Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	affection_n	grace_n	spirit_n	2,233	5	4.5134	3	false

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

10. c. 6. This is the Design of a Solitary this ought to be all his Intention that he may come to possess in this Body an Image of future Beatitude and begin in this Vessel to fore-tast the Earnest of Heavenly Conversation and Glory This I say is the End of all Perfection that the Mind so extenuated or refined from all Carnal Dust may be daily elevated to Spiritual things till all its Conversation all its volutation of Heart may become one continual Prayer And as I said a little before All our Love all our Desire all our Study all our Endeavour all our Cogitation all that we see all that we speak all that we hope may be God and that Unity which now is of the Father with the Son and of the Son with the Father may be transfused into our Sense and Minds that is that as he loves us with a pure and indissoluble Charity we also may be joyned to Him in a perpetual and inseparable Charity cap. 7. For the Attaining and Practice of this he recommends from Experience of the Seniors the continual or frequent mental repetion of that verse Psal 70. Deus in adjutorium meum intende Domine ad adjuvandum me festina in our Liturgy O God make speed to save us O Lord make hast to help us and largely shews the use of it at all times and upon all special occasions Abbot Theodore concerning the right Knowledge of the Scriptures Cassian lib. 5. HE was indowed with very great Sanctity and compleat Science not only in the Active Life but also in the Knowledge of the Scriptures which he acquired not so much by Study of Reading or Humane Learning as by Purity of Heart for he could hardly either understand or pronounce so much as a few Greek Words When he sought the Explanation of a certain obscure Question he persisted indefatigably in Prayer seven Days and Nights until he knew the Solution of the Question proposed by the Revelation of the Lord. cap. 33. When certain of the Brethren admiring his eminent Light of Knowledge inquired of him the Sense of certain Scriptures he said A Monk desiring to attain to the Knowledge of the Scriptures ought by no means to imploy his Pains upon Books of Commentators but rather restrain and keep all the Industry of his Mind and beat of his Heart to the purifying of his Carnal Affections which being expell'd presently the Eyes of his Mind the Veil of his Passions being once removed will begin as it were naturally to contemplate the Mysteries of the Scriptures For they are not published to us by the Grace of the Holy Spirit that they should be unintelligible and obscure but they become obscure by our Fault the veil of Sins over-clouding the Eyes of our Mind which being again restored to their Natural Sanity the Reading of the Holy Scriptures will even alone abundantly suffice to the Contemplation of true Knowledge nor will they need the Instructions of Commentaries as these Eyes of Flesh need the Doctrin of none to see if they be free from Suffusion and Dimness of Sight For therefore is there so great Variety and Errors arisen amongst Interpreters themselves because the most running to Interpret them without using any Diligence toward the Purgation of the Mind by reason of the Grossness or Uncleanness of their Heart thinking things divers or contrary either to Faith or to themselves they could not comprehend the Light of Truth cap. 34. For this see in Smith 's Select Discourses The true Way and Method of attaining to Divine Knowledge Abbot Serapion of Discretion Cass Coll. 2. cap. 11. WHEN I was a Child and lived with Abbot Theon this brutish Custom was imposed upon me by the Enemy that after I had eaten with him at the ninth hour I did every day secretly convey one Bisket into my Bosom which I did after without his knowledge eat in secret Which Theft though I did constantly through my accustomed Incontinence commit yet when I had gratified my Appetite coming to my self I was more tormented with the Guilt of my Theft than satisfied with what I had eaten And when I was every day compelled to the grief of my Heart to perform that most troublesome work imposed as it were by Pharaoh's Task-Masters instead of Bricks upon me nor could extricate my self from this their most cruel Tyranny and was ashamed and confounded to discover the secret Theft to my Senior it came to pass by the Hand of God who was pleased to rescue me out of the Yoak of this Captivity that certain Brothers desired to come to the Cell of the Senior for Edification sake And when they were refreshed and a Spiritual Conference was begun the Senior answering to their Questions discoursed of the Vice of Gastrimargy or Gluttony and of the Domination and Slavery of Thoughts kept secret and did explain their Nature and most dismal Power so long as they were concealed I by the power of this Conference being prick'd and terrified with an accusing Conscience as believing that these things were spoken for that Cause that the Lord had revealed the Secrets of my Heart to the Senior I began first secretly to sigh then the Compunction of my Heart increasing breaking out into Sighs and Tears I pull'd the Bisket which by that evil Custom I had secretly stolen to eat out of my Bosom where it was conceal'd and proferring it to them I did prostrate upon the ground with Supplication for Pardon confess how I did every day eat in secret and with abundance of Tears did implore them to beg my Absolution from this hard Bondage of the Lord. Then said the Senior Be of good Comfort Child Thy Confession hath obtained thy Absolution though I hold my Tongue For thou hast this day gotten the Victory of thine Enemy more powerfully beating him down by thy Confession than thou thy self wert cast down by him through thy Concealment Whom not at all checking either by thy own or any others Reprehension thou didst suffer to domineer over thee till now But now after this thy Confession that wicked Spirit shall not be able to disquiet thee nor shall the filthy Serpent any longer hold a hiding place in thee being drawn-out into the Light out of the Darkness of thy Heart by a salutary Confession The Senior had not finished these Words and behold a Burning Lamp proceeding from my side so filled the Cell with the smell of Brimstone that the Stink of it would not suffer us to remain in it And the Senior resuming his Admonition Behold saith he our Lord hath visibly proved to thee the Truth of my Words that thou shouldest see with thy Eyes the Instigator of thy Affection driven out of thy Heart by a salubrious Confession and shouldst know that the detected Enemy should no longer at all have place in thee by his manifest Expulsion And so it is according to the Sentence of the Senior the Domination of that diabolical Tyranny in me is

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 Vnity 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 Vnity 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 〈◊〉 disposing themselves to receive the Influxes and Inspirations of God whose Guidance chiefly the endeavour to follow in all things * Tr. 1. S. 1. c. 2 §. 3. And The prope● End of a Contemplative Life is the attaining unto a● Habitual and almost uninterrupted perfect Vnion with God in the supream point of the Spirit and such an Vnion as gives the Soul a Fruitive Possession of him and a real Experimental Perception of the Divine Presence in the Depth and Centre 〈◊〉 the Spirit whith is fully possessed and filled with him alone not only all deliberate Affection saith Fa. Baker to Creatures being excluded but in a manner all Images of them also at leas● so far as they may be distractive to the Soul And he adds The Effects of this blessed Perceptab●● Presence of God in Perfect Souls are unspeakab●● and Divine For he is in them both as a Principal of all their Actions Internal and External being the Life of their Life and Spirit of their Spirits and also as the End of them directing both the Actions and Persons to himself only He is All i● all things unto them A Light to direct securely all their Steps and to order all their Workings even those also which seem the most Indifferent the which by the Guidance of God's Holy Spirit do cause a farther Advancement of them to a yet more immediate Vnion 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 Vniversal 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 Vnity and to that Vnity which alone is capable of perfect Vnion 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

into the Carnal part cap. 17. v. Col. 9. cap. 26. Abbot Daniel concerning the triple State of Souls Cass Coll. 4. cap. 19. ACcording to the Doctrin of the Scripture there are Three States of Souls the first Carnal the second Animal the third Spiritual which we read thus noted-out by the Apostle for concerning the Carnal it is said I have given you Milk to drink not Meat for then ye were not able neither yet indeed are ye for ye are yet Carnal 1 Cor. 3. And again While there is among you Emulation and Contention are ye not Carnal ibid. Concerning the Animal it is thus mentioned The Animal Man perceives not the things of the Spirit of God it is Foolishness to him 1 Cor. 2. But of the Spiritual But the Spiritual judgeth all things but is judged of none ibid. And again Ye who are Spiritual instruct those who are of that sort in a Spirit of Gentleness Gal. 6. And therefore we must be diligent that when by our Renunciation we have ceased to be Carnal that is have begun to separate our selves from the Conversation of Worldly People and to cease from that manifest Pollution of the Flesh we strive presently with all our Might to acquire the Spiritual State lest flattering our selves because we seem according to the outward Man to have renounced the World or to have forsaken the Contagions of Carnal Fornications as if by this we had gotten the top of Perfection we should thenceforth become more remiss toward the Emundation of other Passions and more slothful and being detained between both not be able to attain to the degree of Spiritual Profit supposing that it is abundantly sufficient for us for Perfection that in the outward Man we seem separated from the Conversation and Delights of this World or that we are set free from Carnal Corruption and Mixture And so being found in that Tepid State which is reckoned the Worst we shall understand that we are to be vomited out of the Mouth of the Lord according to his Sentence saying I would thou wert Hot or Cold but because thou art now Tepid or Lukewarm I will begin to spue thee out of my Mouth Rev. 3.15 c. Abbot Isaac concerning PRAYER Cass Col. 9. THE End of every Monk and Perfection of his Heart tends to a continual and uninterrupted Perseverance in Prayer and as far as is permitted to Humane Frailty strives after an unmoveable Tranquility and perpetual Purity of Mind For the Enjoyment of which we unweariedly seek and continually exercise as well Labour of the Body as Contrition of Spirit And there is between these a certain reciprocal and inseparable Conjunction For as the Structure of all Virtues doth tend to the Perfection of Prayer so unless all these be bound and compacted together by the toping of it they can by no means hold out firm and stable For as without them cannot this perpetual and continual Tranquility of Prayer of which we speak be acquired and perfected so neither can those Virtues which prepare for it without the Continuance of it be accomplished Wherefore neither can we rightly treat of the Effect of Prayer or enter to the principal End of it which is accomplished by the Employment of all Virtues by a hasty Discourse unless first all these things which for the obtaining of it are either to be cut off or to be prepared be in order enumerated and discussed and according to the Instruction of the Parable in the Gospel those things which belong to the Building of that Spiritual and more sublime Tower be counted and diligently prepared for it Which notwithstanding will neither profit being prepared nor rightly admit those high topings of Perfection to be built upon them unless first all refuse of Vices being cast out and all dead rubbish of Passions dug up the most firm Foundations of Simplicity and Humility be laid upon the sound and solid Earth of our Heart that Evangelical Rock upon which this Tower to be built with the Employments of all the Spiritual Virtues may be both unmoveably established and raised up to the highest Heavens by the Consistence of its own Firmness cap. 2. And therefore that the Prayer be made with that Fervour and Purity it ought these things are by all means to be observed First The Solicitude of Earthly things in general is to be cut off Next not only the Care but not so much as the Memory of any Business or Cause is to be admitted Detractions idle Talk much Talk Jestings are likewise also to be cut off Anger above all things or the Perturbation of Sadness are to be throughly rooted out The pernicious Food of Carnal Concupiscence and the Love of Money is to be plucked up by the Roots and these and the like Vices which are visible even to the Eyes of Men being cut off and wholly thrust out and such a cleansing of the Rubbish which is perfected in the Purity of Simplicity or Singleness of Heart and Innocence first made the unshaken Foundations of a profound Humility which may bear a Tower reaching to the Heavens are first to be laid then is the Superstruction of Spiritual Virtues to be built upon it and from all Discourse or Reasoning and light Wandering is the Mind to be restrained that so it may by degrees be elevated to God and to Spiritual Intuition For what-ever our Soul conceives before the Hour of Prayer of necessity it will occur to us while we pray by intrusion of our Remembrance Wherefore such as we would be found while we Pray such ought we to prepare our selves to be before the time of Prayer For from the precedent State is the Mind formed in Prayer c. cap. 3. The Quality of the Soul is not unfitly compared to a light Feather which if it be not spoiled by some wet from without happening to it by the levity of its own Substance with the help of a gentle Breath is as it were naturally raised up on high and to the Heavens But if it be aggravated with the Accession of any wet it is not only not raised up to any Aerial Flights by its natural Mobility but will be depressed down to the very Earth by the weight of the Wet received So also our Mind if it be not aggravated with contracted Vices and Worldly Cares or corrupted with the Humour of noxious Lust being lifted up as with the natural Advantage of its Purity will with the least Breath of Spiritual Meditation be elevated on high and forsaking low and Earthly things will be transported to those which are Heavenly and invisible So that we are very properly admonished by our Lord's Precepts See that your Hearts be not at any time over-charged with Gluttony Drunkenness and the Cares of the World Luk. 21.34 And therefore if we would our Prayers should pierce not only the Heavens but what are above the Heavens let us take Care to raise our Mind purged from all Earthly Corruptions and cleansed from

all Dregs of Passions to its natural Sublimity that so our Prayer may ascend to God dis-burthened of all Weight of Corruption cap. 4. The Intention of a Monk ought always to be fixed in God by whom even a small Separation from that Chief Good is to be accounted a present Death and most pernicious Destruction And when the Mind comes to be settled in such a Tranquility or loosed from the tyes of all Carnal Passions and the Intention of the Heart doth most tenaciously adhere to that One Chief Good then doth it fulfill that of the Apostle Pray without Intermission 1 Thess 5.17 and In every place lifting up pure Hands without Anger or Disputings 1 Tim. 2.8 For the Sense of the Mind if I may so say being drench'd in this Purity and reformed from the Earthly Filth to a Spiritual and Angelick Likeness what-ever it receives into its self what-ever it handles what-ever it doth will be a most pure and sincere Prayer cap. 6. The various Species of Prayer I judge cannot be comprehended without mighty Contrition of Heart Purity of Mind and Illumination of the Holy Spirit For according to the measure of Purity in which every Soul doth proceed and the quality of the State in which either by Occurrences she is lowered or by her own Industry renewed she her self is every moment new formed And therefore it is certain that Prayers are by none always made of the same form c. cap. 8. They who having the penal thorn of Conscience pluck'd out of their Heart are secure ruminating the Favours and Mercies of the Lord which he hath either in time past given or at present doth give or hath prepared for the future with a most pure Mind are transported with a most fervent Heart to that ardent Prayer which cannot be expressed with the Tongue of Men or comprehended Yet sometimes a Mind which hath profitted to that true effect of Purity and hath now begun to be rooted in it is wont conceiving all the parts of Prayer at once together and like an incompressible and devouring Flame spreading over all to pour out to God ineffable Prayers of a most pure vigour which the Spirit it self interceeding with inexplicable Groans we being ignorant doth send forth to God conceiving in that moment so great things and pouring them out ineffably in Supplication as it cannot at another time I will not say repeat with the Mouth but not so much as recollect with the Mind c. cap 15. The higher and more sublime State of Prayer is formed by the Contemplation of God alone and the Fervour of Charity by which the Soul being cast down and melted into Love of him doth very familiarly discourse to God as its own Father with a peculiar Devotion Which State that we ought diligently to desire the Form of the LORD's-PRAYER doth instruct us saying Our Father When therefore we do confess with our own Mouth the God and Lord of the Universe to be our Father we do indeed profess our selves to be adopted to be the Sons of God out of a State of Slavery adding thereunto Who art in Heaven that flying from the abode of the present Life which we live upon Earth with much horror as a Pilgrimage and separating us far from our Father we may hasten rather with our utmost desire to that Region in which we confess our Father liveth and may admit nothing of that kind which may render us unworthy of this our Profession and of the Nobility of such an Adoption or make us incurr his Displeasure To which Order and Degree being promoted we shall continually be inflamed with that Devotion which is in good Children that now we shall imploy all our Affection not for our Commodities but for the Glory of our Father Saying to Him Hollowed be thy Name c. cap. 18. And after a brief but excellent Explication of all the parts of this Prayer he adds You see therefore what Model and Form of Prayer is proposed to us by the Judge himself who is to be intreated by it in which is no Petition of Riches no Remembrance of Dignities no Prayer for Power or Strength no mention of Corperal Needs or of Temporal Life contained The Creator of Eternity will have nothing fading nothing vile nothing temporal to be implored of him And therefore he will do a very great Injury to his Magnificence and Munificence who-ever passing by the Petition of Eternal things will rather ask any thing transitory or fading and by the Vileness or Meanness of his Prayer will rather incurr the Offence than obtain the Favour of his Judge cap. 24. This Prayer therefore though it may seem to contain all plenitude of Perfection because either instituted or established by the Authority of our Lord himself yet doth it promote those of his Family to that higher State which we mentioned before and lead them in a more eminent degree to that fervent ineffable Prayer known or experienced by very few which transcending all humane Sense is not distinctly delivered by any manner of Words or Expressions but which the Mind illustrated by the infusion of that Coelestial Light doth not signifie by humane and narrow Eloquence but pour out abundantly as out of a full Fountain in full compacted Senses and ineffably utter to the Lord producing so great things in that little point of time as the Mind can neither easily utter nor recovering it self particularly remember cap. 25. And that you may perceive the Affection of a true Prayer I will produce to you not my own but St. Antony's Sense of it Whom we have known to have sometimes so persisted in Prayer that he frequently praying in an Excess of Mind when the Sun began to rise we have heard him in fervour of Spirit cry out Why dost thou hinder me O Sun who dost now rise to withdraw me from the Splendor of this true Light Whose also was this Coelestial and more than humane Sentence concerning the End of Prayer It is not saith he Perfect Prayer in which a Monk doth understand * By Prayer these Men understand an Elevation of the Soul to God and they who have observed how much the Soul may be affected and taken up in the Contemplation of much inferior Objects will not so confidently censure this though they never had Experience of any such thing in themselves It is no more than Plato hath said of Oratory in Menon even this it self that he prayeth cap. 31. They only with most pure Eyes do behold the Divinity of Jesus who ascending from low and Earthly Works and Thoughts do retire with him into the high Mount of Solitude who being free from the Tumult of all Earthly Thoughts and Perturbations and separate from all mixture of Vices elevated with a most pure Faith and Eminence of Virtues doth reveal the Glory of his Countenance and the Image of his Clarity to those who are meet to behold Him with pure Aspects of Soul c. Coll.

by the Virtue of this Confession extinct and for ever layed so that the Enemy never after attempted to inject so much as the memory of this Concupiscence nor have I ever after felt my self assaulted by any Instigation of that thievish desire In this manner therefore may we most easily come to the Science of true Discretion if following the tract of the Seniors we presume neither to act any thing new nor to determin it by our own Judgment but walk in all things as their Tradition or Probity of Life shall inform us In which Institution being settled any one may not only come to the perfect reason of Discretion but remain safe against all the Snares of the Enemy For by no other Vice doth the Devil draw a Religious person so headlong to Destruction as when he doth perswade him neglecting the Advice of the Seniors to confide in his own Judgment and Determination or Doctrin For since all Arts and Disciplines found out by humane Ingenie and which are of no more benefit than for the Commodities of this temporal Life though they may be handled with the Hand and seen with the Eyes yet can they not rightly be comprehended by any one without the Teaching of an Instructor How improper is it to believe that this only should not need a Teacher which is invisible and occult and which is not seen-through but with a most pure Heart wherein an Error produceth not a temporal Damage nor what is easily repaired but perdition of Soul and perpetual Death For it hath a Conflict Day and Night not against visible but invisible Enemies and not against one or two but against innumerable troops a Spiritual Combat the Case of which is so much the more pernicious to all by how much both the Enemy is more mischievous and the Encounter more secret And therefore is the Trace of the Seniors always to be followed with the utmost Diligence and to them are all things which arise in our Hearts taking away the Veil of Bashfulness to be related cap. 11. v. sup p. 79. Abbot Cheremon concerning the Wonderful things which the Lord doth in a special manner operate in his Saints Cass Coll. 12. cap. 12. GREAT indeed and wonderful are the things nor throughly known to any Man except only to those who have experience of them which the Lord with ineffable Liberality gives to his Faithful ones even in this Vessel of Corruption Which the Prophet viewing in Purity of Mind as well in his own Person as in the Person of those who come into this State and Affection cryed out Great are thy Works and that my Soul knoweth very well Otherwise could not the Prophet be thought to have said any rare or great matter if he be thought to have pronounced this either with other affection of Heart or concerning other Works of God For there is no Man who doth not acknowledge the Works of God to be wonderful even from the very Vastness of the Creation But of those things which by his daily Operation he doth produce in his Saints and with a special Bounty doth pour out unto them no other can be sensible but the Soul of them who enjoy it which in the secret of its Conscience is so the only Judge of his Favours that it not only cannot with any Speech relate them but not so much as in Sense and Thought comprehend them when descending from that inflamed Fervour it sinks down to material and terrene Prospects For Who would not admire the Works of God in himself when he sees the insatiable Greediness of the Stomach and the costly and pernicious Luxury of the Palate so restrained in Him that he seldom and unwillingly takes scarce so much as a little and that very mean Food Who would not be amazed at the Works of God when he feels that fire of Lust which he before believed to be natural and in a manner inextinguishable to become so cool'd that he doth not feel himself incited so much as with a simple motion of his Body How could any but revere the Power of the Lord when he should see Men before fierce and desperate who were provoked even by officious or well-meant Service to the greatest Fury of Anger to have come to so great Lenity and Gentleness that now they not only are not moved with any Injuries but even when any are done them do with great magnanimity rejoyce Who would not plainly admire the Works of God and with his whole Heart cry out I have known that great is the Lord when he seeth himself or another of Greedy become Liberal of Prodigal Frugal of Proud Humble of Nice and Curious Carleless and Homely and even choosingly enjoying Want and Scarcity of temporal things These indeed are the wonderful Works of God which the Souls of the Prophets and such experienced Persons do know in a peculiar manner being amazed with the Intuition of so wonderful a Contemplation These are the Prodigies which the Lord hath plac'd upon Earth which the same Prophet considering calls all People to the admiration of them Come and see the Works of God the Prodigies which the Lord hath placed upon the Earth c. For what can be a greater Prodigy then in a very little moment for Men of greedy Publicans to become Apostles of fierce Persecutors most patient Preachers of the Gospel so as to propagate that Faith which they did persecute even with the Effusion of their Blood These are the Works of God which the Son declares that he with the Father daily doth work c. Concerning this saving Work of God the Prophet prays to the Lord saying Confirm O God this which thou hast wrought in us And to pass by abscondite Dispensations of God which the Mind of all the Saints doth every moment perceive peculiarly exercised within themselves that Coelestial Infusion of Spiritual Rejoycings in which a dejected Mind is raised with the Alacrity of an unexpected Joy and those unknown Excesses of Heart and as ineffable as unheard-of Solaces of Joys with which sometimes drooping in a listless Stupidity we are raised as out of a deep Sleep to most fervent Prayer this I say is the Joy of which the blessed Apostle speaks Which Eye hath not seen nor Ear heard nor hath come into the Heart of Man that is of him who is still a Man stupified with Earthly Vices and sticks in Humane Affections and perceives nothing of those Gifts of God At last the same Apostle adds as well concerning himself as those like him who have departed from Humane Conversation But God hath revealed them to us by his Spirit v. Cyp. Ep. 2. THese things I thought fit to collect out of much of this kind to give a Tast of the Manners and Spirit of these Holy People and lest those who are little acquainted with these things should imagin that they were the meer Phansies of Melancholy Monks I will here add a Tast of the Sentiments of some others and

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vtterance 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 Vnderstandings and Hearts and renders them docile and apt to believe Luk. 24.8 Act. 16.14 Eph. 1.18 What is there that is not done in us by this Holy Spirit when we are employed about any thing that tends to the Glorifying of God the Father or the Son So is our regenerate Life wholly managed by this Spirit as the Natural is by the Soul and if not obstructed works in us a continual growth in Grace till we come to a perfect Man in Christ 2 Pet. 3.18 Eph. 4.13 Therefore the Apostle exhorts his Converts Gal. 5.25 that as they live their new Life in or by the Spirit so they would walk in it according to its directions And that they would mind or affect the things of the Spirit or the things it minds them of Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within them is Death in the end but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within them is Life and Peace to them Exhorts them also Eph. 4.30 with no corrupt and fruitless Communication to contristate or grieve this Spirit Tim. 4.14 not to neglect it 1 Cor. 15.10 That it should not be void or idle in them 1 Thess 5.19 not to quench it Eph. 5.18 To replenish themselves with it And 2 Tim. 1.6 continually to revive it Rom. 12.11 to be fervent in it without which the Apostle saith 2 Cor. 3.5 we cannot think a good Thought and our Lord Jo. 15 5. that we can do nothing § 20. 3. These Actions of the latter kind we are now speaking of that may be lawfully done or omitted the one or the other performed without any guilt of

greater and stronger and more intimately effective on the Soul than any other Motions from whencesoever they come can be and so also these become more evident to such and many times are so clearly discerned by them from the Supernatural impression they make upon the Soul as that it cannot resist disbelieve or any way doubt of them that they are Supernatural and Divine So St. Austin relates of his Mother Monica that she clearly knew such Supernatural actings in her from her own Imaginations Dicebat enim discernere se nescio quo sapore quem verbis explicare non poterat quid interesset inter revelantem Te animam suam somniantem Confess l. 6. c. 13. For she said she did discern by I know not what Savour which she could not explain in words what difference there is between Thee revealing and her own Soul dreaming And indeed if such interior Divine Operations were not sometimes certainly discernable how could St. Paul be assured when he intended to Preach the Word in Asia and again in Bithynia a most Charitable design that the Spirit forbad it and not rather the Enemy of the publishing of the Gospel Act. 16.6 7. or That it was by Revelation and not a Fancy of his that he ascended to Jerusalem Gal. 2.2 or That it was the Holy Spirit that testified and not Mens Fears that much Affliction should happen to him there Act. 20.23 How the Corinthians knew when they had a Revelation that it was not a work of their own Imagination since all these things were transacted only interiourly in the Soul and it was the Holy Spirit only that in all these gave the Evidence to it self A certain Assurance then it cannot be denyed that some at sometimes may have of Divine Operations in them But yet it is not affirmed here that all Persons less advanced in Prayer and Purity of Life or also the greatest Saints at all times discern the Operations of the Holy Spirit within them so clearly in this sort of Actions as not to be sometimes mistaken and it is sufficient that Persons piously disposed and frequent in Prayer may have a rational presumption of it as hath been said Neither is any more communicated unto them perhaps for the better preserving of their Humility And that no absolute Certitude is herein to be expected is a thing often confessed by Sancta Sophia See 1 Vol. p. 139. and p. 137. § 23. 4. But in case such Divine Inspirations be sometimes mistaken yet can no damage come thereby I mean as to committing any Sin 1. The Subject of them we speak of here being Matters in themselves indifferent and on any side lawful See Sancta Sophia 1 Vol. p. 143. 2. No Command of Superiors in these any way neglected 3. No Neglect besides using Prayer in practising any other means of making a secure Choice either in weighing Reasons on all sides or taking Advice from others Only the devout Soul in using these endeavours yet relies not on them but on the Directions of God's Holy Spirit working continually in the Regenerate both by prevenient and subsequent Grace makes no sudden Resolutions nor rushes hastily upon any Action but diligently hearkens first to this internal Guide what it may tell her is best desiring faithfully all natural Passions and Self-love laid aside to correspond with all its Motions the careful Observers of which with a pure Intention of Mind may be justly presumed seldom to want them though they do not so certainly know them and mean while such Persons if not free always from Mistakes yet are secure in this sort of Actions we speak of from entertaining any sinful Enthusiasm or such as any other Person except by Divine Inspiration can either censure or discover § 24. Here the Author proceeds to another Discourse which being no less necessary for this purpose than pertinent to the Subject of Mystick Divinity it may be both proper for this place and also useful and grateful to many devout People to add part of it It is of Directions given by Spiritual Writers concerning Prayer and Devotion FIRST for Preparation for Prayer they are advised 1. to a serious Endeavour at all times to keep their Conscience clear from all Sin even the least as much as Humane Frailty permits and to a Care of avoiding the Occasions thereof without which Endeavours our Devotions cannot be acceptable to God as to the receiving from him any great plenty of his Grace And 2. at times of Prayer to Abstraction from all Secular Business Recollection of the Mind and Thoughts from all Creatures and all Objects of the Exterior Senses And then to begin at first with Forms for all Occasions of Vocal Prayer where Novices saith he begin and which the most perfect also frequently return to § 25. From these they are led on to Mental Prayer in which the Cessation from External Action renders the Inward more attent and affective more free from Distraction of the Senses and from the Wandring of the Thoughts For this many useful Subjects of Meditation are recommended chiefly touching our own Misery the Mysteries of our Salvation and the Divine Perfections 1. Of their Natural Condition the Heinousness of Sin the Divine Justice the bitter Passion of our Lord in Satisfaction for Sin the Terrors of Death Judgment and Hell to plant in them the Due Fear of God and advance in them all sorts of Mortification and Purification from all Habits of Sin 2. Of the Life of our Lord and the Lives of his Saints for Imitation and Growth in Vertue And 3. of the Divine Perfections and Benefits both received and promised of the Graces and Operations of the Holy Ghost in us and the Abilities for doing Good and pleasing God restored to Man by it if attentively observed and obeyed to advance them in all Spiritual Grace and Christian Perfection and to enkindle in them an ardent Love of God the Acquisition of which Love and not of Knowledge being chiefly designed in them § 26. When by the Practice of these Meditations they are well prepared they are directed by laying more aside their former Reasonings and Discoursings of the Brain with the frequent stroaks of which they have already kindled this Fire in the Heart how to exercise these Affections now in that Lesson of Loving God with all the Heart and all the Soul and all the Mind and all the Strength Luke 10.27 in a more simple and quiet Intuition and Contemplation Advertency and Admiration of the Divine Beauty and Perfections and in more fervent and amorous Colloquies with God in Praising Thanking Solacing her self with him whilst she casts her eye upon his infinite Mercies past and promised in many Resolutions for the future to serve him better and no more so to grieve and offend him in offering all she hath she can do or suffer to his Service and in putting her self in a posture of Silence and Attention to hear what he may be pleased to speak to

Nazianzen Ambrose Hierom Austin and many others but it would be too long for this place and occasion And therefore to make short Work instead of that I will here represent their Sentiments in some short Notes of an Eminent and most Learned Annotator who was well acquainted with them and doth sometimes intersperse some of their Testimonies in his Writings It is the Famous Hugo Grotius These saith he upon Mat. 18.10 who dedicate themselves to God with a true Faith and thereupon are accounted his peculiar People God as he doth favour them with a peculiar Providence so he seems to give to each an Angel Guardian to guide and assist them either perpetually or certainly until they come to the full Possession of the Divine Spirit For so I see the Ancient Christians did believe And in his Pref. to his Annot. upon the Epistle to the Romans Into the Heart purified by Faith as into a clean Vessel God doth infuse his Spirit I mean the Spirit of Christ full of Love of God and of our Neighbour and of all Goodness Those who have this Spirit of God and carefully keep it God doth account as born of Him and like unto Him to them he gives a certain Right to Heavenly and Eternal Good Things Neither is the Heart purified but by Faith in Christ nor is the Spirit infused but into a Heart so purified nor doth he plainly own for his any but who are endowed with that Spirit Upon Luke 22.3 As they who religiously obey the Divine Admonitions at length receive the Indwelling Spirit so they who readily consent to the Suggestions of the Devil at length God deserting them become the Slaves of Satan Upon Jo. 5.45 Those to whom the Gospel is Preached become taught of God that is if they would if they be greedy of it if they do not reject the Benefits offered and even forc'd upon them They will have no need to have recourse to Learned Men that from them they may learn the Mysteries of the Old Testament Upon Eph. 1.17 The Spirit of God which is given to Believers doth among other things imprint also Wisdom in their Souls not that of the things of this World of which Philosophers did boast but of those things which conduce to a better Life The same Spirit doth reveal also to those who are his things future and secret which cannot be known by humane Means Upon 1 Jo. 2.20 The Spirit doth suggest to us in all Circumstances both the Precepts of Christ and such Hints or Notices as are meet for the Occasion v. 27. What we are to do in every Circumstance For there are certain Differences which Times Places and Persons require Therefore is there often need of Admonition to hit the way of our Duty See Jer. 31.34 Jo. 6.45 and if you please Seneca Epist 94. And upon 1 Thess 4.9 The Holy Ghost teacheth you concerning all things to be done By how much the more there is of the Spirit so much the less need is there of Prescripts This Place is not to be understood of the General Precept but of special Determinations as all Things Persons and Times do require And Gal. 5.18 Those who are led by the Spirit as now of Age have no need of the Law the Guardian of their Youth And Rom. 8.4 Those who walk after the Spirit he interprets those who having obtained the Holy Spirit do constantly obey its Motions and afterwards v. 5. They that are after the Spirit he interprets those who are possessed by the Spirit of God which doth not now come to pass but by Christ And v. 12. he notes God hath given his Spirit that we should use it and again So great a Guest will be treated with Care otherwise he will bid farewell to his Lodging And to conclude 1 Thess 5.23 Spirit here saith he is that Holy Spirit inhabiting in the Souls of Christians and if it be carefully kept adhering to Souls unto Death and after Death even to the Resurrection and then referrs to what he had said 1 Cor. 15.44 to Hierom upon Gal. 5. and recites to the same purpose the Words of Philo Irenaeus Tatianus Clem. Alexandrinus and Tertullian More might be added but this is enough to shew the Mind of this great Man concerning the Necessity of our having the Spirit of God dwelling in us the Effects of his Residence in Light and Conduct and our Duty how to treat it And that this is also the Belief of the Church of England however some of late have commonly presum'd to speak if not despitefully and reproachfully yet too slightly of so great and holy a Principle of our Religion may appear by the most Authentick Evidence that can be her most solemn Addresses to Almighty God in divers Collects for this very purpose As for all Persons to be Baptized before they be Baptized to give his Holy Spirit to them that they may be born again c. and after they be Baptized to give his Holy Spirit to them that they may continue his Servants and attain his Promises So likewise for all Persons Confirmed to strengthen them with the Holy Ghost and daily increase in them his manifold Gifts of Grace before Imposition of Hands and then again together with the Imposition of Hands that they may daily increase in his Holy Spirit and again afterward that his Holy Spirit may ever be with them and so lead them c. and lastly for all the Congregation upon several Occasions as upon the Nativity of our Lord that they may daily be renewed by his Holy Spirit Upon the 19th Sunday after Trinity that his Holy Spirit may in all things Direct and Rule our Hearts Upon the first Sunday in Lent that we may ever obey his Godly Motions Upon Easter-Day that as by thy special Grace preventing us thou dost put into our Minds good Desires so by thy continual Help we may bring the same to good Effect Upon the fifth Sunday after Easter that by his Holy Inspiration we may think those things that be good and by his merciful Guiding may perform the same and others to the like Effect as upon the Sunday after Ascension Whitsunday the 13th Sunday after Trinity the Collect at the beginning of the Communion Service And at every Morning and Evening Service all are admonished to beseech him to give us his Holy Spirit And in the Coll. for Grace we pray to God that all our doings may be ordered by his Governance and in the Litany to indue us with the Grace of his Holy Spirit to amend our Lives according to his Holy Word In the Ordering of Deacons this Question is first to be asked by the Bishop Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration c In the Ordering of Priests the Bishop says Receive the Holy Ghost for the Office and Work of a Priest in the Church of God c. And in the Consecration of a Bishop the

Sentiments and this the most solemn and peculiar Worship of the Christian Church all over the World from the rising of the Sun to the going down of the same performed every day in most of the great Churches and every Lord's-Day in all from the times of the Apostles till the last Age. It is an Ordinance of so great Honour to our Saviour and Benefit to Souls duly dispos'd that there can hardly be a greater Evidence of the Prevalence of the Spirit of Antichrist and of Satan transformed than Disrespect and Neglect of it under pretence of a more spiritual Worship For nothing can be more grievous to that envious and malicious Spirit than to see that Passion which he had most maliciously procured to be so honoured all over the World and applyed to his Confusion and therefore hath he oppos'd it with all the Subtilty and Malice he could possible Besides for People to slight it under pretence of Christ being come to them in the Spirit is a manifest and dangerous piece of Spiritual Pride so to set up themselves above the Primitive Christians and St. Paul himself who had so great a Manifestation of the Spirit with them and therefore another pregnant Evidence of the Spirit of Delusion And if we do well consider what decays of Charity and Unanimity among Men and of Piety and Devotion to God hath in all parts attended the Neglect of this Holy Ordinance that may be another Evidence of what Spirit they are of who do neglect it whatever their Pretences be But for all Separatists and Sectaries in general it is matter of great Caution that the Scriptures are so full of Admonitions and Prohibitions against Schisms and Divisions and of Predictions both by our Saviour himself and by his Apostles both of the Variety of them and of the Danger in that some of them have that specious Appearance as to deceive if it were possible the very Elect. And if we look into the History of the Church in former times we shall find little or nothing of the true Spirit among any of any Party of Separatists but much of the Spirit of Error or Delusion And therefore when we find a Manifestation of the Presence or Energy of some Spirit and a Concurrence of divers of these Indications or Signs we may be assured and confident that it is an Antichristian Spirit be its appearance never so specious in other respects And in these two things especially have such as have been partakers of the true Spirit found themselves to be sometimes strangely assaulted and tempted by the subtile Adversary viz. to Spiritual Pride and undervaluation of other Persons and to neglect of the Ordinances of Christ as needless to them The Way whereby the ancient Religious Christians were generally preserved from these and such like Snares was that they were trained up as the Sons of the Prophets of old under ancient experienced Christians in all kind of Exercises of Humility Subjection both of Mind and Will and constant discovery of the Dispositions and Motions of their Hearts to their Superiors and of all Grace and Vertue But where both Doctrine and Practice hath been neglected it is not strange that amongst many Appearances and Pretences there should be found little of Solidity especially where those noble Heroick Virtues of Abstraction and Contempt of the World Heavenly-mindedness and continual Attendance to God c. are rejected as Monkery and Superstition but all their goodly Appearances and Pretences end at last in Emptiness and Scandal And therefore it concerns all who have any Care of their Souls to beware of all such as are out of the Way and Method of the Ancients But on the other side to take such Offence at the Miscarriages of such as have been led into Error by any seducing Spirit as therefore to oppose the Conduct of the Spirit of Truth or any of its Operations and elude the Holy Scriptures and undermine the Doctrine thereof is as certainly the Effect of the Operation of the Spirit of Antichrist and in truth as much Fanaticism as the other in the contrary Extream For the Good Spirit is as absolutely necessary to be had as all others to be avoided for without it we canot be genuine living Christians but meer empty formal Professors of which sort it is much to be feared are the greatest part both of Conformists and Non-Conformists amongst us if Judgment be made according to our Saviour's Rule of their Fruits and Fruitfulness But lest any well-minded Soul should be troubled with any doubts in this respect we must distinguish between Having the Spirit and the Manifestation of the Spirit and between the Operations of the Spirit the Gifts of the Spirit and the Graces of the Spirit and know that as there may be the Operations of the Spirit where there are not the Gifts of the Spirit and the Gifts of the Spirit where there are not the Graces of the Spirit so on the other side there may be the Residence of the Spirit where there is no sensible distinguishable Manifestation of the Spirit For the Operations and Communications of the Spirit are often so subtile and secret in the manner both in Illumination and Power and Inclination of the Will as are not manifest by Sense but by Faith only and we know not how they are wrought in us But as the most desirable Graces of the Spirit are Regeneration and Effectual Sanctification so the Fruits and Effects thereof are the most infallible Notes of the Presence of the Good Spirit which always leads to Mortification of all Carnal and Earthly Affections and to the Perfection of all Coelestial Angelick and Divine Dispositions in the Soul But to Souls duly prepared purged and disposed for it that Blessed Guide doth often manifest his Presence by Sensible Attractions and Restraints upon the Heart and plain Suggestions to the Mind and to such as once find that I can give no better Advice then what we have Ecclesiasticus 4. and 6. which I believe was part of the Mystick Theology of the Ancients FINIS AN APOLOGY For and an INVITATION To the PEOPLE call'd QUAKERS TO Rectifie some ERRORS which through the Scandals given they have fallen into WHEREIN The true Original Causes both Humane and Divine of all the Divisions in the Church and Mischiefs in the State and among the People are plainly and briefly opened and detected LONDON Printed for the Author 1697. ADVERTISEMENT THAT whole Bodies or Societies of Men are subject to the same Infirmities which the Individuals of which they consist are and often Sick of the same Diseases and the very worst of all those of the Mind Blindness Conceitedness Perversness Obstinacy Incorrigibleness and Impatience of Reproof or even Friendly Admonition the Experience of all Ages doth abundantly manifest but in none is it more manifest than in the People of the Jews whom God raised up to be an Example Admonition and Warning to the rest of Mankind Their whole History and all

all Men every where to Repent QUESTIONS PROPOSED To the People call'd QUAKERS First to their Ministers at their second days Meeting and now to them All for the better Examination and rectifying some Errors and Mistakes amongst them I. WHether there be not a great Party of fallen Angels and wicked Spirits which are Enemies to Mankind and with all the Power Activity and Subtilty they can do continually endeavour to hinder their Salvation and Communion and Union with the Father Son and Holy Spirit II. Whether the Word which in the beginning was with God and was God was not made Flesh and dwelt amongst Men being born of the Virgin Mary and called Jesus which signifies a Saviour and Christ the Messiah the anointed of God and Jesus Christ of Nazareth III. Whether his Appearance in Mortal Flesh was not to destroy the Works of the Devil the Prince of that Party of fallen Angels and wicked Spirits to be a Prince and a Saviour to Mankind and the Captain of their Salvation to all who receive him and subject themselves intirely to his Teachings by his Example and by his Doctrine and Precepts and Orders recorded in the Holy Scriptures and by the Motions of his Holy Spirit upon and in their Hearts and Minds IV. Whether he be not the Only Mediatour between God and Man so that Man can have no Communion with the Holy God or Participation of the Spirit of Holiness but by and through Him V. Whether that Party of fallen Angels and wicked Spirits knowing this do not above all things endeavour by all means to with-hold people from closing and uniting with that Holy Mediatour and to withdraw as many as they can as much as they can from Him VI. Whether their most dangerous and subtile Actings in this Opposition be not principally by Way of Deceit under the Appearance and Pretence of Good to Man and of Good Spirits VII Whether it hath not been fore-told that in the latter times especially there should be many false Teachers who with such specious Pretences and secret Energy should endeavour to draw away People from the Faith as to deceive if it was possible the very Elect and Warnings given to beware of them by Christ and by his Apostles VIII Whether the Spirit of God and the Spirit of Christ be not the same and a Holy and Pure Spirit a Spirit of Truth and Righteousness leading into all necessary Truth and from all Fraud Deceit and Falacy Cavils and shuffling Evasions IX Whether it be not reasonable that Christ Jesus who had done so much for Man should prescribe what Manner he pleased for his Peoples engaging with Him and for their recognizing Him and making their Solemn Address to the Father by Him and what Orders he pleased and would have observed and continued in his Church X. Whether to oppose such Appointments Prescriptions or Orders or to cavil at them seek Evasions or Pretences to neglect them and yet pretend to be Christians be not a great Evidence of Insincerity and of a subtile Antichristian Spirit of Satan transformed into an Angel of Light XI Whether Jesus Christ besides his General Command to his Apostles after his Resurrection to go to the Gentiles and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost c. did not for forty days shew himself to them speaking of the things pertaining to the Kingdom of God until the day in which he was taken up after that he through the Holy Ghost had given Commandments unto them and in or with those Commandments give them sufficient Instructions and Directions for the Constituting his Church which he purchased with his Blood XII Whether the Apostles did not in all things faithfully pursue his Commands and Directions XIII Whether besides his express Commands and Directions they did not also receive the Holy Spirit according to his Promise in an extraordinary manner and had the same residing in them and manifesting his Presence with them by extraordinary Operations to guide and assist them in their Work XIV Whether they having received the Command to make Disciples in all Nations whether Jews or Gentiles baptizing them as aforesaid and teaching them to observe all things whatsoever he commanded them did not in all places preach the Gospel exhort the People to believe and be baptized and baptized with Water those who did believe though baptized before with John's Baptism and though they had received the Holy Spirit whether Jews or Gentiles XV. Whether the Apostles and the People converted by them after they had received the Holy Ghost did not when they came together in one or assembled for the Solemn Worship of God break Bread and eat the Lord's Supper and do as their Lord did and commanded them to do and that so constantly that there is not known any Assembly of Christians in the time of the Apostles nor in many Ages after to have been held for the Solemn Worship of God without it XVI Whether the Apostles did not ordain Elders and appoint others by special Appointment to do the same in every City by such Authority that none did presume to take the Office of Elder unto himself but who was so ordained or the Office of Ordaining Elders but who was so appointed either in the times of the Apostles or afterward but who have been infamous ever since XVII Whether seeing that our Saviour himself though he needed not would notwithstanding be baptized with Water to fulfill all Righteousness and thereupon had sensible Approbation from Heaven did also by his Apostles baptize with Water and that it is plain by their Practice that his Apostles and the whole Church of Christ did understand his Command to baptize all Nations of Baptism by Water and as necessary for Forgiveness of Sins and that Baptism with the Holy Ghost was peculiar to himself whether I say this being so it be not a forced and strained Interpretation without any sound ground and contrary to the most authentick Means of explaining Words to restrain that Command to Baptism by the Holy Ghost only XVIII Whether if such Construction be by any Spirit more than humane it be not the Spirit of Antichrist or Satan transformed to with-hold Men under his own Dominion from solemnly ingaging with Christ and from Forgiveness of their Sins in his Name or If it be only by Opinion of Men such Opinion obstinately persisted in be not a Damnable Sin contrary to subjection of all Imaginations to the Obedience of Christ and subverting of Souls and such Teachers to be abominated and anathamatized by all sincere Christians as Seducers and the Ministers and Instruments of Satan though they appear in Sheeps cloathing XIX Whether it having been the constant belief of all Nations whether Jews or Gentiles that they had a real though Spiritual Communion with the Gods they worshipped in their Participation of their Sacrifices as St. Paul intimates 1 Cor. 10. and may be proved by