can give no better Advice than what we have, Ecclesiasticus 4.— and 6.— which, I believe, was part of the Mystic Theology of the Ancients.  
FINIS.   

AN APOLOGY For, and an INVITATION To, the PEOPLE called QUAKERS, TO Rectify some ERRORS, which through the Scandals given they have fallen into.  
WHEREIN The true Original Causes, both Humane and Divine, of all the Divisions in the Church, and Mischiefs in the State, and among the People, are plainly and briefly opened and detected.  
LONDON, Printed for the Author, 1697.   

ADVERTISEMENT.  
THAT whole Bodies or Societies of Men are subject to the same Infirmities, which the Individuals, of which they consist, are, and often Sick of the same Diseases, and the very worst of all, those of the Mind, Blindness, Conceitedness, Perverseness, Obstinacy, Incorrigibleness, and Impatience of Reproof, or even Friendly Admonition, the Experience of all Ages doth abundantly manifest; but in none is it more manifest, than in the People of the Jews, whom God raised up to be an Example, Admonition, and Warning, to the rest of Mankind. Their whole History, and all their Prophets, are Testimonies of this all along from first to last; and of this height of the Disease to be most offended and enraged against their best Friends, such as most earnestly desire, and most faithfully seek and endeavour their Good and Recovery; They reckon them their Enemies, who tell them the Truth, Isa. 29.21. make a Man an Offender for a Word, and lay a Snare for him, who Reproveth in the Gate, that is, publicly, for National Sins, and those of the Great Ones. Act. 7.52. Which of the Prophets have not your Fathers Persecuted? saith Saint Stephen. Besides this common Infirmity, it is very obserauble, in the unhappy Divisions which are now among Christians, that generally in all, there is a greater Zeal and concern for their own Church or Party, than for the common Interest of Christianity, and the real Service of God, and Salvation of Souls. And this being so, What Entertainment is such a Discourse as this like to meet with in the World? But if it be considered for what End, and for whose Service it is written, that may be sufficient for Encouragement to the Author, and for Caution to the Reader, how he treats it. And that, with the Lesson now to be read, (Decemb. 18.) may serve for sufficient Advertisement, Isa. 50.7, 8, 9 The Lord God will help me, therefore shall I not be confounded: therefore have I set my Face like a Flint, and I know that I shall not be ashamed. He is near that justifieth me, Who will contend with me? let us stand together: Who is mine Adversary? let him come near to me. Behold the Lord God will help me, Who is he that shall condemn me? lo, they all shall wax old as a Garment: the Moth shall eat them up.  
Some things but briefly mentioned here upon this occasion, which may seem doubtful or obscure, are intended, upon another more proper, to be more fully explained and cleared.   

An Apology for, And an Invitation to, The PEOPLE called QUAKERS, To rectify some ERRORS, which through the Scandals given, they have fallen into, etc.  
ALmighty God doth in many things govern the greater Collective Bodies of Men, as he doth the lesser of Families, and single Persons: and therefore what is the Duty of single Persons, or of the Heads of Families, under several occurrences of the Providence of God, the very same is the Duty of the Governors of those greater Bodies, whether they be Civil, or Ecclesiastical. And therefore again, as when any Cross or Affliction befalls a Person, if he have any Sense of God and Religion in him, he ought not to neglect it, as an insensible Creature, or a brute Beast; nor to look upon it, as a mere Accident and Misfortune, like an Atheist or Infidel; but to acknowledge the Hand and Providence of God in it, examine himself, and consider well for what intent or purpose, it may have been ordered or permitted by the Righteous, Wise, and Gracious overruling Providence of God, and without delay apply himself to do and perform what that Dispensation doth appear to him to call for.  
When Divisions, Schisms, and Separations of Parties do fall out in a Church, these are such Afflictions, as aught to be looked upon, as the Loss of one in a Family, or of a Member in a particular Person; and therefore not to be made light of, or passed over as Misfortunes and Accidents, but to be well considered, as ordered or permitted by the Special Providence of God, with great Justice and Wisdom, and therefore for some special End to be inquired into, taken notice of, and observed by his Church, that they may thereupon apply themselves to what he requireth of them for his Service and their own Good. When this is neglected, all other Means usually prove not only ineffectual, but productive of more or greater Evils.  
What was written afore-time, was written for our Admonition and Instruction: and as we are plainly told, that in the Division and Separation of the Ten Tribes from the House of David, the Cause was from the Lord, 1 Ki. 12.15. So in that great Division of the Eastern and Western Churches, and breach of Communion between them; and in the Western Church that great Division and Separation of all those Churches, called Reformed; and in the great Division again amongst them into Lutheran and Calvanist, and the several Sub-divisions of several Parties and Sects amongst them; and lastly, to come nearer home, in all the Divisions, Sub-divisions, Sects and Parties, which have separated from the Church of England, and afterward one from another, there is as certainly the Hand of God, and did we consider it well, we might plainly see that the Cause is from the Lord.  
This we can all see in the Great Division, and Separation of all these Churches called Reform, from that of Rome; but she herself either cannot or will not see it: And this, to say no more of the Foreigners here, our Dissenters at home think they see, and do see; but we of the Church of England do not see, or will not see, to any purpose as we ought. But as they of the Church of Rome lay all upon the Heretics, and will acknowledge nothing amiss among themselves; so we of the Church of England lay all upon the Separatists and Dissenters, but will acknowledge nothing amiss among ourselves. And that which dazzles the Eyes, and blinds the Minds of People in both, is chief the Pomps and Vanities of the World (which are renounced at Baptism) without, and the God of this World, who blinds their Minds, within. The things of this World, to Earthly-minded People, are like Sugar-Plumbs to Children, which stop their Mouths, and satisfy them that all is well with them.  
But if things were more narrowly looked into, it might be perceived, That there is scarce any Party of Separatists or Dissenters, that hath not something of Truth peculiar to them; and that there is something in particular amiss in the Church, which gave Occasion to that Separation, and whereof something peculiar in that Sect may serve for Admonition. And therefore, that in all there is a secret Providence of God, ordering or permitting them for Judgement, Correction, Reproof, and Admonition to reform, unto the Church, and unto those very Parties, in which any such Division and Separation hath been made. But generally all they, who should have taken the Admonition, have had their Mouths so stopped, and been so bribed and enchanted with the Devil's Sugar-Plumbs and Baits of Preferments, that while all was so well with them, as they thought, they could see nothing amiss in the Church, but magnified it, as a most glorious Church, and laid all the Fault upon the Dissenters and Separatists, who they thought only wanted what they were possessed of; and the Scandal of their Ambition, Pride and Covetousness, and Neglect of a due Care of Souls, hath, by their Preaching, I doubt, betrayed more Souls into the Snares of the Devil, than all their Preaching hath rescued out of them, and throughly converted unto God. It is a sad Truth, but Truth it is, and a Great one too, and very manifest to all, whose Eyes are open, That our Universities, and Church Preferments, which were designed by our Pious Ancestors, for the promotion of true Piety, as well as Learning, are, by the Subtlety of Satan, and Neglect of true Piety and Devotion to God, become very subservient to the Kingdom of Darkness, less to the Kingdom of Light; From which corrupt Fountain hath proceeded, one way or other, not only all our Divisions, but most of all the Evils, which do now afflict either the Ecclesiastical or Civil State: and if some very good Care be not speedily taken, more and greater yet are more like to ensue, than these be removed.  
Of all the Sects which have sprung up amongst us, there is none more considerable in this respect, whereof I am speaking, or less considered as it ought to be, than that of the QUAKERS, as they are abusively called; begun by GEORGE FOX, a young Man, born of mean, but honest and religious Parents, at Drayton in Leicester-shire, in the Year of our Lord 1624. and educated from his tender years in the Fear of the Lord, but to no more Humane Learning than only to read English, and write indifferently. He was in his Youth disposed to Virtue and Piety; and when upward of Nineteen retired from his Relations and Acquaintance, and lived in divers places, where he was not known, working at his Trade of a Shoemaker, with his hands for his Livelihood, but exercising his Mind in serious Meditations, both while at his Work, and at other times of Leisure especially. In the Year 1646. he understood, That University Learning was not enough to qualify Men to be Ministers of Christ; and thereupon, instead of hearing them, used to retire with his Bible into Solitary places, joining neither with the Ministers of the Church, nor with the Dissenters, but relying wholly upon the Lord Jesus Christ for his Inward Teaching. At another time he understood, That God, who made the World, did not dwell in Temples made with Hands, but in his People's Hearts. And in the Year 1647. having been for some time exercised with Temptations and Troubles in his Mind, he came farther to understand, That all was done, and to be done, in and by Christ; and, How he conquers and destroys the Tempter. And some time after he went among the Professors at Duckenfield, & Manchester, and declared Truth (as he calls it) amongst them, and also at Broughton in Leicester-shire, and Mansfield in Northamptonshire; and then People came far and near to see him. And here his Preaching seems to have commenced. And in 1648. were divers Meetings of Friends in several Places. And this was the Beginning of that Sect, which is now become so considerable in outward Appearance, and I wish more considerable in a true inward Power than it is. For as all Mankind are apt to relapse and sink down again from the Elevation to which God at any time raised them: so I doubt are this People now relapsed very much into a Form, only of a different sort and appearance.  
The Beginning of George Fox seems to have been by and under a true Divine Conduct; such as Abraham was led by; such as Moses was driven by from the Court of Pharaoh into the Wilderness; and such as the Holy Prophets of Old, and greater numbers of Holy Christians afterwards, were partly led, and partly driven by into the Wilderness, Solitary places, and Retirement from Relations, Friends and Acquaintance; as our Saviour saith, to forsake Father and Mother, Brother and Sister, and House and Land, for his sake: and in those Retirements he did receive Openings, as he calls it, of Truth indeed: and when he came from his Retirement, and went into the Meetings of Professors, he did declare Truth indeed, as he expresseth it. For it is a certain Truth, that University Learning, that Preaching and Praying at Churches, or elsewhere, that the Studying of the Holy Scriptures, that the Profession of Faith in Christ, the Use of the Sacraments, and most frequent and constant use of the great and chief Solemnity of the Christian Worship; nay, even Zeal for Christ, and doing Miracles in his Name, and Reliance upon his Merits, are all, though good in their kind, and very necessary, and some absolutely necessary; yet are all short and deceitful to those, who rest in them, and seek not in all and above all, that inward Principle of Light and Life, which is Christ in them, who receive him in Sincerity and Purity, and retain it by faithful and ready Obedience to his Conduct.  
This George saw very well and rightly. And if he did, in the heat of Disputes, either through Transport, or any humane Infirmity, or through the Subtlety of Satan getting any Advantage of him, over-shoot himself, it is no more than what Luther and Calvin, and the rest of the Reformers, have done; who, whether they have reform or deformed most, may very well bear a Dispute; and he and his Party deserve to be pitied, and helped out by gentle and kind means. And great reason there is for it, upon two accounts at the least. 1. Because the Scandals given were the occasions of their Errors. 2. Because Christianity having before been pulled to pieces, and no where complete, entire, and clear from Corruptions and Abuses to be found in any Church or Party of People in the World, they of all the parts chose the better, the Soul, leaving the Body, as a dead Carcase to the rest.  
It is true, this is in a great Measure to be imputed to those, who by their Empty Formality gave the Occasion; yet it was a Fault in Them, who took such Offence at it. What God hath joined together, Man must not presume to put asunder: If the Leper be commanded to wash in Jordan, (2 King. 5.10.) he must not think that to wash in the Rivers of Damascus will do as well: If the Blind Man be commanded to wash in Siloam, (Jo. 9.7.) or even Moses to cast up Ashes into the Air, (Exod. 9.8.) the Command must be obeyed and observed, or the Effect shall not follow: If People be commanded to be Baptised in the Name of the Lord Jesus, that their Sins may be forgiven, and that they may receive the Holy Ghost, (Act. 2.38, 41.) if they presume to neglect and cavil at the Command, their Sins are more like to be increased and faster bound, than forgiven, and they more like to receive Satan transformed in a Spirit of Delusion, than the Holy Spirit of God; and to die in their Sins, though with many false Comforts, than to come to true Rest in the Lord, in any other way than he hath prescribed. God's Command, if it be but the forbearing of an A●ple, (Gen. 2.17: 3.3, 6, 11.) or the doing that, which our Reason cannot understand, must be observed punctually. Disobedience to the Wisdom of God, is no less a Sin than Disobedience to his Will. And therefore I dare not excuse this People in this; for their Sin may be greater, and their Case more dangerous, than they or I can imagine: but I cannot but pity them, be ready to help them, to hope the best, because they were led into it, and did it through Ignorance, Prejudice, and the Scandals of others; and to speak comfortably to all that will receive it, and submit to the Call of God, humble themselves before Him, and return to their Duty. But the Sin of those, who shall refuse, and go on obstinately, will be greatly aggravated, and their Case more dangerous and difficult. If they fall into the Ditch, the company of a blind Guide will not save them: If they die in their Sins, it will be but a sorry Comfort to them that their Blood must be required of another.  
But to help them out, I know no better and more effectual way, than to detect the Snare and Stratagem whereby they fell, and the Stone at which they stumbled. And it was no other than what I have mentioned already in general, the Scandal given by others, and Offence taken by them: but it will be necessary to consider it more particularly: and the first particular, that I observe in the Journal of G. Fox, was an empty Formality void of the Power of Godliness, that he perceived and felt in all Parties, the Professors as well as the Priests, as he calls them: that they were Ministers not of the Spirit, but of the Letter only, 2 Cor. 3.6. that their Preaching was but with Wisdom of Words, 1 Cor. 1.17. with the enticing Words of Man's Wisdom, ibid. 2.4. or at best but a Ministration of the Letter, not of the Spirit. (I do not write his Words, but his Sense.) And this was an undeniable Evidence, and Demonstration of the insufficiency of University Learning alone (alone I say) to qualify Men to be Ministers of Christ; for there were of both sorts, those who wanted not that, if that had been sufficient: And if we inquire into the true reason of that, how that comes to pass, since a principal End of our Universities is to qualify Persons for that Service, we shall presently discover that, which is the Root, and true Cause, both of that, and of almost all the Unhappiness of this Nation; and that is a great Defect, and Neglect of Teaching and Learning the best and chief part of all Learning and Knowledge; of true Heavenly Wisdom. Their Learning is plainly such an ineffectual Learning, which doth deceive their Souls, being void of the chief solid Food, like Chaff without the Corn, and Husks without the Kernel: it stops the Mouth, satisfies the Stomach; but famisheth the Soul: and not only so, but, like unwholesome Food, breeds only Wind & Crudities, a Knowledge that puffeth up, and Diseases; a superficial Notional Business, without any thing of true Culture and Food of Souls: a Form plainly without the Power; such a Cheat and Deceit, as the most virulent Expressions of any called Quakers, could not exceed; but even Indignation would extort almost as much from a sober Man duly sensible of it. It deceives themselves; it deceives the People, whom they undertake to feed; and it deceives the whole Nation.  
The Teaching here is agreeable to the Design of those who come to learn; a mixed Design of an unnatural Composure, Heaven and Earth, or rather Earth and Heaven; not so much God and Mammon, (which, according to our Saviour's Doctrine, are inconsistent) but Mammon and God; for the principal in the Design in this Case ought first to be named: and it is visible in their Actions which that is; and even in their Common Expressions: for if one propose a Place with all the Advantages of doing Good that may be, presently comes this filthy fulsome Question; But what Encouragement is there? as if an Advantage for doing Good was not Encouragement enough to a Christian to enter into the Service of God, without some humane assurance of I know not what temporal Income. And Preferments are not only thought, but plainly asserted to be the Encouragements of Learning; and I doubt they have their Reward. What unsatiable Greediness is observable generally in all, to be scandalous in almost the best, that can come at them! And what is the Use they make of them, when they have with great Study, and Pains, and Solicitations, and Compliances, and Flatteries, and Costs, at last obtained them; but Pride, and Luxury, and Extravagancies of Wives, and Children; to which all 
* v. Fa. Paul, Of Matters Beneficiary, N. 236,237. & f. a Sin to misspend that which exceeds the moderate Necessity of a Clergyman.  That must be sacrificed, which was designed for Provision for true Food of Souls; of which Thousands are daily famished, for want of a competent number of duly qualified Labourers in the Lord's Vineyard, in the great Parishes about this City, and other parts of the Nation, where there is Maintenance enough, if such Persons were employed, as did indeed make that their Business, Care and Concern. All their Learning raiseth but few above the Sensual, to the Animal State; but none to the truly Spiritual: if any attain to that, it is by such Means as may be used any where else, as well as at the University, as things are there ordered at present; and not by University Learning, which, as it is ordinarily used, doth more hinder than further it. Nor is it likely it should have much better Effect upon others, which hath no better upon themselves: For in the Spiritual Generation, as in the Carnal, Men beget their like; the strong, such as are strong; and the weak and infirm, such as themselves are.  
But if we look farther into the Concerns of the whole Nation, and their Duty to their Great Master in that respect, are not they to be both severally and jointly, not only Pastors, but Watchmen; severally over their own particular Charges, and jointly over the whole Nation? But what an insignificant Generation are they, even the Chief of them in that respect, not only far short of the Generosity and Magnanimity of genuine Christians, and the more immediate Servants of the Great Jehovah, but even of the natural Genius of their own Nation; as if their Preferments had some Narcotick and stupifying quality, or some secret Enchantment in them: And so in truth they have; they are like the Trojan Horse; when they think they have got a great Prize, they themselves are surprised and captivated by, they little think what, invisible Enemies. When they return to the Pomps and Vanities of the World, which they had renounced in their Baptism, they desert the Heroic Christian State, and enter into the Power of the Enemy; and their true Christian Strength departs from them: they have no longer any real strength to serve the Lord Christ, but only such an Appearance of it, as serves to deceive themselves and others; and make them the more effectually subservient to that Interest, which they do not design to serve: for their Actions and Behaviour render their Preaching not only ineffectual, but scandalous to Men, and ridiculous to the invisible adverse Powers, who are not a little gratified with the spectacle of it. It puts a 'Slight and Contempt upon the great and noble Examples of our Saviour, and the Ancient and most Heroic Christians; but spreads the Devil's Snares, and decoys Men into them; promotes Christian Idolatry, which is Covetousness, to be as effectually destructive as any of the Jews ever was, or any of Papists can be; and tempts the World to believe, that either Earthly-mindedness, or to mind Earthly things, is consistent with Christianity, or that they are no Christians, and do not themselves believe what they Preach unto others.  
But to speak a little more distinctly, there are two things to be considered in our English Clergy; what they have originally from Christ, and what they have originally from Man. From Christ they have Authority to preach the Gospel, to teach and instruct the People, to administer the Sacraments, and offer to God the solemn Prayers of the Church, to admonish, correct, and execute Ecclesiastical Discipline, where there is occasion, and to receive the Oblations of the People for maintenance of themselves, and for Pious Uses; and a right to all the Respect and Submission which is due to the Ministers of Christ in so Holy an Employment. And from Man, they have Houses, and Lands, and Revenues, and Titles, and Honours, and Civil Power and Authority, and Charges and Encumbrances. And these are some good and useful; and some evil, pernicious, inconsistent with their Christian State; and, to be plain, Antichristian. The Houses, Lands, and Revenues may be of good use, if they be used as they should be; but the rest are Antichristian, under pretence of Honouring, Degrading; and under pretence of enlarging their Power with what they had not, debasing and abridging what they had, and subtly enslaving the Ministers of Christ to be Servants of Men; and not the outward Man only, but their very Minds and Spirits. And here lies the very Mystery of Iniquity. They are deprived of one part of their Christian Authority, and their Hands bound, under pretence of State and Grandeur, by having Chancellors, like the Grandees of the World. They are subjected to the State by their Acceptance of their Honours and Dignities from thence, (the very Temptation that was offered by the Devil to our Saviour, and a betraying of the Rights of the Church of Christ.) And the Papal Enchroachments and Usurpations being transferred to the Crown, and all Ecclesiastical Preferments coming from the King, this is first a Bait to allure Ambitious Minds, and then an Enchantment upon them, that they dare not displease the Creator of their Grandeur, though for the Service of their true Lord and Master, and the Saviour of their Souls. So that we are like to have a continual Succession of Flatterers of Princes, instead of faithful Monitors, as become the Servants of the great God to be; and Nurseries of false Loyalty, instead of true Piety and Devotion to God; and of Instruments of incessant Dissensions between Prince and People, instead of Healers of our Breaches; a just Judgement or deserved consequence of Sacrilege and Usurpation upon the Church of Christ. And here, if I be not much mistaken, lieth the Root of all the unhappiness of this Nation, and at this time in particular.  
The Providence of God hath not at any time been wanting to us; but we have been always wanting to our Duty to Him, and to our own true Interest. And though all have been wanting, yet the beginning of this deficiency hath been in them, who should have better attended to, and wisely considered the Motions of Providence, and been the first active vigorous Movers to the rest to have corresponded with it: But, alas! they attended more to the Motions of Men, and to please them, or at least not displease them, for their own Advancement or Security; and this is called Prudence forsooth: And sohave we lost a most favourable Opportunity put into our hands. When Men turn from God to Men for Counsel, or Assistance, or Advancement, that Divine Power which doth ordinarily accompany the Ordinances and Orders of God, doth usually departed from them, though chosen, or regularly commissioned by him; as it did from Saul: And then they are ready to fly to any mean things for support or safety.  
The Church of England hath been in Bondage, under the Civil Power, ever since it was discharged from the Roman Usurpations, which were not totally abolished, but too much reserved to another Master; and a Slavish Spirit hath ever since possessed it. It did quietly acquiess in the greatest Sacrilege that ever was committed: It contentedly suffered the most solemn part of its Liturgy, composed by English Bishops, and, as was declared by Act of Parliament, by the aid of the Holy Ghost, to be dismembered, disordered, and defaced, and the Christian Sacrifice abolished by Foreigners, and a Factious Party, which have ever since been Thorns in their Sides, without the concurrence of the English Clergy. The true Christian Discipline they never had the Courage to attempt to restore, though an Office was prepared for a Memorial, with a Wish to have it restored, from the beginning, which King Charles II. observing upon an Ash-Wednesday, asked, Why do they not restore it? Who hinders 'em? And for the Worship of God, we have ordinarily only Matins and Vespers, and that too only on the Lord's-Day, and in that too the Prayers short and deficient, either to excite, or to express the Devotions of the People, where there is any; and besides all this, what we have, commonly read with so little Devotion, as gives Scandal to many, and no little disturbance to others. And our very Sacraments and most Holy Things, no less than holidays, are scandalously profaned. Baptism, which is the Solemnity of our engaging in the Christian Covenant, not only permitted, but even forced upon such as do not desire it, either for themselves or their Children; but bring their Infant Children either for fear of the Apparator, or out of Custom to be like their Neighbours, without any sense or understanding of so much of the Christian Religion as was required anciently of Catechumen, before they were admitted to Baptism. And that other Sacrament, the Holy Memorials of our Saviour's Passion, which, from the rising of the Sun to the setting of it, that is, all over the World, hath, in all Assemblies of Christians, for the solemn Worship of God, till the last Age, been presented before God, as a solemn Recognition of our Redemption by Christ, and Subjection to him as our Lord, hath been not only most shamefully neglected, and so treated, both in Sermons from the Pulpit, and in Printed Books, that it appears few amongst us rightly understand it at this day; but most horribly profaned, not only by common admittance of all that will to it, but even forcing the most wicked and profane Officers to it, upon the Penalty of losing their Places. And so unhappily have some of our Controversies with Papists and fanatics been managed, and so superficially and impertinently our Preaching been generally throughout the Nation, that we have disputed one part, into disbelief of the Scriptures and Infidelity; another, into contempt of one of the chief Principles of Christianity; and generally all, into Neglect and Contempt of the Examples, Precepts, and Counsels of greatest Perfection in the Christian Religion; and together with that, preached the People generally into a careless tepid state of Indifferency; so that in the Country especially, it is rare to meet with two or three good sensible intelligent lively Christians in a Parish. And who of our principal Clergy can deny any of this? And if it be all true, why is it not reform? If they cannot reform all, why not as much as they can? Why is not the Christian Worship restored in their Cathedrals? And if those be so burdened by profane Officers imposed upon them, that they fear to expose it, why do they not reform their own Families, and restore it at least in their own Chapels? What Account will this Glorious Church, as carnal Flatterers call it, give of their Neglect of Propagating the Gospel in Foreign parts, at least in our own Plantations, and suffering them to be such Nourseries of Scandals to the Infidels? What Account of the many things fit to be done at home, for the Service of their Master; and fit to be considered by them jointly in a Body, and promoted in Parliament; which yet are neither studied, nor considered, nor so much as thought on by any of them, no more than if they did not belong to their Care, or were not of any Concern to their Master, though they sit Session after Session in the Parliament? But how can it be expected that they should ever extend their care to things so remote, who take no more care of what doth concern them in their own Chapels and Families?  
It is an amazing thing for one whose Eyes are open, to consider these things. But it fairs with collective Bodies of Men, as with single Persons: they are subject to the like Diseases: the State of this Church is plainly a Tepid, Scorbutic, Latitudinarian, Laodicean State, quite sick of the Prudentials; and has been so in a manner from the first Settlement of the Reformation. And to speak freely, as becomes an honest Man, though there was great need of a Reformation, when it was begun by Luther, and long before; yet hath that great Work been so ill managed, with more of the Antichristian than Christian Spirit, that I cannot see, by any growth in Grace and Virtue, that the Blessing of God hath ever been with it; only he seems to have preserved these Reformations rather as Judgements and Corrections for the Obstinacy of that Church which would not reform: and raised up and preserved the several Sub-divisions of Parties amongst us for the very same cause and purpose. For the True Cause of all the Divisions and Separations amongst us, is no other but our Scandals, Abuses and Corruptions; both by way of Natural Causation, and by the special Judgement of God, to awaken us, if it be possible. And though the Blessing of God, the true Spiritual Christian Blessing, be not upon them, because he doth not favour Schisms and Divisions, yet is his Protection over them, as his Instruments in the Nature of a Judgement, and in some things to raise an Emulation in those of the Church, if they would lay it to heart and understand it. For there is none of them all, but there is some thing in them, which may serve for Admonition and Notice of something amiss in the Church.  
This which I have now said, may be of use not only to them of the Church, but also to all the several separate Parties, and deserve their very serious and deep Consideration. For it is not a light matter to Make a Schism or Division in any particular Church, or in the Catholic Church. It hath been looked upon, in all Ages, to be a damnable Sin: and  doth well consider the several weighty Admonitions in the Scriptures concerning it, if he have not a benumbed Conscience, will not make light of it; nor yield to plausible pretences: there is nothing so bad, but the Wit of Man and subtle Suggestions of Satan can put a colour upon it; nor so good, but they can  it and disparage it: but it is dangerous and very imprudent to play tricks with Sacred things. Any thing else may be more safely meddled with in that manner.  
This does concern them all in general; and I must add a word or two more: There are none of the best of them, that I have yet talked with, that could or would deny that their Party was much sunk in Piety and Virtue from those degrees of it, which was in those before them of the same Party. And this being so, it concerns us all to consider well, whether the Apostasy foretold be not an Apostasy in Practice, as well as in Principles? and, Whether, while we are gazing to see the Judgements of God upon it abroad, it may not be found amongst us at home; and we feel, in a surprise upon the Nation at home, what we expect to see elsewhere, at Rome; as was upon this City in sixty six. And certain I am, that there are not only Antichristian Principles amongst us all, but whole Antichristian Sects and Parties, which, deceived by the Subtlety of Satan, under the most specious appearances of the most pure and refined Christianity, do undermine and enervate the true Genuine Christianity, and the Power of Godliness. It is one of the Devil's most subtle Policies, by abuse of Scripture, and mis-application of certain Truths, to impose upon People, and overturn them. So he began with our Saviour, and so he goes on with Professors to and at this day. The Holy Scriptures are abused, the Honour of God is abused, the Merits of Christ are abused, the Guidance of the Spirit is abused, the Moderation and Condescension of the Gospel is abused, and whatever is most Excellent and Admirable is abused by the Subtlety of the Enemy, and the supine Negligence, and Inconsiderateness and Folly of Men. And woe be to them who dare presume to be the Instruments and Leaders in these Abuses and Doctrines.  
It is certain that our Saviour gave Instructions to his Apostles for the Settling of his Church; and that they accordingly in all places, where there were a competent number of Converts, did ordain Elders, and gave Authority to others to do the like; and so settled a Succession in the Church, which hath continued all over the World to this day. And it is certain, that the State of the Jews was so corrupted in his time, as provoked the Judgement of God upon them, so that they are a Monument thereof all over the World to this day; and yet neither He, nor his Disciples, did ever refuse communion with them, till they were cast out; and so far was he from allowing them to separate, that he foretold their being cast out of the Synagogues, as part of the Persecution they were to suffer. It is also certain, that our Saviour did foretell that many false Prophets, that is, false Teachers, should come in his Name, and deceive many; and gave great Caution not to go out or believe them; and that his Apostles did the like, and did with great earnestness exhort all to beware of Divisions, Schisms, and Separations in the Church: And accordingly, in all Ages, for Men to take upon them the Office of Elders or Ministers of the Gospel, without a Regular Ordination, derived by Succession from the Apostles; or to draw away people after them, and engage them in Separate Parties, hath been looked upon as a heinous Sin; and whoever have done so have been Infamous in the Church ever since. And therefore, if our Dissenters did continue daily with one accord at our Temples, as the primitive Christians did, and did continue their Assemblies at their own Meeting-places, for Instruction and Edification, without any Separation from the Church, provided there was nothing but true Christian Doctrine taught amongst them, I do not see but they might be of very good Use, and deserve not only an Indulgence, but Encouragement from the Public Authority. But they, who make a Trade of it to engage Separate Parties, I do verily believe have much to answer for before God: and those who desire to be Christians indeed, had need to beware of them. And this I must in justice say, after all I have said concerning what is amiss amongst us, that, thanks be to God, we have those amongst us, who, for good Learning, for profitable Preaching, and for sincere Piety, Devotion, and all Virtue, are no way inferior to any of the Dissenters, if to be equalled by any of them: and yet I cannot say they are so many, but there may be reason enough to receive those Labourers also into our Lord's Harvest. And I hearty wish it was well considered, How they may be made more serviceable in so important and needful a Work, without any thing of a Separation: and that they would consider, Who They are, who sit in Moses, or rather the Apostles Seat, and, What our Lord doth require in that respect.  
And now, to come more particularly to the PEOPLE of that Party called Quakers, I must first acquaint them, that I have not only had several Conferences, with the Principal Persons of their Party, whom they call Ministers, but have also sent them several Letters and Papers to their Second Days Meetings: And as our Conferences have hitherto been managed in a very friendly manner, so I do desire to proceed in the same manner with them also: and therefore, what is directed at first only to the second days Meeting, I shall desire them now to receive, as intended from the first for them all, though I thought it most fair and decent to proceed in that order. And it is as followeth:  
To William Penn, and the rest of the Friends with him, at their second days Meeting in Grace-Church-Street.  
William, and the rest of the Friends with thee,  
MY Heart's desire and Prayer to God for you all, is, that ye may be saved: for I am persuaded that you have a Zeal of God, at least many of you, though not according to Knowledge in some things. Nevertheless, whereto ye have attained, in that I desire ye may be established, and that God will be graciously pleased to reveal the rest to you, that ye may be perfect and entire, wanting nothing. For which purpose I come, I trust, by the Grace of God, with a Message of Grace and Peace to you. I am well satisfied that it is no mere Humane Project or Artifice, that at first raised you up, and hath conducted you hitherto: but a Supernatural Power, and that it is of the Lord, some way or other, (as was the Separation of the Ten Tribes from Rehoboam, 1 King. 12.) for Correction and Reformation of something amiss in this Church. And therefore I dare not presume, either upon my own head, or by my own Ability, to intermeddle in it. But my Heart is enlarged towards you upon these Considerations: 1. That ye do assert one of the Great and Chief Principles of the Christian Religion, which I have observed to be very unworthily and even despitefully treated by too many, who have gotten into, or seek, Preferments and Employment in the Church, without Check or Reproof; and so unworthily deserted by most, for fear of reproach, or disgrace, or hindrance in their Preferment, that I have not known it generously asserted by above two or three in the Pulpit, (but those great Men indeed) though it be plainly a Doctrine most authentically and solemnly professed and declared in the Church of England. 2. That ye do bear a good Testimony against other Abuses connived at, or tolerated amongst us. 3. I am moved with Pity towards you, that you should have so great Causes of Offence or Scandal given you, against the Holy and Established Institutions and Ordinances of Christ, for the Ministerial Office; for the Admission of Proselytes; and for the great Solemnity of the Christian Worship, which hath been so long abused with Controversies, that I know very few Persons now amongst us, who do rightly and completely understand it; and even against the Person, Satisfaction, and Merits of Christ himself. But when I consider your Notions and Sentiments concerning these things, though I am well satisfied that you are under the Conduct and Energy of some Spiritual Power; yet, What that Spirit is? and, Whether One or Divers? in my Judgement, doth deserve very good Consideration. Ye know what Spirit it was, which God sent between Abimelech and the Shechemites, Jud. 9.23. and what that was, that was sent from the Lord to Saul, 1 Sam. 6.14. and what that was, that was commissioned by God in the case of Ahab, 1 King. 22.22, 23. and what that was, in the midst of the Princes of Noph, Isa. 19.14. which was from the Lord too. And that such a Spirit hath been among some called Quakers, is manifest both by their Actions, Speeches, and Writings; nay, the very Spirit of the Devil, and of Antichrist, is apparent and undeniable, from the Indignities offered both in word and deed, to Holy things. But that is not the thing now to be considered, what Spirits may have appeared among them. For even among the Apostles, Satan had power to enter into Judas; and it is not improbable but those, whom our Saviour told, Ye know not what Spirit ye are of; and even Peter himself, when our Saviour said to him, Get thee behind me, Satan, might not at the time be free from some Impressions of Evil Spirits. That, 'tis likely, was a Peculiarity of our Saviour's, for the Prince of this World to have nothing in him. But the thing to be considered, is, What Spirit that is which at first excited, and hath now the Conduct of the whole Body of this People? And, not, whether it be sent, or commissioned from God? but, Whether it be one of the Ministering Spirits sent forth to minister for them, who shall be Heirs of Salvation? or, One of those Seducing Spirits, to whom, in the latter times, that some would give heed, was, in the times of the Apostles, expressly said by the Spirit of God? And great Reason there is to take this into very deep Consideration: 1. Because of the many and weighty Cautions given by our Saviour and his Apostles, and left upon record in the Sacred Scriptures, for our warning in these latter times, to beware of them, and not to go out after them; with Admonitions concerning their Subtlety, their Energy or Power, and their strong Delusions to deceive, if it were possible, the very Elect; and that even Satan himself is transformed into an Angel of Light, that is, puts on the Appearance of an Angel of Light, (2 Cor. 11.14.) and, lastly, that we should try the Spirits, (1 Jo. 4.1.) 2. Because, if the Trial be by Agreement or Disagreement with the Doctrine, Institutions and Ordinances of Christ, and his Apostles authorized by him, they may seem to have apostatised and gone off, or, at least, fallen short of them, in matters of great Moment, and special concern, those before mentioned; and therefore to be Seduced by some Spirit of Error: For I doubt not but the Devil himself hath that Malice and Envy against the Man Christ Jesus, by whom he hath been Conquered and Vanquished, and against the Solemn Memorial of that Victory, that could he but keep people from engaging in that Holy Covenant with Him by Baptism, and from the Solemnity of that Memorial, he would be willing himself to lead them into all other Truth, upon that condition, rather than fail. Yet notwithstanding, since they are a Sober People, have received, retained, and do act upon one of the chief Principles of Christianity, and have divers commendable things in them; and what Errors they have fallen into, have been occasioned by the Scandals and Offences given by those of the Church, who will have a sad account to answer for it: I do hope in the Mercy and Goodness of God, that if it be a good Spirit, which hath the Conduct of them, he shall lead and dispose those who are Sincere amongst them, to the acknowledgement of the Truth in those things, whereto they have not yet attained; and if it be otherwise, he shall be forced to resign the Conduct of them to a more powerful and better Guide; and that we shall see such a Society of Complete Christians come out of this despised People, as are at this time hardly to be found in any part of the World, that I know of. These are my Thoughts, and Hopes concerning this People in general at present. And Hopes, I say, grounded upon the Mercy of God, and Power of God, which no Good Being would oppose; nor no Evil Power can stand before. And in His Name I come unto you, knowing assuredly that neither I, nor any Humane Ability, is able to prevail against the Power that is amongst you, notwithstanding the Certainty of the Truths that I have mentioned already, and shall endeavour, by the Grace and Assistance of God Almighty, through our Lord and Saviour Jesus Christ, more fully to explain unto you in due time: But, as I said, if it be a good Power, it will favour me and assist me in it, and rejoice in it too: and if it be an Evil Power Commissioned, it must cease, and submit to that Victorious and All-Conquering Name: Its Enchantments must be dissolved, and its Sophistry and Fallacies detected. I therefore, as an Ambassador of Christ, in the Spirit and Meekness of Christ, beseech you, Be ye reconciled to the Truths of God, and receive them with that Reverence and Gratitude that is meet, without Cavilling, or regard to any Temporal concern. I do not invite you to return to the Abuses and Corruptions which you have forsaken, but to those Truths, and to the due use of those Holy things, against which you have been Scandalised by those Abuses and Corruptions. Nor do I invite you to dissolve your Society, or to leave off your Meetings, and drown yourselves in a promiscuous Multitude. No, you have in part born a good Testimony, and I would have you do so still: But I invite you only to make your Testimony more Complete, Illustrious, and Irrefragable, by bearing your Testimony to the whole Truth; and not any longer a Testimony like the Feet of Daniel's Image, partly strong, and partly weak, by a mixture of Truth with Falsehood; for that cannot stand long together; but to strengthen the things that remain, and set in order the things that are wanting, that ye may stand; for otherwise ye will certainly be Broken to Pieces. I invite you but to what I am doing myself with a small Company of Poor people, that is bearing a Testimony for God, and manifestly under his Conduct: But it is neglected by them, to whom it hath been offered for a sufficient Time, and in a sufficient Manner, considering their Learning, and pretence to Knowledge: And now it is offered to you, a despised People, that God may humble the Proud and , and confound the Wisdom of the Wise, by mean and despicable things, in the sight of Men. Be Wise, and neglect not the Opportunity, and you, who were last in the World's account, shall be first. What ever you do, you will find there is solid Truth in the Proposal, and I wish you may receive it to the Honour and Glory of God, and your own Comfort and Salvation; and you will then find me to have been  
Your Sincere and Cordial Friend, E. S. 31 Aug. 1696.  
After this there were other Letters and Papers sent, which may be taken notice of hereafter, as there may be occasion; but the last contained certain Questions, which I think fit now to propose to the Consideration of all, who are sincere, and do desire not to deceive themselves, nor be deceived in a matter of so great Importance, as the Will and Service of God, and the Salvation of their own Souls. If any notwithstanding will presume to go on in any false or Erroneous Ways, they must answer for it, and their Blood, if they miscarry, must be upon their own Heads. For the Design and Use of these Questions is, to examine the case, What Spirit they are of? the Spirit of Christ, or the Spirit of Antichrist; the Spirit of Truth, or some subtle Spirit of Delusion? Whether they be Christians indeed, or counterfeit Christians, that is, Antichristians? Whether Hypocritical Professors in Words, but Renagadoes in Deeds, refusing the Solemnities of his Covenant and Worship, and the Orders of his Church, or such sincere Christians as are ready to follow the Guidance of his Spirit out of their own Wills, and out of their own Wisdom and Imaginations, and Errors and Mistakes, into all Truth? and, Whether they be in the Way of Salvation, or of Delusion and Perdition? The Times of this Ignorance God winked at, but now commandeth all Men every where to Repent.   

QUESTIONS PROPOSED To the People called QUAKERS, First to their Ministers, at their second days Meeting; and now, to them All; for the better Examination, and rectifying some Errors and Mistakes amongst them.  

I. WHether there be not a great Party of fallen Angels and wicked Spirits, which are Enemies to Mankind, and with all the Power, Activity, and Subtlety they can, do continually endeavour to hinder their Salvation, and Communion and Union with the Father, Son, and Holy Spirit?  
II. Whether the Word, which in the beginning was with God, and was God, was not made Flesh and dwelled amongst Men, being born of the Virgin Mary, and called Jesus, which signifies a Saviour, and Christ, the Messiah, the anointed of God, and Jesus Christ of Nazareth?  
III. Whether his Appearance in Mortal Flesh was not to destroy the Works of the Devil, the Prince of that Party of fallen Angels and wicked Spirits; to be a Prince and a Saviour to Mankind, and the Captain of their Salvation to all who receive him, and subject themselves entirely to his Teachings by his Example, and by his Doctrine, and Precepts, and Orders recorded in the Holy Scriptures, and by the Motions of his Holy Spirit upon and in their Hearts and Minds?  
iv Whether he be not the Only Mediator between God and Man; so that Man can have no Communion with the Holy God, or Participation of the Spirit of Holiness, but by and through Him?  
V Whether that Party of fallen Angels and wicked Spirits, knowing this, do not above all things endeavour, by all means, to withhold people from closing and uniting with that Holy Mediator, and to withdraw as many as they can as much as they can from Him?  
VI Whether their most dangerous and subtle Actings in this Opposition be not principally, by Way of Deceit, under the Appearance and Pretence of Good to Man, and of Good Spirits?  
VII. Whether it hath not been foretell, that, in the latter times especially, there should be many false Teachers, who, with such specious Pretences and secret Energy, should endeavour to draw away People from the Faith, as to deceive, if it was possible, the very Elect; and Warnings given to beware of them, by Christ and by his Apostles?  
VIII. Whether the Spirit of God and the Spirit of Christ be not the same, and a Holy and Pure Spirit, a Spirit of Truth and Righteousness, leading into all necessary Truth, and from all Fraud, Deceit, and Fallacy, Cavils, and shuffling Evasions?  
IX. Whether it be not reasonable that Christ Jesus, who had done so much for Man, should prescribe what Manner he pleased for his People's engaging with Him; and for their recognising Him, and making their Solemn Address to the Father by Him; and what Orders he pleased and would have observed and continued in his Church?  
X. Whether to oppose such Appointments, Prescriptions or Orders, or to cavil at them, seek Evasions or Pretences to neglect them, and yet pretend to be Christians, be not a great Evidence of Insincerity, and of a subtle Antichristian Spirit of Satan transformed into an Angel of Light?  
XI. Whether Jesus Christ, besides his General Command to his Apostles after his Resurrection, to go to the Gentiles, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, etc. did not for forty days show himself to them, speaking of the things pertaining to the Kingdom of God, until the day in which he was taken up, after that he, through the Holy Ghost, had given Commandments unto them, and in or with those Commandments give them sufficient Instructions and Directions for the Constituting his Church, which he purchased with his Blood?  
XII. Whether the Apostles did not in all things faithfully pursue his Commands and Directions?  
XIII. Whether besides his express Commands and Directions, they did not also receive the Holy Spirit, according to his Promise in an extraordinary manner, and had the same residing in them, and manifesting his Presence with them, by extraordinary Operations, to guide and assist them in their Work?  
XIV. Whether they having received the Command to make Disciples in all Nations, (whether Jews or Gentiles) baptising them, as aforesaid, and teaching them to observe all things, whatsoever he commanded them, did not in all places preach the Gospel, exhort the People to believe and be baptised, and baptised with Water those, who did believe, though baptised before with John's Baptism, and though they had received the Holy Spirit, whether Jews or Gentiles?  
XV. Whether the Apostles, and the People converted by them, after they had received the Holy Ghost, did not, when they came together in one, or assembled for the Solemn Worship of God, break Bread, and eat the Lord's Supper, and do as their Lord did, and commanded them to do; and that so constantly, that there is not known any Assembly of Christians in the time of the Apostles, nor in many Ages after, to have been held for the Solemn Worship of God without it?  
XVI. Whether the Apostles did not ordain Elders, and appoint others, by special Appointment, to do the same, in every City; by such Authority, that none did presume to take the Office of Elder unto himself, but who was so ordained; or the Office of Ordaining Elders, but who was so appointed, either in the times of the Apostles, or afterward, but who have been infamous ever since?  
XVII. Whether seeing that our Saviour himself, though he needed not, would notwithstanding be baptised with Water, to fulfil all Righteousness, and thereupon had sensible Approbation from Heaven, did also by his Apostles baptise with Water; and that it is plain by their Practice, that his Apostles, and the whole Church of Christ, did understand his Command to baptise all Nations, of Baptism by Water, and as necessary for Forgiveness of Sins; and that Baptism with the Holy Ghost was peculiar to himself: whether, I say, this being so, it be not a forced and strained Interpretation, without any sound ground, and contrary to the most authentic Means of explaining Words, to restrain that Command to Baptism by the Holy Ghost only?  
XVIII. Whether, if such Construction be by any Spirit more than humane, it be not the Spirit of Antichrist or Satan transformed, to withhold Men under his own Dominion, from solemnly engaging with Christ, and from Forgiveness of their Sins in his Name? or, If it be only by Opinion of Men, such Opinion obstinately persisted in, be not a Damnable Sin, contrary to subjection of all Imaginations to the Obedience of Christ, and subverting of Souls, and such Teachers to be abominated and anathamatized by all sincere Christians, as Seducers, and the Ministers and Instruments of Satan, though they appear in Sheep's clothing?  
XIX. Whether, it having been the constant belief of all Nations, (whether Jews or Gentiles) that they had a real, though Spiritual, Communion with the Gods they worshipped, in their Participation of their Sacrifices, as St. Paul intimates, 1 Cor. 10. and may be proved by good Authority; and Christians duly disposed, having a like Communion with Christ in the participation of the consecrated Bread and Cup, as St. Paul affirms; and the solemn Worshipping of God, by presenting our Prayers to the Father, with those Memorials of our Saviour's Passion, being plainly a Recognition of our Redemption by Christ, and of his Dominion over us, acquired by his Passion, and that that is the only Propitiation, and He the only Mediator, by which, and by whom we Mortals born in Sin can have Access to, and Acceptance with the Father; and St. Paul having received the Doctrine of what he taught concerning this, from the Lord; and the ancient Christians frequenting this Ordinance, after they had manifestly received the Holy Ghost: Whether, I say, this being so, to reject these either as Types and Shadows, (which are indeed Antitypes, as the Grecians express it, Solemn Memorials, and Sensible Declarations before God, Angels and Men, of present internal actions of our Minds, for the greater Manifestation and Notoriety of the Fact) be not mere Sophistry, Shuffle and Evasion; or as needless, upon pretence that Christ is come to them in the Spirit; or of their having the Substance; be not to set up themselves in Pride above the Apostles and Holy Christians, who had so manifestly the Spirit of God; nay, above Christ himself, viz. to reject that as needless, which he instituted as necessary; and a plain Evidence of the Subtlety and Delusion of Satan, to oppose Christ, and detain and withdraw people from his Solemn Worship, and under the most specious appearance of the Spirit of God, by sensible Motions to things appearing Good, and by False Lights, to corrupt and adulterate them, and get and keep a residence in them, as if it was the Spirit of Christ? Whether such Obstinacy, such Fallacy, in such a Matter, of such Importance in Christianity, and yet so easy to Man, and void of all Exceptions, be not plain Evidence of a Mystery of Iniquity in it?  
XX. Whether to deliver those things in the Name of the Lord, as immediately from the Lord, and by his Spirit, which may be plainly perceived and detected to proceed either from a humane Spirit, or a Spirit of Error, be not a great Presumption against the Holy Majesty of God, and a great Scandal to the Holy Doctrine of the Guidance of the Spirit of God, and therefore a double and great Sin; the Sin of the False Prophets of old, and that which in Germany formerly, and since in this Nation, raised so great a Prejudice against the Truth?   
Upon the perusal of these Questions, it may be supposed that some Answer was returned, and therefore some account of that may reasonably be expected; and I should have been glad to have been able to have answered so reasonable an Expectation more fully: but the truth in short is, that eight of the first ten were answered affirmatively, but the other two were answered indeed, but with Answers not to the Questions: and the other ten remain yet to be answered; but I hope upon due consideration will be answered at last, not with words only, but with deliberate solemn Actions. Nor are my Hopes without rational Ground. For in the several Conferences I have had with them, seven or eight at a time, of the principal leading Men of their Party, they behaved themselves, as became serious considerate Persons; heard patiently and attentively, replied gravely and calmly, none interrupting either me or any of their own party while speaking; and our Conclusion was friendly, though not altogether agreeing in the same Sentiments. And this is my Ground in respect of the Persons.  
And for the Matter itself in question, That they have been led into Error and Mistake in some things, the due Consideration of these Questions will in a great measure make them sensible. And when, besides, they shall consider by what Means they, who misled the rest, came to overshoot themselves, and fall into those Mistakes, viz. through the Scandals , and that common Infirmity incident to us Mortals, to run from one Extreme into another; this will farther satisfy and confirm them in the truth of it. And if to these Considerations be added a clear Explication of the Truth, which they did not rightly apprehend before; this, with the Grace of God, will farther enlighten the Mind of those, who are sincere, and regard Truth more than any temporal Concern, with much Satisfaction, viz. That Baptizm with Water, and that Noble Solemnity of the Christian Worship, are not needless Types and Shadows of things past and fulfilled, as they imagine, but Solemn Expressions and Declarations, more comprehensively and remarkably significative than Words, before God, Angels, Devils and Men, of present Acts of the Mind, of what is internally and invisibly at the same instant acted in Spirit; the one, of our Engagement in an Holy Covenant with God in Christ, by putting off, by Repentance, our Pollutions through Sin, and Dedication of ourselves to the Holy Trinity; the other, of our Recognition of our Redemption by Christ, by his Death and Sacrifice upon the Cross, and of his Dominion over us, and our Subjection to Him, even to lay down our Lives in Obedience to Him, as he did His in Obedience to his Father; which is done by making our Solemn Address, and presenting our Prayers to the Father, with the Memorials of his Passion, as the Great Propitiation for the Sins of Mankind, and Participation of those Memorials, being Consecrated not only by a Separation to a Holy Use, but by a real Sanctification through the Spirit of God at the Prayers of the Church, whereby the Faithful have a real and Spiritual Communion with Him, and one with another. This is the pure Offering of the Gentiles, foretold by Malachy, That it should be Offered by them from the rising of the Sun, even unto the going down of the same. And this is the Sense and Meaning thereof received and retained by the Church of Christ all over the World, till Calvin's new Notions became received as the Pure Word of God, and made this most Sublime, most Holy, and most August Sacrament, as it is deservedly called by Dr. Morton, be taken in effect for a needless Ceremony, or of no great Importance, by others besides the Quakers, and used, or rather neglected, accordingly even to this day. These are the great things in it, which I have now mentioned, but rare to be found in our Books now a days, or heard of from our Pulpits: Nor can it conveniently here be explained as it deserves. But as to both these, what is said before, pag. 13, 14. ought to be considered. These things, I say, well considered, cannot choose but make great Impression upon the Minds of those who are sincere, and have a due sense of their own Spiritual and Eternal concerns.  
But when they shall also understand, That the great Principle of the Guidance of the Spirit of God, is not so peculiar to themselves as they imagine, but the constant Doctrine of the Church of Christ in all Ages, and of the Church of England in particular, (as I have showed in a Discourse of Mystical Divinity, and some others under the Title of Asceticks, or the Heroic Piety and Virtue of the Ancients,) and notwithstanding the Extravagancies of some inconsiderate Opposers of Fanaticism, asserted by most eminent Men of this Church, as the profound Dr. Cradock, lately deceased, (who himself told me, he had Preached twenty or thirty Sermons upon that Subject) and others now living; and that there are and have been, before George Fox appeared in the World, Persons in the Communion of the Church of England, as well acquainted with Spiritual things as themselves; and, by consequence, how little necessity there is of venturing upon the Sin of Schism for that cause: And moreover consider, that Christ appointed an Order of Men for his Ministerial Office to succeed in his Church by an external Call and Commission; and notwithstanding the Corruptions of those who sat then in Moses' Seat, would not suffer his Disciples to break Communion with them, or disregard their Authority; and by consequence how dangerous it may prove in the end, for Men to presume to set up Parties, and draw People after them contrary to his Orders, and to continue so to do, after fair Warnings and unanswerable Admonitions to the contrary.  
To conclude, When they shall farther consider, how horrid a Sin it must needs be to presume to attribute to the Holy Spirit of God, the Workings of their own Imaginations, or perhaps the Subtle Suggestions of some wicked Spirit of Delusion; and to expose and scandalise the Holy Doctrine of the Guidance of the Holy Spirit, by denying of certain and manifest Truths; and using such little Shifts and Evasions to oppose plain Evidence, as an honest and ingenious Lawyer would scorn and be ashamed to use for his Client: When all these things, and more that might be observed, are well understood and considered, why may I not with reason hope that all, who are really such as they have appeared, in the several Conferences I have had with them, to be, should answer the End of my Letters and Questions, with more than civil and kind Words, in real and solemn Actions? Why should I not hope that no private Interest, nor any Temporal Concern, should hinder them? Why should I not hope, that since God hath apparently again concluded all under Sin, (which all Parties confess of all others but their own, and is true of all without exception) that all should humble themselves before Him, return to mutual Charity one with another, and subject themselves, and all their Imaginations, to his Wisdom, as well as their Actions to his Will, to the intent that he may have Mercy upon all? Why should I not hope, I say, since God hath done this, and for this End, that they, if they be indeed partakers of his Holy Spirit, should be the first in giving Glory to God, by such a just and reasonable Humiliation before his Divine Majesty, and Acknowledgement of our Humane Infirmity, if never so little left to ourselves, or but steping aside out of the Order of his Holy Conduct; and subject themselves entirely and readily to all the Orders he hath appointed in his Church? No sober wise Man will expose himself, and lead others into Danger or Hazard, when he may without any Difficulty or Encumbrance put himself and them into Safety and Security: Nor will any ingenious Man, if he have committed a Mistake, stand it out and maintain it against a Grave and Judicious Man: Much less will any considerate Man, who hath any sense of God, and regard to his tremendous Majesty, dare to persist in Opposing or Disputing his Institutions or Orders: and therefore I shall here conclude this.  
But because I have received certain Questions concerning these Matters, but without any Name of any who sent them, or to whom I should return Answer, though I shall forbear to expose them, by making them public; yet because I am debtor both to the wise and to the unwise, for their Satisfaction, who are either moved with such Scruples, or rely upon such infirm Grounds, I shall return a brief comprehensive Answer to the Eight Questions in these following Assertions.  
The Holy Scripture of the Old and New Testament is the only Rule of Faith and Practice, rightly understood and used: But it is in many Cases only a General Rule, leaving the special Application in some, to all Persons; in others, to certain determinate Persons. And therefore to require Express and Plain Scripture for Faith and Practice in all things, doth proceed from Ignorance and Weakness in some, but too often from a disingenuous Spirit of Contention, a dishonest Design, or Satanical Delusion.  
The Practices of the Primitive Christians were some Permanent, to continue in the Church; others Temporary, and Alterable, according as there might be occasion, for Order, Decency, and Edification, and did vary from the beginning in several Churches and parts of the World; whereas the others were truly Catholic, according to Vincentius Lirinensis his Rule, that is, universally observed without any known beginning since the Apostles.  
The Spirit of God was poured forth upon all Flesh, when the Gospel was Preached to all Flesh, or to every Creature, that is, not only to the Jews, but to the Gentiles also. But as to individual Persons, it was never so poured out upon all Flesh, but there were some things pre-acquired; as Faith in Christ Jesus, and ordinarily Baptism with Water, Obedience, and Prayer, etc. Nor was the Manifestation thereof ever given to every one; but to every one to whom it was given, it was given to profit withal.  
As many as are led by the Spirit of God, they are the Sons of God: and, If any Man have not the Spirit of Christ, he is none of his, Rom. 8.14, & 9 But it is to be known and remembered, that a great and principal, and the most certain Leading of the Spirit of God is not sensible, or easily perceivable how it comes; but it is generally a Secret Illumination of the Mind to perceive the Excellence of the things of God, and the Emptiness and Deceitfulness of the things of the World; from which proceeds an Appetite to those, and an Indifference to these; and in particular actions a like secret Illumination of the Mind, to apply the general Rules of the Scriptures to the particular Sense, and an Inclination of the Will to what is so perceived to be the Will of God. And in more sensible Motions, Impressions, and Openings, as some call them, the Trial is by their Agreement with what is agreed to proceed from the Spirit of God; that is, the Holy Scriptures; what is contrary to that is to be rejected, as coming from the Enemy: what is not inconsistent with that aught to be followed; or if doubtful, be referred to the Judgement and Determination of the Elders, according to the Observations of the Ancients; or of the most Experienced Christians, especially of such as by their Office and Place are authorized, and obliged to be Guide of Souls. And those who have presumed to reject these Ordinary Means, which God hath appointed, and established in his Church, have frequently fallen into Mischief.  
There are many of the Mind of Simon Magus, Act. 8.18. they are desirous to purchase it, but not at the Price our Saviour set it, Mat. 13.44, 46. And there are many false counterfeit Spirits, very officious to offer themselves where they find hopes of Reception; and they always suggest and instigate to the following of their Leading, which is insensibly, and as they find their Followers disposed, from the Holy Scriptures, and from Christ; and when they cannot prevail with them in that manner, they endeavour to fill them with Spiritual Pride and Conceitedness, make them admired by others, as extraordinary and very Holy Persons, that they may make them think better of themselves than they ought, and so get advantage of them that way. And there are generally two great Faults committed by most Pretenders to the Guidance of the Spirit. 1. They do not well consider themselves, and teach others the necessary Qualifications pre-acquired for the obtaining of so great a Divine Favour. 2. They neither consider nor teach others the necessary Cautions and Directions for Trial of Spirits. In general the Conscientious Observation of the Holy Scriptures, is a principal thing for both. For as the Law was our Schoolmaster to bring us to Christ, so the Conscientious Observation of the externally revealed Will of God, which is Obedience, is our Schoolmaster to prepare us for, and bring us to the true Spirit of God. But for more particular Cautions and Directions, that is a Subject too large for this Occasion, and hath been largely treated of by others.  
The Questions concerning Baptism with Water, and the Eucharist or Holy Communion, are even such as that of Naaman, 2 Kin. 5.11, 22. But they who make them are not like the Servants of that Heathen, who gave him this prudent Admonition: If the Prophet had bid thee do some great thing, wouldst thou not have done it? How much rather when he saith unto thee, Wash and be clean? May they at least take Example from that Heathen, who received the Admonition even from his Servants, even with the like blessed Success. And this, with what I have said before, is as much as I apprehend necessary to be said to the Questions, for such serious considerate Persons, as are willing to be satisfied and informed of the Truth: and I shall be ready to give them all further Satisfaction, when I understand where any real Scruple doth remain.   

THE REVIEW.  
WHAT I have written, I have written with all Plainness and Simplicity, with all Candour and Impartiality, and Good Will to all; without any other Design than for the Service of God, and the Good of all; and without any Affectation of any Ornament, as becomes the Majesty of the Truths of God: Yet can I not expect but I must incur the Censures of most in one thing or other, when I consider the general Corruption of men's Minds and Judgements, as well as of their Manners, at this time; not only of the Scandalous and Profane, or Hypocritical Professors; but even of such as are sincere in many things, and deservedly esteemed in the World both for Parts and Honesty; and yet in others, not so complete as might be wished, partly through the Bias of their own Dispositions, and partly through the Common Cheat of Honourable Names; such as Prudence, Moderation, Discretion, Charity, etc. and their Contraries, calling Good, Evil; and Evil, Good; and partly through certain False Notions, undermining the Integrity of the Evangelical Doctrine of Christ, as the Pharisees did the Law of Moses, and rendering it of none Effect in many things; which have been introduced and recommended to the World, by a late Sect appearing in a very plausible Form, but, in truth, generated by an unnatural Copulation of Church of England with some Socinian Principles, setting up their own Corrupt Humane Reason in the place of the Divine Wisdom, and wresting the divinely inspired Scriptures to a Compliance with it; persuading themselves and others that the Noble Heroic Virtues, so much studied and practised by the ancient Christians, such as Humility, Contempt of the World, Heavenly-mindedness, etc. were for times of Persecution; but we are under another Dispensation; as I myself have been told by a Principal Author and Promoter of it; and encouraging such Temporising Compliances, under the specious Pretences of Moderation and Prudence, as are not only Inlets to Sin, and Hindrances of Graces, but inconsistent with the Practices and Sentiments of the best Christians of all Ages, with the Doctrines and Instructions of the Apostles, the Example and Precepts of our Saviour himself, (to say nothing of Evangelical Counsels in this Age) our Baptismal Engagements, and the Genuine Spirit of Christianity, and the Interest of the Kingdom of Christ in this World. What Glosses they make upon our Saviour's Sermon upon the Mount, I must leave to others better acquainted with them, to consider. But, What can be expected from persons so levened, but as severe Censures of this Writing as they take this to be of others? but that reasonable Expressions of just Indignation at Abuses and Corruptions in Matters of Religion, or at abuse of Scriptures to patronise Vanity, and by persons professing Religion, should be censured for Passion? but that such warm Expressions and Charges, as were necessary to awaken such out of a Deadly Slumber, as Experience had proved, could not be moved by gentler touches, should be censured as uncharitableness? and necessary plain Dealing with Mortals, for the Service of God, the Good of a Country, and the Salvation of Souls, be censured as Indiscretion, Disrespect to Superiors, and Sauciness?  
But to leave such as are ready to wish, and to talk, but will do nothing but what may serve to recommend themselves to those whose Commendations are most desirable; are willing to use others, as the Cat's foot, but will not touch the Work with one of their Fingers; nor intermit the compliment of a Dinner to consult of what themselves profess to be matter of great Importance; whose Prudence prefers to countenance Religion with Perukes, and Laces, and Topknots, and Servants in Livery, rather than to bear the Reproach of Christ, in bearing Testimony against the Vanities of the Age, by the tacit Reproof of them in a decent but plain and a little unfashionable Attire; who prefer Charity at home, in providing for the temporal concerns of themselves and their Families, with some little creditable Acts of Charity, as we call it, before trusting to Providence in more liberal Contributions to unfashionable Good Works: to leave such, I say, and to come close to the business, to the State of the Church, (of which I am yet a Member, and am not satisfied to separate while I live in the Nation, notwithstanding all I dislike in it) for this is the Root of all, and principally to be considered; and they are to take care of the Dissenters: If we consider the Great things belonging to the Charge of the Governors of this Church, both severally in their particular Dioceses, the State of the Clergy and People there; and jointly to them all as one Body, viz. The Court, and the Nobility; The Universities; The Parliament, so far as Religion is concerned there; The Prisons, (which might be made Schools of Virtue, but are now Nourseries of all Vice and Wickedness) and Condemned Persons there; (for whose Assistance they of the Roman Communion employ the ablest and best qualified of their Clergy, and we the most ordinary, though they are not a few, who are every Year Executed in this City, and throughout the Nation; The Foreign Plantations, and the Propagation of the Christian Religion by that Means abroad; for our Neglect of which the Monks, and Jesuits, and Quakers, and such as we call fanatics, will rise up in Judgement against them; and the Dissenters at home; for they also belong to their Care, to remove all just Occasions, give all reasonable Satisfaction, and to use all truly Christian Means to reduce them: If all these, besides divers others, which cannot presently be thought on, be considered, What Account can be given that may reasonably pass with a considerate Mortal Man, of any of these? and, What Account then can be given of all to the Immortal, Allseeing, Righteous God.  
These are Generals, of each of which a particular and clear Account must be given by every one of that Order, what sense he hath had of his Duty in that respect, and what Care and Endeavours he hath used in discharge thereof? To these I will add but one or two Particulars, of Occurrences in this Reign: One, of a Bill for Suppression of Vice and Debauchery, drawn indeed at their Request; but after it had been perused and perfected, not only by able Counsel, but by all the Judges then in Town, particularly the Lord Chief Justice Polexsin, the Lord Chief Baron Atkyns, Mr. Justice Dolbin, Baron Letchmare, and I think one or two more, and fair written out put into their hands, and a Motion made by the Bishop of Chester to bring it into the House, and granted by the Lords, and yet stifled and suppressed in their hands. Another, a Needful and Hopeful Reformation, begun by the Authority and Encouragement of the QUEEN, and not only vigorously prosecuted here in Middlesex, but in a hopeful way in many other Cities and Counties all over the Nation, and this stopped first by a Combination of Middlesex Justices, (I need say no more) but at last more effectually in a Judicature of Equity, in the Presence of no less than seven of our Reverend Prelates, by two wicked Men, the one Speaker, and the other a Member of Parliament, the 
* Mr. Ralph Hartley, who is still a Sufferer between a Succession of City Magistrates, and a Combination of Surry Justices, and some other persons, and shamefully oppressed by them.  Justice of the Peace, who had been most diligent, and other persons concerned in the Promotion of that Good Work, checked, vilified, and abused, without any just cause, to the discouragement of the Execution of the Laws, and Contempt of Her Majesty's Authority; and all in the Presence of those Bishops, who came on purpose to countenance the Cause of Reformation, were satisfied of the Iniquity of the Proceed against it, and yet not one of them ever appeared after in it, to any purpose more than in one little printed Discourse in Vindication of the Gentleman so abused, as aforesaid. And what Account can be given of these things?  
It is a great Truth, That neither King, nor Parliament, nor Bishops, of themselves and their own Motion, have done any one Act, that I know of, worthy of the Name of Christian. And where lieth the Fault of all this, but at their door, who, instead of Admonishing, and Exciting, and Animating to due Returns of true Gratitude in Fact to God, for his admirable Providence, have, by their Neglect, and the consequences of it, provoked the Favours of Providence to withdraw, and to leave us to ourselves, and to eat the Fruit of our own do? And whence comes this Neglect of so many so obliged, but from a common Defect of Good Education at the Universities, and the Enchantment of their Preferments?  
But is not this Great Uncharitableness, may our Grave Prudential Gentlemen say, thus to lay open to the World the Nakedness of our Governors, and of the Church? Doubtless as great as for a Physician to prescribe a bitter Potion to a tender Patient; or a Chirurgeon to cut or burn, after trial of more gentle means, what is found otherwise incurable. It is that they, at whose door lieth the Root of all our Evil, may give Glory to God, by taking Shame to themselves, and giving Good Example of Humiliation and Reformation to others. But if they will not, I hope the despised Quakers will be so wise, as to accept the Honour of beginning the Example. For all have sinned, and come short of the Glory of God.  
But, Who called You to this Office? may our Prudentialists say: By what Authority dost Thou this? and, Who gave Thee this Authority? He who gave me Eyes to see, and a Heart to be sensible of it, and a Mind to be Faithful to Him, who called me and led me, by his Hand, to his Holy Service, not for filthy Lucre's sake; not to make a Trade of it; not to seek the World in the Church; but to serve Him in the Service of all Men, in the best manner I can.  
FINIS.