Theologica mystica two discourses concerning divine communications to souls duly disposed ...

Theologia Myſtica: TWO DISCOURSES CONCERNING DIVINE COMMUNICATIONS To Souls duly diſpoſed. I. The Antiquity, Tradition, and Succeſſion of Myſtical Divinity among the Gentiles; with Notes and Obſervations to diſtinguiſh Illuſions; and Directions of Spiritual Writers concerning Prayer. II. Of the Guidance of the Spirit of GOD: The Doctrine of the H. Scriptures, of the Catholick Church, and of the Church of England in particular, upon a Diſcourſe of Sr. Matthew Hale concerning it.

LONDON, Printed for the Author, for the Uſe and Benefit of a Religious Society, 1697.

ADVERTISEMENT.

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

THE PREFACE.

THE latter of theſe Diſcourſes was Printed as part of a Preface to that Book of Sr. Matthew Hale's, from whence the beginning of the Diſcourſe is now taken; but why it was not Publiſhed with it, I know no reaſon, unleſs that, which is the Ʋniverſal primary Obſtacle to all Good, that Satan hindered it. And that, I make no queſtion, was the principal moving Cauſe, which ſet the others on work. That wicked, envious Spirit, who had raiſed up all the Evil he could, both against him, and against me, in our ſeveral Families in his Life-time, hath not ceaſed to do ſo ſtill ſince his Death. By what he got ſuch Advantage against my ſelf, I know very well, and intend to declare it. But by what he got ſuch Advantage against that good Man, is a Secret I know nothing of. But this I know, that he hath been Ʋnhappy in his Family, both in his Life-time, and ſince his Death, and particularly in what I am now ſaying. I long looked upon him as a Man raiſed up by the Special Providence of God to be an Illuſtrious Example of Vertue and Piety in this degenerate Age: And therefore, that People might not be deprived of the Benefit of ſuch an Example by their Ignorance of his Principles, (as I found by Experience many were) I did in his Life-time publiſh a Volume of his Contemplations, even after I had earneſtly preſſed him to conſent to it, and he refuſed: Indeed, I knew him, and he knew me, ſo well, that I did not fear any miſconſtruction from him: and after his Death, I deſired to have done Honour to his Memory for the ſame purpoſe, by the Publication of ſuch of his Writings, as were most neceſſary and ſeaſonable, that the Benefit of his Labours, as well as of his Example, while yet freſh in Memory, might be communicated, as much as might be, to all, and they might mutually recommend each other for the greater Benefit of all. But, alas! that wicked Spirit, which had ſo prevailed in his Family in his Life-time, as made him tell ſome of them, That Satan, or the Devil, did ride them, as an Ape would do a Maſtiff-Dog, hath likewiſe prevailed hitherto upon ſuch as vainly gloried in their Relation to him, to obſtruct that good Deſign for Twenty years together, without due regard either to that Service of God, thoſe Benefits to Men, the true Honour of his Memory, (in which they vainly gloried) or the Performance of his Will according to his Mind. For though he had not expreſsly ordered the Publication of one or other in particular; yet had he made this Proviſion in a Codicil concerning the Publication of any of them, that he had nominated the Bookſeller, who ſhould have the Printing of them, paying as much as another would in reaſon for them: and of the Profits, appointed one part to one, for his Care and Pains in overſeeing and ordering the Publication; another part to another, for Writing and Correcting; and the rest, among his Servants; and told them what he had done for them: ſo that beſides the Injury done to their Country, they have done a double Injury to his Memory, not only by hindering the Honour due to it, but by Diſhonouring it, and giving occaſion to a Blemiſh and Reproach to it, provoking ſome not only to think, but to ſpeak hardly of him, as if he had abuſed them in ſome of the last Acts of his Life: and all this out of a ſordid Humour to get or keep what he had otherwiſe diſpoſed of. And though thus they exerciſed their Malice and Spight against the Memory of the Good Man, yet was not this the chief part of their Work and Triumph, that they had raiſed this Injury againſt his Memory, and, beſides, had deprived his Country of the Benefit of much of his Labours in his own Profeſſion: But there is a greater matter in the bottom, and of greater concern to them, which theſe Wicked, Subtile Agents had a principal regard to. The Good Man had taken great Pains in examining and conſidering the Grounds and Evidences of Religion, both Natural and Revealed: And he was excellently well qualified for it, both by Natural Sagacity, by Exerciſe of his Parts in his own Profeſſion, (which affords as much and good Exerciſe for ſuch a purpoſe as any) and by Freedom from Prejudice, either of Education or of Temporal Intereſt. For though he had a Religious Education, yet it is certain, that after he came to maturity of Thinking and Judging, he became, as he found reaſon, in many things, of a different Judgment from the Notions and Sentiments he had first received; by which it appeared, that his Religion was the Religion of his Judgment, and not of his Education. And being no Eccleſiaſtick, but a Man of a Civil Employment, he ſtood fair to be looked upon as an Indifferent Judge, and not as an Advocate or Party, (as Clergy-men generally are reputed by ſome) and, by conſequence, his Writings upon ſuch Subjects, beſides the weight of his Reaſon, would have a double Weight of Authority, (if we take in his Example too) above others, to make them ſucceſsful upon ſuch as have received prejudice from the Scandalous Practices of too many Profeſſors and Preachers of the Chriſtian Religion; which hath been a principal Cauſe of Atheiſm heretofore, and of Deiſm at preſent, and of the Contempt of the Clergy, and more effectual and prevalent than any of thoſe which have been aſſigned in Print; though by Scandalous, I intend here nothing but Zeal for Preferments, and a cold Indifferency in Matters of Religion. For as it hath been rightly obſerved, When Vertue fails in the Prieſts, Faith will fail in the People; be their Preaching what it will. Now, by how much greater was the Advantage that the Writings of this Man had above others, to have done Service in this Cauſe, ſo much the greater was the Gratification which theſe Wicked Spirits received in the Suppreſſion of them.

I know nothing ſo ſordid that ever appeared in his Life. But that this hath been ordered by the Malice and Subtilty of thoſe Wicked Spirits, who had gotten Advantage against Him, or his Family; (however ſome particular Diſpoſitions in Perſons might make it more feaſible) as I verily believe, ſo I am well ſatisfied, he would not at all have doubted, had he been living, and to have ſpoken his Judgment in a like Caſe. He and I both, before he died, had had Experience enough to ſatisfie us concerning ſuch matters. And I wiſh his, and all other Families, who are fallen into any ſuch Snare, may conſider well of it, and be well adviſed how to recover themſelves out of it, if it may be. Many ſuch have I known, and though the Burden be ſealed upon ſome, and the Decree fixed, yet in others there ſeemed to be a Door open, if Opportunity was not neglected. Mens Belief or Diſbelief will not alter the Truth of things: But Diſbelief of things that are true is often the Cauſe of great Ʋnhappineſs: and they who disbelieve ſuch things as theſe, are not the leſs obnoxious to their Malice, but more ſecure in their Power. So much as this is not impertinent to be ſaid concerning the Malice and Subtlety of the Evil Spirits, before a Diſcourſe of the Gracious Conduct of the Good. And I think my ſelf ſpecially obliged to declare my Sentiments of both, upon any juſt Occaſion. And, indeed,

I confeſs the Preface was not written ſo much for the ſake of the Book, as the Book Publiſhed for the ſake of the Preface, as an Occaſion to write on that Subject, which I thought my ſelf obliged to do, as an Act of Penitence for an Ʋnhappy Miſcarriage, whereby my Enemy got that Advantage againſt me, which I mentioned before, and ſhall here repeat in the Words then Printed, as followeth:

I muſt not here forbear upon this Occaſion to add, not my Opinion, but my own certain Knowledge, upon great, and long, and in ſome reſpects in a great meaſure woful Experience, in an Humble Confeſſion of my Fault, to give Glory to God, Teſtimony to his Truth, and Warning to Men. I have had Experience of this Divine Conduct, and of the Bleſſings and Curſes attending Obedience and Diſobedience to it; ſo that I have plainly perceived that the Conduct of the Children of Iſrael out of Egypt through the Wilderneſs into the Promiſed Land, was a viſible Manifeſtation or Repreſentation of the Secret Spiritual Conduct of Souls out of Slavery under the Powers of Darkneſs, through the Wilderneſs of this World, into the Land of Rest: and the very ſame thing in Action and Repreſentation, which is delivered by way of Doctrine and Admonition in the Book of Eccleſiaſticus, iv. 11,—20. and vi. 18,—31. The Croſſes, Diſappointments, and Afflictions, which I have gone through, have been very grievous, and many of them known to the World, though nothing hath appeared in my Life, to which they could be imputed by others as a Cauſe in any reſpect. I must therefore declare, that while I did act in a ready Compliance with that Conduct, I not only had great Peace and Serenity of Mind, but all things went ſtrangely proſperous and ſucceſsful with me; and I had extraordinary Anſwers to my Prayers, not only for my ſelf, but for others alſo: But whenever I have done contrary, I always had trouble in my Mind, and what I did, was either blaſted, or unſucceſsful, and often of ſuch evil Conſequence, as I did not foreſee. This I have found ſo, by great and long Experience, and in ſome of the great Buſineſſes of my Life, wherein I acted not only upon my own Reaſon and Judgment, but alſo upon the Advice and Perſuaſions of very conſiderable Perſons. And after conſiderable Experience of this, I was once ſo unhappy in my Diſobedience to this Conduct, upon a ſpecial Occaſion, having none to adviſe with, and yielding too much to the Sentiments of our Anti-enthuſiaſts, which was a Temptation to me, that (as I have ſpecial reaſon to believe) it was like the Sin of Adam to me, an Inlet unto all the Ʋnhappineſs that hath ſince befallen me and my Family: And I have been as it were turned back into the Wilderneſs ever ſince. The Things wherein I had this Conduct were not matter of Duty in themſelves, or not in the particular Circumſtances; but either were ſuch as were in Humane appearance ſo indifferent, that I might have uſed my Liberty, or the Conduct was much different from the Wiſdom of the World. And though I cannot ſay whether the Afflictions I have ſuffer'd were ſo ordered as a Puniſhment for my Miſcarriage, yet I am aſſur'd they were a Conſequence thereof, at least ſuch as we often fall into, when we neglect the Good Counſel of our Friends. And they have been ſuch, as I am perſuaded it is my Duty upon this Occaſion to make this publick Penitential Confeſſion, whatever Prejudice I may ſuffer thereby from Men: If I can but thereby obtain the Favour of God, and benefit Men, I ſhall accept that as part of my Puniſhment.

For the Certainty of this, I can truly affirm, That I had immediately upon my Miſcarriage as ſenſible Notice of the Evils which have ſince befallen me, as I can have of any thing by any ſenſe I have; as plain as if a Sentence had been pronounced against me. And what I have ſuffered, hath had Two ſeveral Marks as exactly agreeable to my Miſcarriage, as the print of a Seal upon the Wax to the Seal it ſelf. I cannot ſay but other Sins or Miſcarriages might be Ingredients in this caſe: but I know full well that this was the Inlet unto all thoſe Evils, which I am ſatisfy'd had been prevented, had I continued at that time in the way I was in. And it often recalls to my mind part of the Eighty first Pſalm, and other Paſſages of the Old Teſtament, which have been fulfilled in my Caſe; and therefore I have great reaſon upon ſuch an Occaſion to confeſs my Fault, that I may have other more comfortable Paſſages made good to me hereafter.

And here I cannot but remember, that I ſcarce knew the Man at that time to conſult with in theſe things, who was not more likely to have put me out of the way, than to have directed me aright, how to proceed in it. And this I note for the ſake of ſuch Spiritual Guides as are conſulted in ſuch Caſes: If they be not very careful and conſiderate to avoid the Common Errors on both ſides, and neither incourage nor diſcourage the Attendance to ſuch Impulſes and Impreſſions, &c. in general, but carefully endeavour to diſtinguiſh and to direct aright, they may bring great Trouble upon thoſe who conſult them, (as I have known ſome do;) and perhaps greater upon themſelves, when they are call'd to give Account of their Stewardſhip, either here or hereafter.

Thus far was printed before: to which I muſt now add: Whether theſe things (as perhaps ſome others) were not permitted to befall me for Admonition to others, I know not: but this I know by Experience in others, and even while this is Printing, that there is great need of Good Admonition. For I find, by divers ſuch Experiences, that God is pleaſed at this time to give ſome ſenſible Notices of his Conduct to many, who are in ſome ſort in the Caſe of Samuel, 1 Sam. 3.7. who then did not know the Lord, neither was the Word of the Lord yet revealed to him; and when they come to the Priest, who ſhould be as Eli to them, to direct them how to behave themſelves, are by him put quite out of the Way, and either diſmiſſed to the Phyſician, to be cured of Melancholy; or adviſed to ſome cheerful innocent Converſation; or to mind their Buſineſs in their Callings; or to reject the Impreſſions they feel as Fancies, and vain Fears and Scruples. And many Caſes there are, wherein ſome of theſe Directions might be proper; but there are many others, wherein they are all quite out of the Way; and wherein great Faults have been, to my knowledge, and, I doubt, are daily committed by Learned, and otherwiſe able and good Men; partly through Ignorance in theſe Matters, or common Prejudice against them; partly for fear of incouraging what they ſee many abuſe to their own hurt, and to the Scandal of others; and partly for fear of bringing upon themſelves the Cenſure and Reproach of inclination to Fanaticiſm or Enthuſiaſm; and thereby at once the Grace and ſpecial Favour of God is rejected, the poor Soul greatly diſappointed, at least, if no worſe happen to it; and the Director must be accountable for both.

But to make a matter of ſo great Importance the more plain, it may not be amiſs to propoſe an inſtance or two of ſome Caſes: A Perſon wants an Employment, and an Employment is offered; but the Perſon hath ſtrong Impreſſions, either not to accept it, or not to continue it, being otherwiſe ſupplyed for the preſent; and thereupon repairs to ſome noted Divine for Advice: The Divine conſiders that the Perſon needs an Employment, and upon Examination can diſcover nothing unlawful in the Employment, nor unfit for the Perſon; and thereupon confidently adviſeth to reject the Impreſſion, and embrace and continue the Employment. Such Advice as this proves, in the event, to one, unſucceſsful all his time; to another, his Ruine and Ʋndoing as to his Temporal Eſtate; to another, the Occaſion of the Loſs of his Life; and to another, the hazard, if not loſs, of his Soul; and all this by ſuch Means and Occaſions as could not be foreſeen or diſcovered by any Mortal; but are plainly ſeen and foreſeen by ſome kind inviſible Friends concerned for us.

Again, a young Woman, who is not at all proud, if we will believe her, only ſhe deſires to be like other-Folks; but ſhe finds ſomething within her that tells her, or ſuggeſts, that ſhe'll be damned if ſhe wear ſuch a Dreſs. Hereupon ſhe goes for Advice to a Divine. He being more cautious in ſuch caſes, tells her, that ſince ſhe may both lawfully and decently wear another meaner or plainer, ſhe ſhould have a care that ſhe doth not reject ſuch Motions in her Mind: For many times things which are not damnable Sins in themſelves, may be Occaſions and Inlets to ſuch as are, and Hindrances of Graces, and ſo produce ſuch unhappy conſequence at laſt. But not liking this Advice, away ſhe goes to another of greater note; and he tells her, that ſince that Dreſs is not unlawful, it cannot be a Damnable Sin to wear it; and therefore whatever it was, it could not be the Spirit of God that did ſo fright her; but ſhe muſt have a care of ſuch things, leſt ſhe run into Fanaticiſm, and I know not what. And this ſhe likes and follows till the tricking up of her Natural Beauty proves a Snare to her ſelf and others; the kind Impreſſions, which ſhe formerly had upon occaſion, ceaſe; her Devotion grows cool, and ſhe relapſeth again into the common Courſe of the World, and what will be the end of it, God knows.

What I have had experience of in my ſelf and my own Family, partly for want of due regard to ſuch Notices, and too much yielding to Motives of Moral Prudence; and partly by ſuch unhappy Reſolutions of Caſes by others, would be too long to relate particularly. I have had no leſs than four Sons undone in this City, all as likely Youths as any, and all, after their diſappointments, by their Behaviour gaining the Favour and Kindneſs of all they converſed with: and in the placing of them ſpared neither Coſt, nor Pains, nor Care, and took the beſt Advice I could have; at firſt made choice of ſuch for Maſters, as I expected to act upon Principles of Religion; afterward, ſuch as I expected Friendſhip, at leaſt Moral Honeſty and Humanity from them; but was diſappointed in all. And I know aſſuredly that all did proceed from ſuch Cauſes as I have in general mentioned already; and had notice of it in general before.

It is a great Ʋnhappineſs to this Church and Nation at this time, that we have ſo few of any conſiderable Experience in theſe things, eſpecially among thoſe, who ſhould be Guides to others. And it is their Great Sin, and, without due Repentance, will prove Damnation to many, that they have been ſo bug-beared by a fluttering, Sadducean, Atheiſtical Humour, and baſe prudential Compliance of ſome of greater Name than genuine Chriſtian Vertue, as to be aſhamed or afraid to aſſert, or own ſo great and noble a Principle of the Religion they profeſs. And therefore, beſides my own ſpecial Obligations, and concern for the Honour and Service of God, and of our Holy Religion, Pity to the many Souls, which I perceive deſtitute of true Spiritual Direction, and Indignation at the Baſeneſs, Folly and Madneſs of ſo many Prudentialiſts amongst us, hath made me for ſome time to long for an Opportunity to bear my Teſtimony in the Caſe. The Motive in my collecting the other Diſcourſe, (which, though written laſt, and by the by, according to its proper order, is here firſt) was to detect a Miſapplication of Truth, and retort his Argument againſt himſelf, who had ſo groſsly and rudely treated the Buſineſs of Fanaticiſm, without due regard to that Sacred Principle of Religion, which is pretended in it; or to the moſt noble and heroick Profeſſors and Obſervers of it. But in this degenerate Age God hath not left himſelf without Witneſs, but raiſed up ſome of a more generous Spirit; ſuch as Mr. Smith of Cambridge, the late profound Dr. Cradoc, whom I much eſteemed for his Generoſity, as well as Judgment, in Preaching up this Doctrine, who told me, he had Preached 20 or 30 Sermons upon it; and that if we deny that, we may burn our Bibles; for he knew not (he ſaid) what Religion would ſignifie without it; and the Learned Mr. Matthew Scrivener, who hath left us a Diſcourſe concerning Myſtical Divinity, Intituled, The Method and Means to a true Spiritual Life, and others; to ſay nothing of ſome I know now Living, whoſe number I pray God increaſe, and make them perfect and compleat in all Graces and Vertue, to his Honour and Glory, and the Happineſs of this Church and Nation.

OF THE Antiquity, Tradition, and Succeſſion, of Myſtical Divinity Among the GENTILES, FROM THE Teſtimony & Confeſſion OF AN Eminent Adverſary.

AS Adam was the common Parent of all Man-kind from the Creation, ſo was Noah the common Parent of all Man-kind who have lived ſince the Flood. And of Noah it is recorded, that he was a just Man, and perfect in his Generations, and that he walked with God, Gen. 6.9. And that he was 600 years Old when the Flood of Waters was upon the Earth, Gen. 7.6. From whence we may reaſonably believe that he could not but be well acquainted with all the Knowledge of his Anceſtors. And what this Walking with God doth imply, we may underſtand from the reſt of the Hiſtory, and the Apoſtles Obſervation, Heb. 11.7. viz. not only a careful Obſervance of all the General Rules of Righteouſneſs tranſmitted from Adam to his Poſterity, but a ready Obedience and Conformity to all ſpecial Declarations and Manifeſtations of the Will of God to him. Inſtances of which are thoſe Commands of God, and his Obedience thereunto; in Building the Ark, which undoubtedly expoſed him to much trouble, by Queſtions concerning it, and to various Cenſures, Gen. 6.14, 22. He did, notwithſtanding, according to all that God commanded him, ſo did he; and in going into it with the ſeveral ſorts of Creatures, Gen. 7.1, 5, 7, 9. and in going out again at the Command of God, Gen. 8.16, 18. In his Walking with God in this manner, he could not but, beſides all the Knowledge which he had received from his Anceſtors, learn much more by the immediate Teachings of God. And it is not to be queſtioned, but, as he was inſtructed by his Anceſtors, ſo he was careful to inſtruct his Family & Poſterity in all neceſſary Knowledge; amongſt which, that of Walking with God was ſome of the chief. And this being ſo, I ſee no reaſon, Why other Nations ſhould not have derived their Knowledge, with their Deſcent, directly from Noah? or, Why we ſhould ſuppoſe the other Branches of his Poſterity to have all received their Knowledge, of Divine and Sacred things eſpecially, collaterally from that of Abraham, rather than directly and lineally from their common Anceſtor Noah. As Noah offered Sacrifice, Gen. 8.20. and Abraham offered Sacrifice; ſo we find Prieſts and Sacrifices among other Nations. Such was MELCHIZEDECK, a Prieſt of the moſt High God, Gen. 14.18. And certainly it was by Revelation from God, or ſome Divine Means, that PHARAOH underſtood that it was becauſe of Sarah, Abraham's Wife, that the Lord plagued him and his Houſe, Gen. 12.17. as we find it expreſſed afterward in the like Caſe of ABIMELECH, Gen. 20.3, 6. God came to Abimelech in a Dream by Night, and ſaid to him, Behold, thou art but a dead Man, for the Woman which thou haſt taken: for ſhe is a Man's Wife. And another PHARAOH acknowledged Joſeph to be a Man, in whom was the Spirit of God, Gen. 41.38. and when he raiſed him to the greateſt Preferment in the Kingdom, gave him for a Wife the Daughter of an Egyptian Prieſt, ibid. v. 45. And Moſes Married the Daughter of a Prieſt of Midian, JETHRO, Ex. 2.16, 21. who was a good Man, and a Worſhipper of the true God, as appears, Ex. 18.9, 10, 12. And the Means then to Inquire of the Lord were common to them, and to other Nations: As REBEKAH, Gen. 25.22. So BALAAM, Numb. 22.8, 9, 18, 19, 20: 23.4. went to inquire of the Lord, and received Anſwers from Him. And about this time JOB is believed to have lived, who was a Holy Man, and offered Sacrifices, and had Viſions.

By theſe Inſtances, and others that might be noted, we may underſtand, that in thoſe ancient times it was believed, in all Nations, that there were Means, whereby Men and Women might come to have ſome Acquaintance and Communication with God; and what theſe Means were, is well worth our Inquiry.

That the JEWS had anciently their Schools or Colleges of Prophets, we may obſerve in the Sacred Scriptures. And though what were their Inſtitutions, and their Inſtructions, and Orders there preſcribed, is not in the Scripture particularly related; yet in the Particulars mentioned they ſeem to have been much the ſame with what was practiſed by the Ancient Chriſtian Anchorets and Coenobites.

If we inquire amongſt other Nations of moſt ancient Note and Fame for Knowledge in Divine matters, the Egyptians and Chaldeans are the moſt conſiderable. And the Means recommended by them do ſo well agree with the Myſtical Divinity delivered by divers Chriſtians, that ſome Oppoſers of this Divinity think they have ſufficient ground to derive it from them; and ſuppoſing that a Prejudice to it, have taken the pains to do it. If the CHALDAICK ORACLES (ſaith one of conſiderable Learning, Name, and Place) were ſtill extant, which were frequently quoted by Plotinus, Jamblicus, Porphyrius, and Proclus, (who did wholly approve the Chaldaick Theology; and from them in a great meaſure the Fragments were preſerved) we might more fully manifeſt theſe things; yet as they are, they give us ſufficient ground to draw the Fundamentals of this Myſtical Divinity from thence. For they ſpeak of God's being united to the Soul, by the Soul's claſping God to herſelf; and that not by any act of the Ʋnderſtanding, but by the Flower of the Mind; (the very Phraſe uſed by Proclus, and the ſame which the Myſticks call, the Fund of the Spirit;) of the Soul's being inebriated from God, (which Plotinus calls, being drunk with the Divine Nectar) and Pſellus explains, of Divine Illuminations and Extaſies; of Abſtraction from the Body, and extending the Mind upwards, and haſtening to the Divine Light and the Beams of the Father; with ſeveral other paſſages to the ſame purpoſe.

And for the EGYPTIANS, the ſame Author tells us,

That Jamblicus, in his Book of the Egyptian Myſteries, (which he writ in anſwer to an Epiſtle of Porphyry to an Egyptian Prieſt, and wherein Proclus ſaith that he writ like a Man inſpir'd) diſcourſes at large concerning Divine Extaſies, and Viſions, and Inſpirations; in which he deſcribes the Perſons juſt after the Myſtical way, as no longer leading a humane Life, or having any Operations of their Senſes or Ʋnderſtanding, but their Mind and Soul is only in the Divine Power, and not in their own, being acted and poſſeſſed wholly by it. Afterward he ſets down the ſeveral Degrees and Kinds of thoſe; in ſome, they have only Participation; in others, near Communion; and in the higheſt of all, Ʋnion. In ſome of theſe, he ſaith, the Body wholly reſts, and ſometimes breaks out into Singing, and all expreſſions of Joy: ſometimes the Body is raiſed up from the Ground, (as M. Tereſa thought hers) ſometimes it ſwells into a greater bulk, and ſometimes the contrary. Then he lays down Rules to know Divine Inſpirations by: viz. by Enquiring, In what manner God appears? Whether an appearance of Fire come before Him? Whether he fills up and acts the whole Soul, ſo that there is a Ceſſation of all its own Acts? For this he makes the main Character of a Divine Inſpiration, that the Perſons are wholly taken up and poſſeſſed by the Deity; from whence follows an Extaſie and alienation of the Senſes: But if either the Soul acts, or the Body moves, then, he ſaith, it may be a falſe Inſpiration. No Man can expreſs himſelf more emphatically concerning the Excellency of Contemplative Prayer than Jamblicus doth: This quickens the Mind, inlargeth its Capacity, opens the Secrets of the Divinity, and fits it for Conjunction and Ʋnion with God; and never leaves Men till it hath carried them to a State of Perfection; and by degrees doth alter and change Men, that it makes them put off Humane Nature, and bring them into ſuch a State of Dei-formity, that they become Gods. The first degree of Prayer, ſaith he, brings to a State of Recollection, and hath ſome Divine Contact, which helps our Knowledge: The ſecond carries the Soul to a nearer Communion with God, and excites the Divine Bounty to freer Communications to it: But the third is the Seal of the ineffable Ʋnion, which makes our Mind & Soul to reſt in God, as a Divine Port or Haven. And he concludes his Book with ſaying, That this Ʋnion with God is Man's greateſt Perfection, and the End of all Religion among the Egyptians; whoſe Myſteries his Deſign was to explain and vindicate. Many other Paſſages might be produced out of him, concerning the Knowing of God by Divine Contact, and the Inſufficiency of any Act of the Mind for this ineffable Ʋnion: but theſe are enough to ſhew how well acquainted Jamblicus and (if we believe him) the Egyptians were with the profoundeſt Secrets of Myſtical Divinity.

There is a Book tranſlated out of Arabick, intituled, Of Divine Wiſdom according to the Egyptians, wherein are many things to this purpoſe; but our Author takes notice but of one paſſage in it, which he ſets down as the Words of Plato. But before we come to Plato, it is fit to be noted, that PYTHAGORAS and the PYTHAGORIANS could not but be well acquainted with this Myſtical Theology, though they did not ordinarily deliver it in ſuch expreſs terms; but in a more occult manner. For it is known & confeſſed,

That Pythagoras himſelf was from his Youth greatly inclin'd to an Inquiſition into Religious Rites and Myſteries: That he travelled into Egypt to hear their Prieſts, was there 22 Years, had recommendations from the King to the Prieſts, and was permitted to acquaint himſelf with all their Learning; entred into the Egyptian Adyta, and was inſtituted in things unexpreſſible touching the Gods; gave himſelf exact Information concerning Perſons and Things, not omitting any Perſon eminent at any time for Learning, or any kind of Religious Rites; or any Place, where he conceived he might find ſomewhat extraordinary: That he went thence to Babylon, and continued there 12 Years, converſed with the moſt Eminent of the Chaldeans, as alſo with the Perſian Magi, who entertained him very courteouſly, & gave him inſight into their more hidden Myſteries, and Religious Rites; and, without doubt, with the moſt Eminent for Knowledge of the Jews, in both places; and likely enough, as Selden and others think, with Ezekiel in particular.

That he made Theology, or the Knowledge of God, the Firſt moſt Univerſal Being, the Centre of all his Philoſophy: That he was by way of Eminency call'd, 〈 in non-Latin alphabet 〉 ; and his Philoſophy, 〈 in non-Latin alphabet 〉 ; becauſe he treated chiefly of God, his Nature and Worſhip: That he was a great Devoto, or Advocate for God, his Worſhip, and Sacred Inſtitutes: That the Confederation of his Coenobium (for ſo they called it) or College, had reference to ſome Divine Temperament, and to Union with God, and to Unity with the Divine Soul: That the Inſtitutions of his Society and Sect, for the Admiſſion and Probation of Diſciples, diſtinction of Perſons, Reverence to their Elders, Celibacie, Communion of Goods, Retirement from the World, &c. were very much the ſame with thoſe of the Eſſeans, and the Chriſtian Coenobites afterward: That of the differing Sects afterward none did Pythagorize more than Plato, eſpecially in Divine matters, as Ariſtotle and Laertius have obſerved: yea, that the choiceſt of his Metaphyſick Contemplations ſeem to be traduced from Pythagoras and his Followers: and that Plotinus did more clearly explicate the Principles of the Pythagorick Philoſophy, as well as of the Platonick.

And from all this put together, we may very reaſonably conclude, eſpecially if we take in what is related by Jamblicus, That he continued 3 days and 2 nights, at one time, in the ſame Poſture, without taking either Meat, or Drink, or Sleep, lib. 1. cap. 3. That he muſt have been well acquainted with this Myſtick Theology, which was in ſuch Eſteem with both; thoſe, from whom he received Inſtructions; and thoſe, who received from him: and that in Plotinus and others, we read the Pythagorick as well as Platonick Principles; and that in both was a mixture of the Judaick, and what was derived by all from the Common Parent Noah. To this I will add only a Paſſage or two of his, out of Demophilus:

Being born of God, and rooted in Him, let us cleave to our Root. For the Streams of the Waters, and the Sprouts of the Earth, if they be cut off from their Root are dry'd up and wither away, p. 11. Is not this the very Doctrine of our Saviour, The True Light, which lighteth every Man, who cometh into the World, of being born of God, and abiding in the Vine?

It cannot by any means be, that one and the ſame Perſon ſhould apply himſelf to Pleaſures, to the Body, to the getting of Riches, and alſo to God. And is not this alſo the very Doctrine of our Saviour; Ye cannot ſerve God and Mammon? But he goes on: For he who is given to Pleaſures, the ſame will alſo be careful for the Body; but he who is careful for the Body, he will alſo ſtudy to get Riches; and he, who ſtudies to get Riches, will neceſſarily be Ʋnjuſt: But he who is Ʋnjust, is both impious toward God, and unjust toward Men: and therefore, although he ſacrifice (whole) Hecatombs, he is (but) the more impious, and far from God and all Religion, and deliberately Sacrilegious: Wherefore it behoveth to avoid every voluptuary Perſon, as impious and ſacrilegious, p. 12.

You cannot well ſay that he is a happy Man, who relies upon Friends, or Children, or any tranſitory and fading thing; for all theſe are inſtable things: But to rely upon ones ſelf and upon God, that only is firm and ſtable, p. 12.

A wiſe Man ſent hither Naked, will naked (or ſtript of all) invoke Him, who ſent him: for God hears him only, who is not incumbred with Impertinences, p. 9.

A Divine Senſe ( 〈 in non-Latin alphabet 〉 ) ſolidly joyns us to God: For like must neceſſarily be joyned with like, p. 9.

The ſame which I have ſaid of Pythagoras, may in effect be ſaid of SOCRATES alſo, both as to the Diſpoſition of his Mind, as to his Travels for acquiring of Knowledge, and as to his Principles, from the Obſervations and Confeſſions of ſuch as were no Friends to Myſtick Theology: They were Scholars in the ſame Schools, and received the Tradition of the ſame Doctrine, as did Plato alſo from thence, and from them; ſo that I may diſpatch this in a few Obſervations of what is known and confeſſed concerning him.

That he had as clear Notions as any touching God, his Nature, Unity, and other Sacred Myſteries, which he could never have attained unto, but by ſome borrowed Tradition, &c. That he aſſerted, That Virtue is neither by Nature, nor by Teaching, but by Divine Inſpiration: and that all true Knowledge of God comes by Divine Infuſion; and called God his Tutor: That while Man is ſubject to, and under the Impreſſion of Corporal Images, ſenſible Forms, and terrene Affections, he is not rightly diſpoſed for Divine Contemplation, which requires a Mind defecated, &c. That Divine things and Myſteries cannot be comprehended but by a refined Judgment, by ſuch as have their Souls abſtracted from all Corporal Images, Impreſſions and Affections; and therefore Men ſhould be very intent on getting a Reformed Life, that the Mind being exonerated of its depreſſing Luſts, might, by a natural Vigour, lift up it ſelf to Eternals, and by that Purity of Intelligence, contemplate the Nature of that Eternal Incommunicable Light, where the Cauſes of all created Natures live in Stability, v. Aug. de Civ. Dei, lib. 8. c. 3. And as to his own Life, That he inſtituted his whole Life, even from his Childhood, by the aſſiſtance of his Divine Inſpiration, which he called a Daemon, a Voice, a Sign. And that Plato reports of him that he ſtood a whole day without any alteration in the ſame poſture, his Mind being abſtracted with pure Contemplation; and that Favorinus in A. Gellius ſaith that he did this often.

And now to return to our principal Author, and the Words of PLATO in him, which are theſe: Being often in the Depth of Contemplation, my Body being left behind, I ſeemed to enjoy the Chief Good with incredible pleaſure. Wherefore I ſtood as it were aſtoniſhed, finding my ſelf to be a part of the upper World, and to have obtained Immortality, with the clearest Light; which cannot be expreſſed with Words, nor heard with Ears, nor underſtood by the Thoughts of Men: and then he deſcribes the Sadneſs he felt at the decay of that glorious Light, and the pleaſure which returned with his former Extaſies. The Words are: At last my Intellect being wearied with this Contemplation fell back into phantaſie, and then that Light failing I became ſomewhat ſad: But again having left my Body, returning thither again, I perceived my Mind abounding with Light, and that flowing then into the Body then raiſed above it.

Nor of Plato himſelf doth our Author take any more notice then of that one paſſage; but of the later Platoniſts, Plotinus, Jamblicus, Porphrygius, and Proclus, who, as he ſaith out of Pſellus, did wholly approve of the Chaldaick Theology: he gives us ſome larger Taſts; and particularly,

The ſhort account of Plotinus his Hypotheſis, is this; That the Soul of Man being immerſed in the Body ſuffers very much by reaſon of its Ʋnion with it; by which means it is drawn to the Affections of the Body, and to a Converſation with Senſible things, and ſo becomes Evil and Miſerable: That its Good and Happy Condition lyes in being like to God, not in regard of Ʋnderſtanding, but a State of Quieſcency: That the Practice of the Virtues of the Active Life is inſufficient for Aſſimilation to God; but in order to it, thoſe which are properly Intellectual are most neceſſary, whereby the Soul draws it ſelf off from the Body. Thus for the Soul to act by its ſelf, is Wiſdom; Introverſion, is Temperance; Abſtraction from Matter, is Fortitude; to follow Reaſon, is Juſtice: That by the Practice of theſe the Soul purifies its ſelf, i. e. caſts off the things without its ſelf, and ſo recovers its Purity, by bringing thoſe things into Light again, which lay hid under the rubbiſh of Senſible things before, ſo that the Soul did not know them to be there; but for the Diſcovery of them, it was neceſſary for the Soul to come near a greater Light than its ſelf: and to bring the Images which are in it to the true Originals. The way of Purifying the Soul, he calls by the Names of Abſtraction and Recollection; which he elſe-where expreſſes by awakening the Soul out of Sleep, wherein it was diſturbed by ſenſible Images; not as though the Soul had need of any other way of Purifying, but only reſtraining it to its ſelf by taking away that load of Matter which oppreſſed it; and then it naturally endeavours after the nearest Ʋnion with the first Being; which he calls the True Being, and the ſuper-Eſſential Being. And he ſaith, When the Soul endeavours after this Ʋnion, it must lay aſide all ſenſible and intellectual Images of things, and make uſe only of the purest and ſupream part of the Mind; (or the Fund of the Spirit) that God then is not to be conſidered under the Notion of Being, but as ſomething above Being; and that we are not either to affirm or deny any thing of Him: that, Our Contemplation of Him is not by Knowledge, or any Intellectual Operation; but by a Divine Preſence, which far exceeds any Knowledge: for Knowledge, he ſaith, hinders Ʋnion: therefore we must go beyond Knowledge, and be abſtracted from all other Objects; and be united to Him only by the Power of Divine Love; from whence follows a clearer Light in the Soul: And in this State, ſaith he, there is not only a Ceſſation of Paſſion, but of Reaſon and Ʋnderſtanding too: neither is the Perſon himſelf, 〈 in non-Latin alphabet 〉 , like one in a Rapture or an Extaſie he enjoys God in that State of Quieſcency, as in a ſilent Wilderneſs; which he calls, being in God; and in other places, ſeeing God in themſelves, being the ſame with God, being one with God; and which is the higheſt of all, being God: which is the perfect State of Dei-formity.

Of Porphyry, who was a Diſciple and Confident of Plotinus, the ſame Author gives us this account: That he looked upon the Theurgick Way, as lyable to deceit, and not capable of advancing the Soul to higheſt Perfection. Which Theurgick Way lay in the initiating of Men in ſome Sacred Myſteries, by partaking of certain Rites and Symbols, by which they were admitted to the Preſence of ſome of their Deities; the End whereof, as they pretended, was, reducing the Souls of Men to that State they were in before they came into the Body. So St. Auſtin tells us from Porphyry, That they who were purified after this manner did converſe with glorious appearances of Angels, which they were fitted to ſee: but Porphyry himſelf, as he did not utterly reject this Lower and Symbolical way; ſo he ſaid, That the Highest Perfection of the Soul was not attainable by it; but it was uſeful for purifying the Lower part of the Soul, but not the Intellectual. By the Lower part he underſtood the Irrational, which by the Theurgical Rites might be fitted for Converſation with Angels; but the Intellectual part could not be elevated by it to the Contemplation of God, and the Viſion of the things that are true. And herein he placed the utmost Perfection of the Soul in its return to and Union with God in this upper part, or Fund of the Soul: for the utmoſt the other attained to, was only to live among the Aetherial Spirits; but the Contemplative Souls returned to the Father, as he ſpeaks, which, as many other of his Notions, he borrowed from the Chaldaick Theology. To ſhew what this Intellectual or Contemplative Life was, that ſhould bring Mens Souls to this State of Perfection, Porphyry writ a Book on purpoſe, Of the Return of the Soul, as St. Auſtin tells us, who quotes many paſſages out of it; and this particular Precept above all the reſt, That the Soul must fly from all Body, if it would live Happy with God: which is all one with Abſtraction of Mind, and pure Contemplative Life. In that Book he complains that there was no Perfect Way yet known to the World for this End; not the Indian, Chaldaick, or any other. But what that was which he meant, appears by what he ſaith near the end of the Life of Plotinus, where he hath theſe Words: The Scope and End of his Life was Ʋnion and Conjunction with God over all: and four times, ſaith he, when I was with him he attained to this Ʋnion, by an unexpreſſible Act of the Mind: which he before ſets forth, by a Divine Illumination without any Image or Idea, being above the Ʋnderſtanding and all intelligible things. And he ſaith of himſelf, that he was once in this State of Ʋnion, when he was 68 Years of Age. Which Holſtenius underſtands of an Extaſie he then fell into; and imputes it to the depth of his Melancholy joyned with his abſtracted and ſevere Life, his frequent Watchings, and almost continual Exerciſe of Contemplation. For all theſe things were remarkable in him: and Eunapius ſaith of him, That he was ſo little a lover of the Body, that he hated his being a Man; and being in Sicily, he was almost famiſhed by Abſtinence, and ſhunned all Converſation with Mankind: as he begins the Life of Plotinus; That he was like one aſhamed that his Soul was in a Body. So that we find the Foundation here laid, (ſaith our Author) not only for the Myſtical Ʋnion, but the Abſtraction of Mind neceſſary in order to it: and that it doth not lye in any Intellectual Operations, but rather in a Ceſſation of theſe Acts, is likewiſe expreſsly affirmed by Porphyry. Many things, ſaith he, are ſaid of Ʋnderſtanding things that are above the Mind; but the Contemplation of thoſe things is better performed, 〈 in non-Latin alphabet 〉 , otio & vacatione Intellectûs, as Holſtenius renders it, rather by the Rest and Ceſſation of Operation in the Ʋnderſtanding, than by the Exerciſe of it; as many things, while a Man wakes, are ſaid of him that he does when he ſleeps, but the Knowledge and Perception of them is by Sleep; for things are best underſtood by Aſſimilation. And elſewhere he ſaith, That our manner of Ʋnderſtanding all things is different according to their Eſſence; thoſe things above the Mind are to be known, 〈 in non-Latin alphabet 〉 , in the way of unknowing, and after a ſuper-eſſential manner; where we ſee the very Phraſes of Dionyſius uſed by him; and in many places he ſpeaks of the Minds abſtracting and looſing it ſelf from the Body, and drawing it ſelf nearer to the First Being; of the Souls being in God; of the pure and clear Light, which follows the Abſtraction of the Mind; of the State and Life of Contemplation, and the Virtues neceſſary thereto; ſuch as Abſtinence from the Actions of the Body, and from Affections to it, which, ſaith he, raiſe the Mind to the ſuper-eſſential Being. And he very much diſparages the Active and Political Life in compariſon with this; the End of one, being only Mens living according to Nature; but of the other, Aſſimilation to God: He that lives according to Practical Virtues, is only a Good Man; but he that lives the Life of Contemplation, is a God. From whence we underſtand the Deiformity of the Myſtical Divines, being attainable by the Life of Contemplation. The Way laid down by him for Purifying the Soul is this: 1. The Foundation of it is for the Soul to know it ſelf, i. e. to conſider, that it is in a ſtrange place, and bound to a thing of another Subſtance. 2. Recollection, or gathering it ſelf up from the Body, to be free from the Affections of it: In order to which he adviſeth to deny the Body in its Appetites and Pleaſures, and to ſhew as little Care of it, and Concernment for it, as may be: by degrees to leſſen all ſenſe both of Pleaſure and Pain; and ſo to come at laſt to a Freedom from the Paſſions of the Body. Then he deſcribes the Superlative Being, and ſaith, that it is neither Great, nor Little, but above both; and is neither Greateſt nor Leaſt, but above all; and that his Preſence is not Topical, but Aſſimilative; and that the only Way for our Souls to recover themſelves, is, to bring them into themſelves; by which Means the True Being is preſent with them, and we become united to God. Which Ʋnion of the Soul with God, Holſtenius thinks it very probable that Porphyry underſtood by the Book which he mentions in the Life of Plotinus, called, 〈 in non-Latin alphabet 〉 , the Sacred Nuptials, becauſe both Plotinus and he ſuppoſed this Union to be wrought by the Power of Divine Love, as well as the Myſtical Divines; and Porphyry ſaith, upon the reading of it, ſome thought him Mad, becauſe there were ſeveral things ſpoken in it after a Myſtical and Enthuſiaſtical manner; for which he was highly applauded by Plotinus.

Jamblicus was Porphyry's Diſciple, but out of him our Author recites no more than what is ſet down before concerning the Egyptian Myſteries: but out of PROCLƲS, another Platonick Philoſopher, who lived long after theſe, and of whom Marinus gives this Character, towards the Concluſion of his Life,

That his Soul was ſo recollected and drawn into its ſelf, that it ſeemed to be ſeparated from the Body while it remained in it; he hath this paſſage: In the beginning of his Theology, ſaith he, he diſtinguiſheth between that Intellectual Faculty in us, whereby we are capable of Ʋnderſtanding the Nature and Difference of Intelligible Idea's, and that which he call 〈 in non-Latin alphabet 〉 , the Summity, as the Myſticks ſpeak, and pure Fund of the Spirit, which, he ſaith, is alone capable of the Divine and Myſtical Ʋnion; ſo he calls it, 〈 in non-Latin alphabet 〉 . For, ſaith he, though there be many Intellectual Powers in us, yet it is by this only that we can be united to the Divinity, and be made partakers of it. For we cannot reach the Divine Being either by our Senſes, or by Opinion, or by Apprehenſion; no nor yet by Ratiocination, 〈 in non-Latin alphabet 〉 . It remains therefore, that if the Divine Nature can any ways be known by us, it must be by the Eſſence of the Soul. For the Soul being drawn into its own Ʋnity, and removing from it ſelf the Multiplicity of its Powers, it aſcends to the greateſt height of true Contemplation. While the Soul looks about on things below it, it ſees nothing but Shadows and Images of things: When it comes to a State of Introverſion, then it ſees its own Eſſence and Operations of the Ʋnderſtanding: But when it ſearches deeper, then it finds the Mind within it ſelf, and the ſeveral Orders of real Beings: When it goes yet farther into the moſt ſecret Cloſet of the Soul, there it contemplates, as it were blindfold, the Divine Beings, and the firſt Idea's or Ʋnities of Beings. And this, ſaith he, is the moſt excellent Operation of the Soul, in the Reſt or Quieſcency of its Powers, to ſtretch it ſelf toward the Divine Nature, and dance, as it were, round it, and to raiſe up the whole Soul towards this Ʋnion with it, and abſtracting it ſelf from all Inferior Beings, to reſt upon, and be conjoyned with that Ineffable and Super-eſſential Being. And by this means the Soul comes to have the trueſt Ʋnderſtanding of all things.

All theſe Notions, (ſaith our Author) both among the Chaldeans, and the Platonick Philoſophers, are built upon a very ancient Hypotheſis, but very different from that of Chriſtianity; which Hypotheſis being granted, this Myſtical Divinity appears with ſome face of Reaſon, and colour of Probability.— It was this; That the Souls of Men did exiſt in another World long before they came into the Body; that in their Deſcent to the Body they had an Aetherial Vehicle joyned to them; which upon the conjunction of the Soul and Body became the Means of Communication between them, and takes up its chief Seat in the Brain, which is the ſame which we call the Imagination: that the Soul being in this ſtate is apt to be much inveigled with Kindneſs to the Body, and ſo forget its Return home: that the Body is capable of doing the Soul miſchief no other way, being it ſelf under the power of Fate, then as it draws it downward: that the Mind, being the upper part of the Soul, is always acting; but we know not its operations but only by the Impreſſions they make upon the Phanſie: that the Mind hath the true Idea's of things within it ſelf; but we are deceived by the Repreſentations conveyed by our Imagination; and therefore our Ratiocination is very ſhort and uncertain: that our only way of Recovering our Souls, is by drawing them off from the Body, and retiring into themſelves; and that upon this the Mind hath the Divine Being ſo nearly conjoyned to it, that it paſſeth into a Divine Nature, and recovers its former State, when it parts from the Body. But becauſe it is not to return alone without the Aetherial Vehicle it brought with it, therefore the Chaldeans and Egyptians had ſeveral Sacred and Symbolical Rites for the purifying of the Vehicle, as they called it, which they made neceſſary for this End: and with them Jamblicus joyns, but Porphyry thought them not neceſſary, but that Philoſophy and meer Contemplation would purifie enough without it. This is the true Account of their Hypotheſis, as may be fully ſeen in Hierocles and Syneſius, without going farther; and was the firſt Foundation of Myſtical Divinity, which I will not deny to be well enough accommodated to it. But it is as remote from Chriſtianity, as the Hypotheſis it ſelf is.

This is ſaid by our Author to diſparage Myſtical Divinity; becauſe he ſuppoſeth it will not be conſented to by any that are Friends to it. But how doth it appear that this Hypotheſis was the firſt Foundation of Myſtical Divinity; which, for any thing he hath ſhewed to the contrary, may be more ancient than it? His bare affirmation in his own Caſe certainly is not to be admitted for Proof. But in caſe that were admitted, how is that different from Chriſtianity; for he would not ſay contrary; though, no doubt, many of his Readers would be apt to take it ſo? The Jews did believe it before our Saviour's time; the Apocrypha doth favour it; the Apoſtle's Queſtion concerning the Man, who was born Blind, doth favour it; nor doth our Saviour's Anſwer at all contradict it, but rather ſuppoſe it: and it hath been aſſerted by Learned Men, both of the Church of England and other Proteſtants, from Proofs of Scripture, as well as Reaſon. His Concluſion alſo is obſervable, that Myſtical Divinity is as remote from Chriſtianity, as the Hypotheſis it ſelf; ſuch another cautious Expreſſion not to expoſe himſelf, but by which the generality of his Readers may eaſily be impoſed upon. Truth is a very venerable thing; and Divine matters ought to be treated with great Reverence; the very Heathen Myſticks would have thought ſo, whatever our Rationatiſts think.

Beſides theſe ancient Philoſophers, our Author takes notice of the like Notions and Practices among other Gentiles, even at this day; but of what antiquity amongſt them he ſaith not. It is taken from a Letter of Monſteur Bernier to Monſieur Chaplain, dated 4 Octob. 1667, concerning the Gentiles of Indoſtan, wherein he gives an account of certain Orders of Religious among them, who make Vows of Chaſtity, Poverty, and Obedience, living in Convents under Superiors, who are commonly called Jauguis, i. e. united to God, who uſed themſelves to many Hardſhips, and were looked on as ſo many Eremites by the People, being accounted true Saints, illuminated and perfect Jauguis: Theſe are People that have entirely abandoned the World, and ſequeſtered themſelves into ſome very remote Corner or Garden, like Eremites, without ever coming to the Town. If you carry them any Meat, they receive it; if they do not, 'tis believed that they can live without it, and ſubſist by the ſole Favour of God in perpetual Faſting, Prayer, and profound Meditations: for they ſink themſelves ſo deep into theſe Raptures, that they ſpend many hours together in being inſenſible, and beholding in that time, as they give out, God himſelf, like a very bright and ineffable Light, with an unexpreſſible Joy and Satisfaction, attended with an intire Contempt and forſaking of the World. For thus much one of them, that pretended he could enter into this Rapture when he pleaſed, and had been often in it, told me; and others that are about them affirm the thing with ſo much ſeriouſneſs, that they ſeem to believe it in earnest, that there is no Impoſture in it.

To theſe others might be added, who have had the like Notions, and uſed the like Exerciſes, as well anciently, as at this time. Such as the Indian Brachmans or Gymnoſophiſts, the Perſian Magi, and the Druides, who are ſaid by ſome to have been as ancient as Abraham's time. The Character given by Bardiſanes Syrus of the BRACHMANES, that they neither worſhip Images, nor eat what is animate; neither drink Wine, or Beer; are far from all Malignity, attending wholly to God; is comprehenſive enough to take in both the Auſterities and Contemplations of thoſe before-mentioned. But the religious Care of the Ancients to conceal their moſt Sacred Myſteries from the Vulgar, and their communication of them principally by ſucceſſive verbal Tradition, is a great reaſon that we have ſo little of this in any Writings, not only of the reſt, whom we call Heathens, but even of the Jews, and Chriſtians. However, it is plain by what is collected by our Author, that theſe Notions and Exerciſes were not firſt introduced by Plotinus and his Diſciples, but derived to them from the Egyptians, and the Chaldeans. And if it be inquired from what Original they derived them, it will be hard to diſcover any other than either Abraham and his Poſterity, as many aſſert; or at leaſt the common Parent Noah; ſo that what our Author has collected to diſparage Myſtical Theology, being well conſidered, will prove a notable Recommendation of it. For as it is moſt reaſonable to believe that Noah did inſtruct his Poſterity in all things of greateſt Importance to them; and that the Knowledge of them was tranſmitted to after-Generations, and in particular to the Chaldeans and Egyptians in ſome ſort or other; but to the Jews intirely, and without Mixture of Corruptions; ſo it is not to be doubted, but ſuch inquiſite Perſons, and eſpecially into Divine Myſteries, as Pythagoras, Socrates, and Plato, Men of ſuch extraordinary qualifications, and ſo favoured as they were, muſt have obtained a compleat Knowledge of them from all theſe Nations; and eſpecially at that time, in and after the Captivity, when they ſeem by Divine Providence to have been carried away out of their own Countrey for that very end and purpoſe, that God's dealings with them might be more fully known to other Nations. For the Poſterity of Abraham was undoubtedly deſigned by Almighty God to be a Light and Admonition to the Gentiles, even from the beginning in all their various States; in Egypt, in the Wilderneſs, in the Land of Canaan, in their Captivity, and in their Diſperſion to this very day. Nor do I at all doubt but there was ſo much Knowledge of Truth derived from them to other Nations, as together with what is obſervable in the Works of God, and what was received from the Common Anceſtors, was ſufficient for the Salvation of all, who uſed and improved the ſame as they ought; and for the juſt Condemnation of the reſt, who neglected it. And therefore, if we find that theſe Men were acquainted with the Myſtick Divinity, that is, with the thing, whether under that Name or any other, it matters not; if we find undeniable Evidence of it among the Chaldeans and Egyptians, and others before; if we find the moſt ancient Chriſtian Aſceticks well acquainted with it, and much, or rather altogether in the Practice of it, before Dionyſius his Theologia Myſtica was known in the World; this put together is ſuch a Conſtellation of concurrent and corroborating Evidences, that whenceſoever that Name, and ſome Terms and Expreſſions, which ſeem ſomewhat uncouth, came in after Ages, yet that the thing it ſelf muſt have been derived from ſome very ancient common Original to thoſe Nations; and to thoſe Chriſtian Aſceticks, not from the Collections of the Adverſaries of Chriſtianity, (which is a meer groundleſs Oratorical Fiction to expoſe it) no more than from Dionyſius, whom our Author doth not believe to have been ſo ancient; but either from ſome of the firſt Converts of the Jews, or, which ſeems more likely, from a Divine Conduct and Inſpiration: for they were many of them unacquainted with Humane Learning. Nor do I ſee any reaſon to think that the Inſtitutions of the Sons of the Prophets among the Jews were much different from the Myſtical Theology, which is thus oppoſed by our Author; but rather that the ſame Inſtitutions were conveyed, as Secrets, by Tradition to ſome principal Men of all Nations, from the Common Parent Noah.

And indeed, if we do but fairly, that is candidly and without Prejudice, conſider that Account of this Divinity, which our Author hath choſen for his purpoſe to collect from a late Author, Father Auſtin Baker and Mr. Creſſy's Preface, I ſuppoſe it will ſufficiently recommend it ſelf, as no improper or unlikely Method to have been uſed by the ancient Prophets. Let the Reader judge of it (ſaith he, and ſo ſay I) by theſe Paſſages in his (viz. Mr. Creſſy's) Preface: 1. The only proper Diſpoſition towards receiving Supernatural Irradiations from God's Holy Spirit, is an Abſtraction of Life; a Sequeſtration from all Buſineſs that concerns others; and an Attendance to God alone in the Depth of the Spirit. And a little after: 2. The Lights here deſired and prayed for, are ſuch as do expell all Images of Creatures, and do calm all manner of Paſſions; to the end the Soul being in a Vacuity, may be more capable of receiving and entertaining God in the pure Fund of the Spirit. Thus far our Author out of Mr. Creſſy. But I think fit to add to theſe two, the reſt of his Characters of Divine Inſpirations whereby they may be diſtinguiſhed from Fanaticiſm. 3. The Prayer here acknowledged to be the moſt effectual Inſtrument to procure Divine Light, is a Pure, Recollected, Intime (or moſt inward) Prayer of the Spirit. 4. Here are no new Speculative Verities or Revelations of Myſteries pretended; no private new-found-out Interpretations of Scripture bragg'd of. 5. Here the Eſtabliſhed Order of God's Church, and the Ʋnity eſſential thereto is not prejudiced. Yea, the Inſpirations expected and obtained by Pure Internal Prayer do more firmly and unalterably fix Souls under this Obedience, and to this Order and Ʋnity. 6. Our Lights teach us to attend only to God and our own Souls, and never to intereſs our ſelves in any Care or Imployment about others, till evidently God's Inſpirations force us, and External Authority obliges us thereto. 7. Our Lights make us to fear and avoid all Super-eminence and Judicature, all ſenſual Pleaſures, Deſires of Wealth, Honor, &c. 8. And laſtly, Our Lights, if they ſhould chance ſometimes to be miſtaken by us, no Harm at all would accrue to others, and not any conſiderable prejudice to our ſelves; becauſe, as hath been ſaid, the Matters in which they direct us, are in their Nature indifferent, and are ordered only toward a more perfect Loving of God, and withdrawing us from Creatures. §. 33. The contrary or different Characters of phanatick falſe Lights, I paſs by for brevity ſake.

Out of Father Baker himſelf he produceth theſe amongſt others: Such (contemplative) Souls are not of themſelves much inclined to External Works, (except (ſaith Father Baker, which our Author leaves out) when God calls them thereto by ſecret Inſpirations, or engageth them therein by Command of Superiors) but they ſeek rather to purifie themſelves, and inflame their Hearts to the Love of God by Internal Quiet, and Pure Actuations in Spirit; by a total Abſtraction from Creatures; by Solitude, both external and eſpecially internal; ſo diſpoſing themſelves to receive the Influxes and Inſpirations of God, whoſe Guidance chiefly they endeavour to follow in all things. Tr. 1. S. 1. c. 2. §. 3. And, The proper End of a Contemplative Life is the attaining unto an Habitual and almoſt uninterrupted perfect Ʋnion with God in the ſupream point of the Spirit; and ſuch an Ʋnion as gives the Soul a Fruitive Poſſeſſion of him, and a real Experimental Perception of the Divine Preſence in the Depth and Centre of the Spirit, whith is fully poſſeſſed and filled with him alone; not only all deliberate Affections (ſaith Fa. Baker) to Creatures being excluded, but in a manner all Images of them alſo, at leaſt ſo far, as they may be diſtractive to the Soul. And he adds: The Effects of this bleſſed Perceptable Preſence of God in Perfect Souls are unſpeakable and Divine: For he is in them both as a Principle of all their Actions Internal and External, being the Life of their Life, and Spirit of their Spirits; and alſo as the End of them, directing both the Actions and Perſons to himſelf only. He is All in all things unto them: A Light to direct ſecurely all their Steps, and to order all their Workings, even thoſe alſo which ſeem the moſt Indifferent; the which, by the Guidance of God's Holy Spirit, do cauſe a farther Advancement of them to a yet more immediate Ʋnion. He is a Shield to protect them in all Tentations and Dangers; an internal Force and Vigour within them to make them do and ſuffer all things, whatſoever his pleaſure is they ſhould do or ſuffer. They not only believe and know, but even feel and tast him to be the Ʋniverſal Infinite Good. By means of a continual Converſation with him they are reduced to a bleſſed State of a Perfect Denudation of Spirit, to an abſolute Internal Solitude, a Tranſcendency and Forgetfulneſs of all created things, and eſpecially of themſelves, to an Heavenly-mindedneſs and fixed Attention to God only, and this even in the midst of Employments to others never ſo diſtractive; and, finally, to a guſtful Knowledge of his Infinite Perfections, and a ſtrict Application of their Spirits by Love above Knowledge, joyned with a Fruition and Repoſe in Him with the whole extent of their Wills: So that they become after an inexpreſſible manner Partarkers of the Divine Nature; yea, One Spirit, One Will, One Love with him, being in a ſort Deified, and enjoying as much of Heaven here as Mortality is capable of.

The ſpecial Means for obtaining ſuch ſpiritual and extraordinary Favours from God, are doubtleſs very deſirable to be known; and theſe our Author ſets down in the Words of O. N. who purpoſely writ in Anſwer to him upon this Subject, viz. (beſides a watchful Guard, ſaith he, for keeping the Conſcience clean, as much as may be, not only from Mortal, but alſo Venial Sin) Much frequent and continued Vocal or Mental Prayer; much Solitude, and Mortifications of our Fleſh; and Abſtraction of our Thoughts and Affections from any Creature; much Recollection, and withdrawing from abroad into our ſelves; much Meditation on ſuch ſelected Subjects, as may rather inflame our Affections than increaſe our Science; and when once we find theſe enkindled, the Endeavouring a Quieſcence, as much as we can from former Diſcourſe, (thoſe actions of the Brain and Intellect now hindering the Heart and Will) and the bringing of our ſelves rather to a ſimple Contemplation, to exerciſe Acts of Love, adhere to, ſigh after, and entertain the Divine Object thereof. And here (ſaith he) if his Divine Majeſty pleaſe to advance us any higher to ſuch Unions with Him, as are not in our power, and wherein we receive rather than act, and he operates in us rather than we our ſelves, we embrace them with all Humility and Gratitude; if otherwiſe, we acquieſce in our best endeavours, and longing after him with Patience, though enabled alſo to theſe only by his Grace. This our Spiritual and Myſtical Maſters teach us; and thus, after this way, which theſe Men ſtile Fanaticiſm and Enthuſiaſm, we endeavour to procure a more ſtrict Acquaintance and Converſe with God, and herein to follow the Example of our Fore-Fathers.

Elſewhere, ſaith our Author, he (Fa. Baker) deſcribes the Progreſs towards this State of Perfection thus; That he who would come to it muſt practiſe the drawing of his External Senſes inwardly to his internal, there loſing, and, as it were, annihilating them: then he muſt draw his Internal Senſes into the Superior powers of the Soul, and there annihilate them likewiſe: And thoſe Powers of the Intellectual Soul he muſt draw into that which is called the Ʋnity; and to that Ʋnity, which alone is capable of perfect Ʋnion with God, muſt be applyed and firmly fixed on God, wherein the perfect Divine Contemplation lyes. It is true, theſe words are in Father Baker; but they are but what he ſaith we read in other Authors: and beſides he adds: Now, whether ſuch Expreſſions as theſe will abide the ſtrict Examination of Philoſophy or no, I will not take on me to determine. Certain it is, that by a frequent and conſtant Exerciſe of Internal Prayer of the Will, joyned with Mortification, the Soul comes to operate more and more abſtracted from Senſe, and more celebrated above the Corporeal Organs and Faculties; ſo drawing near to the reſemblance of the Operations of an Angel or Separated Spirit.

By this we may perceive, that it is not difficult, as our Author ſaith, to put together ſome of their Words and Phraſes, as an Account of their Divinity; (p. 285.) and what Account that is. But beſides theſe, there are ſome other paſſages which he recites; and in them ſome, which he conſtrues, as he doth theſe and other things; and ſome Expreſſions, which may ſeem hard Sayings to one, who is not willing to underſtand them, or conſider them as terms of Art, and allow them a candid Conſtruction; and may afford Matter for Exerciſe of Wit to ſuch as are diſpoſed to ſport themſelves with Matters of Religion. The wicked Spirit does eaſily inſinuate himſelf into, and impoſe upon Perſons ingaged in Controverſy; they are ordinarily like Souldiers ingaged in War, act as if all was Lawful, whereby they can incommode an Adverſary, without due regard to Charity, Truth, and that fair Dealing and Kindneſs which Chriſtianity enjoyns to Enemies; and too often behave themſelves like ſuch Souldiers, as are loath to have an End of a War leſt they ſhould want Employment, trifling and skirmiſhing at a diſtance, with vain Words and Shews: and the conſequence in each is frequently the baffling and diſparaging of the Cauſe they are ingaged in, and giving advantages to their Adverſaries. And I wiſh this Author, by his management, hath not given too much Advantage, or at leaſt Occaſion, to the common Adverſaries, Infidels and Deiſts. But as to this cauſe, O. N. hath ſo fully anſwered all Cavils at the Terms of Art, that it ſeems he left little to be replyed to: and therefore, for Anſwer, our Author is reduced to theſe two ſhifts: 1. To inculcate the Unintelligibleneſs of Myſtick Theology, from the ceſſation of the diſcurſive Faculty at the time of Contemplation, (which is all that the Myſtick Writers intend) as if all Men, in the very act of intent liſtening to Sounds, or beholding ſomething extraordinary, did not the like in a great meaſure. 2. To make a great Bravado, as if he had the Authority of the whole Church of Chriſt againſt all Viſions, immediate Revelations, Extaſies, &c. in the caſe of Montanus; Whereas what was condemned in Montanus and his Companions, was not the pretending to Viſions and Revelations; but pretending ſuch to be Divine, which were not; but Diabolical, as appeared both by the Manner, and by the Matter, being Hereſie: as is very plain in the ancient Writer in Euſebius, l. 5. c. 16. When the Faithful throughout Aſia had met often, and in many places of Aſia, upon this account, and had inquired into this New Doctrine, and determined it to be prophane, and rejected this Hereſie, they were expelled out of the Church. And before he relates how Montanus his Ambition gave the Enemy an Entrance into himſelf, and he was filled with the Devil, and of a ſudden poſſeſt with a furious and frantick Temper of Mind, &c. So he ſaith of Theodotus, that he was poſſeſt with a falſe Extaſie, which plainly implies true ones believed then, contrary to what our Author doth pretend. To ſay that it hath no Foundation in the Chriſtian Doctrine, and yet to paſs by ſo many Teſtimonies of Scripture produced for it, with no better anſwer than what amounts to a Conceſſion, deſerves no other reply than only to note it. To miſtake and miſ-repreſent Mens Words through Ignorance, is a Fault, but more eſpecially in Men pretending to Learning and Knowledge; yet hath that ſome excuſe, by reaſon of the Humane Infirmity incident to all. But to do it wilfully, deliberately, and ſeeking Occaſions, is not only different from, but contrary to the Spirit of Chriſtianity. But what is it then, if it be in deſpight of that which is really true, and the Operations of the Spirit of Grace? To ſay that the Caſe of Montanus was the very Caſe of Myſtical Ʋnions; and that the Spirit of Montanus was rejected in the Chriſtian Church as a Fanatick Enthuſiaſtical Spirit; as if the Caſe of Myſtical Unions was the Caſe of that Spirit ſo rejected, with other expreſſions to like purpoſe, are fit to be conſidered afterward, if they were not well conſidered before-hand. There is a paſſage, which he recites out of the Spiritual Exerciſes of the Jeſuites, p. 31, 32. edit. 1574. viz. It is the great Perfection of a Chriſtian to keep himſelf indifferent, to do what God ſhall reveal to him; and not to determine himſelf to do what he hath already revealed and taught in the Goſpel: which is very groſs indeed, if the meaning be what he would have us to believe; and indeed ſo groſs, that it is not to be believed to be their meaning, if it be to be found there, and fairly tranſlated: but ſince it is capable of another conſtruction, viz. not to confine ones ſelf to what is revealed in general; but to be indifferent, as to things not determined, but leſt indifferent, to do as God ſhall direct: I know not what can be ſaid of any weight againſt it: Such a Conſtruction had been but according to their own Rule: Chriſtianum unumquemque pium debere promptiore animo Sententiam ſeu Propoſitionem obſcuram alterius in bonam trahere partem, quam damnare, &c. Exercit. Spirit. p. 65. edit. Ant. 1676. 8o. which had been more worthy of our Author's Obſervation. Nor do I ſee any reaſon to alledge, as an Inſtance or Proof of their Fanaticiſm, that Cuſtom of Ignatius and his Companions, related by Orlandinus, lib. 1. n. 111. viz. In any matter of Debate they were to joyn together in Prayer; and after ſeeking God, what Opinion the most were of, that they reſolve upon. Where was the Fault in this? in joyning in Prayer? or in agreeing with the Majority? If the Odium of the Name will excuſe any thing with the vulgar; yet it becomes neither Chriſtianity, nor Ingenuity, nor is it conſiſtent with true Prudence, to condeſcend to ſuch mean Objections. Over-doing doth often ſpoil a good Work, and diſparage and diſcredit the Author. The Errors and Miſcarriages of Devout People ought to be pitied, mentioned with Grief, and not expoſed beyond Truth or Neceſſity: For that makes ſport for the Devils and wicked Men; gives Scandal to weak Men; promotes Uncharitableneſs and Irreligion; and diſcompoſeth and diſordereth the Spirit of him that doth it. He who judgeth others, ought to take care that they riſe not up in Judgment hereafter againſt himſelf. How will that Fanaticiſm, which carries Men to the fartheſt part of the World for the Converſion of Infidels to Chriſtianity, riſe up in Judgment againſt them, who ſuffer their own Pariſhes and Dioceſſes of profeſſed Chriſtians at home, to ſink into Inſidelity, for want of due Care and ſufficient Inſtruction? And how will the Exceſs of Devotion (if it be ſo) in ſome Spiritual Writers, riſe up in Judgment againſt ſuch as will be found to have given occaſion to Tepidity, Careleſſneſs, and Neglect of the moſt Spiritual Exerciſes of Religion?

NOTES and OBSERVATIONS to diſcern Illuſions, from Divine Inſpirations.

THERE is another part of the Quarrel, which our Author hath to this Myſtical Divinity, beſides that, that it is unintelligible, as he ſays, viz. That it leads Perſons into ſtrange Illuſions of Fancy; which he takes to be a great Injury, not only to thoſe Melancholy Souls that are led through this Valley of Shades and Darkneſs; but to the Chriſtian Religion it ſelf. Which, if true, is a juſt Cauſe of Quarrel indeed: But if well conſider'd, no greater Cauſe than others have againſt the Holy Scriptures, becauſe ſome wreſt them to their own Deſtruction, 2 Pet. 3.16. It is true, many Perſons have been impos'd upon by their own Fancies; and many more by Satan transformed into an Angel of Light: but muſt we therefore deny that there are any true Divine Illuminations, Inſpirations, Motions, or Communications? It is therefore very neceſſary to be well conſidered, How they may be diſtinguiſhed. And becauſe O. N. in the Book which our Author anſwers, hath a Diſcourſe on that Subject, which hath paſſed his Examination without any hard cenſure, which is an implicit Approbation, that may not improperly here be added.

FOR the diſcerning of ſuch Illuſions, proceeding from Satan, from the true Inſpirations of God's Holy Spirit, we affirm, That many Notes and Obſervations there be, whereby they may be known, if not certainly whether Divine, as to their Original; (where no Spirit of Prophecy or Miracles:) yet whether containing Truth, and advancing Vertue, as to the Matter; and whether any way noxious and hurtful, either to the Perſon that receives them, or others. And this is abundantly ſufficient. Now for theſe Notes of diſcerning them, I need referr the Reader to no other Book then to the Doctor's Martyr, Sancta Sophia, (though he was pleaſed to take no notice of them there) in the Preface, from §. 29. to §. 35. Again, in the third Treatiſe, p. 268. from §. 9. to §. 22. where, after directing a ſtrict Obſervation to be made concerning the Perſon, whether, 1. viciouſly inclin'd; 2. arrogant and proud; or, 3. curious; 4. or much addicted to melancholy, there are particularly caſt off, and marked out for Satanical Illuſions; among others, theſe: All ſuch pretended Inſpirations or Revelations as do invite the Perſon to ſay or do any thing contrary to the Catholick Faith, Obedience, Humility, Peace, and Unity, Honeſty, Parity, and any other Divine Vertue: but eſpecially contrary to the Catholick Faith, or Obedience; for inſtance, as the attempting to make any new and ſeditious Reformations; as likewiſe, when the Perſons obſtinately believe theſe Revelations to be of God, after they have been condemned by experienced Superiors and Directors. All ſuch, I ſay, are condemned for Satanical Illuſions, which cuts all the nerves of all ſuch pretended Revelations as can any way diſturb the Church's Faith, or Peace; and moſt of all, of thoſe Enthuſiaſms and Fanatick Frenzies which have been ſo common among Proteſtants. — §. 14.

Laſtly, in all theſe Pretenſions, where there is any greater difficulty of diſcerning the Good and Divine from the Bad and Satanical Spirit, we have a judge to repair to, the Governours of the Church; The Spirits of the Prophets, ſaith St. Paul, are ſubject to the Prophets. — §. 15.

But there are other Influences and Inſpirations of the ſame Spirit, directing us alſo in Actions in their own nature Indifferent, or of Counſel, and on either ſide lawful, and free from Sin; ſome of which Inſpirations cannot be tried, or diſtinguiſhed from Enthuſiaſm, by any ſuch way as the former; which, becauſe they are much ſpoken of by the Myſticks, and are very neceſſary for advancing Chriſtians in the way of Perfection, it ſeems requiſite, for the freeing theſe alſo from Miſtakes, to give the Reader here ſome account of them. §. 18.

1. We muſt know then (as Sancta Sophia, Tr. 1. p. 57. and others have diſcourſed more at large) that there are two Spirits within us; (that is, all the Regenerate) the Holy Spirit, and that of Corrupt Nature aſſiſted with the Suggeſtions of the Devil, who took a kind of Poſſeſſion of us upon Adam's Fall, Eph. 2.2. That this laſt Spirit is never totally expell'd or ſilenc'd in us during this Life; but tempts us ſtill, Gal. 5.17. And that its Suggeſtions may appear many times like the Motions of God's Spirit; pretending Good Ends, the performing ſome Duty to our ſelves or our Neighbour, our advancement in Vertue, and the like: That the Effect of the firſt of theſe Spirits, Sanctifying Grace, received in our Regeneration or Juſtification, is, in its infuſion, ordinarily but as a ſmall Seed, 1 John 3.9. 1 Pet. 1.23. Mat. 13.31, 33. or ſpark, capable of a daily growth and increaſe; and which, with the co-operation of our Free will, and further Aids, that are from time to time received from God, works in us at length a total Reformation, and Chriſtian Perfection; which, ſo many among the Regenerate as do attain, are ſaid in a more ſpecial mannner to be Spiritual Perſons, and to have the Spirit of God: And in this ſenſe the Apoſtle writes to the Corinthians,— I, Brethren, could not ſpeak unto you as to Spiritual, but as to Carnal, and as to Babes in Christ, 1 Cor. 3.1. and ſo, ver. 3. For ye are yet Carnal, and Walk according to Man: that is, ye are Babes only in Chriſt, and ſo in ſome degree Carnal, and walking according to the natural Man ſtill, and not as yet entirely Spiritual. And frequent mention we find in the Scriptures of theſe ſeveral Degrees and Growths in a Regenerate Condition. (It being God's Pleaſure, that the New Man, as the Old, ſhould grow by degrees, and not be made compleat in us all at once.) Mention, I ſay, of ſome Babes and little ones, and to be fed as yet only with Milk: Of ſtrong Meat, and Wiſdom, and higher Myſteries, only to be delivered to, and ſpoken amongst, the Perfect. See Heb. 5.12, 13. 1 Pet. 2.2. 1 Cor. 3.1: 1.2, 6. Of growing in Grace, and receiving Increaſe from God, 2 Pet. 3.18. Col. 2.19. Of the new Man being renewed day by day, 2 Cor. 4.16. Of arriving to a perfect Man unto the meaſure of the Stature (or Age) of the Fulneſs of Christ, Eph. 4.13. Of the Apoſtles labouring to preſent every one perfect in Christ Jeſus, and that they might ſtand perfect, and full in all the Will of God, Col. 1.28: 4.12. and of this Perfection ſtill containing in it higher and higher degrees; Not as if I had already attained, ſaith the Apoſtle, Phil. 3.12.

Though therefore by this Principle of a New Life, and the infuſion of the habitual Grace of Charity, we are already tranſlated from the former being of corrupt Nature to a Divine being of Supernatural Grace, freed, at the firſt, from the former ſtate of Mortal Sin, and from the Slavery and Captivity we ſuffered under its Dominion; yet hath not this Spirit as yet attained ſuch a ſoveraign Empire and Maſtery over the importunate Solicitations of Concupiſcence, and the natural Inclinations of our Will and Affections, as that we do not ſtill fall frequently into many leſſer, and thoſe call'd Venial Sins; or at leaſt, as to Actions that are not ſinful, but in their nature indifferent, or lawful, that we do not, for the moſt part, ſtill proſecute thoſe that are more grateful, or advantageous to our preſent Carnal deſires, and our Senſual or ſecular deſigns: Though ſuch Actions are no way expedient for us, nor acceptable to the Holy Spirit, in which now we live; nor do conduce to our growth in Grace, but are great hinderances thereof; and though theſe Acts, contained indeed within the compaſs of lawful, yet often expoſe us to Occaſions of Sin. Now, ſo long as we ſtay here, and advance no further, we appear but as Infants, and Babes in Grace, it having not as yet obtained its perfect Reign in us, either over our Concupiſcence, which carries us ſtill into frequent venial Sins; or over our Nature and Will, which carries us, in other matters lawful, to thoſe ſatisfying our natural Condition. But, when we are come to have poteſtatem voluntatis noſtrae, as St. Paul expreſſeth it, 1 Cor. 7.37. come once to act ſeldom according to 〈 in non-Latin alphabet 〉 , Concupiſcence, to fall ſeldom into Venial Sin, eſpecially with advertency and unſurpriſed; and the Holy Spirit to have a more abſolute power over Senſe, Reaſon, our own Will, Propriety, and Self-love, as to theſe things lawful, but not expedient; when come to St. Paul's omnia mihi licent, ſed ego ſub nullius redigar poteſtate, 1 Cor. 6.12. and to his corpus in ſervitem redigo, 1 Cor. 9.27. and to act more conſtantly according to the Spirit, moving now more perceptibly in us, and giving the Law to us, when Grace is, as to theſe non-expedients, alſo predominant, and ſole Miſtreſs; ordering all things (without our reluctance, or alſo with our zeal,) to the greater Love, Praiſe, Honour of God, and the doing of all things in order to his Will, ſo far as it is made known to us by this his Spirit, then are we arrived to a full growth, to a compleat Man in Christ, to a ſtate of Perfection, ſuch as this Life attains: but few Regenerate there are that do not, by their own diſorders, die in their Spiritual Youth, before they come to ſuch a mature Age. As therefore, in our Regeneration, a Man is removed from the ſtate of Sin into the ſtate of Grace; ſo the Church deſires in that which is called (from ſome high Myſteries it ſpeaks of as to the ſupream Effects of this Grace) Myſtical Theology, to advance thoſe, already in the ſtate of Grace, to that of Perfection; and from the Spirit Dwelling, to it more abſolutely Reigning in us, which finds ſo many great Rewards, not only in the next, but this preſent Life. §. 19.

2. We muſt know therefore, That to ſuch end this Holy Spirit received in our Regeneration aſſiſteth and worketh in us, not only as to affording generally to all good Chriſtians that ſeriouſly endeavour to ſave their Souls, ſuch internal Illuminations and Motions as are ſufficient to direct them for the reſiſting of any ſinful Temptation, or to perform any neceſſary act of Vertue, in Circumſtances wherein they are obliged to it; but alſo, in affording us Light and Ability in all indifferent Actions and Occurrences, (with which may be alſo joyned all the Acts of Chriſtian Vertues, when no neceſſity obligeth us to do any of them, and ſo when it is lawful for us, without Sin, to do or omit them) whereby we are guided to make ſuch a Choice, as is more conformable to God's Will, and, particular Circumſtances conſidered, may much more advance us in the Love of God, and Chriſtian Perfection, and whereby we may avoid ſuch other of them as may be ſuggeſted, either by corrupt Nature, or the evil Spirit, under pretence alſo of ſome Good End, but to defeat a Better. For the Holy Spirit excites us and aſſiſts us, not only in doing Duties of neceſſary obligation, or in the avoiding what is prohibited, and performing what is commanded by God under penalty of Sin; but in all theſe Acts alſo, that may any way tend more to God's Glory, or to our greater Perfection; though theſe be ſuch as we may without ſinning chuſe or refuſe.

For in this I may ſay, that the Holy Spirit in us is like to Concupiſcence in us; the one continually exciting us unto that which is Better, as the other to that which is Worſe. See the Apoſtles deſcription of theſe two inmates, Rom. 8.1. &c. and Gal. 5.16, 17, 18. where he ſaith, v. 7. that Spiritus concupiſcit adverſus Carnem, & Caro adverſus Spiritum— and that ſibi invicem adverſantur. And ibid. v. 18. as alſo Rom. 8.14. That thoſe who are God's Children, or Regenerate, aguntur Spiritu, are acted by the Spirit: It guides us into Truth, Jo. 16.13. brings things forgotten to our Remembrance, Jo. 14.26. gives Knowledge and Arguments to one, Act. 6.10. Ʋtterance and Eloquence, and the power to perſwade, to another, Act. 2.4. To another Wiſdom, or a good Judgment, 1 Cor. 1.5: 12.8, 9, 28. Prudence in Governing; in executing anothers Commands, Rom. 12.6, 7. To another Courage, and Boldneſs, Act. 4.29, 31. It opens Mens Ʋnderſtaendings and Hearts, and renders them docile, and apt to believe, Luk. 24.8. Act. 16.14. Eph. 1.18. What is there that is not done in us by this Holy Spirit, when we are employed about any thing that tends to the Glorifying of God, the Father, or the Son? So is our regenerate Life wholly managed by this Spirit, as the Natural is by the Soul; and, if not obſtructed, works in us a continual growth in Grace, till we come to a perfect Man in Chriſt, 2 Pet. 3.18. Eph. 4.13. Therefore the Apoſtle exhorts his Converts, Gal. 5.25. that as they live (their new Life) in, or by, the Spirit, ſo they would walk in it, (according to its directions:) And that they would mind or affect the things of the Spirit, (or the things it minds them of:) Becauſe, 〈 in non-Latin alphabet 〉 , within them is Death in the end; but the 〈 in non-Latin alphabet 〉 , within them is Life and Peace to them: Exhorts them alſo, Eph. 4.30. with no corrupt and fruitleſs Communication to contriſtate or grieve this Spirit.— Tim. 4.14. not to neglect it.— 1 Cor. 15.10. That it ſhould not be void (or idle) in them— 1 Theſſ. 5.19. not to quench it. Eph. 5.18. To repleniſh themſelves with it. And 2 Tim. 1.6. continually to revive it— Rom. 12.11. to be fervent in it; without which the Apoſtle ſaith, 2 Cor. 3.5. we cannot think a good Thought; and our Lord, Jo. 15 5. that we can do nothing. §. 20.

3. Theſe Actions of the latter kind, we are now ſpeaking of, that may be lawfully done, or omitted, the one or the other performed, without any guilt of Sin, are either ſuch, as, by the Evangelical Counſels, and the dictate of rectified Reaſon, are clearly diſcerned by us; the one to be better, and more to lead to Chriſtian Perfection than the other; or ſuch, where we have ſome doubt of theſe two Actions, good or lawful, which is the better, or more expedient. In the former of theſe we may ſafely conclude, that that which is manifest to us to be the better, as to our Perfection, is the motion in us of the Holy Spirit; and that the doing it, is the doing the Will of God in this matter; and that ſo often as we reject or neglect this, ſo often we contriſtate the Spirit, (that would thus conduct us to Perfection,) and refuſe to do God's Will, when this is known to us; whoſe Will it ought always to be preſumed to be, that we ſhould do that which is clear to us, all things conſidered, to be beſt, for his Glory, and our Good, to be done; though ſuch omiſſion or neglect amounts not to a Sin, but to a Failing ſo much in Perfection. And indeed the not vigilantly obſerving theſe Motions of the Spirit within us, and the not hearkening to and obeying them when evident to be ſuch, or alſo the not preconſulting by Prayer what it adviſeth, but rather precipitating our Action to prevent it, is the reaſon of ſo many their no greater Improvement in the Spirit, and that they are ſuch ſtrangers to it, and It to them, is a check to the further and ſtronger operations of it in the Soul; (for, Who would offer Counſel, ſeldom or never accepted, or asked?) abates the Fervour and Solace that there would be in proſecuting its Suggeſtions, and leaves us guilty of much Unkindneſs and Ingratitude. For, as St. Bernard, Cum hae Sancti Spiritus circa nos diſpenſatoriae quidem viciſſitudines vigilantiſſime non obſervantur, fit, ut nec abſentem deſideres, nec preſentem glorifices, in Cant. Serm. 17. When theſe condeſcending viciſſitneſs concerning us are not most watchfully heeded, it comes to paſs that thou dost neither deſire him when abſent, nor glorifie him when preſent.

But in the latter Actions, wherein we have ſome cauſe of doubt, which is beſt, and yet wherein the making a good choice may be exceedingly beneficial to us, (according to the variety of our Temper and Condition) to the better ordering of our Life and Service of God, ſuch Illumination and Direction of the Holy Spirit, or alſo a clear diſcerning thereof, is obtained eſpecially by much Purity of Converſation, and Abſtraction from Worldly things; by frequent Recollection, and Introverſion, and attendance on God, in the perfecteſt Practice of Prayer we can attain to. For God hath graciouſly declared to us in the Scriptures; That the effectual Prayer of a Righteous man (as that of Elias) availeth much, Jam. 5.17. That he heareth not Sinners, but if any one be a Worſhipper of him, and doth his Will, him he heareth, Jo. 9.31. That all things whatſoever we ſhall ask in Prayer, (that is, ſuch Perſons) not doubting, but believing, we ſhall receive them, Mat. 21.22. Mar. 11.23. That if we abide in Chriſt, and he in us, ask what we will, and it ſhall be done unto us, Jo. 15.7. (becauſe indeed ſuch ask by the Spirit of Chriſt, who liveth in them, and ſo ask according to God's Will.) That if we keep his Commandments, and do what is pleaſing in God's ſight, what-ever we ask we receive of him, 1 Jo. 3.22. That if we ask any thing according to his Will he heareth us, (and grants our requeſts,) 1 Jo. 5.14. that though we know not what we ſhould deſire, or pray for as we ought, Rom. 8.26, 27. (that is, as to temporal Proſperity, or Afflictions, or ſuch like things, of which St. Paul there ſpeaks, what therein is beſt for God's Glory, or our own Proficiency) yet the Holy Spirit within us with unutterable Groans and great Ardour interceedeth for us according to God's Will; and that God knoweth its Mind, (though not expreſſed in Words) and granteth its requeſts: that the ſame Spirit ſearcheth the profound things of God, (and what is his Will) and revealeth them to us; that natural Reaſon is not able to underſtand them, but they many times ſeem Fooliſhneſs to it: but the things of the Spirit are diſcerned only by the Spirit, 1 Cor. 2.10. &c. Moſt of which Texts ſeem to be ſpoken, not only of our petitioning God concerning the neceſſary means of our or others Salvation; but more univerſally of all ſorts of Requeſts concerning the things of this Life, and any things that are in their nature indifferent, and lawful; and of his Spirit directing us to ask and do in them what is his Will; and of his granting thoſe to us which may be beſt for us; wherein God heareth, and granteth the Petitions of his Saints much ſooner than of others. §. 21.

I ſay then, ſince God in the Scriptures hath declared theſe things, and made theſe Promiſes, that he will not deny what we ask according to his Will, we may rationally preſume and be piouſly confident, that he will grant our Requeſt, when this is, only to know his Will, that we may do that which is according to it; and we may ſafely take that for his Will, to which, after ſuch Addreſſes, and other due Preparations made, we ſhall find our ſelves more ſtrongly inclined; and alſo take ſuch Inclination to proceed from the Operation of God's Spirit, either illuminating ſometimes our Underſtanding, in diſcovering to it ſome Reaſons not ſo well diſcerned; or elſe diſeſteemed, and thought inconſiderable before; Or ſometimes more confirming to us the Judgment our own Reaſon made of the thing before: Or ſometimes effecting a ſtrong and ſuddenly injected Inclination in the Will, ſo ſwayed without any preceeding Reaſons, or diſcourſe of the Intellect preſented (to) it: Or ſometimes cauſing an extraordinary Tranquility, Conſolation, and Satisfaction to accompany ſuch our Election; (According to the Rule of Abbot Iſaac in Caſſian, Collat. 9. c. 32. Cum orantes nos nulla interpellaverit haeſitatio, ſi obtinuiſſe nos in ipſa orationis effuſione, quod poſcimus, ſenſerimus, non ambigamus preces noſtras ad Deum efficaciter penetraſſe; where note, that the Devil, or any Creature, cannot work ſo immediately and intimately on our Underſtanding and Will, as God's Spirit doth; but by the uſe of Phantaſms, or Images; of the Spirits, Humours, &c.) Or, where no ſuch preponderation to any ſide is perceived in the Soul, then we may preſume this to be his Will, that, making uſe of our beſt Reaſon, or others Advice, without any Solicitude, we take either ſide. §. 22.

Now, in the diſcerning of theſe Divine Illuminations and Inſpirations, from Enthuſiaſms; or the Motions of the Good, from thoſe of our own, or a Bad Spirit, in theſe matters; as any one hath attained to a greater Perfection in Prayer, and Mortification and Purity of Life, they attain hereby a greater meaſure of God's Spirit, and hence its Illuminations and Inſpirings in them are alſo much greater and ſtronger, and more intimately effective on the Soul, than any other Motions, from whenceſoever they come, can be; and ſo alſo theſe become more evident to ſuch, and many times are ſo clearly diſcerned by them, from the Supernatural impreſſion they make upon the Soul, as that it cannot reſiſt, disbelieve, or any way doubt of them, that they are Supernatural and Divine. So St. Auſtin relates of his Mother Monica, that ſhe clearly knew ſuch Supernatural actings in her from her own Imaginations; Dicebat enim, diſcernere ſe neſcio quo ſapore, quem verbis explicare non poterat, quid intereſſet inter revelantem Te, & animam ſuam ſomniantem, Confeſſ. l. 6. c. 13. For ſhe ſaid, ſhe did diſcern, by I know not what Savour, which ſhe could not explain in words, what difference there is between Thee revealing, and her own Soul dreaming. And indeed, if ſuch interior Divine Operations were not ſometimes certainly diſcernable, how could St. Paul be aſſured, when he intended to Preach the Word in Aſia, and again in Bithynia, (a moſt Charitable deſign!) that the Spirit forbad it; and not rather the Enemy of the publiſhing of the Goſpel? Act. 16.6, 7. or, That it was by Revelation, and not a Fancy of his, that he aſcended to Jeruſalem, Gal. 2.2. or, That it was the Holy Spirit that teſtified, and not Mens Fears, that much Affliction ſhould happen to him there? Act. 20.23. How the Corinthians knew, when they had a Revelation, that it was not a work of their own Imagination? ſince all theſe things were tranſacted only interiourly in the Soul, and it was the Holy Spirit only, that in all theſe gave the Evidence to it ſelf. A certain Aſſurance then, it cannot be denyed, that ſome at ſometimes may have of Divine Operations in them. But yet it is not affirmed here, that all Perſons, leſs advanced in Prayer, and Purity of Life, or alſo the greateſt Saints at all times, diſcern the Operations of the Holy Spirit within them ſo clearly in this ſort of Actions, as not to be ſometimes miſtaken; and it is ſufficient, that Perſons piouſly diſpoſed, and frequent in Prayer, may have a rational preſumption of it, as hath been ſaid. Neither is any more communicated unto them, perhaps, for the better preſerving of their Humility. And that no abſolute Certitude is herein to be expected, is a thing often confeſſed by Sanctae Sophia. See 1 Vol. p. 139. and p. 137. §. 23.

4. But in caſe ſuch Divine Inſpirations be ſometimes miſtaken, yet can no damage come thereby, I mean as to committing any Sin; 1. The Subject of them we ſpeak of here being Matters in themſelves indifferent, and on any ſide lawful. See Sancta Sophia 1 Vol. p. 143. 2. No Command of Superiors in theſe any way neglected. 3. No Neglect, beſides uſing Prayer, in practiſing any other means of making a ſecure Choice, either in weighing Reaſons on all ſides, or taking Advice from others: Only the devout Soul, in uſing theſe endeavours, yet relies not on them, but on the Directions of God's Holy Spirit, working continually in the Regenerate, both by prevenient and ſubſequent Grace; makes no ſudden Reſolutions, nor ruſhes haſtily upon any Action; but diligently hearkens firſt to this internal Guide, what it may tell her is beſt; deſiring faithfully, all natural Paſſions and Self-love laid aſide, to correſpond with all its Motions; the careful Obſervers of which, with a pure Intention of Mind, may be juſtly preſumed ſeldom to want them, though they do not ſo certainly know them; and mean while ſuch Perſons, if not free always from Miſtakes, yet are ſecure in this ſort of Actions we ſpeak of, from entertaining any ſinful Enthuſiaſm; or ſuch, as any other Perſon (except by Divine Inſpiration) can either cenſure or diſcover. §. 24.

Here the Author proceeds to another Diſcourſe, which being no leſs neceſſary for this purpoſe, than pertinent to the Subject of Myſtick Divinity, it may be both proper for this place, and alſo uſeful and grateful to many devout People, to add part of it. It is of

Directions given by Spiritual Writers concerning Prayer and Devotion.

FIRST for Preparation for Prayer, they are adviſed (1.) to a ſerious Endeavour at all times to keep their Conſcience clear from all Sin, even the leaſt, as much as Humane Frailty permits; and to a Care of avoiding the Occaſions thereof; without which Endeavours our Devotions cannot be acceptable to God, as to the receiving from him any great plenty of his Grace: And (2.) at times of Prayer to Abſtraction from all Secular Buſineſs, Recollection of the Mind and Thoughts from all Creatures, and all Objects of the Exterior Senſes.

And then to begin at first with Forms for all Occaſions of Vocal Prayer, where Novices, ſaith he, begin, and which the moſt perfect alſo frequently return to. §. 25.

From theſe they are led on to Mental Prayer; in which the Ceſſation from External Action renders the Inward more attent and affective; more free from Diſtraction of the Senſes, and from the Wandring of the Thoughts. For this many uſeful Subjects of Meditation are recommended, chiefly touching our own Miſery, the Myſteries of our Salvation, and the Divine Perfections.: 1. Of their Natural Condition, the Heinouſneſs of Sin, the Divine Juſtice, the bitter Paſſion of our Lord in Satisfaction for Sin, the Terrors of Death, Judgment, and Hell, to plant in them the Due Fear of God, and advance in them all ſorts of Mortification and Purification from all Habits of Sin. 2. Of the Life of our Lord, and the Lives of his Saints, for Imitation and Growth in Vertue. And, 3. of the Divine Perfections and Benefits, both received and promiſed; of the Graces and Operations of the Holy Ghoſt in us, and the Abilities for doing Good and pleaſing God reſtored to Man by it, if attentively obſerved and obeyed; to advance them in all Spiritual Grace and Chriſtian Perfection, and to enkindle in them an ardent Love of God; the Acquiſition of which Love, and not of Knowledge, being chiefly deſigned in them. §. 26.

When by the Practice of theſe Meditations they are well prepared, they are directed, by laying more aſide their former Reaſonings and Diſcourſings of the Brain, (with the frequent ſtroaks of which they have already kindled this Fire in the Heart) how to exerciſe theſe Affections now, in that Leſſon of Loving God with all the Heart, and all the Soul, and all the Mind, and all the Strength, Luke 10.27. in a more ſimple and quiet Intuition and Contemplation, Advertency and Admiration of the Divine Beauty, and Perfections; and in more fervent and amorous Colloquies with God; in Praiſing, Thanking, Solacing her ſelf with him, whilſt ſhe caſts her eye upon his infinite Mercies past and promiſed; in many Reſolutions for the future to ſerve him better, and no more ſo to grieve and offend him; in offering all ſhe hath, ſhe can do, or ſuffer, to his Service; and in putting her ſelf in a poſture of Silence and Attention, to hear what he may be pleaſed to ſpeak to and in her: ſpeak to her, not only in Guiding and Admoniſhing in all neceſſary Duty, but alſo in things indifferent, or alſo good, but not neceſſary, when ſeveral of them happen to fall under deliberation; in which ſhe alſo deſires to be inſtructed by him, that ſhe may ſtill chuſe and do, that which may better pleaſe him, and wherein his Holy Will may be more perfectly accompliſhed. §. 27.

Which Acts of Love, when once to a competent degree facilitated in us, as they fill the Soul with great Conſolations, ſo they exceedingly help to advance it in all Chriſtian Duties and Vertues. For Love will not be idle, and works in us now with much more Fidelity and Alacrity, as doing all things not out of Fear, but Affection; and not to obey, but pleaſe her Beloved, and gain from him alſo a reciprocal Love. And when a Soul is arrived ſo far, through the conſtant Exerciſe and Cuſtom of Prayer, and other Mortifications neceſſary to it, that theſe Acts of Love, and of the Will, (of which there are many ſeveral Degrees ſurpaſſing one another) are rendered eaſie and frequent, and upon every Occaſion ſpeedily reſumed, without any or much preceedent meditation; which Acts before were difficult and rare: And when the Soul, by reaſon of the greater Sweetneſs ſhe finds in this latter affective Meditation, as I may call it, returns not to the former inventive Meditation without ſome reluctance, this is the firſt Entrance into that which is ſtiled a State of Perfection, ſuch as Humane Induſtry attains; namely, wherein the Will aſſiſted with Grace excites it ſelf to theſe Acts of Love and ſimple Contemplation. Of which Practice thus St. Bernard, De interiori Domo, c. 14. Jam fortaſſe aſcendiſti, jam ad cor tuum rediiſti, & ibi ſtare didiciſti: nec hoc ſufficiat tibi; Diſce habitare, & manſionem facere; & qualicunque mentis vagatione abſtractus fueris, illuc ſemper redire feſtina. Abſque dubio per multum uſum quandoque tibi vertetur in oblectamentum in tantum ut abſque ullâ laboris difficultate poſſis ibi aſſiduus eſſe; quin imo poena potius tibi ſit alibi quam ibi moram aliquam facere. Thou haſt now perhaps aſcended; thou haſt now returned to thy Heart; and haſt learned to ſtand there: Nor let this ſuffice thee: Learn to dwell, learn to make thy abode (there.) And with whatever Wandering of Mind thou ſhalt be withdrawn, make haſte always to return thither. Without doubt by much uſe it will at one time or other be turned to Delight to thee, inſomuch, that without any laborious Difficulty thou may'ſt be there continually; yea, rather it will be a Pain to thee to make any ſtay any where elſe than there. Thus He; yet is the Soul not directed here to remain idle, ſtupid, or unactive, but to return to its wonted Meditations; and if neither fitly diſpoſed for theſe, to Vocal and ſet Forms of Prayer; or alſo to Reading, when the Sweetneſs of ſuch Contemplation ceaſeth. §. 28.

Devout Souls advanced hitherto are directed and provoked to yet much higher flights, and by their continued Devotions to proſecute a further Fruition of that Object, which hath no bounds. To this purpoſe, for their Encouragement, is declared to them, from Perſons experienced therein, the many rich Rewards of Prayer; the Supernatural Elevations that God is pleaſed to advance ſome Souls to, who have been much practiſed in this Holy Exerciſe, and the more free and familiar Manifeſtations of himſelf that he makes to them in ſeveral manners mentioned before; wherein the Soul doth not now act ſo much, as, in a great Quietneſs, Silence, and reſt of its former natural Operations, is more immediately moved and acted by a more ſpecial Preſence of God in it, who ſometimes with the Touches and Influences of an extraordinary Grace doth illuminate, inflame, and raviſh the Soul, and cauſeth in it an ineffable and tranſporting Delight in Contemplating what is ſhewed to it of the Divine Beauty and Perfections; perceiving in it ſelf a moſt ardent Love, and this Supernaturally infuſed; when alſo are communicated to it many times Coeleſtial Secrets, and Divine Myſteries, and future Events, by internal Words and Revelation. All which things are received by it with a great Tranquility, and Attention, and Ceſſation of the Natural uſe of its Faculties, Senſitive or Intellectual: Nor ſeems it in its own diſpoſal whilſt it hath theſe Touches, but both doth and muſt ſee, and think, only what his Divine Majeſty will have it; and this only ſo long as he pleaſeth. Nor can any of theſe things by any Art or Induſtry of the Soul be attained or procured when ſhe will, but all is Supernatural, and as well above the Operations of common Grace in us, as of Reaſon. In which Supernatural and Extraordinary Divine Impreſſions upon the Soul, the Experienced alſo obſerve two ſorts of Motions in it: Either a very intimate Retreat and Recollection of the Soul from Exterior Objects, as it were into ſome interior part of it ſelf, removed from the Thoughts or Remembrace of Creatures or Worldly things; which is often joyned with a Retiring alſo of the Vital Spirits, more or leſs, from the outward parts of the Body left ſometimes in ſuch Recollection without Senſe, Motion, or Heat. Alienatio Mentis à Senſibus Corporis, S. Auguſtin (in Pſal. 67.) calls it, ut Spiritui quod demonſtrandum est demonſtretur. Such perhaps was that Extaſie of St. John, when he is ſaid to have been in the Spirit, Rev. 1.10. Or, 2. an Elevation, Rapt, or Flight of the Soul as it were above it ſelf, and as if it were to depart preſently out of the Body, and the Perſon to ſuffer a preſent Diſſolution. Avolatio Mentis, as S. Bernard expreſſeth it. Such ſeems that of St. Paul, 2 Cor. 12. §. 29.

Theſe things are not handled as Rules of Devotion, but as a Reward of it; and as things only in God's, not our Power. Yet are theſe Rich Gifts of God and Preguſtations of the State in the World to come recommended to ſignifie the many noble Effects and powerful Influences, which ſuch Favours have upon thoſe who receive them, as to the compleating them in all Chriſtian Perfection; that is, in the perfect Love of God; all theſe Divine Inactions tending ſtill to a clearer Manifeſtation of God to the Soul, and ſo to the wounding it more deeply with the Love and Longing after him, and after the Suffering and Doing any thing with all Alacrity for him; and the Graces that are received diſpoſing us ſtill to others higher, if the Soul correſpond to them as ſhe ought. If I perſevere (ſaith S. Bernard (in Cant. Serm. 69.) ſpeaking of theſe Favours) to correſpond to this Condeſcention, as much as I can, with meet Affections and Actions, and the Grace of God be not in vain in me, the Father and the Son will ever make their Abode with me.

We are alſo told, That, though upon no Preparations and Prediſpoſitions in us, whatever ſuch Favours do neceſſarily follow, yet without theſe God doth not uſually grant them: That Active Contemplation is the ready way to Paſſive; and, That though in the higher degrees of them they are but rare, and given to few, yet in ſome inferior degree they are communicated to many: and however, That an Active Contemplation and Fruition of God by Love, (ſpoken of before) and the Great Advancement in all Chriſtian Vertue gain'd thereby, (if we be admitted to no higher things, of which true Humility always eſteems its ſelf unworthy) is a ſufficient Recompence in this World for any Pains of ours in Purging of our Life, and cloſe Attendance on God in Solitude and Prayer, which is undertaken for it.

Laſtly, ſince ſuch Chriſtian Perfection chiefly contains in, and depends upon the Exerciſe of the Affective part of the Soul, and not on high Knowledge or Speculation, therefore it is recommended as attainable by all Sexes and Conditions, and all are equally encouraged in the Proſecution of it. For the Grace of Contemplation, as S. Gregory obſerves, in Ezek. hom. 17. is not given to the high, and not given to the low; but this do often the highest, and often the lowest; more often thoſe who are remote, that is, from Worldly Cares, but ſometimes thoſe who are in a Married State receive. §. 30, 31.

More of this he hath afterward, which I ſhall here add, as followeth:

Of the Steps, in order to the higheſt State of Perfection, which this Life arrives to, mentioned in Sancta Sophia, p. 32. 1. The firſt, is the way of External and Imaginary Exerciſes of Prayer; that is, uſing the Diſcourſe of the Underſtanding, and Meditations, as alſo Vocal Prayer; then which Step, Sancta Sophia obſerves, many go no further, but end their days in it; that is, in ſuch Meditations is taken up the moſt part of their Devotions.

2. The ſecond Step is, the Exerciſe of the Will and Affections, which, after long practice, breaks forth into continual Aſpirations and Elevations thereof.

3. The Third, is, Divine Inaction, or the extraordinary, and ſupernatural, and more ſenſible Operations of God's Spirit in the Soul, wherein God acteth more than ſhe, and which are not in her power at all to procure ſooner, or retain longer, then God pleaſeth: of which much hath been ſaid before.

4. After which uſually, in the Intervals of thoſe Coeleſtial Viſits, do follow great Deſolations of Spirit, as the Experienced have deſcribed them; partly ariſing from the ſenſe of her Loſs, and an impatient longing after theſe Favours, once taſted; and partly out of a great nauſeating, and diſreliſh that ſhe hath now of thoſe entertainments of the Creature, from which ſhe formerly received ſome Content. Such we may imagin was that of the Prophet David, when he ſaid; Heu mihi, quia incolatus meus prolongatus eſt, And Concupiſcit & deficit anima mea, in atria Domini, And after a Non movebor in aeternum, (Pſal. 29.) an Avertiſti faciem tuam, & factus ſum conturbatus. §. 63.

But not only this; but God alſo ſometimes withdraws even from his greateſt Saints, and that for ſome long duration of time, any ſenſible aſſiſtance at all of his Grace, leaving the Soul as it were in its pure Naturals, and as if he were quite departed from it, in great Aridity, Obſcurity, Solitude, Preſſure and Heavineſs, diſguſted with all things, ſhe knows not why; performing ſtill her Devotions, and accuſtomed Duties of Piety, and the Service of God, as formerly, but without any ſenſible comfort in ſuch Performance; Meditation, Aſpiration, Reading, very difficult, ſterile, inſipid, and ſeeming without Fruit; only forbearing her Conſent to any Sin, Vanity, or Senſuality, and not ſeeking any ſecular Conſolations. Much diſcouraged alſo at ſuch times many are, in imagining, that God hath ſo deſerted them, for Failings in their Duty, or for ſomething wherein they have offended his Divine Majeſty, which doubles this Anguiſh. Or, if not this, at leaſt they imagin it to be cauſed by ſome great Indiſpoſition of Body, (as it is granted ſometimes partly it may) ſo as ſome begin therefore to diſpenſe for a time with the former Exerciſes of their Devotion, and other pious Employments. But notwithſtanding many times in theſe, the poor Soul is miſtaken; and this ſtrange dejection of Spirit comes, without any ſuch reſpects, meerly from the ſole Will of God, and is the ordinary courſe of his proceeding with thoſe alſo, who are by his former Graces well grounded, and arrived to ſome degree of Perfection, and is ſent only for their much greater Advancement therein, and the rendring them more capable of higher Favours; and therefore ought, as ſuch, to be entertained with all Equanimity, Patience, Reſignation, and Conformity to his Will.

Theſe Conſolations and Deſolations take, as it were, their certain turns in them, as they do, in a leſſer degree, in all the Regenerate; they have by courſe a Day, and a Night; an Aſcent towards God, and a Deſcent, and decadence into themſelves; a Vivification by and in him, and a Mortification in themſelves; a Summer, wherein the Branches ſhoot forth, and Fruit comes to Maturity; and a Winter, when the Root ſpreads more, and the Tree becomes more ſurely fixed. To all God's Children do theſe Viciſſitudes happen; but theſe in a higher degree to the further advanced in Perfection; and the greateſt Favours are preceeded with greater Deſolations; and theſe ordinarily proportioned one to the other. And always neceſſary, leſs or more, are ſuch Purgations and Refinings of the Soul by theſe interior Croſſes, becauſe always ſomething in them is amiſs, and as yet imperfect. Our natural Corruption is ſtill producing ſomething in us to be amended; and ſome Self-will and Self-love to be parted away by this ſharp Remedy, whilſt we are in this Life. And the Benefit of theſe Deſolations, if rightly complied with, as well as of Divine Conſolations, is very great in many reſpects. §. 64.

For herein it is, that the Soul comes moſt perfectly to know it ſelf, and all other Creatures; to ſee its own Nothingneſs, and to be moſt perfectly purged and cleanſed from all Self-love and Propriety: and herein it is moſt eſpecially taught — non quieſcere in donis Dei, ſed in Deo; and Adorare Deum in Spiritu & Veritate; not, in Devotione: and Exercere ſe ad Deum in adverſis, ſicut in proſperis; the ſeeking Guſt, and Suavity, and Conſolations, even in Spiritual things, being one of its Imperfections, ſince theſe are not God himſelf. Herein it is, that the Soul is preſerved amidſt ſuch Divine Favours, which are apt to inflate it, in a due and neceſſary Humility; (Angelus Satanae colaphiſans, ne magnitudo Revelationum extollat me, ſaith the Apoſtle after his Rapt.) Herein its true Love and Adherence to God; (Qui veniendo adjuvat; and then, derelinquendo probat: Donis firmat; and then, Tribulationibus tentat; ſaith St. Gregory, Moral. l. 20. c. 19.) its Perſeverance and Loyalty are eſpecially diſcerned, in keeping conſtant in the Service of him, when deprived of all Conſolation in it; avoiding any application to the Comforts of the Creature, when God hath thus as it were diſmiſſed, and caſt it off: But reſigning it ſelf, and loving its Miſery for his Sake, and becauſe it is his Will that it ſhould be ſo. An Exerciſe wherein our Lord himſelf was pleaſed to be tried, (that he might become a merciful High Prieſt before God, and experimentally) that he might compaſſionate our Infirmities in the great Deſolation he underwent in the Garden, the Night before his Paſſion, Heb. 4.15: 2.17. Where, caepit pavere & taedere, ſaith the Evangeliſt, Matt. 26.37, 38. And that ſad Expreſſion came from him, Triſtis est anima mea uſque ad mortem: Tarry here, and watch with me, Mark 14.34. Yet theſe Deſolations alſo, in a Soul thus far advanced in Grace, are not void of a mixture of Joy and Satisfaction, that it hath always in God's Will being performed in them; which Will of God now, in whatever happens, is a conſtant Conſolation to it; and the Apoſtles Precept, 1 Theſſ. 5.16, 17. of Semper gaudete, is thus accompliſhed in ſuch a Soul, as well as his orate ſine intermiſſione; and go together. For there cannot want Content, where the Mind hath its Deſire; nor doth ſuch a Mind want this that is unanimous with the Divine Will: the want of which Conformity, is only from the loving of ſomething that is againſt his Will. Worldly Sorrows, ſaith St. Gregory, affligentes cruciant; but theſe Spiritual, reficiunt dum affligunt. In the one is, In afflictione maeror; but in the other, In merore laetitia, Moral. l. 23. c. 13. Nay, more true Sweetneſs 〈◊〉 theſe Sorrows, than in the other Joys: And the abſtaining in ſuch a ſharp Tryal from all Sin againſt God, or ſeeking Comfort from any thing beſides Him, or giving over her accuſtomed Exerciſes of Piety, argues alſo then a cloſe Ʋnion of the Soul with God, though not ſo ſenſible; and that when it thinks it ſelf fartheſt from him, it is in ſome ſort neareſt to him. Laſtly, by and upon theſe Spiritual Deſolations ordinarily it is, that the Soul afterward receives higher ſenſible Viſits, and Careſſes from God, then any former were; for which the Soul ſeems beſt prepared by this her extream Poverty and Lowneſs; and then it is, if ever, the Soul receives them with more Gratitude; and both highlier values them, and villifies its ſelf. And it is God's ordinary way to exalt us in proportion to our Humility, and to be Adjutor in tribulationibus, as in opportunitatibus, when alſo the Soul is more endeared unto him by her Sufferings. All this I have ſaid, to ſhew that theſe Spiritual Deſolations (of which this Author Ironically ſaith, Then, when one would leaſt expect them, follow, &c.) are a neceſſary part of the Way to Perfection; and that the reſiſtance of ſuch Preſſures when they come, or a non-compliance with them in ſhewing much Irreſignation and Impatience, in ſeeking to relieve ſuch Spiritual Deſertions with ſome ſecular Contents, in relaxing former Holy Practices, and the like, diſappoints the Soul of thoſe following Conſolations, which are the proper Reward of theſe Sufferings, and diſturbs God's Work in her, and good Intentions toward her; and hinders her Growth in Vertue, by her retaining ſtill thoſe Imperfections, and that Self-love, which theſe, rightly received, would have purged and mortified. This of the fourth Step to Perfection, Deſolation.

5. The Fifth, is a State more ſettled, conſtant, and tranquil, where neither theſe Deſolations are ſo frequent or neceſſary; nor thoſe Coeleſtial Viſits ſo violent, or ſo ſhort. §. 65.

To theſe I ſhall add two or three of his Anſwers, to Objections and Cavils, ſuch as I think most pertinent for Common uſe: and first, whereas upon the first Step his Adverſary deſcants thus: A ſad Caſe to end our days as Christ and his Apoſtles did, who uſed this low diſpenſation of Praying to the last. But, alas! they never underſtood theſe Ʋnions with God in the Fund of the Spirit; they taught Men a plain and intelligible way of Serving God, and bid them look for Perfection in another World. To this he replies;

I ask, Did our Lord and his Apoſtles end their days only, or chiefly, in the firſt Step here, that of Meditation, and Diſcurſive or Vocal Prayer, and never aſcend to the ſecond Step, exerciſing more therein the Will and Affections in Aſpirations, and Elevations of the Soul to God? What think we of the moſt exalted Diſciple St. John, every where diſcourſing ſo much of Love? and of our dwelling, by Love, in God, and God in us? 1 John 4.16. What of thoſe Precepts, Pray without ceaſing, 1 Theſſ. 5.17. Watch and pray always, Luk. 21.36. And with all Perſeverance therein? Eph. 6.18. Are theſe to be underſtood only of Vocal and diſcurſive Prayer, the firſt Step; or not rather of Effective Prayer, the ſecond; (according to that, Qui ſemper deſiderat ſemper orat;) which latter is alſo much eaſier to be continued? Again; What think we of our Lord's ſpending ſo long time in Prayer, often mentioned in the Goſpels? Riſing up a great while before day, for this purpoſe, Mar. 1.35. Again; retiring into the Wilderneſs, for a great vacancy to it, Luk. 5.16. Before the day of the Election of his twelve Apoſtles, (the twelve Foundations of his Church) aſcending into a ſolitary Mountain, and there ſpending the whole Night in Prayer, Luk. 6.13. His aſcending again into another Mountain, before he took his laſt Journey to Jeruſalem, for the accompliſhing of his Paſſion, taking three of his Diſciples with him, where all the Night again was ſpent in Prayer; for it is ſaid, he deſcended not from the Hill till the next day: and that there the three Diſciples were ſurpriſed with Sleep, Luk. 9.37, 32. In which Prayer they ſaw his Countenance changed, and an anticipated appearance of his Glory, ſuch as he ſhall have when he comes to Judgment, 2 Pet. 1.16. and an Apparition alſo of Moſes and Elias, they by a ſupernatural Illumination knowing alſo who the Perſons were, Matt. 16.28. and his Diſciple Peter in ſuch an Extatick Joy, as that he cryed out, Bonum est eſſe hic, &c. Luk. 9.33. not knowing, ſaith the Evangeliſt, what he ſaid. So, in our Lord's being in Prayer, preſently after John's Baptizing him happened the Viſion of the Heavens opened, the Holy Ghoſt deſcending upon him in a Bodily ſhape like a Dove, ſeen by the Baptiſt, Luk. 3.21, 22. and a Voice from Heaven ſpeaking to him, as here, Thou art my beloved Son, Luk. 9.35. And then a Rapt of the ſame Spirit that carried him into the Deſart; where alſo we may rationally imagin his time to have been wholly ſpent in Prayer and Devotion, and this in ſuch a degree, as to ſuſpend and ſupercede the ordinary Functions of Nature, as to Eating and Drinking; and in theſe his Prayers the Tempter to have aſſaulted him. What think we again of our Lord's Infremuit Spiritu, once and again, in his Prayer to his Father for the Reſurrection of Lazarus? Joh. 11.33, 38. of the raviſhing Expreſſions of his Love, and tender Affection, and Aſpirations after a perfect Union of all his with Him, and his Father, in his Prayer after his laſt Supper, delivered, Joh. 17. from ver. 20. to the end. And, laſtly, of his 〈 in non-Latin alphabet 〉 in the Garden, with few Words, but much Paſſion, being in an Agony, and ſweating Blood, and making frequent acts of Reſignation, and Conformity to the Will of his Father. What think we again of St. Peter's Extatical Prayer, and his Viſion on Simon the Tanner's Houſe-top, Act. 10.9. and again, St. Paul's in the Temple, Act. 22.17. Whilſt I prayed, I was in an Extaſie, &c? Did our Lord and his Apoſtles, in the Devotions here mentioned, not aſcend at all to that which the Myſticks make the ſecond Step to Perfection, the Aſpirations and Elevations of the Will and Affections; but only ſtay on the firſt Step? and, Did they underſtand nothing of that the Myſticks call paſſive Ʋnions with God? Their Extaſies and Raptures, and their being in the Spirit, their 〈 in non-Latin alphabet 〉 , 2 Cor. 12.4. and 〈 in non-Latin alphabet 〉 , Rom. 8.26. argue otherwiſe. But then are Paſſive Ʋnions the obſcure and unintelligible way of Serving God, that the Church teacheth in her Rules of Devotion; or, the end rather which her plain and intelligible way ſometimes attains to? Laſtly, Is there not in ſome ſort a State of Perfection alſo in this World? 1 Cor. 2.6. we ſpeak Wiſdom among the Perfect. And Phil. 3.15. let us, as many as be perfect, be thus minded. And Luk. 6.40. Every one that is perfect, ſhall be as his Maſter, (that is, in Sufferings like him.) The Author may do well to review this paſſage of his. §. 66.

The repairing to Prayer, in the beſt manner we can make it, is a proper, natural, and most efficacious way to obtain a ſupernatural Light (from God's Spirit) to diſcern his Will in all our Actions; ſpeaking of ſuch as are indifferent, and ſuch wherein neither we, nor any others, have any external certain Rule, all Circumſtances conſidered, whereby we may be guided, as we have in all ſuch other Actions, the Lawfulneſs of which is doubted of; which yet is not ſaid, as if Prayer were the only means of our direction in theſe, ſo as to exclude the making uſe of either our own Reaſon, or other Mens Advice, as is ſaid before. §. 76.

This is not making Enthuſiaſm, but Prayer, a means to obtain the Illuminations of God's Spirit, to ſhew us, in two things ſuggeſted to us, which of them comes from It, or which is more conformable to God's Will, that ſo we may follow and obey it: and, What a Chriſtian is he, that being doubtful, eſpecially in two affairs of much concernment, which to make choice of, doth not retire to his Prayers, deſiring God to direct him in ſuch a particular, and promiſing to do that which he ſhall be pleaſed, by any way, to ſignifie to him to be more conformable to his Will, and more conducing to Chriſtian Perfection, (as certainly the one may be much more than the other, although both contained within the general bounds of Good, or indifferent?) And then, what Illumination he Prays for, why may not he alſo expect? Again, Who is there, much frequenting Prayer, that doth not perceive in them ſome Illuſtrations and Influences entring, and injected as it were into his Mind, without his own procurement, touching a more perfect knowledge of himſelf; or the immenſe Love of God to Mankind; or ſome acceptable Service he may do to God or his Neighbour; or ſecret Reprehenſions for ſome Faults; or Admonitions for the better ordering of his Life; Spiritu (as our Lord ſaith, Jo. 3.8.) Spirante ubi vult, and he not knowing whence ſuch things come, or how they paſs away? yet theſe things, we are aſſured, muſt be from God's Spirit, becauſe no good Thought is from our ſelves. And why may not we imagin the ſame (a due Preparation being ſuppoſed) of the Thoughts injected in our Doubtings, and Requeſts concerning Actions left free, and undetermined by the Divine declared Will, what way in theſe we may rather take, the better to ſerve and pleaſe him? God forbid that the Name of Enthuſiaſm ſhould deterr Chriſtians from ſuch a Practice, or hearkening to this internal Language; or (as Mr. Creſſy expreſſes it in his Preface) ſhould render Prayer, and by Prayer the obtaining of Divine Grace, a ſuſpicious Exerciſe. And I wiſh the Author would a little better weigh his Words, and the malign Influence they may have on others. We ſay then, Divine Inſpirations are neceſſary (for Grace, as well furthers as prevents us) to diſtinguiſh the Motions of the Good and Bad Spirit in our Minds in matters purely indifferent, (which may be propoſed to us by either of theſe Spirits, for a different end,) where we have no other external Rule to judge theſe Motions by, as we have in all internal Suggeſtions concerning ſuch other matters as are either directly commanded or prohibited by God's Law.

I ſhall conclude my Collections out of this Author, with the Explications of ſome of the Terms of Art which are quarrelled with, as followeth:

Divine Inaction is, in plain Engliſh, the acting of God, or his Spirit in us, which, in the Perfect, is more extraordinary, ſenſible, and manifeſt. §. 48.

Paſſive Ʋnions, are called Paſſive, not that when herein a Soul contemplates God, ſhe may not be ſaid in ſome ſort Active; but, Becauſe when God is pleaſed ſo graciouſly to communicate himſelf to the Soul, the Soul is taken out of her own Diſpoſal, and doth and must ſee and think only what God will have her, and this no longer then his good pleaſure is ſuch. Neither can any Diſpoſitions or Preparations that the Soul can uſe aſſuredly procure it. Thus Sancta Sophia explains this Word: And the Expreſſion is ſecured by ſuch like Scripture Language; Qui Spiritu Dei aguntur, Rom. 8.14. Not I live, but Christ in me, Gal. 2.20. Not I work, but the Grace of God which is with me, 1 Cor. 15.10. Not ye that ſpeak, but the Spirit of your Father that ſpeaketh in you, Matt. 10.20. So the Spirit, that is in us, is ſaid to interceed for us with Groans unutterable, Rom. 8.26. &c. §. 48.

Deiformity and Deification are words not of late only, but anciently uſed, ſignifying an Ʋnion with God, not in Eſſence, but by Grace; and this Union ſtill more intimate, as the Grace more extraordinary: ſecured by like Scripture Language. For Deiform, Renewed to the Image of our Greator, Col. 3.10. Changed into the Image of our Lord, 2 Cor. 3.18. Transformed by the renewing of our Mind, Rom. 12.2. For Deification, Partakers of the Divine Nature and of the Powers of the future World, Heb. 6.4, 5. The Lord and we made one Spirit, 2. Pet. 1.4. Filled with all the Fulneſs of God, 1 Cor. 6.17.

I have no more, but to acquaint the Reader, who this O. N. was, out of whoſe Book I have collected thoſe things; his Name was ABRAHAM WOODHEAD, a good Man, who with great Modeſty and Solidity hath vindicated Myſtical Divinity against the Quarrel of one who charged it to be Fanaticiſm. His Character may be ſeen more at large in Mr. Wood's Oxford Antiquities.

FINIS.

POSTSCRIPT.

WHEREAS it is feared by ſome, that what is in the fore-going Diſcourſe related concerning Plotinus and Porphyrius, who lived in Goſpel-times, and yet were not Chriſtians, but the latter a grand Adverſary of the Chriſtians, and of Chriſtianity, may too much gratifie ſome call'd Quakers, to their hurt, who are great Magnifyers of the Gentile Diſpenſation: I do declare, that I ſhould be glad to gratifie any People for their Good, but not any to their Hurt: And therefore, to prevent any ſuch miſuſe of what I have written for a good purpoſe, which I have mentioned in the end of the Preface, they muſt know,

1. That as the Actions of Witches, and their Familiars, if the matter of fact be evident and undeniable, are good Evidence againſt Atheiſts and Sadduceans: and the Real Inſpiration of any Spirit, if proved, is good Evidence againſt all ſuch Anti-enthuſiaſts, as deny the Reality of Inſpiration, and that there is any thing more in it than meerly the actings of Peoples Imaginations; ſo the plain apert Declarations by theſe Men of the Myſtick Divinity, which was more occultly delivered by the Ancients, is good Evidence of the Tradition and Succeſſion of theſe Myſteries, though they ſhould be found to have erred in the Uſe and Application of it: And for this purpoſe was that Collection made.

2. That though Porphyry and Plotinus, and ſome others of them, might receive ſome Lights, Powerful Attractions, and Senſible Conſolations, &c. from ſome conſiderable Spirit, yet was not that the Spirit of Chriſt, or any Good Miniſtering Spirit; not ſuch as that of Socrates, under the Gentile Diſpenſation; for Porphyry ridiculed it; (v. Soc. Hiſt. l. 3. c. 23.) but a Spirit of Antichriſt, and of Satan transformed, as appears moſt manifeſtly in Porphyry, who was a Renagado, and Apoſtate from Chriſtianity; and that not upon any Grounds of Reaſon, but upon Paſſion for ſome Reproof, as Valeſius underſtands it; or ſome more ſevere Diſcipline, he received from ſome Chriſtians; poſſibly for ſome abuſe by Scoffing, to which he was much addicted; and thereupon became not only an Apoſtate, but a ſpiteful Adverſary, and the more impudent, through the Countenance of the Emperor Julian, who was alſo an Apoſtate, and ſuch another Scoffer. This might be abundantly ſhewed, if it was needful here, and may be upon ſome other occaſion: but this is ſufficient for this. And this may ſerve for another purpoſe, in reſpect of the Quakers; viz. to undeceive them, and let them fee plainly by what Spirit they have been deceived, even this very Antichriſtian Porphyrian Spirit, and no better. The Spirit, I doubt not, is the very ſame, or of the ſame kind, only the Appearance is ſomewhat different, more bare-faced then, upon the Encouragement of an Apoſtate Emperor; but more covert now in this, being a Chriſtian State. But as that ſoon ceaſed, ſo will this, I am well ſatisfied, to the Shame and Confuſion of thoſe, who obſtinately perſiſt in their Errors; but eſpecially thoſe, who not only are deceived, but preſume to take upon them to be Miniſters of Chriſt, and deceive others; when it ſhall appear that they are only Miniſters of this Porphyrian Antichriſtian Spirit, that is, of Satan transformed; as I nothing doubt but it will in due time, and that ere long, by undeniable Moral Evidence, if not alſo by manifeſt Divine Vengeance upon ſome of the Obſtinate; which I have ſincerely endeavoured to prevent; and ſhould ſtill be glad to help them out, if they would humble themſelves, and give Glory to God, as their Caſe doth require: otherwiſe they will certainly be called to account for neglected Divine Favours.

As for the Gentile Diſpenſation, there is plainly a Fallacy concerning it put upon them by the Subtilty and Fraud of that Spirit, which acts ſo ſenſibly amongſt them. For as the Iſraelites were choſen to be, as it were, of God's own Regiment, and are therefore call'd his Peculiar people; yet were they, for their Sin, delivered over to the Conduct of an Angel, Exod. 33. ſo were other Nations committed to the Conduct of certain Angels, probably of inferior Orders. And as the Iſraelites, after they were ſettled in the Promiſed Land, under the immediate Government of God, (v. Sam. 8.7.) were often, notwithſtanding, for their Backſlidings and Tranſgreſſions, delivered into the hands of their Enemies, (which was plainly a Repreſentation of Spiritual matters:) ſo the other Nations, though they were committed at firſt to the Regiment of Good Angels, though of an inferior order, yet when they came to yield to the Inſpirations of Apoſtate Spirits, (which was a real, though Spiritual Fornication and Defilement) were left in their Power to be abuſed, and ridden, and led Captive by them at their pleaſure. And thoſe who continued under their Conduct to the laſt, without Repentance, are like to have their part with them hereafter. And this is the Myſtery of Iniquity whereby theſe People are impoſed upon by the Subtilty of this Porphyrian Spirit. For,

There is a twofold Gentile Diſpenſation, or two parts of the Gentile Diſpenſation; the one of Grace, under the Good Angel, which is God's Deputy; the other of Judgment, under the Apoſtate Spirit, which is God's Executioner of Vengeance. And this is it, which St. Paul tells us concerning the Seduced by the Spirit of Antichriſt, that God ſhould ſend them ſtrong Deluſions to believe a Lye, becauſe they received not the Love of the Truth; that they all might be damned who believe not the Truth. Now, whatever become of the reſt, who have not the Favour of the Goſpel communicated to them, but yet deſert not the Conduct of the Spirit, by God ſet over them; yet thoſe who have the Goſpel in all Simplicity offered to them, and either through Pride and Conceitedneſs, or through the Inſpiration of any Spirit, are drawn from it, their Caſe is very dangerous: for no Good Spirit would dare, or would offer any ſuch thing: and then it muſt needs be ſome wicked Spirit in diſguiſe, how ſpecious ſoever his appearance be, which for ſome Spiritual Sin, at leaſt, if not Carnal or Worldly, in them or their Parents, hath gotten Advantage of them: And ſuch are very officious to offer themſelves, and very ſubtile to deceive: And their Neglect of the Offers of Grace is like to prove fatal to them. But none are in greater danger than they, who are ſo unhappy as to become the Agents and Miniſters of ſuch a Spirit, whatever they may think of themſelves at preſent.

This, I hope, may ſerve for this Occaſion; but having for divers Months paſt been endeavouring, by private Conferences with, and Letters to, the Chief of their Miniſters, to ſet this People right, in what they are out of the way, I intend ere long, if no leſs will ſerve, by the Grace of God, to diſcourſe theſe matters more fully at ſome publick Meetings, upon ſufficient Notice, and there to give a true Account of my Proceedings with them hitherto, and to diſcourſe the Great Queſtion now depending between us:

What that Spirit is, by which the Party hath been generally and principally acted and conducted? Whether the Spirit of Chriſt, or any Good Miniſtring Spirit; or the Spirit of Antichriſt, or ſome Porphyrian or Apoſtate Spirit?

And in the mean time I only recommend this Advertiſement to all, That the Holy Scriptures and the beſt Spiritual Writers give great Caution to beware of falſe Spirits, and Directions to Try the Spirits: and if the Leaders of the Quakers do not ſo, they are the more to be ſuſpected: alſo, That it is commonly agreed by ſuch Writers, that there is often much Deceit and Deluſions of Evil and Seducing Spirits, in ſeeming Illuminations, and Senſible Impreſſions and Inſpirations. See Sancta Sophia, Tr. 3. §. 4. ch. 5. &c.

FINIS.

Enthuſiaſmus Divinus: THE GUIDANCE OF THE Spirit of GOD: The Doctrine of the Scriptures, of the Catholick Church, of the Church of England in particular, upon a Diſcourſe of Sir Matthew Hale's concerning it.

LONDON, Printed for the Author, for the Uſe and Benefit of a Religious Society, 1697.

OF THE GUIDANCE OF THE Spirit of GOD. The Judgment of Sir Matthew Hale concerning it, in his Contemplations on the Magnet,c. 15. p. 132.

THE Magnet hath not only its intrinſick, active Principle, its Form from which its Motions proceed; but there is alſo a common Magnetiſm of the Earth and its Effluxes, that greatly aſſiſt, excite, and direct its Motions.

Animals and Vegetables have not only their intrinſick, ſpecifical, vital Principles of their ſpecifical Motions and Operations, but the Sun and its Heat and Influence is an univerſal, adjuvant, exciting Principle of all vital and ſentient Operations.

And not only the ancient Philoſophers, as Ariſtotle and Plato, and their ſeveral Commentators, as Simplicius, Themiſtius, Alexander Aphrodiceus, Avicen, and Averroes, but alſo the Jewiſh Doctors, and the Chriſtian Philoſophers and Divines for ſome Ages after Chriſt, did think, that, beſides the individual intellectual Soul of every Man, there was alſo a certain Common Intelligent Nature, or Being, ſubſtituted by Almighty God, whoſe Office it was to illuminate the humane Soul, to excite actual Intellection in it, and to communicate unto it theſe common intellectual Principles, which ordinarily and generally obtain in all Men, and ſtood in relation to the humane Intellectual Soul, as the Sun and its Light and Influence ſtands in relation to vital Natures in the Lower World: And this they call Intellectus Agens, which Averroes ſuppoſeth to be Ʋltima Intelligentiarum ſeparatarum, and deputed to the actuating and exciting of Intellection in Men.

This Opinion hath been (poſſibly upon Reaſons probable enough) laid aſide for many Ages in the Chriſtian Church: the Uſe therefore that I make of it only is this, That though this Opinion ſeems to be dark and obſcure, and not bottom'd upon a clear Evidence, yet it carries with it and under it an Adumbration of a great and real Truth, though they attained not a full, clear, diſtinct diſcovery of it: Therefore as the Apoſtle elſewhere in another Caſe told the Athenians, that that God, whom they ignorantly worſhipped, Him declare I unto you, Acts 17.23. ſo, with ſome variation, I may with humility ſay, that ſecret, unſeen, and ſpiritual Power, which theſe ancient Philoſophers did not diſtinctly underſtand, but groped after it, and celebrated by the Name of Intellectus Agens, I am now endeavouring to declare.

Almighty GOD, as he is every where by his Eſſential Preſence, ſo he is every where by his Powerful Influence; and as he is the Univerſal Productive and Conſerving Cauſe of all things in the World, ſo he is more intimate unto, and effective of every thing in the World by his Efficacious Influence, than any ſecond created Cauſe in the World; for they are all but his Inſtruments, and therefore their Cauſality is ſtill but in and from the Virtue and Influence of the firſt Cauſe.

And this Influx of the Firſt Cauſe, the prime Efficient, Almighty God, is by him ordinarily communicated, effuſed, and proportioned according to the ſeveral Natures of Created Beings; though, according to his wiſe good Pleaſure, he ſometimes is pleaſed to do it in a different manner for excellent Ends, pro Imperio Voluntatis.

And therefore in Matters that are ſimply natural, this ordinary Efflux of the Divine Influence is ſuited to that common Law of Nature, that he hath ſettled in the World, and governs ſuch things according to thoſe inſtituted, regular, natural Laws.

But unto an Intellectual Nature, ſuch as is that of Man, endued with Underſtanding and Will, this Divine Efflux is communicated in a kind proportionable to thoſe Faculties of the humane Soul; and therefore theſe Effluxes of the Divine Influence are communicated in two kinds: 1. By way of Illumination, in relation to the Underſtanding Faculty. 2. By way of Perſuaſion, Inclination, and Incitation, in relation to the Will and Affections, although there are many other kind of Effluxes of the Divine Spirit and Influence: as the Gift of bodily Strength, as that of Samſon, Judges 16.20. the Gift of curious Workmanſhip, as that of Aholiab, and Beſaliel, Exod. 36.1. the Spirit of Majeſty and Government, as that of Saul, 1 Sam. 10.9. the Gifts of Propheſying, Tongues, Miracles, 1 Cor. 12.4, 9. for theſe were extraordinary Effluxes given out upon ſpecial Occaſions, and for ſpecial Ends, though even in moſt of them, and other extraordinary Gifts of the like nature, the Underſtanding and Will were much concerned and wrought upon.

1. As to the Illumination of the Ʋnderſtanding, certainly what the Sun is to the ſentient Eye, that, and much more, is Almighty God to the Mind of Man: Pſal. 36.9. In thy Light ſhall we ſee Light. John 1.9. This is the true Light that enlightneth every Man that cometh into the World.

2. As to the Inclination and Bending of the Will, it is true, the Will is naturally free, but yet it is eſſentially ſubject unto the God that made it; and the operation of the Divine Influence upon the Will ordinarily is but perſuaſive, and therefore ordinarily reſiſtible: thus the old World reſiſted the merciful ſtriving of the Divine Influence, Gen. 6.3. My Spirit ſhall not always ſtrive with Man. Acts 7.51. Ye always reſist the Holy Ghost: but the Powerful God hath ſo great an Efficacy, and hath ſo intimate an acceſs into the Minds of Men, that he can when he pleaſeth, and doubtleſs ſometimes doth, irreſiſtibly bend and incline the Will unto himſelf, according to his good Pleaſure, Pſal. 110.3. Thy People ſhall be willing in the day of thy Power. It is an excellent Expreſſion, Prov. 21.1. The Heart of the King is in the Hands of the Lord, as the Rivers of Water he turneth it whitherſoever he will. A good Artiſt will guide a Stream of Water to what place, and in what manner, he pleaſeth, in the ſame Level, and yet without any violence offered to the natural Motion of the Water, which in all thoſe Motions is kept entirely ſuitable to its Nature: And with the ſame and much greater facility the God of Heaven can, and often doth, infallibly Guide the Hearts of Men, yea, of Kings, and yet without Force or Violation of its natural Liberty.

There was never any Age nor People in the World that was wholly deſtitute of this Divine Efflux upon their Underſtandings and Wills: it is as Ʋniverſal and Common as the Light and Influence of the Heavens; only upon ſome in all Ages it was more ſpecial and effectual than upon others, even in the Gentile World. I have always eſteemed thoſe excellent Men among the Heathen famous for Wiſdom, Juſtice, Piety, and Knowledge, as Men illuminated and guided by this Divine Influence, though poſſibly communicated to them in a more ſignal manner than to other Men: Such were Socrates, Plato, Zeno Citticus, Solon, Lycurgus, Pythagoras, Tully, Seneca, Ariſtotle, and divers other excellent Philoſophers, Moraliſts, and Law-givers, among the Gentiles; who were by the Influence of the Divine Spirit excited, illuminated, and inſtructed for the Benefit of themſelves and the reſt of Mankind, and to prepare the Heathen World for the Reception of greater Light.

When it pleaſed God to ſelect unto himſelf and his ſpecial Government, the Family of Abraham, and his Deſcendants, the Jewiſh Nation, he ſets them in the middle of the Habitable World, like a Beacon upon a Hill, to be a kind of Common Inſtruction to the reſt of Mankind; and for that purpoſe, made them ſignal to all the World by his ſpecial Government over them, by Miracles, Signs and Wonders; by giving them Laws from Heaven in great Majeſty and Terrour; by committing to them the Divine Oracles; by raiſing up Prophets and Men ſpecially inſpired by an Extraordinary Spirit, and by effuſing among them a greater Meaſure of the Influence of his Sacred Spirit. For (that I may ſay it once for all) it hath been always the Method of the Divine Wiſdom and Goodneſs, when he ſends out the greater Meaſure of this Influx, whereof I ſpeak, the Divine Providence accompanies that Efflux with ſuitable external Means to render it the more effectual, and the more agreeable to the manner of the Reception of the humane Underſtanding: But when the Meſſias came into the World with the Meſſage of the Glorious Goſpel, the Sun was as it were in its Meridian; and as the means of Illumination and Converſion of the World unto God was more effectual and univerſal, ſo was alſo the Efflux and Irradiation of the Divine Influence upon the Souls of Men more vigorous, diffuſive, and univerſal.

And as the miraculous Gifts of the Spirit of God appeared in the Miracles of Chriſt and his Apoſtles, the Gifts of Tongues, of Healing Diſeaſes, of Prophecy, and the like, to confirm and eſtabliſh Mens Minds in the Faith, Belief, and Obedience of the Goſpel; ſo neither was this all: but the ſecret and effectual Influence of the ſame Bleſſed Spirit appeared in Illumination of the Minds of Men, in perſuading and mightily ſubduing their Wills to the Belief and Obedience of the Truth, in converting Mens Minds unto God, and placing them in their juſt and due Habitude to Almighty God. And this, according to the various Workings thereof, is ſometimes called the Spirit of Regeneration, the Spirit of Renovation, the Spirit of Sanctification, the Spirit of Holineſs, the Spirit of Adoption, the Spirit of Prayer and Supplication, the Spirit of Life, &c. according to the various Energies that this great Effuſion of the Influences of the Bleſſed Spirit had upon the Minds of Men.

And this great and more diffuſive and effectual Effuſion of this Influence under the Goſpel was no other than what was propheſied of by the ancient Prophets, Iſa. 25.7. I will deſtroy in this Mountain, the covering cast upon the Face of all People. Iſa. 11.9. The Earth ſhall be filled with the Knowledge of the Lord, as the Waters cover the Sea. Iſa. 54.13. All thy Children ſhall be taught of the Lord. Iſa. 59.20. This is my Covenant that I will make with them, my Spirit, that is upon thee, and the Words which I have put in thy Mouth, ſhall not depart from thee, nor from thy Seed, nor from thy Seeds Seed. Ezek. 36.27. I will put my Spirit within you, and cauſe you to walk in my Statutes, and keep my Judgments, and do them. Iſa. 44.3. I will pour out my Spirit upon thy Seed. Joel 2.28. I will pour out my Spirit upon all Fleſh. And this Energy of the Divine Influence appears, 1. By a ſecret Irradiation and Illumination of the Underſtanding. 2. By a powerful Perſuaſion and Inclining of the Will; both which, as they were with a more vigorous and effectual Diſpenſation under the firſt breaking out of the Light of the Goſpel, ſo they do accompany the Publication of it unto this day, and ſhall unto the end of the World; though by reaſon of the Corruption of the Lives and Manners of Mankind, not with equal Succeſs in all Ages.

We have here the Judgment and Belief of this Great and Good Man of a Divine Efflux upon the Underſtandings and Wills of Men, and that even among the Heathen, thoſe ſo famed for Wiſdom, Juſtice, Piety, and Knowledge, were Illuminated and Guided by a Divine Influence. And we have here alſo the Ground of this his Judgment. 1. Obſervations in Nature. 2. The Sentiments of Learned and Underſtanding Men, Philoſophers in all Ages. 3. The Authority of the Sacred Scriptures; to which, he elſewhere adds his own Experience. And whereas he had in ſome things changed his Opinion, as he ſaw cauſe, from what it was in his younger time, this he received early, as appears by ſome of his Firſt Writings, and retain'd conſtantly to the laſt, as appears by his Treatiſe of Humility, which he wrote upon my Motion, not long before his laſt Sickneſs.

In his Treatiſe of Wiſdom, and the Fear of God, after other particulars of the Wiſdom of the Fear of God, he adds, in the 10th place: But beſides all this, there is yet a Secret but a most Certain Truth, that highly improveth that Wiſdom, which the Fear of the Lord bringeth, and that is this, That thoſe that truly fear God have a Secret Guidance from a higher Wiſdom, than what is barely Humane; namely, by the Spirit of Truth and Wiſdom, that doth really and truly, but ſecretly prevent and direct them. And let no Man think that this is a piece of Fanaticiſm. Any Man that ſincerely and truly fears Almighty God, relies upon Him, calls upon Him for his Guidance and Direction, bath it as really as the Son hath the Counſel and Direction of his Father: and though the Voice be not audible, nor the Direction always perceptible to Senſe, yet it is equally as real as if a Man heard the Voice ſaying, This is the Way, walk in it. And this Secret Direction of Almighty God is principally ſeen in Matters relating to the Good of the Soul: but it may alſo be found in the Great and Momentous Concerns of this Life, which a Good Man, that fears God, and begs his Direction, ſhall very often, if not at all times, find. And in his Treatiſe of Humility, ſpeaking of this Guidance and Direction of Almighty God, in relation to a double End; 1. The Salvation and Happineſs of the Soul. 2. In all the Walk and Concern of this Life; as to this latter he ſaith; The Air doth not more naturally yield to our Attraction in Reſpiration, or to inſinuate it ſelf into thoſe ſpaces that are receptive of it, than the Divine Aſſiſtance, Guidance, and Beneficence doth to the Deſires, Exigencies, and Wants of an humble Soul, ſenſible of its own Emptineſs and Deficiency, and imploring the Direction, Guidance, and Bleſſing of the most Wiſe and Bountiful God. And then adds, I can call my own Experience to witneſs, that even in the External Actions, Occurrences and Incidences of my whole Life, I was never diſappointed of the beſt Guidance and Direction, when in Humility and Senſe of my own Deficiency, and diffidence of my own Ability to direct my ſelf, or to grapple with the Difficulties of my Life, I have, with Humility and Sincerity, implored the Secret Direction and Guidance of the Divine Wiſdom and Providence. This he ſpeaks of the ſecret Guidance by the Spirit of Truth, by Illumination of the Underſtanding, and Inclination of the Will; but there is another Secret Guidance by a Providential Diſpoſal of Occurrences, which he doth not here exclude, yet ſeems more eſpecially to intend, when he afterward appeals to the Experience of others.

I have alſo obſerved, as well from what he hath ſaid upon ſeveral Occaſions, as from divers Paſſages in his Writings, that he had from his younger time, in all his Life, not only a great reſpect to this ſecret Guidance of the Spirit of God, but alſo ſo great a Senſe of the Malice, Subtlety, and Energy of the Evil Spirits, as made him very vigilant againſt them. And I doubt not but his conſtant and reverend Attendance to that Holy Conduct, and his Vigilance againſt the Wiles and Devices of thoſe inviſible Enemies, were a principal Means whereby he became ſo Great and Good a Man as he was.

This is genuine Chriſtianity, and therefore it cannot but move Indignation in the Hearts of True Chriſtians, to ſee ſo Great and Noble a Principle of their Religion to be ſo unworthily expos'd, contemned and reproached, as this hath been in our Times, partly by ſenſual Bruits, partly by conceited animal Pretenders to Reaſon, and partly by inconſiderate Oppoſers of Enthuſiaſm. Nay, it is a Principle not peculiar to the times of the Incarnation of the Eternal Logos, and ſucceeding Ages, but made manifeſt by that Light which enlighteneth every Man that cometh into the World, unto all pious and virtuous Souls from the beginning: and it is a dangerous ſign of an empty, bewidowed, deſerted Soul, for any Man to ſpeak ſlightly or irreverently of ſo Holy a Principle. That Excellent Philoſopher and Emperor Antoninus, beſides divers other Paſſages to the purpoſe, hath expreſſed himſelf in one place in the very words before uſed by our Author. Seneca affirms it; Bonus Vir ſine Deo nemo est; beſides many Paſſages to this purpoſe: And Cicero, beſides what more largely elſewhere, Nemo vir Magnus ſine aliquo Afflatu Divino unquam fuit. Socrates is notorious, and Plato, and his Followers Plotinus, Porphyrius, Jamblicus, Proclus, &c. are known and confeſs'd to have been of the ſame Judgment; as alſo the Chaldaick and Egyptian Philoſophers. The ſame is obſerv'd of Democritus, That he thought that there were no Men Wiſe beſides thoſe who were inſpir'd with a Divine Influence: And Theophraſtus, and indeed all the better Philoſophers, are noted to have had the ſame Sentiments. And even Ariſtotle himſelf, as great a Rationaliſt as he was, hath plainly expreſſed himſelf to have been of the ſame Judgment, in ſeveral places. In one among the reſt to this effect: They who are moved by a Divine Inſtinct ought not to conſult Humane Reaſon, but follow the Interior Inſtinct; becauſe they are moved by a better Principle than Humane Reaſon. And that the ſame Sentiments were among the Gentiles in very ancient times, we may obſerve in the Sacred Scriptures, Dan. 4.8. and 5.11. and long before, Job 32.8: 33.14, 15, 16. and Gen. 41.38. and 39.3. and before, 26.28. and before that, 21, 22. And for the Jews, it is very plain that in thoſe Excellent Books of Wiſdom and Eccleſiaſticus, by the Name of Wiſdom, this Divine Influence and Conduct is intended.

And for the Chriſtians, the Doctrine of our Saviour and his Apoſtles is ſo expreſs to this purpoſe, that they who would evade the genuine Senſe of their Words, are forced to ſtrain their Wits to the utmoſt, and their Conſciences too, I doubt, if they be not ſtupified before hand. I need not recite the places, which every one may have recourſe to at pleaſure; and therefore it may be ſufficient to note them under ſeveral Heads; as, I. The Predictions of the Prophets, Iſa. 44.3: 54.13. (recited by our Saviour, Jo. 6.45.) Jer. 31.33, 34. Ezek. 11.19: 36.26, 27. Joel 2.28. recited by St. Peter, and applyed not only to the Chriſtians then, but to thoſe alſo who ſhould come after, Act. 2.17: 33.39. Zech. 12.10. Mat. 3.11. II. Promiſes of our Saviour, Luk. 11.13. Jo. 7.39: 14, 16, 17, 23, 26: 15.26: 16.7. Lu. 24.49. Act. 1.4, 8: 2.38. III. The Accompliſhment of theſe Predictions and Promiſes. 1. In the Original viſible Effuſion on the day of Pentecost, upon the Apoſtles and Primitive Chriſtians, Act. 2.2, 3, 4, 33. 2. By a Miniſterial Communication, Act. 8.15, 17: 10.44: 19.6. Gal. 3.2, 5, 14. 2 Tim. 1.6. 2 Cor. 3.6, 8. 3. By internal Reſidence and Operation, Illumination and Sanctification, Rom. 8.9, 11. 1 Cor. 3.16: 6.19. Eph. 2.22. 2 Tim. 1.14. 1 Jo. 2.24. Gal. 4.6. 1 Theſſ. 4.8. 2 Cor. 13. 〈…〉 2.13. 4. By ſpecial and particular Manifeſtation and Conduct, variouſly exhibited; as, 1. By Viſions and Revelations, Act. 9.10, 12: 10.10: 11.28: 16.9: 18.9: 22.17. 1 Cor. 11.23: 12.4, 6, 10: 14.6, 24, 29, 30, 31. 2 Cor. 12.1, 2, 7. (v. Lu. 2.26.) Gal. 1.12: 2.2. 2. By Allocutions, Act. 8.29: 10.19: 13.2, 4: 23.9. 3. By Impulſes and Excitations, (v. Lu. 2.27.) Act. 4.8, 13, 31: 5.20. 4. By Prohibitions, Act. 16.6: 20.23: 21.4, 11. and Reſtraints, Act. 16.7. IV. Admonitions. 1. How to obtain it, Jo. 14.15, 16, 17, 23. Act. 5.32. Lu. 11.12. Ja. 1.5. Rev. 3.20. 1 Pet. 4.13. 2. To follow and obey it, Rom. 8.1, 4, 5, 9, 13, 14. Gal. 5.16, 18, 25. Eph. 4.30. 3. To try the Spirits, 1 Jo. 4.1: 1 Cor. 14.29.

More might be added, but theſe are more than enough. And to theſe it would not be hard to add a true Catholick Interpretation and Comment, that is, The Sentiments of the most ancient Chriſtian Writers, and others of the moſt Eminent of after Ages; ſuch as Hermas, Juſtine, Tatian, Irenaeus, Tertullian, Cyprian, Novatian, Hilary, Nazianzen, Ambroſe, Hierom, Auſtin and many others; but it would be too long for this place and occaſion. And therefore to make ſhort Work, inſtead of that, I will here repreſent their Sentiments in ſome ſhort Notes of an Eminent and moſt Learned Annotator, who was well acquainted with them, and doth ſometimes interſperſe ſome of their Teſtimonies in his Writings: It is the Famous Hugo Grotius. Theſe, ſaith he, upon Mat. 18.10. (who dedicate themſelves to God with a true Faith, and thereupon are accounted his peculiar People) God, as he doth favour them with a peculiar Providence, ſo he ſeems to give to each an Angel Guardian to guide and aſſiſt them, either perpetually or certainly, until they come to the full Poſſeſſion of the Divine Spirit: For ſo I ſee the Ancient Chriſtians did believe. And in his Pref. to his Annot. upon the Epiſtle to the Romans. Into the Heart purified by Faith, as into a clean Veſſel, God doth infuſe his Spirit; I mean the Spirit of Christ full of Love of God, and of our Neighbour, and of all Goodneſs. — Thoſe who have this Spirit of God, and carefully keep it, God doth account as born of Him, and like unto Him; to them he gives a certain Right to Heavenly and Eternal Good Things.— Neither is the Heart puriſied but by Faith in Christ; nor is the Spirit infuſed but into a Heart ſo purified; nor doth he plainly own for his any but who are endowed with that Spirit. Upon Luke 22.3. As they who religiouſly obey the Divine Admonitions, at length receive the Indwelling Spirit; ſo they who readily conſent to the Suggeſtions of the Devil, at length, God deſerting them, become the Slaves of Satan. Upon Jo. 5.45. Thoſe (to whom the Goſpel is Preached) become taught of God, that is, if they would, if they be greedy of it, if they do not reject the Benefits offered, and even forc'd upon them. They will have no need to have recourſe to Learned Men, that from them they may learn the Myſteries of the Old Teſtament. Upon Eph. 1.17. The Spirit of God which is given to Believers, doth, among other things, imprint alſo Wiſdom in their Souls, not that of the things of this World, of which Philoſophers did boaſt, but of thoſe things which conduce to a better Life. The ſame Spirit doth reveal alſo to thoſe who are his, things future and ſecret, which cannot be known by humane Means. Upon 1 Jo. 2.20. The Spirit doth ſuggeſt to us in all Circumſtances, both the Precepts of Chriſt, and ſuch Hints or Notices as are meet for the Occaſion. v. 27. What we are to do in every Circumſtance: For there are certain Differences, which Times, Places, and Perſons, require. Therefore is there often need of Admonition to hit the way of our Duty. See Jer. 31.34. Jo. 6.45. and, if you pleaſe, Seneca Epiſt. 94. And upon 1 Theſſ. 4.9. The Holy Ghoſt teacheth you concerning all things to be done. By how much the more there is of the Spirit, ſo much the leſs need is there of Preſcripts. This Place is not to be underſtood of the General Precept, but of ſpecial Determinations, as all Things, Perſons, and Times do require. And Gal. 5.18. Thoſe who are led by the Spirit, as now of Age, have no need of the Law, the Guardian of their Touth. And Rom. 8.4. Thoſe who walk after the Spirit, he interprets, thoſe who having obtained the Holy Spirit, do conſtantly obey its Motions: and afterwards, v. 5. They that are after the Spirit, he interprets, thoſe who are poſſeſſed by the Spirit of God; which doth not now come to paſs, but by Chriſt. And, v. 12. he notes, God hath given his Spirit that we ſhould uſe it; and again, So great a Gueſt will be treated with Care; otherwiſe he will bid farewell to his Lodging. And to conclude, 1 Theſſ. 5.23. Spirit here, ſaith he, is that Holy Spirit, inhabiting in the Souls of Chriſtians, and if it be carefully kept, adhering to Souls unto Death, and after Death even to the Reſurrection; and then referrs to what he had ſaid, 1 Cor. 15.44. to Hierom upon Gal. 5. and recites, to the ſame purpoſe, the Words of Philo, Irenaeus, Tatianus, Clem. Alexandrinus, and Tertullian. More might be added; but this is enough to ſhew the Mind of this great Man, concerning the Neceſſity of our having the Spirit of God dwelling in us, the Effects of his Reſidence in Light and Conduct, and our Duty how to treat it.

And that this is alſo the Belief of the Church of England, (however ſome of late have commonly preſum'd to ſpeak, if not deſpitefully and reproachfully, yet too ſlightly of ſo great and holy a Principle of our Religion) may appear, by the moſt Authentick Evidence that can be, her moſt ſolemn Addreſſes to Almighty God in divers Collects for this very purpoſe: As, for all Perſons to be Baptized, before they be Baptized, to give his Holy Spirit to them, that they may be born again, &c. and after they be Baptized, to give his Holy Spirit to them, that they may continue his Servants, and attain his Promiſes: So likewiſe for all Perſons Confirmed, to ſtrengthen them with the Holy Ghost, and daily increaſe in them his manifold Gifts of Grace: before Impoſition of Hands, and then again together with the Impoſition of Hands, that they may daily increaſe in his Holy Spirit; and again afterward, that his Holy Spirit may ever be with them, and ſo lead them, &c. and laſtly, for all the Congregation upon ſeveral Occaſions; as, upon the Nativity of our Lord, that they may daily be renewed by his Holy Spirit. Upon the 19th Sunday after Trinity, that his Holy Spirit may in all things Direct and Rule our Hearts. Upon the firſt Sunday in Lent, that we may ever obey his Godly Motions. Upon Eaſter-Day, that as by thy ſpecial Grace preventing us, thou dost put into our Minds good Deſires; ſo by thy continual Help we may bring the ſame to good Effect. Upon the fifth Sunday after Eaſter, that by his Holy Inſpiration we may think thoſe things that be good, and by his merciful Guiding may perform the ſame: and others to the like Effect; as, upon the Sunday after Aſcenſion, Whitſunday, the 13th Sunday after Trinity, the Collect at the beginning of the Communion Service. And at every Morning and Evening Service, all are admoniſhed to beſeech him to give us his Holy Spirit. And in the Coll. for Grace, we pray to God, that all our doings may be ordered by his Governance: and in the Litany, to indue us with the Grace of his Holy Spirit, to amend our Lives according to his Holy Word. In the Ordering of Deacons, this Queſtion is firſt to be asked by the Biſhop, Do you truſt that you are inwardly moved by the Holy Ghoſt to take upon you this Office and Miniſtration, &c? In the Ordering of Prieſts, the Biſhop ſays, Receive the Holy Ghost for the Office and Work of a Prieſt in the Church of God, &c. And in the Conſecration of a Biſhop, the Arch-Biſhop ſays, Receive the Holy Ghoſt for the Office and Work of a Biſhop, &c. and at each is ſung the Hymn, Come Holy Ghoſt, &c. And in the Exhortation in the Commination, this is mentioned as one of the Conditions of our Pardon, viz. If we will be ordered by the Governance of his Holy Spirit. And in the Articles of Religion, Art. 17. are mentioned together Godly Perſons and ſuch as feel in themſelves the Working of the Spirit of Christ, mortifying, &c.

To this Authority of the Church, I will ſubjoyn the Judgment of one of her Sons, who, though at firſt it ſeems he was carried away with the common Prejudice of the Age, yet afterward, upon better conſideration, extricated himſelf, and recover'd a better Judgment, and has in few words ſaid what is much to the purpoſe.

That God himſelf affords his Intimacies and Converſes to the better Souls, which are prepar'd for it.

I confeſs the proud and phantaſtick Pretences of many of the conceited Melancholiſts in this Age, to Divine Communion, have prejudiced divers intelligent Perſons againſt the Belief of any ſuch happy Vouchſafement; ſo that they conclude the Doctrine of Immediate Communion with the Deity in this Life to be but an high-flown Notion of warm Imagination, and over-luſcious Self-Flattery: and I acknowledge I have my ſelf had Thoughts of this nature, ſuppoſing Communion with God to be nothing elſe but the Exerciſe of Vertue, and that Peace and thoſe Comforts which naturally reſult from it.

But I have conſidered ſince, That God's more near and immediate imparting himſelf to the Soul that is prepar'd for that Happineſs by Divine Love, Humility, and Reſignation in the way of a Vital Touch, and Senſe, is a thing poſſible in it ſelf, and will be a great part of our Heaven: That Glory is begun in Grace, and God is pleaſed to give ſome excellent Souls the happy Antepast: That holy Men in ancient times have ſought and gloried in this Enjoyment, and never complain ſo ſorely, as when it was with-held and interrupted: That the Expreſſions of Scripture run infinitely this way, and the beſt of modern good Men do, from their own Experience, atteſt it: That this ſpiritualizeth Religion, and renders its Enjoyments more comfortable and delicious: That it keeps the Soul under a vivid ſenſe of God, and is a grand Security againſt Temptation: That it holds it ſteddy amidſt the Flatteries of a proſperous State, and gives it the most grounded Anchorage and Support amidſt the Waves of an adverſe Condition: That 'tis the noblest Encouragement to Vertue, and the highest Aſſurance of an happy Immortality. I ſay, I conſidered theſe weighty Things, and wonder'd at the Careleſsneſs and Prejudice of Thoughts, that occaſion'd my ſuſpecting the Reality of ſo glorious a Priviledge: I ſaw how little Reaſon there is in denying Matters of inward Senſe, becauſe our ſelves do not feel them, or cannot form an Apprehenſion of them in our Minds: I am convinc'd that things of gust and reliſh must be judged by the ſentient and vital Faculties, and not by the noetical Exerciſes of ſpeculative Ʋnderſtandings: And upon the whole, I believe infinitely, that the Divine Spirit affords its ſenſible Preſence, and immediate Beatifick Touch to ſome Rare Souls, who are diveſted of carnal Self, and mundane Pleaſures, abſtracted from the Body by Prayer and Holy Meditation; ſpiritual in their Deſires, and calm in their Affections; devout Lovers of God and Vertue, and tenderly affectionate to all the World; ſincere in their Aims, and circumſpect in their Actions; inlarged in their Souls, and clear in their Minds. Theſe, I think, are the Diſpoſitions that are requiſite to fit us for Divine Communion: And God tranſacts not in this near way, but with prepared Spirits, who are thus diſpoſed for the Manifeſtation of his Preſence, and his Influence; and ſuch, I believe, he never fails to bleſs with theſe happy fore-taſts of Glory. But for thoſe that are Paſſionate and Conceited, Turbulent and Notional, Confident and Immodest, Imperious and Malicious; that doat upon Trifles, and run fiercely into the ways of a Sect; that are lifted up in the Apprehenſion of the glorious Prerogatives of themſelves and their Party, and ſcorn all the World beſides; for ſuch, I ſay, be their Pretenſions what they will, to Divine Communion, Illapſes, and Diſcoveries, I believe them not; their Fancies abuſe them, or they would us: For what Communion hath Light with Darkneſs, or the Spirit of the Holy One with thoſe, whoſe Genius and Ways are ſo unlike Him? But the other Excellent Souls I deſcribed, will as certainly be viſited by the Divine Preſence and Converſe, as the Chryſtalline Streams are with the Beams of Light, or the fitly prepared Earth, whoſe Seed is in it ſelf, will be actuated by the Spirit of Nature.

There is a late Writer of no mean Learning and Parts, and Authority too among thoſe of his own Party, who reckons the Deſpiſing of the Holy Spirit, and his Operations now, to be a Sin of the ſame Nature with the Apoſtacy of the Jews by Idolatry of old, and afterwards by rejecting of our Saviour at his coming: and yet in deteſtation of Enthuſiaſm, utterly abandons all Impulſes and Motions to Things and Actions, which are not acknowledged Duties in themſelves, evidenced by the Word of Truth, &c. under the Name of Irrational Impreſſions, and violent Inclinations: and what ſome Men intend by Impulſes, he ſays, he knows not. Indeed they who reject all ſuch things, reject they know not what. And did they thereby only hurt themſelves, it might be thought a juſt Puniſhment: but ſuch confident Aſſertions in Print may not only be hurtful to Men, but alſo injurious to the Wiſdom and Goodneſs of God, which is not to be limited by Mens Conceits. The Jews heretofore had the Favour to inquire of God, and receive Anſwers and Direction in their ſpecial Exigences: and if the Chriſtians are not allowed that Favour now, it may be thought that the State of Chriſtians is inferior to that of the Jews then, in a Matter of great Importance; or that the Chriſtians now are, as the latter Jews were, fallen from the Integrity of the true Chriſtian State: Nor can I conceive any reaſon why Chriſtians ſhould not have ſome ſuch Means for this purpoſe, as the ancient Jews had, but that every Chriſtian ought to have a Divine Oracle in his own Breaſt, by the Reſidence of the Spirit of God there, if we were indeed ſuch as our Profeſſion doth require, and oblige us to be, that is, truly Spiritual, and Heavenly-minded. It doth therefore concern us to inquire, whether the Fault be not in our ſelves, if God doth not anſwer us, as it was with Saul, when God was departed from him, rather than to diſhonour our Profeſſion, by arguing againſt the Truth to cover our Shame? and ſince the Lord's Ear is not heavy that it cannot hear, whether our Sins have not interpoſed between our God and us, that he will not hear? Certainly we often need a Wiſdom more than Humane in many Caſes, wherein the General Preſcripts are not ſufficient.

For, as many things are lawful, which may not be expedient; ſo many things may be expedient, or neceſſary, which may not be acknowledged Duties in themſelves, evidenced by the Word of Truth, the written Word; and to the ſucceſsful Performance of acknowledged Duties certain Circumſtances may be, and often are ſo neceſſary, that unleſs duly obſerved, all Endeavours would be fruſtrate: and all theſe Expediences and Circumſtances may be, and frequently are, ſuch as are not diſcernable by us Mortals, without ſome Notice from more Intelligent Beings. If therefore the All-ſeeing, Wiſe, and Gracious God, be pleaſed, either immediately by his own Spirit, or mediately by any of the Inviſible Miniſters of his Providence, to afford any ſuch Divine Favours to ſuch Mortals as are duly diſpoſed for the ſame; if taking notice of the Sincerity of his Servant, he be pleaſed, by any ſecret Impreſſion upon his Heart or Mind, or other Notices, to conduct him in theſe things, or in any thing of his Will and Pleaſure, though without manifeſting the Reaſons of it, to exerciſe his Reaſonable Creature to the Subjection of his Intellect to the Divine Wiſdom, as well as his Will to Obedience to his Pleaſure: as he who after competent Experience of this, ſhould be diſobedient to any ſuch Notice, would certainly incurr Sin more or leſs, and juſtly deſerve Correction; ſo it would be no leſs Impiety againſt that Holy Majeſty, and Miſchief to Men, to raiſe amongſt them any Scandal or Prejudice againſt it, and thereupon a great Indiſpoſition for it, by any undue Oppoſition of Fanaticiſm, without ſufficient Diſtinction and Caution, than it is Impudence and Inconſiderateneſs in others, to expoſe themſelves and their Followers to the Deluſions of Evil Spirits by high Pretences to ſuch Divine and extraordinary Favours, without any Regard to, or Notice of thoſe ſpecial Qualifications, and Cautions for Tryal of Spirits, which are neceſſary to capacitate them for ſuch Favour, and to ſecure them againſt ſuch Deluſions. It requires therefore no ſmall Caution, (to uſe this Author's Expreſſion) that under an invidious Name they reject not ſuch Favours, or calumniate ſuch an Holy Conduct: and, that they eſpecially who reproach others with limiting the Holy Spirit, do not themſelves in this, what in other things they condemn in others, with leſs Reaſon.

And certainly great Caution is likewiſe to be uſed on the other ſide, that we preſume not to attribute to the Holy Spirit of God, what is meerly the Imaginations or Effuſions of our own Spirit; what is meerly Humane Invention, or Artifice; and even the Inſpirations and Deluſions of Satan transformed into an Angel of Light. By this means is great Indignity commonly done to the Holy and Pure Spirit: and great Sin contracted by Mens arrogating to themſelves thoſe Gifts and Graces, which they have little of, and recommending themſelves and their Performances upon ſuch high Pretences; and great Scandal given to People to think meanly of ſo great a Principle of our Religion.

There are three Great Means which God hath provided for us to lead us into all neceſſary Truth: Natural Reaſon, Supernatural Revelation communicated by Perſons authorized by Divine Commiſſion ſo to do, and Special Illumination and Direction of the Holy Spirit. And they who carefully uſe all theſe in their due Order, cannot err. But they who ſet up theſe one againſt another, do uſually run themſelves and lead others into great Errors. And hence it is that ſo great Diſorders and Miſchiefs have through the Subtilty and Energy of Satan been brought into the Church by Perſons pretending to ſome one of theſe in a kind of Oppoſition to ſome other of them: either of Right Reaſon, or of the Pure Word of God; or of the Spirit and Spiritual Worſhip.

I do not doubt but they who pretend moſt to Right Reaſon, in oppoſition to Inſpiration, are even therein very ſtrongly inſpired, but by the ſubtile Spirit of Oppoſition, and are in effect as great and pernicious Fanaticks as any, though they leaſt ſuſpect it. But not only thoſe unhappy Atheiſtical Pretenders to Reaſon, who deſpiſe all Revelation and Revealed Religion; but ſuch as profeſs themſelves Chriſtians; and not only that inſolent and preſumptuous Sect, who aſſert the Divine Authority of the Scriptures, and yet make no ſcruple to ſtrain and wreſt them to comply with their pre-conceived Notions; but more Moderate Men, and ſuch as pretend higheſt to the Pure Word of God, and to the moſt pure Spiritual Worſhip, and cry out againſt Man-made Divinity, and againſt Fanaticiſm too; by indulging too much to their own Conceits, have brought ſuch Diſorders and Miſchiefs into the Church, as are not much to be doubted were the Fruits of the Influences and Impreſſions of the Spirit of Deluſion upon their Mind. Hence are many run from Superſtition into Prophaneneſs; from Idolatry into Sacrilege; from Formality into Contempt or Neglect of the moſt Solemn Chriſtian Worſhip; from beggarly Rudiments and Carnal Ordinances, to make light of the Inſtitutions of Chriſt; from Monkiſh Auſterity, as they call it, into common Indulgence and Gratifications to Senſe; from Popiſh Merit into Carleſſneſs, Worldly-mindedneſs, Selfiſhneſs, and little Concern for the Honour of God, or Salvation of Souls; from the Traditions of Men and Popiſh Pretences, to deny all, even of the Apoſtles, the Authority of the Catholick Church, and the Catholick Senſe and Interpretation of divers of the Evangelical and Apoſtolical Precepts and Directions; and, at laſt, to limit our Saviour's Sermon upon the Mount to the times of Perſecution, til, at laſt, by thoſe means, we are grown ripe for a Perſecution, or ſome other ſevere awakening and purging Judgment. All this, and more that might be noted, we cannot impute meerly to the Weakneſs and Corruption of Men, unleſs we can imagin that all the Powers of Darkneſs have been all the while meer idle Spectators. But if they have been ſo ſubtle and active thus to deceive the Gentiles in theſe latter times, and the beſt of Men have not been exempt from their Aſſaults, it concerns all to beware that they be not deceived by a Spirit of Deluſion under any of theſe Appearances, either of the Good Spirit, or of the Scripture, or of Reaſon: that they embrace not falſe Concluſions inſtead of Right Reaſon, their own Conceits, or the Novel Opinions of ſome Sect, inſtead of the Genuine Senſe of the Scriptures, or Satan transformed for the Spirit of God; leaſt, by any means, as the Serpent beguiled Eve through his Subtilty, their Minds ſhould be corrupted from the Simplicity that is in Chriſt.

And there is no way poſſible to eſcape this but by the Aid, Illumination, and Conduct of the Holy Spirit of God. Nor are any to be believed to be led by that Spirit, when they go out of the way preſcribed by Chriſt, and by his Apoſtles, who were Commiſſioned by Him: for it is the Spirit of Chriſt, and of his Fulneſs we all receive. As the Law was our Schoolmaſter to bring us unto Chriſt, ſo is Obſervance of the Preſcripts of the Goſpel deſigned for our Tutourage, to bring us to the Spirit. To that we muſt come, or we are none of his: but that way we muſt come, and in that way we muſt keep, or elſe we ſhall be led by the Spirit of Error, and miſtake that for the Spirit of Truth. If we do well conſider the Holy Scriptures, the Nature of the Holy Spirit, and the Fruits of the Spirit, we may learn what Qualifications are requiſite to obtain that ineſtimable Treaſure; and by what Signs and Characters it may be known and diſtinguiſhed. And thereby we may diſcern that many, who pretend highly to the Spirit, are much out of the way of the true Spirit of God; and many led by the ſubtile Spirit of Antichriſt, under the appearance of an Angel of Light, to undermine the Goſpel and Inſtitutions of Chriſt; to do deſpite to the Spirit of Grace, and to raiſe Scandals and Prejudices againſt the Holy Doctrine, which they pretend, and it may be think to aſſert, and to indiſpoſe Men for the Reception of thoſe Graces, which thoſe envious and malicious Spirits may know to be ready to be communicated to them. And this ſhould make others the more cautious, that they be not ſubſervient to, and be made the very Tools of theſe wicked Agents in their Oppoſition, leaſt at laſt they be involved with them in their Condemnation.

The True way to reduce the miſled People, is, not to deny or diſſemble the Holy Doctrine, much leſs to villifie or reproach it; but plainly to aſſert the Truth, and ſhew them wherein, and by what Means they are miſled from it: 1. That the Spirit of God is the moſt precious and deſirable thing in the World, and abſolutely neceſſary; but it is to be deſired principally to transform us into its own Nature; to lead us into all neceſſary Truth; to endue us with Power to overcome all our Corruptions, and all Temptations, and to adorn us with all thoſe Graces, which ennoble Humane Nature, and raiſe it above its ſelf, and ſo make us Chriſtians indeed; and to conduct us in all the important Occurrences of our Lives: but to deſire it for Matters of Oſtentation, to glory in Divine Communications, or over-earneſtly ſeek after the Conſolations, through impatience of bearing the Spiritual Croſs, are great Signs that ſuch Souls are either quite out of the way, or have made but little Progreſs. 2. That Satan is often transformed into an Angel of Light; and therefore we muſt be careful to try the Spirits. 3. That whatever is contrary to Sound Doctrine, 1 Tim. 1.10: 2.1. to the Doctrine, which is according to Godlineſs, ibid. 6.3. the Doctrine taught by the Apoſtles, Rom. 16.17. Gal. 1.8. to the Faith once delivered to the Saints, Jud. 3. cannot be from the true Spirit, the Spirit of Chriſt. 4. That ſuch Spirits as lead into Diviſions, Separations, and Sects, lead out of the way of the True Spirit of God: and whatever lead into contempt or diſreſpect of the Sacred Scriptures, or any of the Ordinances or Inſtitutions of Christ, are certainly Spirits of Antichriſt, how ſpecious ſoever their Pretences may be: for the Conſcientious and Reverend Uſe of theſe are the very Means whereby Souls are prepared for the Communication of the Spirit of God, and whereby it is ordinarily communicated to them. Cui Veritas comperta ſine Deo? Cui Deus cognitus ſine Chriſto? Cui Chriſtus exploratus ſine Spiritu Sancto? Cui Spiritus Sanctus accommodatus ſine Fidei Sacramento? ſaith an ancient and eminent Chriſtian, Tertul. de Anima, c. 1. To whom is Truth diſcovered without God? To whom is God known without Chriſt? To whom is Chriſt manifeſt without the Holy Spirit? To whom is the Holy Spirit granted without the Sacrament of Faith? that is, Baptiſm. 5. And more particularly in reſpect to ſome amongſt us; That they who aſſert this Doctrine without Diſtinction or Caution, are not much to be regarded; and if they be Men of Learning, and may be preſumed not to be ignorant what Cautions and Rules are given by Learned and Experienced Chriſtians, to diſtinguiſh the Impoſtures of Evil Spirits from the Conduct or Motions of the Good, are much to be ſuſpected to ſerve another Intereſt then what they pretend to thoſe they miſlead; and that they all expoſe People to the Deluſions of Evil Spirits, which readily embrace ſuch Advantages. 6. That there were ſpecial Reaſons why God ordered Moſes to ſmite the Waters and the Duſt with the Rod, and to take handfuls of Aſhes from the Furnace and ſprinkle it towards the Heaven, and to erect the Brazen Serpent in the Wilderneſs, &c. to produce the intended effects; and why our Saviour made Clay with Spittle, and anointed the Eyes of the Blind Man, and then bad him waſh, and many other ſuch things, for which perhaps no Man did nor doth know the reaſon; and yet, undoubtedly, if theſe Orders had not been obſerved, the Effect had not follow'd. 7. That it is but reaſonable that God ſhould give Orders, without declaring the Reaſon, for Tryal and Exerciſe of the Subjection of the Intellectual Faculties of his Creatures; and that in ſuch Caſe, if the Orders be not obſerved, it is not likely the Effect ſhould follow: and that if there were no more than this Exerciſe of humble Submiſſion to the Wiſdom of God, in the Chriſtian Sacraments, it could not be imagined to be the Spirit of Chriſt, that ſhould lead People to deſpiſe or neglect theſe Orders and Inſtitutions of Chriſt: But in them there is more; for Inſtance, in that of Baptiſm, it is the Solemnity, and external Act of Declaration of our Engagement in Covenant with Chriſt: and the Refuſal of it is as much as to refuſe to Seal and Deliver a Bond; which whoever ſhould refuſe to do, and yet pretend to give Bond, might be looked upon as a Knave or a Cheat: and in that of the Holy Communion, there is a great and Solemn Duty of Recognition of the abſolute Dominion of the Father by Right of Creation, and of the Son by Right of Redemption, over us and all we are and have; a Symbolical Oblation of our ſelves and of all we have to God, in a Commemorative Sacrifice and Repreſentation of the Paſſion of Chriſt before the Father, as the Great Propitiation for the Sins of the World, of as full import to all intents and purpoſes to Chriſtians, as were all the Sacrifices of the Jews to them, which were but Types of the ſame; a Holy Rite of Addreſs to God the Father, by Chriſt the Mediator, through the Merit and Satisfaction of his Paſſion, by which alone our Prayers and Thankſgivings have acceptance with him; and of Spiritual Communion with God in Chriſt, whereby a Divine Power and Vertue is as really communicated to Souls duly diſpoſed, as Vertue went out of him and healed the People, and the Woman who touched the Hem of his Garment. And theſe have been the Sentiments, and this the moſt ſolemn and peculiar Worſhip of the Chriſtian Church, all over the World, from the riſing of the Sun to the going down of the ſame, performed every day in moſt of the great Churches, and every Lord's-Day in all, from the times of the Apoſtles till the laſt Age. It is an Ordinance of ſo great Honour to our Saviour, and Benefit to Souls duly diſpos'd, that there can hardly be a greater Evidnece of the Prevalence of the Spirit of Antichriſt, and of Satan transformed, than Diſreſpect and Neglect of it, under pretence of a more ſpiritual Worſhip: For nothing can be more grievous to that envious and malicious Spirit, than to ſee that Paſſion, which he had moſt maliciouſly procured, to be ſo honoured all over the World, and applyed to his Confuſion; and therefore hath he oppos'd it with all the Subtilty and Malice he could poſſible. Beſides, for People to ſlight it under pretence of Chriſt being come to them in the Spirit, is a manifeſt and dangerous piece of Spiritual Pride ſo to ſet up themſelves above the Primitive Chriſtians, and St. Paul himſelf, who had ſo great a Manifeſtation of the Spirit with them; and therefore another pregnant Evidence of the Spirit of Deluſion. And if we do well conſider what decays of Charity and Unanimity among Men, and of Piety and Devotion to God, hath in all parts attended the Neglect of this Holy Ordinance, that may be another Evidence of what Spirit they are of, who do neglect it, whatever their Pretences be. But for all Separatiſts and Sectaries in general, it is matter of great Caution that the Scriptures are ſo full of Admonitions and Prohibitions againſt Schiſms and Diviſions, and of Predictions, both by our Saviour himſelf, and by his Apoſtles, both of the Variety of them, and of the Danger, in that ſome of them have that ſpecious Appearance, as to deceive, if it were poſſible, the very Elect. And if we look into the Hiſtory of the Church in former times, we ſhall find little or nothing of the true Spirit among any of any Party of Separatiſts, but much of the Spirit of Error or Deluſion. And therefore when we find a Manifeſtation of the Preſence or Energy of ſome Spirit, and a Concurrence of divers of theſe Indications or Signs, we may be aſſured and confident that it is an Antichriſtian Spirit, be its appearance never ſo ſpecious in other reſpects. And in theſe two things eſpecially, have ſuch as have been partakers of the true Spirit, found themſelves to be ſometimes ſtrangely aſſaulted and tempted by the ſubtile Adverſary, viz. to Spiritual Pride, and undervaluation of other Perſons, and to neglect of the Ordinances of Chriſt, as needleſs to them.

The Way, whereby the ancient Religious Chriſtians were generally preſerved from theſe and ſuch like Snares, was, that they were trained up, as the Sons of the Prophets of old, under ancient experienced Chriſtians in all kind of Exerciſes of Humility, Subjection both of Mind and Will, and conſtant diſcovery of the Diſpoſitions and Motions of their Hearts to their Superiors, and of all Grace and Vertue. But where both Doctrine and Practice hath been neglected, it is not ſtrange that amongſt many Appearances and Pretences there ſhould be found little of Solidity; eſpecially where thoſe noble Heroick Virtues of Abſtraction, and Contempt of the World, Heavenly-mindedneſs, and continual Attendance to God, &c. are rejected as Monkery and Superſtition; but all their goodly Appearances and Pretences end, at laſt, in Emptineſs and Scandal. And therefore it concerns all, who have any Care of their Souls, to beware of all ſuch as are out of the Way and Method of the Ancients.

But, on the other ſide, to take ſuch Offence at the Miſcarriages of ſuch as have been led into Error by any ſeducing Spirit, as therefore to oppoſe the Conduct of the Spirit of Truth, or any of its Operations, and elude the Holy Scriptures, and undermine the Doctrine thereof, is as certainly the Effect of the Operation of the Spirit of Antichriſt, and, in truth, as much Fanaticiſm as the other, in the contrary Extream. For the Good Spirit is as abſolutely neceſſary to be had, as all others to be avoided; for without it we cannot be genuine living Chriſtians, but meer empty formal Profeſſors; of which ſort, it is much to be feared, are the greateſt part both of Conformiſts and Non-Conformiſts amongſt us, if Judgment be made according to our Saviour's Rule of their Fruits, and Fruitfulneſs.

But leſt any well-minded Soul ſhould be troubled with any doubts in this reſpect, we muſt diſtinguiſh between Having the Spirit, and the Manifeſtation of the Spirit; and between the Operations of the Spirit, the Gifts of the Spirit, and the Graces of the Spirit: and know, that as there may be the Operations of the Spirit, where there are not the Gifts of the Spirit; and the Gifts of the Spirit, where there are not the Graces of the Spirit: ſo, on the other ſide, there may be the Reſidence of the Spirit, where there is no ſenſible diſtinguiſhable Manifeſtation of the Spirit. For the Operations and Communications of the Spirit are often ſo ſubtile and ſecret in the manner, both in Illumination, and Power, and Inclination of the Will, as are not manifeſt by Senſe, but by Faith only, and we know not how they are wrought in us. But as the moſt deſirable Graces of the Spirit are Regeneration and Effectual Sanctification, ſo the Fruits and Effects thereof are the moſt infallible Notes of the Preſence of the Good Spirit, which always leads to Mortification of all Carnal and Earthly Affections, and to the Perfection of all Coeleſtial, Angelick and Divine Diſpoſitions in the Soul. But to Souls duly prepared, purged and diſpoſed for it, that Bleſſed Guide doth often manifeſt his Preſence by Senſible Attractions and Reſtraints upon the Heart, and plain Suggeſtions to the Mind; and to ſuch as once find that, I can give no better Advice then what we have, Eccleſiaſticus 4.— and 6.— which, I believe, was part of the Myſtick Theology of the Ancients.

FINIS.