YOUR Design of not only keeping pace with, but also of out-stripping the Egyptian Monks in a virtuous Ascetick Course of Life, is an Entrance upon a very generous and laudable Enterprize. You have at length, I find, got Monasteries of your own, and a Platform of Monastick Disci­pline by you. There is no one but must a Justice commend your Design; and no doubt [Page 2]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 inform'd, How St. Antony first entred upon an Ascetick 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 pass'd about him are true; in order, I pre­sume, to bring your selves to an Emulation of him; and hereupon have thought fit to request an Account of his Conduct from my hands: Be ye hereby satisfy'd, 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 satisfy'd, 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 dis-believe what-ever 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 [Page 3]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 perswaded, 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 reach'd my hands, I thought fit to send for some of those Monks who us'd 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 hast of the Pacquet-Boat straiten'd me so, that I could not tarry till they came; I have us'd my utmost Diligence to acquaint your Reverences with all that I knew my self, (for I have often seen him) and could learn from a Person who was his Servant no small time, and us'd to pour the Wa­ter on his Hands when he washed. I have all along ey'd the Truth, so that who-ever hears more than he will find here, may safely give Credit to what he hears. Who-e'er knows less of him cann't chuse but have great Thoughts of St. Antony; but how-ever, cann't revere him so much as he ought who Reads this.

1. ST. Antony was Born in Egypt, both of Rich and Noble, (& what is better than both) of [Page 4]Christian Parents. And indeeed 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 us'd 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 what-ever 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 dy'd, with the Management of the whole Family and Estate, and the Education of his Sister. Before Six Months after their [Page 5]Decease was expir'd, 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 apply'd (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 liv'd; that neither his own nor his Sister's Mind might be 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, [Page 7]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 '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 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 [Page 6] [...] [Page 7] [...] [Page 8]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 fort 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; [Page 9]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 [Page 10]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 Fire-brand 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 [...]ing'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, even whilst he wore his frail Body of Flesh: For our Lord, who [Page 11] [...]ore Flesh Himself for our sake, and gave the [...]dy a Conquest over the Devil, wrought and [...]restled together with this Holy Youth. So that every one who strives in good earnest with the Devil, may, with good reason, say, Not I, [...] the Grace of God with me, 1 Cor. 15.57. [...]t last, the Devil perceiving that he could not overthrow and discourage Antony by this Device, [...]ashing his Teeth, and being like one beside himself to see himself drove out; he, who is really black in his Nature within, appear'd in the form of a Black Boy to Antony, and as it were lying at his Feet, (for the crafty Spirit being turn'd out of his Heart, now no longer invaded his Thoughts) assum'd 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 weak­en'd and overcome. Who is this (said Antony) that talks thus to me? The Devil answer'd in a wretched whining Tone; To this Day I have ply'd soft fleshly Allurements in Young Persons, and have been call'd, The Spirit of Fornication. How many, when willing to be Sober, have I deceiv'd? How many have I, by Hypocrisie, and sense-affecting Motions, drawn aside? I am he of whom the Prophet speaks, Hos. 4.12. Ye have been deceiv'd by the Spirit of Fornication: 'Twas by me that they were tripp'd up: I am [Page 12]he who have so often disturb'd thee, and [...] often been humbled by thee. Antony therefore having paid his Thanks to God, and being be come more valiant in Spirit, said; Hence 'ti [...] plain that thou art very contemptible, for the Soul is black and swarthy, and thou art wea [...] 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 Heroe [...]

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. Condenm'd 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 intirely under his Feet: Nor did the Enemy, as though vanquish'd, desist from forming Stratagems; for he rang'd about, like a roaring Lyon, seeking out some pretence against him. Antony had learnt 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 subtlely and diligently to [Page 13] [...]o it by other Methods; for the Devil is Sin's [...]e Friend. Wherefore Antony tam'd his Body more and more, lest after he had conquer'd in [...]me Combats, he should be dragg'd a Captive [...]y him in others. Hence he resolves to accu­ [...]tom himself to severer Discipline still. At which Resolution many were startled through [...]prize. But however, he went thorow with [...] very patiently; for the bent of his Soul ha­ving lasted a long time, wrought such a good habit in him, that he seiz'd on every, even the last Occasion of exerting his strenuous pursuit after Vertue.

6. He watch'd so very much, that oft-times he lay without Sleeping all Night long; and this not once, or so, but very often, to admiration. He eat once a Day, after Sun-set; 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 Feather-Bed, he lay on a Mat; and sometimes in the bare Ground. He never anointed himself, because he said 'twas more proper for the Younger to addict themselves to Ascetick 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, when I am strong; for then (said he) the Vi­ [...]our of the Spirit is renew'd, and becomes [Page 14] Athletick, when the Pleasures of the Body lan­guish and are impair'd. This also was an ad­mirable Thought of his, (viz.) That he do not think it proper to measure our Progress [...] Vertue, by the length of the Time we first [...] out, or by our Retirement, so much as by our Divine Desires, and Longings, and the Encrea [...] 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 Sol­loquie, that of the Apostle, Phil. 2.14. For getting that which is behind, and pressing forward And remembring the Voice of the Prophet Elias, who saith, 2 King. 18.15. As the Lord of Hosts lives, before whom I stand, I will sure [...] shew my self to day: for he observes from the Prophet's saying, To day, he did not take [...] measure of the Time past; but every day, as [...] it were, laying the first Foundation of his Ve [...] ­tue, he studied to approve himself such an o [...] as he ought to be before God; pure in Heart and ready to obey his Will, and no ones els [...] Every Christian Ascetick (said he) ought [...] see and learn within himself his own Life from Elias, as in a Glass.

7. Antony having by this time, and by the [...] means, recollected and simplify'd himself, Trave [...] led to the Tombs, which were at a considerable [...] [Page 15]stance from that Town, having first acquainted one of his Acquaintance with it, who supply'd 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 lest, in a little time, the whole Desart should be fill'd with Asceticks, came one night with a great company of Devils, and beat and bruis'd 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 open'd 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 us'd to do about the Corps 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 becken'd 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 return'd 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 pray'd lying prostrate; and after he had pray'd, he said aloud, I Antony am here; I don't run away for your Stroaks or Terrours: 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 spight of all that he endur'd, sounded his Hounds together, and being burst with Envy, said; See here, we have not tam'd nor tir'd this Man, either with the Spirit of For­nication, or with our Stripes and Buffetings: 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 seem'd to be shook, and the Walls of the Cell to be broke through by the Devils transforming themselves into the Shapes of all sorts of Beasts, Lyons, Bears, Leopards, Bulls, Serpents, Asps, Scor­pions and Wolves; every one of which mov'd [Page 17]and acted agreeably to the Creatures which they represented; the Lyon roaring, and seem­ing to make towards him, the Bull to but, the Serpent to creep, and the Woolf 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 unmov'd, compos'd, wakeful, and himself: He groan'd 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 receiv'd any Authority, don't delay, but seize me: But if ye have not Ability, Why do ye trouble both me and your selves 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, gnash'd their Teeth at him; for they found they mock'd themselves more than they mock'd him.

9. Moreover, the Lord did not forget Antony's Bravery at this time, but came to his Help; for as Antony look'd up, the Roof of the Cell [Page 18]was as it were open'd, and there was a Beam of Light shooting down, as it were, upon him; whereupon the Devils straitway became Speech­less; Antony's Pain too presently ceas'd, and the Roof clos'd again. Now Antony being sensible of the Ease that had been sent him, and that he had gain'd Breath, and respite from his Dolours, spoke respectively to the Vision, and said; ‘Where wast thou before? Why did'st thou not appear at first, that thou might'st asswage my Pain?’ And a Voice said unto him, ‘Antony, I was here; but I waited to see thy Behaviour under this Tryal; 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 rose 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 bent to the Ex­ercise of Religion; and he went to that Old Man (whom I mention'd before) that Night, and would fain have co-habited with him in the De­sart: 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 [Page 19]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 recover'd again presently: Doubtless it would have been found if they had return'd; and, doubtless, had any one lost it, he would have return'd, 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 utter'd, but the Plate dis-appeared, like Smoak 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 Heroe, and to shew 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 [Page 20]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 stopp'd 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 winded up his Soul to God. There he continued al­ways in his Monastery, having entred 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, liv'd often without doors whole Days and Nights by him, and seem'd 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 leant down and peep'd thorow a little crack and saw no body, they 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 [Page 21]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 [Page 22]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: [Page 23]But, nevertheless, 'tis 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 Warfare; 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 '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 cloathed with an Immortal One. Wherefore, Children, [Page 24]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 Worldly Poverty, Faith in Christ, Freedom from Anger, Delight in Hospi­tality; [Page 25]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 'tis 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 '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 [Page 26]till the Evening; and again, when we lye 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 dispos'd, 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 Judgment 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 begins to stoop. Wherefore, having set foot in the path of Vertue, 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 Vertue; neither think strange of the Name; for 'tis not far from us, nor with­out us; but the work is in our Power, and an easie matter, if we have but an hearty Resolu­tion. The Greeks travel and cross the Seas to [Page 27]learn Letters; but we need not travel for the Kingdom of Heaven; or to cross the Seas for Vertue; for our Lord has told us before hand, [...]k. 17.21. The Kingdom of Heaven is within you: Wherefore Vertue stands only in need of the Will, since 'tis within us, and built up out of us: For Vertue 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 up­fight; 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 strait your paths; for the Soul's being strait 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, then 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 Vertue: 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 procur'd from without us, it would be difficult: But since 'tis within us, let us keep our selves from evil, filthy Purposes; and having received so great a Trust from God, let us keep our selves for God, that he may own his Work, when he sees it such as he made it. [Page 28]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 sub­tile 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 Subtilties 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 fall'n from an Hea­venly Prudence, and now wheeling about the Earth, they deceived the Gentiles with their Phantasies. And now, that they envy us Chri­stians, they leave no stone unturn'd to hinder us [Page 29]from Entring into the Kingdom of Heaven; lest we should get thither whence they fell: therefore we stand in need of much Prayer and Exercise, till we obtain the Gift of discern­ing of Spirits; for when once a Man has ob­tain'd 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 Vertue, 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 subtlely and deceitfully; for if they cann't cheat our Hearts by gross Pleasures, they will assault us another way, striving to terrifie us by false Appearances, [Page 30]and transforming themselves into the Shapes of Women, Beasts, Serpents, Bulky Bodies, and Armies of Souldiers: Even then our Hea [...] should not mis-give us; for they are nothing▪ and presently dis-appear; 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 Cieling, 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 secur'd 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 Eye-lids 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 Caldron. When the Prince of the Devils makes such a figure, the old Impostor strikes Terrour 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 [Page 31]as a Pot of Oyntment, 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 Lyar, 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 ty'd, 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 va­pour'd that he would make the Sea like a Pot of Oyntment, and clinch the Earth in his Fist, lo! now he cann'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 [Page 32]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 Falacies, 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 Ecchoes 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 incouraged 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 [Page 33]a Solitary, as a very grievous and bur­thensome way of Living, and may entangle those who have entred into a Course of Self-Government. Wherefore a Prophet, whom the Lord sent, has declared such Miserable: Hab. 2.15. Wo 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 Vertue: 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 Perversness 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; Ʋnto the Wicked, said God, wherefore do'st 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, then they weep and lament, as van­quished: For this Reason the Lord God muz­zled the Devils. We therefore having learnt [Page 34]this from the Holy Scriptures, ought to resist them, and imitate their Resoluteness and Stra­tagems against us. Pray eye the Example of David, Psal. 39 2. Whil'st 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 fall'n, is not at rest yet; but threatens us with Words. Think of this all of ye, and despise the Devil. Were they confin'd 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 [Page 35]might hide our selves, 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 embodyed, 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 rectifie 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 Vertue, and of the true worship of God. But because they are able to do nothing, therefore they are continually pre­tending and threatning: Could 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 spight of their Teeth, and they do know that they are weakened by our Proficiency in Ver­tue. [Page 36]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 suffic'd to have done what he list. For a Wicked Being, that is invested with Power, does not kill in Effigie, or terrifie by Multitudes, but abuses his Power as he pleases: But the Devils being stript 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 Multitude, or outward Appearances, or Shout­ings, or Clappings, but made use of his Power without Noise; and strait-way killed an Hun­dred and Eighty Five Thousand. Only weak Angels strive to terrisie by Phansies.

17. But if any one here should have Job's Case in his Thoughts, and ask, How came the [Page 37]Devil to do so much against Job? He plum'd him of his Estate, kill'd his Children, and struck his Body with a grievous Ulcer. I answer such in one, the Devil had no Power; but God gave it him for the Tryal 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 begg'd it, not only once, but a second time, shews that he had not Power. And truly we need not wonder that he had no Power against Job; for he could not hurt meer 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 level 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 [Page 38] 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 perswade 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 Mens, 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 [Page 39]how many do these Devils run, like Thieves, before-hand, and tell them what we are now a doing, and how we are Discoursing against them, before any of us depart 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 begins to walk from Thebes, or any other Town, and the Devils, before he begins to walk, don't know that he will walk; but when they see him walking, run before-hand, and give Notice of it before he is come, and accordingly he comes at the time mentioned; Can this be call'd a Prediction? nay, oftimes when those who began to walk return back, they deceive them. In like manner they trifle about the River-Water; 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 suture 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 [Page 40]contrary Accident concerning the Waters, or the Travellers, the Devils have falsify'd, and those that minded them are deceived. Thus the Prophesies of the Greeks were pack'd 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 Thieves, 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 before-hand, if they be true? for such Knowledge as this nei­ther contributes to Vertue, nor Good Manners. No one is judg'd for what he does not know of this kind, nor benefitted by having learnt it: But every Man is judg'd by God and himself, whether he has kept the Faith, and observed [Page 41]his Commands: To this we should give great Attendance. Our Exercise and Contention should be, not to fore-know; but to walk well­pleasing in God's Sight. And we ought to Pray, not that we may fore-know, 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 our selves 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 lye: 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 your selves 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 publickly exposed them, Col. 2.15. More­over, if they grow more and more Impudent, and leap about wantonly in various Shapes, don't [Page 42]be afraid, or attend to them as good Spirits; for, by God's Assistance, 'twill be possible, nay easie, 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 joyn 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 superiour Beings. So much concerning the Nature of the Vision of Good Angels.

But the Incursion and Appearance of Evil Spirits is disturb'd 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, Wearisomness of Vertue, 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 your self Chearfulness, and Confidence, and Refreshment, and Compo­sedness of Thought, and all the other things which I mentioned before, as M [...]nl [...]ness, 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, leap'd for Joy: But if there be Confusion in those that appear and Noise from without, and Wordly Pharasies, and Threatnings of Death, with the other Dis­orders above-mentioned, their know that 'tis the Sally of Wicked Spirits. Let this be a Common Rule, If the Soul be searful, there are Enemies in sight; for they are Devils that don't [Page 44]take away that Fearfulness, as the great Arch-Angel 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 encrease their Phantasies, 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 de­ceiv'd the Gentiles. By this Means they that were not Gods, were falsly 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 spake, 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 rectisie it. For doing of Signs and Wonders is not our Business: This belongs to our Saviour. Hence, Luke 10.20. He saith [Page 45]to his Disciples, Rejoyce 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 Vertue 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 Vertue, 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 my self, and to have contented my self with giving these Memento's. But that ye may not think I speak these things idlely, but do declare them from Ex­perience, and a Knowledge of the Truth, there­fore (though I become as a Pool 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 fore-telling the Overflow of the River, [Page 46]and I ask'd them, What need you concern your selves about that? when once they came threat­ning and surrounding me, like Souldiers accou­tred and hors'd; and another while fill'd the House with Wild Beasts and creeping Creatures, and I sung Psal. 19.8. These in Chariots, and they on Horses; but we will rejoyce 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, hearkened not to them, but prayed that I might abide unshaken in my. Mind. After this they came and made a Noise, and hiss'd and danc'd; but as soon as I prayed, and lay along singing by my self, they pre­sently began to wail and weep, as though they were spent: But I glorified God, who pluck'd down their Boldness, and expos'd their Fury. Once there came a Devil, very tall in Appea­rance, that dar'd to say, I am the Power of God, and I am Providence, What would'st thou have me bestow upon thee? But I spit upon him, and, having nam'd the Name of Christ, endeavoured to beat him; nay, and I seem'd to beat him; [Page 47]and he immediately, at the Naming of Christ, as great as he was, disappear'd 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 toyl more than you need) otherwise you will grow weak; for you are a Man: But I observ'd his Stratagem, and rose up to Pray; which he not enduring to see, presently fail'd, and, going out of Doors, disappear'd 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 vanquish'd 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, apply'd this to my self, 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 lye. Once one of them knock'd 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? [Page 48]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 Desart is fill'd 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 Lyar, 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 scorch'd him so that he could not endure it, he disappear'd. 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 learnt his Weaknesses, have shew'd 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 our selves, 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 [Page 49]perishing: But rather let us rejoyce and be glad, as being in the Number of those who shall be sav'd; and consider with our selves, that the Lord is with us, who have triumph'd 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 dispos'd; and according to the Thoughts which they find within us: Thus, if they find us dastardly and disturb'd, they form strange Fancies within us; just like Cut-throats and Robbers; they presently seize upon the place which they find unguarded. Whatever we think of our selves, to that they will be sure to add; If we are dejected, they encrease our Ti­merousness, by injecting Fancies and Threats; and so the miserable Soul is tortured by them. But if they find us rejoycing in the Lord, and discoursing of Matters that do relate to Him, seeing the Soul fenc'd 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 immur'd 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 rejoycing in Hope; and we should see [Page 50]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 strengthen'd with Ple­rophory, and turn thy Surprize of Fear into Joy: But if it be a Diabolical Appearance, it presently fails, when it sees thy Mind strong; for thy asking, Who, and whence art thou? is a Sign of the Ataxy of thy Mind. Thus Joshua the Son of Nave, Josh. 5.13. learne by asking: and the Enemy was not conceal'd when Daniel ask'd.

Antony having discours'd after this manner, they all rejoyced, insomuch, that their Love of Vertue was encreas'd, and the Negligence of some was shook off, and the Opinionativeness or Self-Conceit, and Vain-glory of others ceas'd; and all were perswaded 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 [Page 51]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 it self: For there was neither an Injurious nor an injured Person, neither any Complaint of the Oppressour: But a Multitude of Asceticks, having one and the same Ardour for Vertue; insomuch, that one amongst the rest of the Spectatours, 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 fix'd, and as the Cedars by the Waters side.

22. St. Antony therefore, oft retiring himself into his Monastry, daily grew Vigorous in Ex­ercise, and groan'd, longing for Mansions in Heaven, because he long'd for them, and ob­serv'd the frail Life of Man: When-ever he was about to eat, or drink, or sleep, or serve any other Bodily Necessities, he blush'd; for he thought upon the Dignity of his Intellectual part: So that oftentimes, when he was going to eat with other Monks, and call'd to Remem­brance his Spiritual Food, he refus'd, and retir'd to eat alone, thinking he should blush if he was seen Eating by them. When he eat alone, [Page 52]'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 weigh'd 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 Emperour Maximinus Persecuted the Church; and some Holy Martyrs being carried to Alexandria, he left his Monastry 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 ministred to the Confessors in the Mines and Prisons, and shew'd great Diligence in the Court of Judica­ture, comforting and spurring on those that were call'd 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 [Page 53]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 wash'd his Scapulary the cleaner the Day after, and stood foremost on an high place before the Judge's Face. And though all Persons admir'd at it, and the Governour, as he pass'd by with his Train, took Notice of it; yet he stood unmov'd, shewing the Readiness of the Christians to die: For, as I said before, he wish'd to die a Martyr, and appear'd very much griev'd because he did not. But the Lord preserv'd and reserv'd him for our Benefit, and the Advantage of many more, that he might be a Teacher to many, by the Exercise which he learnt out of the Holy Scriptures; for the bare sight of his Discipline inflam'd many others to imitate his Life. Where­fore, he again visited the Confessors, as he us'd; and, as it were bound up together with them, he labour'd to serve them. But after that Per­secution, in which the Blessed Bishop Peter suf­fered Martyrdom, ceas'd, he pilgrimag'd and retir'd again to the Monastry, where he was daily a Martyr in Conscience, and fought the Combats of Faith: For there he us'd himself to much and stricter Exercise; for he always fasted. His inner Garment was Hair-cloth, 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, [Page 54]unless they were wet by chance, when he waded thorow Water on a Journey.

24. Now, when he had thus retir'd, and re­solv'd 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 pray'd to God with Faith, and went his way, and his Daughter was cleans'd 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 Monastry, by Faith and Prayer were Cur'd. But as soon as he saw himself thus disturb'd 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 [Page 55]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 us'd 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 reply'd the Voice, ‘Should'st thou go thither, thou would'st have double the Trouble to undergo: But if thou would'st be quiet, indeed, go into the inner Wilderness.’ But, ‘Who (said Antony) shall shew me the way, for I don't know it?’ And the Voice presently directed him to some Sarazens 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, receiv'd him readily. By that time he had travelled 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 [Page 56]the Place of which the Voice (that spake to him upon the Banks of the River) gave him Notice. Having at first took with him some of his Fellow-Travellers Loaves, he tarry'd a­lone in the Mount, no Body at all conversing with him. There he kept looking upon it as his own Home. The Sarazens having observ'd his Intent and Proposal to himself in Living there, designedly pass'd often that way, and glad­ly supply'd 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 toyled 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 supply'd with Ma­terials, he walk'd a little way, and having found a little piece of Arable Ground, he Till'd it; and having Plenty enough of Water to water it, he sow'd his Grain there; and thus, ever-after, he was supply'd with Bread enough every Year; rejoycing because he was troublesome to none, and could keep himself without being burthen­some to any one. After seeing some coming to him again, he Till'd some more Ground, and Planted a few Herbs, for the Refreshment of any [Page 57]tir'd Traveller. At first the Wild Beasts of the Desart came, out of pretence for Water, and da­mag'd 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 ministred unto him, entreating him to let them come once a Month and bring him some Olives, Beans, and Oyl, because he was now grown Ancient. Whilst he lived there, how many Conflicts he under-went, (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 Fighting 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 [Page 58]did literally (as 'tis written) trust in the Lord, like Mount Sion, having a Mind unmov'd, 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.) gnash'd upon him with his Teeth when he saw him. But Antony was comforted by our Saviour, and con­tinu'd 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 threatning to bite 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 devour'd by you; but if ye are suborn'd 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, train'd after him with his Heels some of his plyant Twigs which he had wrought together; (for he made little Baskets, and ex­chang'd 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 sign'd himself with the Sign of the Cross, and said, ‘I am a Servant of Christ; If thou [Page 59]art sent hither against me, lo! I am here.’ But the Beast with his Devils fled so fast, that he fell and dy'd for Haste. Now, the Death of the Beast signify'd 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 travelled 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 Desart 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 search'd all the Places thereabouts, and found no Water, they were not able to walk any longer, but lay down upon the Ground, and dismiss'd 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 groan'd, and having stept a little way aside and knelt and pray'd, the Lord presently made Water spring forth out of the Place where he had pray'd; and they all drank and reviv'd, and fill'd their Bottles, and having sought the Camel found him; for (as it happen'd) the Halter twin'd about a Stone, [Page 60]and held him fast; so they brought him, wa­ter'd and loaded him, and travell'd 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 rejoyc'd 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 return'd 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 deceiv'd by the Fulness 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 advis'd 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 [Page 61]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 your selves: Try your selves. 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 justifie himself till (as the Blessed Apostle says) the Lord come, who searcheth into the most secret things; for we are often, even to our selves, in the dark; as to what we do we are ignorant; But the Lord comprehends all things. Wherefore, yielding and ascribing Judgment to him, let us be Pati­ent one with another, and bear one another's Bur­thens, and Judge our selves; 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 [Page 62]this Means, who-ever offends cann'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 write 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 us'd to sympathize 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 Long­suffering, 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 continu'd, learnt from him to be patient; and those that were Cur'd, not to give Thanks to him, but to God alone. Among others, one Fronto, a Courtier, (having a terrible Sick­ness, [Page 63]which eat his Tongue, and just affected his Eyes) came in the Mount, and desir'd An­tony to pray for him: St. Antony, at his request, pray'd 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 cann't be cur'd. 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 satisfy'd, 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 assur'd him. There is another Remarkable Cure which I must not omit.

30. A certain Virgin of Tripolis had a very terrible and foul Distemper; for her Tears, and her Snot, and the running of her Ears, turn'd into Worms after it fell upon the Ground; be­sides too, she was very Paralytical, and had very unnatural Eyes. Her Parents having been in­form'd of St. Antony by some Monks that were travelling to him, and trusting in our Lord, who (as we read, Matt. 20.) cur'd 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, tarry'd without the Mount with Paphnatius, a Confessor and a Monk. The other Monks went [Page 64]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 deny'd their request, and bid them go out, and they would find the Child either Heal'd 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 favour'd 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 caus'd great Admiration amongst them; and they went out and found the Parents Rejoycing, and the Child Healthy from that time.

31. About this time, there had Two Brethren entred upon a Journey, and for want of Water, one dy'd 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 call'd 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 [Page 65]haste; for this was discover'd to me as I was a Praying.’ Accordingly the Two Monks went and buried their dead Brother, and reviv'd 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 dy'd? he asks an improper Question; for the Sentence of Death did not belong to Antony, but to God, who determin'd Death for the one, and a Recovery by Antony's inter-Agency for the other. That which is to be admir'd in Antony, is, That he had a Soul so stay'd and sedate, as to be shew'd 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 pray'd 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 continu'd an Ascetick to his Old Age) in such a Maze, desired to know the reason of [...]t. 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 [Page 66]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 swam over. Then Theodore withdrawing, he blush'd to see himself again Naked: And as he was blushing and solicitous, he was of a sudden convey'd 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 loth 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 engag'd him to tell no Body before he was dead; and so told him how he was carry'd 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 return'd from Nitria enquir'd about Thirty Days after, and brought word that Ammun dy'd the same Day and Hour in which Antony saw the Soul [Page 67]lifted up on high; and they greatly admir'd the Purity of Antony's Soul, and wondred how he should immediately know what was done at Thirty Days distance, and how he saw the Soul carry'd up a-loft. 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 Pelycrateia, (who was an admirable Virgin, and full of Christ) for she had a Pain in her Stomach and her Side, by reason of extream Exercise, and was very weakly all over her Body: Wherefore Antony pray'd, and Archelaus mark'd down the Day whereon Antony pray'd; and when he re­turn'd to Laodicea, he found the Virgin well; and having ask'd them what Day she was first releas'd from her Weakness, he took out the Paper in which he writ down the Time when Antony pray'd for her, and immediately shew'd them the same time writ down in his Paper: So that they were all convinc'd that the Lord deliver'd 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 [Page 68]Distempered, others because Possess'd. 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 return'd from him with a Sense of some Benefit receiv'd: 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 prevail'd upon, by request, to go into a Vessel and pray with the Monks, He and He only perceiv'd a wretched and terrible Stink; the Company said there was some salt Fish in the Vessel; but he perceiv'd another kind of Scent: And whilst he was speaking, a Young Man that had a Devil, and had entred in before them and hid himself, cry'd out, and the Devil was rebuk'd by St. Antony, in the Name of the Lord Jesus Christ, and came out of him, and the Young Man was restor'd 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 trouble, that the Person that was Possess'd was not so much as sensible that he came to St. Antony, and ate his own Ordure. Wherefore, they that [Page 69]brought him begg'd of St. Antony to pray for him. Antony commiserating him, pray'd for him, and sat up with him all Night; and the Noble Youth, on a sudden, run against St. An­tony and hunch'd him. Now those that came with him were very much disturb'd 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 rebuk'd, and com­manded to post away into some waterless Places, he was enrag'd, and did this) There­fore glorifie 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 Beings by him­self, as it were in the Air; and, afterwards, some other bitter and terrible Beings standing by him in the Air too, and willing to stop him, so that he did not pass: But the Angels, his Guides and Conveys, withstanding them; they pretend to exact an Account of him, to see whether he was [Page 70]not lyable 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 promis'd 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 continu'd all the remain­ing Day and Night Groaning and Praying; for he wonder'd to see how many we fight against, and through how great Difficulties any Soul must needs pass thorow 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 Fighting, and attempting to stop those who pass thorow: 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 inform'd of this, remembred the Apostle: Whether in the Body, I know not; or out of the Body, I know not: God knows. St. Paul was wrapt up as far as the Third Heaven, and heard unutterable Words: But Antony saw him­self [Page 71]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 Night-time; (so that we may truly say, he was one of those Blessed Men, who are taught of God) one call'd 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 stop'd by him, and others flying beyond and above him, and those that pass'd them carried higher still, without the least Solicitude; upon these the Tall Person gnash'd his Teeth; but over those that fell, he rejoyc'd. And the Voice said unto Antony, Con­sider on what thou hast seen. And his Under­standing being open'd, he perceiv'd 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 perswaded [Page 72]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 asking him; so that he was forc'd, as a Father who could not hide 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 shewed the Blessed Fruit of Perseverance in Exercise, and that in great Difficulties God condescends to render Consolation to his Servants, even by Vi­sions. I might also tell you, how Patient 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 Clergy-Man should be preferr'd before him; for he was not asham'd to bow the Head before Bishops and Priests: And when-ever a Deacon came to him, to be benefitted by him, he discours'd usefully to him: But he would re­sign the Exercise of the Ministry, by Prayer, to him, not being asham'd to learn himself: for oft-times he propos'd Questions, and con­descended [Page 73]descended to give Ear to all that convers'd with him, and own'd 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 seem'd uneasie, 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 excell others in the heighth 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 Chear­fulness from his Soul, and the Temper of it was discernable 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 look'd di­sturb'd, because his Soul was always at Peace. His Mind was constantly in a rejoycing 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 Schismaticks, because he knew their Wickedness, and Apostacy from the Faith; nor with the Manichees, nor with any other Hereticks in a Friendly manner, any otherwise than to advise them to turn to Piety; for he judg'd their Friendship and Conversation to tend to the Mischief and Destruction of the Soul. He abominated the Heresie of the Arians, and charg'd 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 perceiv'd what they were, he chas'd them out of the Mount, alledging their Discourses to be worse than Poyson. And when the Arians told a Lye, (as though he were of the same Judgment with them) he express'd great Indignation against Arius; and being sent for by the Bishops, and all the Brethren, he declar'd against them in Alexandria, telling them that this was the last Heresie, and the fore-runner of Anti-Christ; 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 unpious to say, there was a time when he was not; for He was always the Word co-ex [...]ent 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 [Page 75]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 Creatour of all things, by whom all things that were made were made, a Creature.

42. So publickly did all the People see that Heresie which so opposes Christ anathematis'd 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 call'd him so. Also the Lord cleans'd many that were Possess'd, by him, and heal'd many wounded Persons, and others that were wounded in their Understandings: And many Greeks desir'd to touch the Old Man, believing they should be benefitted thereby. By this means there were as many Christians in a few Days, as us'd 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 disturb'd 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 cry'd 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 tarry'd at our Entreaty; so the Woman drew near, and the Maid fell upon the Ground; and when Antony had pray'd, and men­tion'd Christ, the Maid rose up very well, for the Unclean Spirit was gone out of her; and the Maid bless'd God, and all the Spectators gave Thanks, and St. Antony himself also was very glad, and return'd 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 perceiv'd what kind of Men they were by their Looks, and spoke thus to them by an Interpreter, O ye Philosophers, Why did you trouble your selves to come to such a sim­ple Fellow? But they reply'd, 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 [Page 77]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 learnt 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 Authour and cause of the other, the Mind of Letters? or, Letters of the Mind?’ They answered, ‘The Mind is first, and the Inventer of Letters.’ Well then, saith Antony, ‘Whoso has a sound Mind, stands in no need of Letters.’ Which Answer astonish'd 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 Desart, yet he was not Savage in his Carriage, like a Mountaineer; but he was Courteous and Civil. His Mind and Discourse was season'd with Divine Salt, so that none envy'd 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 subtilly with him about the Divine Cross, in order to mock him. St. Antony having paus'd a while, and pity'd their [Page 78]Ignorance, spoke very well to them by an Inter­preter, to this Effect: ‘Which of the Two is 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 chang'd, but for the sake of Sal­vation and Beneficence to Men, assum'd 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 Beings, and so worship four-footed 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 wan­dred and lapsed from Heaven into the Body? and I wish it did not pass, not only into an Humane Body, but into four-footed 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 [Page 79]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 forc'd upon us. Alas! the Fables of the Rovings of Osiris and Isis, and the Treachery of Typho, and the Flight of Saturn, and Gormandizings of Children, and of Paracide; 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 os one, have also writ of the other? or, Why are ye, when ye remember the Cross, silent of the Dead rais'd, the Blind who had their Sight re­stor'd, the Sick of the Palsie who were heal'd, and the Lepers that were cleans'd, and the walking a Foot on the Sea, and other Signs and Wonders, which shew Christ not to be meer Man, but God also? Truly, to my mind, ye do your selves wrong, and have not read [Page 80]our Writings with Sincerity: But, pray read and see that the things which Jesus did, shew 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 Proserpine, 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 Creatour; for ye have compacted these Stories out of the Considera­tion of the Creation's being Beautiful: These Works should be admir'd, 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 Souldiers. 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 smil'd, 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 [Page 81]without rational Demonstration; first of all, satisfie me about these matters, and, especially, How the Knowledge of God is discern'd? 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 Logick is one of those Arts which are com­pos'd 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 oft-times 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 learnt 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 Strivings of Words. Your Spectre-Idols are brought to nought; [Page 82]but our Faith is extended every where. Not­withstanding your Syllogisms and Sophisms, ye don't perswade 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 Doctrin; but by but Naming Christ Crucified, we chase those Devils whom ye honour as Gods; where-ever the Sign of the Cross is, there Magick is weak, and Sorcery has no power. Tell me, Man, Where are your Oracles? Where are the Inchantments 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 fill'd 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 despis'd, as since the Cross [Page 83]of Christ? But no one doubts of this when he sees the Martyrs despising Death for Christ's sake, and whole Churches Virgins keeping their Bodies pure and undefil'd for Christ's sake: Which are powerful Signs, and such as do shew that the Christian Faith is the only true Faith for Piety. Lo! ye, at this very moment, don't believe, but seek Syllogisms from Logick; but we, as our Teacher speaks, 1 Cor. 2.3. Not by the Perswasion of Wisdom in Greek Eloquence; but by Faith, do effectu­ally perswade those that were us'd 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 Magick, or any other Method that you please to chuse, and by invoking your Idols, cleanse them, or your selves; or, if ye cann't, lay aside your Quarrel against us, be unprejudic'd, and ye shall see the Power of Christ's Cross:’ And having said so, he invok'd the Name of Christ, and sign'd 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 amaz'd 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 [Page 84]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 then 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 reach'd 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 call'd 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 ador'd Christ, and advising them of Matters relating to their Salvation; as that they should not regard pre­sent [Page 85] Grandeur, but rather bear the future Judg­ment in mind; and should know and remem­ber that Christ only is the True and Eternal King: And he also counsell'd them to be cour­teous, and to take care of Equity and the Poor.’ When they receiv'd this Letter, they were very glad. He was so obliging to all, that all look'd on him as a Father.

51. After this, he return'd to the inner Mo­nastry, 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 perceiv'd some Vision. Once he told all the Affairs of Egypt to Bishop Serapion, who was sometimes within with him, and saw him engag'd with a Vision. Another time, as he was sitting, he was, as it were, in an Extasie, and frequently groan'd in the midst of his Theory; and, in an hour's time, returning to his Friends, he first stood and pray'd trembling, and then kneelt, and continu'd so a good while; and when the Old Man rose he wept. The Company, trembling for Terrour, requested to know the Reason of it, and were so importunate with him, that he was forc'd to speak, after he had fetch'd a great sigh: ‘Better had it been for me, if I had dy'd before I saw that Vision.’ Then [Page 86]they urging him to be particular; he said, ‘Wrath will seize upon this Church, and it will be betray'd to Men who are like Brute Beasts; for I saw the Lord's-Table encompass'd with Mules standing round about it, and Hounds barking within, and all manner of Beasts making a disorderly Noise. Ye saw how I sigh'd. 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 carry'd by Heathens, forcing them out of their Shops to joyn with them, and doing what they pleas'd in their Sight. Then all of us knew, that the Noise which the Mules made pre-signignify'd 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 us'd; and ye shall see the Persecuted resettled, and Impiety again retreating into private Lurking-holes, and true Faith deliver'd boldly every­where with great Freedom: Only, take heed not to defile your selves with the Doctrin of the Arians; for their Doctrin is not that of the Apostles, but the Doctrin of Devils; for [Page 87]they are not of a right Judgment, 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 Mustard-seed, 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 nam'd the Name of Christ; so that it was manifest, that it was not he himself, but the Lord working and shew­ing Love to Men by Antony: Only Prayer and Exercise was St. Antony's; for the sake of that he sat on the Mount, and rejoyc'd in the Con­templation of Divine things.

53. He was very much troubled to see him­self disturb'd by so many, and when he was dragg'd to the outer Mount: For the Judges desir'd 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 follow'd him) entreating him [Page 88]that they might but just see him: But he first refus'd to come to them. However, they tar­ry'd, 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 preferr Equity before every thing, and to fear God, and to know, that with what Judgment they do judge, they shall be judg'd. Now the Judge and others urg'd 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 appeas'd their Urgency with him by a plea­sant Simile: ‘As Fishes die upon dry Ground, so Monks when they converse with you grow loose and faint: Wherefore 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 Sayings from him, wondred, 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 belov'd by God?’

54. But there was a certain great Officer, Namely, Balacius, who bitterly Persecuted us Christians, because he was bigotted for the detestable Arians; He was so cruel, that he strip'd the Virgins, and scourg'd 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 Balaclus grinn'd, scornfully flung the Letter on the Ground, and spat upon it, and abus'd the Messenger, and bid him say to Antony, ‘Since you are so solicitous for the Monks, I will also give you your self a Visit.’ And before five Days expir'd, Wrath seiz'd upon him; for Balacius and Nestorius, the under-Go­vernour of Egypt, went out together on Horse­back to the chief Seat or Mannor of Alexandria, call'd Chaerea, (now the Horses were Balacius's, and the gentlest of all that he kept) and before they came to the Place, began jocularly to re­partee together, as they us'd 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 strait-way back into the City, and dy'd in Three Days time. They all admir'd to see Antony's Prophecy so soon fulfill'd. 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 call'd those Happy that retir'd from a popular Life. He behav'd himself in the case of the Oppress'd, as if he himself, not they were the Sufferers. He had Power enough to do good to all, insomuch, That many Souldiers and others, who had Possessions, laid aside the Burthens of Life, and presently became Monks: In short, He was, as it were, a Physician bestow'd upon Egypt by God. What griev'd Person did not go back Rejoycing from him? What Person came to him Mourning for Deceas'd Relations, and did not lay by his Sorrow? What angry Person came, and was not turn'd 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 [...] Pleasure, and love So­briety? Who came to him tempted by Devils, and was not reliev'd? 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 impos'd upon by [Page 91]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. Virgins also who had Suiters, having only seen St. Antony at a di­stance, continu'd Virgins to Christ. There came also some from Foreign Parts to him, who were dismiss'd from him, as from a Father, with great Benefit. When he dy'd, 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 spake 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 Countrey, rejoyc'd, ‘and [Page 92]charg'd 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 Schismaticks; for, said he, ye know their wicked and prophane 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 your selves pure from them, and hold the Tradition of your Fathers, and principally a pious Faith in our Lord Christ Jesus, whom ye have learnt in the Holy Scriptures, and have often been put in mind of, even by me.’

57. When he had said this, the Brethren urg'd him to tarry and die there: But that he would not, he shew'd 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 Linnen. 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 De­ceas'd: But Antony often besought the Bishops to warn the People against it, and also reprov'd ma­ny Lay-Men and Women for it, saying, ‘That that was neither Lawful nor very Holy; for the [Page 93]Bodies of the Patriarchs, to this Day, are pre­serv'd in Sepulchres; nay, even the Body of our Lord Himself was laid in one, and a Stone was laid upon it, and hid it till he rose again;’ whereby he shew'd 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 bury'd 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 us'd to live.

58. A few Months after he fell Sick, and having call'd to those that were with him, (for he had Two within with him, who had been Asceticks with him Fifteen Years, and serv'd him because of his extream Old Age) he said to them, ‘I now (as 'tis written) go the way of my Fathers, for I see my self call'd by my Lord; but be ye sober, and finish a long-liv'd 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 your selves, [Page 94]and remembring my Exhortations: Hold no Communion with the Schismaticks, nor the Arians; for ye know how I declin'd them, be­cause of their Heterodox and Christ-opposing Heresie. Do ye study principally to clea [...]e 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 [...]. Ye know how I have rebuk'd those who did it, and [...]g'd them to do so no more. Do ye therefore bury my Body under Ground, and mind my Words, that no Body but your selves may know where I am bury'd; for I shall receive my Body incor­ruptible from my Saviour in the Resurrection. And pray do ye divide my Cloaths; 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 Hair-Cloth and save it, my Children, for Antony passeth away, and is no longer with you.’

59. Having said this he saluted them, and ga­ther'd his Feet, and, as it were, seeing Friends come unto him, and rejoycing because of them, (for he look'd with a cheerful Countenance as [Page 95]he lay) he left us, and was added unto the Fathers. So, in fine, the Monks wrapp'd 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 Bury'd. The Vestments being distributed, according as he order'd, 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 conquer'd 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, Bathings, and Variety of Garments; and as to Strength too, they were much more ready.

61. St. Antony liv'd and dy'd admir'd and ce­lebrated by all every where, and long'd for by those who never saw him: A great Sign of his [Page 96]Vertue, and of a Soul that truly lov'd God; for he did not get his Learning by Books, nor external Wisdom, nor any Art: But Antony was renown'd 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 promis'd this to Antony at first; for although such Heroes act secretly, and are willing to lye conceal'd, yet the Lord shews 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 Vertue.

62. Read ye this to others, that they may know what sort of Life the Life of Monks should be, and may be perswaded, that our Lord and Saviour Jesus Christ will glorifie those who glorifie Him, and serve Him unto the End; not only bringing them to the Kingdom of Heaven, but making them, notwithstand­ing they hide and retire, celebrated here for their Vertue, 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.