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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	true_a	work_n	6,989	5	6.0140	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B10083	Tracts theological. I. Asceticks, or, the heroick piety and vertue of the ancient Christian anchorets and coenobites. II. The life of St. Antony out of the Greek of Sr. 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 rectifie some errors, which through the scandals given they have fallen into.	Stephens, Edward, d. 1706.; Stephens, Edward, d. 1706. Asceticks, or, the heroick piety and virtue of the ancient Christian anchorets and coenobites.; Stephens, Edward, d. 1706. Life of St. Antony.; Stephens, Edward, d. 1706. Antiquity, tradition, and succession of mystical divinity among the Gentiles.; Stephens, Edward, d. 1706. Enthusiasmus divinus: the guidance of the spirit of God.; Stephens, Edward, d. 1706. Apology for, and an invitation to, the people call'd Quakers, to rectifie some errors, which through the scandals given they have fallen into.	1697 (1697)	Wing S5444E; Wing S5444E; ESTC R184630	221,170	486

concluded they were Devils and being afraid they call'd 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 Smoak 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 stav'd 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 Ascetick 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 belabour'd 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 intirely 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 perswaded many to chuse a solitary Life and by this means there came to be many Monasteries in the Mountains So that now the Desarts were turned into a City by Monks that left their Estates and Houses and entred 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 Vertue of Prayer went over unhurt When he returned to his Monastery he obliged himself to very severe and youth-like Enterprizes By his Conferences he would be continually encreasing 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 't is decent for us to confirm one another in the Faith by Exhortation and to chear 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 your selves We have laid out so much item so much Time upon Exercise But rather as beginning every day let us inlarge 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 't is 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 cloathed 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 Vertue 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 Vertue to inherit a Kingdom Let us have a Thirst after true Possessions for What does it signifie 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 ought 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 shew the same Readiness of Mind that as 't is written he may please his Lord and not run a risque 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 't is 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

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 forc'd 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 referrs 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 shew 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 presum'd 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 Authentick Evidence that can be her most solemn Addresses to Almighty God in divers Collects for this very purpose As for all Persons to be Baptized before they be Baptized to give his Holy Spirit to them that they may be born again c. and after they be Baptized 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 c. 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 doings may be ordered by his Governance and in the Litany to indue 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 c. And in the Consecration of a Bishop the

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 subtile 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 least 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 villifie or reproach it but plainly to assert the Truth and shew 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 mislead 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 c. to produce the intended effects and why our Saviour made Clay with Spittle and anointed the Eyes of the Blind Man and then bad 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 follow'd 7. That it is but reasonable that God should give Orders without declaring the Reason for Tryal 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 our selves 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 Vertue is as really communicated to Souls duly disposed as Vertue went out of him and healed the People and the Woman who touched the Hem of his Garment And these have been the

all Men every where to Repent QUESTIONS PROPOSED To the People call'd 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 Subtilty 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 dwelt 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 intirely 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 Mediatour 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 with-hold people from closing and uniting with that Holy Mediatour and to withdraw as many as they can as much as they can from Him VI. Whether their most dangerous and subtile 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 fore-told 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 Falacy 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 Peoples engaging with Him and for their recognizing 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 subtile 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 baptizing them in the Name of the Father and of the Son and of the Holy Ghost c. did not for forty days shew 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 baptizing 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 baptized and baptized with Water those who did believe though baptized 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 baptized with Water to fulfill all Righteousness and thereupon had sensible Approbation from Heaven did also by his Apostles baptize with Water and that it is plain by their Practice that his Apostles and the whole Church of Christ did understand his Command to baptize 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 authentick 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 with-hold Men under his own Dominion from solemnly ingaging 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 Sheeps cloathing 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

TRACTS THEOLOGICAL I. Asceticks or the Heroick Piety and Vertue 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 rectifie 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 Heroick Piety Virtue OF THE Ancient Christian ANCHORETS AND COENOBITES PART I. Exemplary Asceticks LONDON Printed for the Authour 1696. ADVERTISEMENT TO THE READER IT hath been a usual subtile 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 Judgment 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 it self or by the Odium and Imputation of the Name And not only the People but the Gospel it self I may add and the Reformation too For while Christian Truths have been mis-represented 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 shewed 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 it self but also as a part of Popery And indeed if we imagin 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 Monastick 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 Judgment And therefore I shall not need to say more here but only desire the Reader to suspend his Judgment 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 Man-kind 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 Ministring 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 Vpright 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 Ministring Spirits and others again living a kind of mixt 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 before-mentioned 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 compleat or formed Societies of People who discerning the Vanity and Emptiness of Earthly things and Solidity and Perminence of Heavenly things withdrew themselves from those

encumbred with it any longer His Moveables he also Sold and gave the Money to the Poor 3. And having reserv'd 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 e'en went out immediately and distributed that too among the Poor And having given her in Charge to some experienc'd and trusty Virgins to be Educated in their Cloysters he betook himself to an Ascetick 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 exercis'd 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 observ'd him was inflam'd with Emulation and at first continu'd alone in some place or other that was hard by the Village And where-ever he heard of any studious and zealous Courter of Vertue 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 continu'd thus some time he squar'd 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 intirely apply his Mind and Affections to a vigorous Assiduity in Asceticks And therefore he wrought with his own Hands because 't is 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 learnt 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 belov'd 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 Vertue 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 Condescention 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 admir'd one for his Fortitude Magnanimity Patience and Courage there another for his Fastings hard Lyings 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 us'd 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 Vertue and all with whom he convers'd observing his Goodness us'd 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 Ascetick 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 Vertue 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 rais'd 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 foyl St. Antony's Resolution and quite contrariwise that he himself was emasculated by the Holy Man's Steddiness supplanted by a mighty Faith and fall'n by reason of his continual and earnest Prayers he assum'd 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 us'd his Policies to make his Body dissolute and rebellious on the other hand St. Antony fortify'd his Soul and us'd his Body hardly and kept it under by Faith and Fastings 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 quench'd 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 Toyl of those Furrows which the never-dying Worm ploughs in the Consciences of the Damn'd escap'd free without being hurt or so much as sing'd by his Temptations All which dash'd the Enemy mightily out of countenance for he that once thought of being equal with God himself was now slighted and baulk'd by a Young Man and he that generally vaunts and vapours so insolently over Flesh and Blood was now over-thrown by a Man

that after he came to maturity of Thinking and Judging he became as he found reason in many things of a different Judgment from the Notions and Sentiments he had first received by which it appeared that his Religion was the Religion of his Judgment and not of his Education And being no Ecclesiastick 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 Clergy-men 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 intend here nothing but Zeal for Preferments and a cold Indifferency in Matters of Religion For as it hath been rightly observed When Vertue 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 Subtilty 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 Judgment in a like Case He and I both before he died had had Experience enough to satisfie 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 Mens Belief or Disbelief will not alter the Truth of things But Disbelief of things that are true is often the Cause of great Vnhappiness 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 my self 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 my self obliged to do as an Act of Penitence for an Vnhappy 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 woful 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 my self 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 Judgment 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 Vnhappiness 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 suffer'd were so ordered as a Punishment for my Miscarriage yet I am assur'd 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 publick 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

up in Judgment 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 it self Which if true is a just Cause of Quarrel indeed But if well consider'd no greater Cause than others have against the Holy Scriptures because some wrest them to their own Destruction 2 Pet. 3.16 It is true many Persons have been impos'd 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 Vertue 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 referr 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 inclin'd 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 Catholick Faith Obedience Humility Peace and Unity Honesty Purity and any other Divine Vertue but especially contrary to the Catholick 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 Fanatick 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 Governours 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 Mysticks 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 expell'd or silenc'd 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 our selves or our Neighbour our advancement in Vertue 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 mannner 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 compleat 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 Fulness 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

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 discernable how could St. Paul be assured when he intended to Preach the Word in Asia and again in Bithynia a most Charitable design that the Spirit forbad 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 Mens 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 interiourly in the Soul and it was the Holy Spirit only that in all these gave the Evidence to it self A certain Assurance then it cannot be denyed 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 Mystick 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 attent and affective more free from Distraction of the Senses and from the Wandring of the Thoughts For this many useful Subjects of Meditation are recommended chiefly 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 Judgment 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 Vertue 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 chiefly 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 Discoursings of the Brain with the frequent stroaks 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 her self 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 her self in a posture of Silence and Attention to hear what he may be pleased to speak to

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 Vniversal 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 Law-givers 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 Terrour 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 Messias 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 Mens 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 Mens Minds unto God and placing them in thei 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 c. 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 depart 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 Judgments 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 Judgment 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 Judgment 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 retain'd 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

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 dispos'd 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 applyed to his Confusion and therefore hath he oppos'd it with all the Subtilty 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 subtile 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 Vertue 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 Heroick Virtues of Abstraction and Contempt of the World Heavenly-mindedness and continual Attendance to God c. 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 Extream For the Good Spirit is as absolutely necessary to be had as all others to be avoided for without it we canot be genuine living Christians but meer 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 Judgment 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 subtile 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 Coelestial Angelick 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 then what we have Ecclesiasticus 4. and 6. which I believe was part of the Mystick Theology of the Ancients FINIS AN APOLOGY For and an INVITATION To the PEOPLE call'd QUAKERS TO Rectifie 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 Perversness 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

of Christ in all Ages and of the Church of England in particular as I have shew'd in a Discourse of Mystical Divinity and some others under the Title of Asceticks or the Heroick Piety and Vertue 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 sate then in Moses's 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 Subtile Suggestions of some wicked Spirit of Delusion and to expose and scandalize 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 Acknowledgment of our Humane Infirmity if never so little left to our selves or but steping aside out of the Order of his Holy Conduct and subject themselves intirely 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 Incumbrance 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 publick 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 Catholick 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 c. Nor was the Manifestation thereof ever given to every one but to every one to whom it was given it was given to profit withall 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 remembred 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 Tryal 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 ought to be followed or if doubtful be referred to the Judgment and Determination of the Elders according to the Observations of the Ancients or of the most Experienced Christians especially of such as by