The
Light
of
the
World
:
A
most
True
Relation
of
a
PILGRIMESS
,
M.
Antonia
Bourignon
,
Travelling
towards
ETERNITY
.
Published
by
Mr.
CHRISTIAN
de
CORT
,
Late
Director
of
the
Isle
of
Noordstrand
,
Superior
of
the
Oratory
,
and
Pastor
of
S.
John
at
Mechlin
.
Divided
into
Three
PARTS
.
Which
deserve
to
be
Read
,
Understood
and
Consider'd
by
all
who
desire
to
be
Sav'd
.
Written
Originally
in
French
,
and
faithfully
Translated
into
English
.
To
which
is
added
,
A
Preface
to
the
English
READER
.
LONDON
:
Printed
in
the
Year
1696.
ISAIAH
ix
.
2.
The
people
that
walked
in
darkness
have
seen
a
great
light
:
They
that
dwell
in
the
land
of
the
shadow
of
death
,
upon
them
hath
the
light
shined
.
TO
THE
ENGLISH
READER
,
Of
whatsoever
Party
or
Perswasion
.
THE
Degeneracy
of
the
Christian
World
in
all
its
Sects
and
Parties
,
from
the
true
Spirit
of
Christianity
and
the
primitive
Institution
of
Jesus
Christ
,
is
the
general
observation
of
all
Men
;
and
the
Regret
of
those
who
are
truly
sober
and
serious
.
And
as
the
Corruption
of
the
best
things
is
always
the
most
vile
and
abominable
,
witness
Devils
and
Men
;
so
that
of
the
Christians
is
a
By-word
and
a
Scandal
among
the
Jews
,
Turks
and
Heathens
;
and
they
may
rise
up
in
Judgment
at
the
last
Day
,
and
condemn
us
,
we
being
sunk
farther
below
the
common
Principles
of
Human
Nature
,
as
well
as
Religion
,
than
themselves
.
The
Moral
Vertues
of
Justice
,
Temperance
,
&c.
are
banished
farther
from
the
Minds
and
Conversation
of
Christians
,
than
they
are
from
among
the
Turks
and
Heathens
;
and
we
are
so
far
removed
from
the
Spirit
,
Life
,
and
Doctrin
of
Jesus
Christ
,
that
ours
may
be
truly
term'd
Antichristian
.
He
denied
himself
in
all
things
;
and
we
deny
our selves
in
nothing
:
He
never
did
his
own
Will
,
but
the
Will
of
Him
that
sent
him
;
and
we
ever
do
our
own
,
and
not
the
Will
of
God
:
He
was
perfectly
dead
to
the
Honours
and
Riches
,
and
Pleasures
,
and
Learning
of
this
World
;
and
we
only
live
to
them
:
He
had
a
toilsom
and
laborious
Life
,
far
from
Ease
,
and
full
of
Crosses
,
of
Contempt
,
Reproaches
,
and
Contradictions
from
Men
;
and
we
still
seek
our
Ease
where
we
can
have
it
,
will
force
others
to
bear
the
Cross
rather
than
take
it
up
our selves
,
and
would
rather
be
contemned
by
God
,
than
even
for
Righteousness-sake
endure
Reproaches
and
Contempt
from
Men
:
He
was
meek
and
lowly
in
Heart
,
and
with
great
meekness
suffer'd
the
Contradiction
of
Men
;
and
Pride
and
Haughtiness
is
the
Spirit
we
are
acted
by
,
even
when
we
most
disclaim
it
,
and
we
cannot
bear
with
Contradictions
from
any
without
inward
Resentment
and
Displeasure
:
Whatever
he
did
was
always
accompanied
with
Righteousness
,
and
Goodness
,
and
Truth
;
and
whatever
we
do
has
one
or
all
of
the
contrary
Qualities
,
Injustice
,
Malice
or
Hypocrisie
:
In
short
,
Charity
was
the
living
Principle
of
his
Heart
and
Life
,
and
all
his
Actions
were
continual
Streamings
and
Effects
of
the
Love
of
God
and
of
all
Men
;
and
Self-love
,
even
to
a
Contempt
of
God
and
Hatred
of
Men
,
when
they
shock
us
in
any
thing
,
is
the
secret
Spring
by
which
we
are
always
acted
.
The
Lives
of
Christians
are
as
flat
a
Contradiction
to
his
Commands
as
to
his
Life
and
Spirit
:
He
bids
us
seek
the
lowest
Place
;
and
we
are
never
at
rest
,
but
climb
as
high
as
others
will
let
us
:
He
bids
us
,
take
the
Beam
out
of
our
own
Eyes
,
and
we
are
still
spying
the
Motes
in
our
Neighbours
:
He
would
not
have
us
lay
up
for
our selves
Treasures
upon
Earth
;
and
all
our
Care
is
about
earthly
things
:
He
would
have
us
,
seek
first
the
Kingdom
of
God
and
the
Righteousness
thereof
;
and
that
is
the
last
and
least
of
our
Endeavours
,
except
in
Word
only
:
He
bids
us
,
deny
our selves
and
take
up
our
Cross
daily
;
and
in
every
thing
we
seek
our selves
,
and
rather
than
take
up
the
Cross
,
will
stick
at
no
Injustice
to
avoid
it
:
He
commands
us
to
love
one
another
;
and
for
a
Trifle
we
bite
and
devour
one
another
.
Now
one
would
think
strange
how
the
Professors
of
Christianity
can
reconcile
their
Practice
with
the
Hopes
of
Heaven
,
while
their
Lives
are
so
contrary
to
the
Gospel
.
But
,
as
the
comparing
the
Lives
and
Temper
of
the
Christian
World
at
present
,
with
the
Life
and
Doctrin
of
Jesus
Christ
,
does
plainly
shew
their
Contrariety
to
his
:
So
if
we
shall
enquire
into
the
several
sorts
of
Corruption
and
Degeneracy
of
the
Age
wherein
he
lived
,
recorded
in
the
Gospel
,
and
which
he
did
chiefly
set
himself
against
,
and
upon
what
Grounds
they
nevertheless
did
presume
of
God's
Favour
,
and
of
being
his
Children
,
and
shall
compare
them
with
ours
;
we
still
find
the
same
Leaven
spreads
still
;
and
tho
we
have
other
Names
,
yet
we
have
still
the
same
Corruptions
and
the
same
Spirit
.
It
is
not
in
one
Age
or
one
party
that
these
Corruptions
do
prevail
,
but
more
or
less
in
all
Ages
and
among
all
Parties
;
and
tho'
Names
and
Faces
change
,
yet
in
every
Age
Men's
Natures
and
Dispositions
are
for
the
main
the
same
.
It
was
not
needful
therefore
that
Jesus
Christ
should
appear
in
every
Age
to
make
known
their
Vices
and
Corruptions
;
the
Reproof
of
the
Age
wherein
he
liv'd
,
is
the
Reproof
of
all
,
and
what
he
said
to
the
several
Sects
among
the
Jews
,
he
says
to
us
,
and
we
may
read
our
Faults
and
Judgment
in
theirs
.
There
are
three
sorts
of
Persons
especially
spoken
of
in
the
Gospel
,
the
Publicans
and
Sinners
,
the
Sadducees
,
and
the
Scribes
and
Pharisees
.
The
first
were
gross
and
scandalous
sinners
,
known
for
such
by
all
,
their
Company
avoided
for
that
Reason
,
and
they
self-condemn'd
,
as
acting
against
the
Light
and
Checks
of
their
own
Consciences
.
The
second
were
the
Wits
and
Sparks
,
and
mighty
Men
of
Reason
of
that
Age.
They
could
not
believe
a
Resurrection
,
nor
the
being
of
Angels
and
Spirits
,
these
seem'd
not
consistent
with
their
Reason
,
nor
with
the
Ideas
they
had
of
this
present
World
,
and
therefore
they
deny'd
them
;
even
as
if
blind
Men
should
deny
the
being
of
Light
and
Colours
,
because
they
cannot
feel
them
with
their
Hands
,
nor
touch
them
as
they
do
other
Bodies
,
with
the
End
of
their
Staff
.
The
third
were
the
most
Religious
People
of
the
Age
,
wherein
they
liv'd
;
they
were
had
in
great
Veneration
by
all
;
they
were
not
guilty
of
the
scandalous
Vices
of
the
Publicans
,
they
abhorr'd
them
so
much
that
they
would
not
eat
with
them
;
they
read
and
studied
the
Scriptures
much
;
they
were
much
in
Devotion
,
and
made
long
Prayers
,
they
were
exact
Observers
of
the
Sabbath-day
,
would
reprove
a
Man
that
came
to
be
heal'd
,
or
that
pluck'd
an
Ear
of
Corn
on
it
;
they
were
very
exact
and
scrupulous
in
little
things
,
so
afraid
of
breaking
the
Command
of
Paying
Tithes
of
all
their
Increase
,
that
they
would
not
omit
even
their
Mint
,
Anise
and
Cummin
:
But
,
in
the
mean
time
they
despis'd
the
weighty
Matters
of
the
Law
,
Righteousness
,
Mercy
and
the
Love
of
God
;
they
were
Proud
,
and
covetous
,
and
wordly-minded
;
they
did
all
to
be
seen
of
Men
;
they
sought
the
Praise
of
Men
more
than
that
of
God
;
they
devour'd
Widows
Houses
,
but
had
still
a
Religious
Pretence
for
it
;
they
would
learn
People
to
despise
their
Parents
;
but
it
was
on
the
account
of
Corban
;
they
would
hate
and
persecute
others
even
to
Death
,
but
it
was
to
do
God
Service
;
they
were
mighty
zealous
to
propagate
their
Religion
,
and
would
compass
Sea
and
Land
to
gain
Proselytes
,
but
then
our
Saviour
tells
us
,
They
were
twofold
more
the
Child
of
the
Devil
than
themselves
.
Now
,
it
is
observable
,
That
our
Saviour's
Reproofs
are
levell'd
mostly
against
these
two
last
sort
of
Persons
:
The
former
he
treats
with
such
Pity
and
Compassion
,
that
his
Enemies
tax
him
for
a
Friend
of
Publicans
and
Sinners
.
He
tells
them
,
There
is
joy
in
Heaven
over
one
Sinner
that
repents
,
more
than
ninety
and
nine
just
Persons
,
that
need
no
Repentance
:
And
that
he
came
not
to
call
the
Righteous
but
Sinners
to
Repentance
.
But
for
the
other
two
,
he
warns
his
Disciples
to
beware
of
the
Leaven
of
the
Pharisees
and
of
the
Sadducees
.
He
calls
them
a
Generation
of
Vipers
,
whited
Sepulchres
,
fair
and
beautiful
without
,
but
within
full
of
Corruption
and
Rottenness
;
he
terms
them
the
Children
of
the
Devil
,
and
asks
,
How
they
can
escape
the
Damnation
of
Hell
?
To
judge
according
to
Appearance
one
would
think
they
deserv'd
a
milder
Treatment
,
and
that
the
other
ought
to
have
been
most
Lasht
;
and
this
is
the
Course
and
Practice
of
the
World
:
But
that
which
seems
Righteous
before
Men
is
an
Abomination
in
the
Sight
of
God
.
Our
Saviour's
Conduct
in
this
,
we
may
be
sure
,
was
the
effect
of
Divine
Equity
and
Wisdom
.
The
Publicans
and
Sinners
were
not
only
look'd
on
as
such
by
all
others
,
but
also
were
self-condemn'd
;
they
knew
they
were
doing
what
they
ought
not
to
have
done
,
their
Conscience
could
not
but
often
smite
them
,
and
the
Divine
Grace
exciting
them
,
and
outward
Afflictions
chastising
them
might
one
time
or
other
bring
them
to
Repentance
;
and
the
Sense
of
the
greatness
of
their
Sins
might
awaken
in
them
an
answerable
Sense
of
the
Divine
Goodness
;
so
that
where
Sin
had
abounded
Grace
should
so
much
the
more
abound
,
and
they
who
saw
there
was
so
much
forgiven
them
,
would
love
much
.
But
the
Pharisees
and
Sadducces
were
not
so
capable
of
Conviction
;
their
Sores
were
skin'd
over
with
a
fair
Shew
of
Reason
and
Religion
;
their
Sins
were
mostly
Spiritual
;
they
had
no
Remorse
for
them
;
the
World
and
they
themselves
did
approve
them
in
what
they
did
;
they
thought
they
were
doing
God
Service
;
and
they
had
form'd
to
themselves
such
a
Righteousness
of
their
own
as
made
it
next
to
impossible
to
bring
them
to
Repentance
,
or
to
seek
after
the
Righteousness
of
God
by
Faith
.
There
was
no
such
Hazard
that
sincere
and
well-meaning
Persons
should
be
seduc'd
by
open
and
scandalous
Sinners
.
Their
gross
Sins
and
the
ill
Character
they
went
under
,
were
as
Beacons
to
warn
others
to
beware
of
them
.
But
it
was
not
so
easie
to
avoid
the
Leaven
of
one
of
the
other
two
;
they
compass'd
Sea
and
Land
to
gain
Proselytes
;
and
the
specious
Reasons
of
the
one
,
and
the
seeming
Piety
,
Zeal
and
Devotion
of
the
other
,
with
such
a
plausible
Representation
of
Religion
,
as
might
encourage
them
to
hope
for
Heaven
,
tho'
they
lov'd
the
World
and
follow'd
their
own
Wills
here
,
were
Snares
which
it
was
not
easie
to
escape
.
Publicans
and
Sinners
were
more
capable
of
receiving
the
Truth
,
they
were
convinced
of
all
;
and
even
when
they
were
not
resolv'd
to
follow
it
,
yet
the
inward
Conviction
of
their
Consciences
would
keep
them
from
maligning
or
persecuting
the
Publishers
of
it
:
But
the
other
two
resisted
it
with
all
their
Force
,
stuck
at
nothing
that
might
suppress
it
,
did
calumniate
and
defame
it
;
persecuted
its
Author
and
Followers
to
the
Death
,
and
thought
that
in
all
they
did
God
Service
.
Jesus
Christ
then
foreseeing
the
Effects
of
the
Effects
of
the
Malice
▪
and
Subtilty
of
the
Devil
,
how
forward
he
would
be
to
slip
into
his
Church
,
to
profess
himself
his
Disciple
,
and
pervert
his
Design
and
Doctrin
,
under
Colour
of
owning
and
promoting
it
;
and
knowing
well
the
Corruption
of
Men's
Hearts
,
how
naturally
the
Love
of
themselves
and
of
the
World
would
make
them
take
up
with
Shadows
of
Religion
,
instead
of
the
Life
and
Substance
of
it
;
he
takes
Care
not
only
to
shew
them
plainly
by
his
Life
and
Doctrin
,
wherein
it
truly
consists
;
viz.
in
true
CHARITY
as
its
End
,
and
in
a
constant
denial
of
our selves
,
as
to
our
own
Wills
,
and
as
to
the
Honours
,
Riches
and
Pleasures
of
this
World
,
as
the
effectual
and
necessary
Means
of
attaining
to
this
End
:
But
he
also
lets
them
see
the
false
Religion
that
Self-love
takes
up
with
,
and
the
main
Branches
into
which
it
divides
itself
,
in
the
different
Pictures
of
the
Pharisees
and
Sadducees
,
the
one
making
an
Idol
of
their
corrupt
Reason
,
and
worshipping
it
for
their
God
;
and
the
other
teaching
for
Doctrins
the
Commandments
of
Men
,
making
the
Commandments
of
God
●f
none
effect
,
either
through
their
own
Glosses
,
or
the
Traditions
of
their
Elders
,
being
more
zealous
for
these
than
the
plain
and
simple
Word
of
God
;
and
both
of
them
establishing
a
Righteousness
of
their
own
,
a
Righteousness
founded
on
Self-love
,
Self-will
,
and
the
Love
of
Temporal
Things
,
and
making
void
the
Righteousness
of
God
,
being
void
of
Charity
,
and
the
Love
of
things
Eternal
.
And
that
the
Disciples
of
Jesus
Christ
had
need
of
such
Warnings
,
the
fatal
Experience
of
all
following
Ages
has
but
too
evidently
testified
;
and
,
as
it
seems
in
our
Saviour's
Days
,
in
the
last
Age
of
the
Jewish
State
,
these
Corruptions
among
them
were
come
to
their
heighth
;
so
in
this
last
Age
of
the
degenerate
Christian
State
,
this
twofold
Leaven
seems
to
have
spread
through
all
Parties
,
and
leaven'd
the
whole
Lump
.
The
World
is
now
full
of
those
who
set
up
for
great
Masters
of
Reason
,
and
measure
every
divine
Truth
by
Mathematical
Principles
and
Demonstrations
,
and
what
will
not
bear
that
Test
is
ridicul'd
by
them
,
and
tho'
a
Truth
be
never
so
plainly
reveal'd
in
the
Holy
Scriptures
,
yet
if
it
do
not
suit
their
way
of
Reasoning
,
and
if
they
think
it
lies
fair
to
be
pelted
by
their
Witticisms
,
they
are
sure
to
treat
it
in
Derision
,
and
to
start
Questions
about
it
,
as
their
Predecessors
did
to
our
Saviour
about
the
Resurrection
,
of
the
Woman
who
had
been
married
to
seven
Husbands
,
that
were
Brethren
,
viz.
Whose
Wife
she
should
be
of
the
seven
at
the
Resurrection
?
And
tho'
they
meet
daily
with
as
inexplicable
Difficulties
in
the
visible
World
,
in
Bodies
,
the
being
of
which
they
cannot
deny
;
and
if
they
had
liv'd
all
their
Days
in
an
Island
among
People
where
the
manner
of
the
Propagation
of
Men
and
Beasts
was
never
heard
of
,
when
they
had
been
told
of
it
,
would
have
thought
it
as
ridiculous
and
impossible
a
thing
as
any
Truth
deliver'd
in
the
Holy
Scriptures
;
and
tho'
they
have
liv'd
to
see
the
Principles
of
the
greatest
Philosophers
,
who
thought
they
establish'd
all
things
by
unerring
Rules
of
Aequations
,
hiss'd
out
of
Doors
;
yet
this
will
not
keep
them
from
making
Idols
of
their
own
Ideas
,
and
worshipping
their
own
Reason
,
and
Christ
and
his
Sacred
Doctrin
must
be
despis'd
if
he
will
not
fall
down
before
it
and
worship
it
:
And
how
strangely
this
Spirit
spreads
now
in
the
World
,
he
that
runs
may
read
.
There
is
no
Delusion
more
dangerous
,
and
which
leads
to
more
irrecoverable
Blindness
than
this
of
making
our
wretched
Reason
and
the
Ideas
it
forms
to
it self
the
Measure
and
Standard
of
Truth
.
The
Eyes
of
our
Mind
are
like
those
of
our
Body
,
we
may
turn
them
to
any
Side
we
please
,
but
can
discern
nothing
aright
,
unless
the
Light
shine
upon
them
,
and
let
them
see
the
Objects
round
about
them
.
So
our
Minds
may
form
to
themselves
many
Ideas
and
Imaginations
,
but
none
of
them
conformable
to
the
nature
of
things
,
without
a
suitable
Light
to
discover
and
direct
them
.
In
the
Material
and
visible
World
,
from
the
general
Notions
of
Matter
and
Motion
,
and
the
Combination
of
variously
mov'd
,
and
figur'd
Bodies
,
Men
form
to
themselves
such
and
such
Systems
of
the
Universe
;
which
they
strongly
fancy
to
be
the
true
Model
of
it
;
but
when
we
come
to
consider
more
nearly
the
things
themselves
,
we
find
them
as
far
different
as
Light
is
from
Darkness
.
Our
Minds
must
receive
due
and
suitable
Impressions
from
the
Objects
themselves
,
else
they
can
have
no
right
Sentiment
of
them
.
A
blind
Man
can
never
conceive
aright
what
Light
and
Colours
,
the
Sun
and
this
visible
World
are
,
unless
his
Eyes
be
open'd
and
he
receive
the
Light
.
The
Light
surrounds
him
,
and
he
comprehends
it
not
;
we
may
by
many
Words
and
Similitudes
give
him
general
and
dark
Notions
of
the
Excellency
of
Light
and
Colours
,
and
the
Beauty
of
this
visible
World
;
but
one
Glance
of
the
Light
it self
will
discover
more
to
him
than
a
thousand
Descriptions
made
by
us
.
It
is
the
same
of
Divine
and
Spiritual
Things
.
The
Natural
Man
perceives
not
the
Things
of
God
,
but
they
are
foolishness
to
him
.
No
Man
knows
the
Things
of
God
,
but
by
the
Spirit
of
God
.
A
Divine
Light
and
Illumination
is
necessary
to
make
us
understand
and
relish
Divine
Things
.
And
if
we
think
to
comprehend
and
judge
of
them
by
our
Reason
and
Natural
Ideas
,
we
do
as
foolishly
and
unreasonably
as
a
blind
Man
that
would
judge
of
Light
and
Colours
,
by
the
Ideas
he
has
gathered
from
his
Touch
and
other
Senses
.
And
as
the
seeing
and
enjoying
the
Light
,
and
the
receiving
the
other
Impressions
of
this
visible
World
are
quite
another
thing
than
the
Ideas
we
retain
and
form
of
these
things
to
our selves
in
the
Light
's
absence
;
for
these
notional
Ideas
can
never
enliven
,
and
warm
,
and
chear
our
Bodies
,
and
make
us
enjoy
all
this
visible
World
,
as
the
other
does
,
no
more
than
the
Picture
of
the
Sun
can
give
us
Light
and
Heat
,
as
the
Sun
himself
does
(
for
these
are
but
the
Pictures
of
the
Things
themselves
)
:
So
the
true
Light
and
Impression
of
Divine
Things
upon
the
Mind
is
as
far
beyond
the
notional
Ideas
that
we
may
form
of
them
(
even
tho'
they
were
the
true
Pictures
of
them
;
)
and
as
a
blind
Man
ought
to
submit
to
the
Judgment
and
Conduct
of
those
who
enjoy
the
Light
,
and
of
whose
Sincerity
he
has
no
reason
to
doubt
,
and
in
the
mean
Time
to
strive
,
if
possible
,
to
enjoy
himself
;
so
ought
we
to
submit
our
Understanding
and
our
Will
to
the
Divine
Revelation
of
the
Will
of
God
made
to
others
,
and
by
them
declar'd
to
us
,
and
in
the
mean
time
so
to
yield
up
our selves
to
God
as
that
the
Eyes
of
our
Understanding
being
enlightned
we
may
come
to
comprehend
what
the
good
and
acceptable
,
and
perfect
Will
of
God
is
.
But
the
Leaven
of
the
Pharisees
has
yet
more
universally
overspread
Christendom
than
that
of
the
Sadducees
.
Upon
this
is
founded
the
Difference
of
the
several
Sects
and
Parties
that
are
in
the
Christian
World
,
and
the
Hatred
and
Animosity
wherewith
they
prosecute
one
another
,
one
crying
,
Lo
here
is
Christ
;
another
,
Lo
he
is
there
.
The
same
Leaven
runs
through
all
Parties
,
tho'
it
put
on
different
outward
Forms
,
according
to
the
different
Interests
and
Engagements
of
the
respective
Parties
.
Some
are
very
zealous
for
particular
Doctrins
and
Opinions
which
are
uncertain
as
to
their
Truth
,
and
of
no
Necessity
for
Salvation
:
Some
set
up
for
particular
Forms
and
Rites
of
Worship
,
which
may
be
either
us'd
or
let
alone
,
without
hazard
of
Salvation
:
And
others
are
as
zealously
bent
against
them
.
Some
for
such
and
such
Forms
of
Discipline
and
Government
,
and
others
for
overturning
them
.
And
tho'
most
of
the
Things
,
for
or
against
which
they
bend
all
their
Zeal
,
be
of
little
Moment
either
for
Promoting
or
Hindrance
of
Salvation
;
yet
they
seem
to
lay
the
whole
Stress
of
Religion
upon
them
;
and
having
drawn
them
up
into
positive
or
negative
Confessions
of
Faith
,
Creeds
,
Articles
,
Canons
of
Councils
,
and
Acts
of
General
Assemblies
,
they
baptize
them
into
the
Sacred
Names
of
The
Truths
of
God
,
the
Cause
of
Jesus
Christ
,
the
Interest
of
his
Church
,
the
setting
the
Crown
upon
Christ's
Head
;
they
teach
for
Doctrins
the
Commandments
of
Men
,
and
are
more
zealous
for
their
Forms
and
Systems
of
Doctrins
,
drawn
up
by
themselves
or
their
Predecessors
,
than
for
the
Simplicity
and
Plainness
of
the
Holy
Scriptures
;
and
tho
a
Man
embrace
from
his
Herrt
the
Divine
Writings
,
and
endeavour
to
square
his
Life
by
the
Rules
set
down
in
them
,
yet
if
he
do
not
receive
their
Systems
,
and
be
not
zealous
for
or
against
such
outward
Forms
and
Rites
as
they
embrace
or
dislike
,
he
is
to
them
as
a
Heathen
and
a
Publican
.
And
while
they
have
a
Zeal
for
the
outside
of
Religion
,
they
neglect
Righteousness
,
Mercy
and
the
Love
of
God
;
while
they
avoid
the
Scandalous
and
Carnal
Vices
that
would
make
them
hateful
in
the
World
,
their
Hearts
are
full
of
the
Spiritual
ones
,
which
are
as
hateful
to
God
.
In
short
,
the
Apostle
gives
us
a
plain
Character
of
them
,
2
Tim.
3.
1
,
2
,
3
,
4
,
5.
warning
us
,
That
in
the
last
days
perilous
Times
shall
come
;
for
Men
shall
be
Lovers
of
their
own
selves
,
covetous
,
proud
,
boasters
,
blasphemers
,
disobedient
to
Parents
,
unthankful
,
unholy
,
without
natural
Affection
,
Truce-Breakers
,
false
Accusers
,
incontinent
,
fierce
,
despisers
of
those
that
are
good
,
trayterous
,
heady
,
high-minded
,
lovers
of
Pleasures
more
than
lovers
of
God
,
having
a
Form
of
Godliness
,
but
denying
the
Power
thereof
.
It
is
strange
to
see
how
wilfully
Men
mistake
the
Nature
of
Christianity
,
and
place
it
in
that
which
it
does
not
conconsist
,
and
what
it
truly
is
they
despise
and
trample
upon
.
Christianity
may
be
either
consider'd
in
its
End
,
or
in
the
Means
it
directs
us
to
,
for
the
attainment
of
that
End
.
Its
End
is
CHARITY
,
to
love
God
with
all
our
Heart
and
our
Neighbour
as
our selves
.
To
love
God
is
to
love
his
Nature
,
his
Righteousness
,
his
Goodness
,
his
Truth
,
and
to
be
transform'd
into
the
same
Image
;
to
love
him
with
all
our
Hearts
is
to
love
him
only
for
himself
,
and
all
other
things
only
in
and
for
God
,
and
entirely
to
depend
upon
him
.
To
love
our
Neighbours
as
our selves
is
to
love
them
as
his
Images
,
as
being
capable
to
be
transform'd
into
his
Nature
,
and
to
endeavour
to
bring
them
,
with
our selves
,
to
the
Love
and
Enjoyment
of
God
.
This
is
the
Essence
of
Religion
,
and
the
indispensible
Duty
that
God
requires
of
Man
in
all
Estates
,
whether
that
of
Innocence
,
or
of
his
Reparation
since
his
Fall
;
and
as
our
Saviour
tells
us
,
Matth.
22.
40.
On
these
two
Commandments
hang
all
the
Law
and
the
Prophets
.
Had
man
continued
in
the
Integrity
in
which
he
was
created
,
no
other
Duty
had
been
requir'd
of
him
.
But
he
turning
away
his
Love
from
God
,
and
setting
it
on
himself
,
and
on
the
Creatures
,
making
himself
his
last
End
,
and
the
Creatures
his
chief
Happiness
,
Means
are
propos'd
to
Man
to
bring
him
back
to
the
Love
of
God
,
and
to
remove
the
Hindrances
of
it
;
and
he
having
forfeited
the
Friendship
and
Love
of
God
,
Hopes
are
given
him
of
Recovering
his
Love
and
Favour
;
for
obtaining
of
which
the
Intercession
of
a
Mediator
was
needful
,
who
by
his
Merits
and
Favour
with
God
might
obtain
it
;
and
the
main
Hindrances
of
the
Love
of
God
being
Self-love
,
and
the
Love
of
the
Creatures
,
he
is
directed
to
the
Use
of
such
Means
as
may
effectually
mortifie
and
subdue
these
in
him
;
and
Man
being
a
wayward
Patient
,
unwilling
to
take
the
Physick
provided
for
him
,
as
being
bitter
and
unpleasant
,
the
Physician
takes
Man's
Nature
on
him
,
and
takes
the
Remedies
first
himself
,
flies
the
Ease
,
the
Honours
,
the
Riches
,
the
Pleasures
,
and
the
Sciences
of
this
World
,
embraces
Poverty
,
Reproaches
,
Troubles
and
Pains
,
and
denies
himself
and
his
own
Will
in
every
thing
,
that
he
might
do
the
Will
of
him
that
sent
him
.
So
the
essentially
necessary
and
effectual
means
to
recover
the
Love
of
God
,
is
Faith
in
God
through
Jesus
Christ
,
with
unfeign'd
Repentance
,
a
constant
denial
of
our selves
,
and
forsaking
of
every
thing
that
hinders
us
to
love
God
;
and
for
this
End
the
taking
up
our
Cross
daily
,
and
following
of
Christ
.
The
Holy
Scriptures
are
the
Sacred
Records
wherein
God's
Love
to
Mankind
,
the
Life
and
Doctrin
of
Jesus
Christ
,
and
the
Precepts
he
has
given
for
the
mortifying
of
our
corrupt
Nature
,
and
returning
to
the
Love
of
God
,
are
plainly
manifested
to
us
;
and
,
in
this
respect
they
are
necessary
to
make
us
wise
unto
Salvation
,
as
the
written
Counsels
of
a
Physician
,
would
be
for
the
Recovery
of
his
Patient's
Health
.
Sermons
,
religious
Offices
,
Sacraments
,
sacred
Assemblies
,
Pastors
,
Church-Government
,
&c.
are
more
remote
means
for
bringing
Men
to
Salvation
,
and
,
if
rightly
us'd
may
be
very
helpful
to
direct
them
in
the
Practice
of
the
necessary
and
effectual
means
for
returning
to
an
entire
Dependance
upon
God
:
But
if
the
first
be
wholly
neglected
,
and
these
be
rested
on
,
and
if
we
think
we
are
religious
because
zealous
about
these
things
,
and
in
the
mean
time
are
still
Lovers
of
our
own
selves
,
self-will'd
,
self-conceited
,
worldly-minded
,
envious
,
malicious
,
our
Actions
void
of
Righteousness
,
Goodness
,
Truth
,
&c.
our
Religion
is
the
Leaven
of
the
Pharisees
,
it
is
but
a
Form
of
Godliness
,
we
are
alienated
from
the
Life
of
God
,
it
is
a
Righteousness
of
our
own
,
and
we
are
as
mad
and
foolish
as
sick
Men
would
be
,
who
should
run
about
among
Apothecaries
and
Surgeons
,
and
be
very
greedy
to
hear
the
Receipts
of
Cures
for
their
Maladies
,
dayly
read
and
explain'd
to
them
,
should
fight
and
quarrel
,
and
hate
,
and
destroy
one
another
,
in
contending
which
were
the
best
Explanations
of
the
Receipts
,
and
which
Company
of
Apothecaries
and
Surgeons
,
had
the
best
Form
of
Government
;
and
,
in
the
mean
time
,
both
Directors
and
Patients
were
sick
unto
Death
,
yet
neither
would
apply
themselves
to
take
those
Remedies
which
by
all
were
granted
to
be
necessary
and
effectual
for
their
Recovery
,
and
without
which
they
must
inevitably
perish
.
Now
the
Writings
of
the
Author
of
this
following
Treatise
,
containing
such
bright
Illustrations
of
the
Truths
of
God
,
reveal'd
in
the
Holy
Scriptures
,
and
discovering
so
plainly
in
what
manner
they
are
perverted
by
the
false
Glosses
of
the
Professors
of
Christianity
in
their
respective
Parties
,
I
hope
it
will
be
no
ill
service
done
to
the
Christian
Religion
,
and
to
this
Island
in
particular
,
to
make
them
more
generally
known
to
this
part
of
the
World
;
of
which
Design
this
is
an
Essay
.
The
Author
was
a
Virgin
call'd
Antonia
Bourignon
,
born
in
the
Town
of
Lisle
,
in
Flanders
,
in
the
Year
1616.
the
Daughter
of
a
rich
Man
there
,
and
Baptiz'd
and
Bred
up
by
her
Parents
in
the
Communion
of
the
Church
of
Rome
.
Being
taught
to
read
in
her
Childhood
,
and
having
read
the
Gospels
,
and
being
told
of
the
Life
of
Jesus
Christ
,
how
poor
,
and
mean
,
and
despis'd
,
and
self-denied
he
was
▪
and
seeing
all
People
live
very
unlike
to
him
,
in
Ease
and
abundance
,
and
Pleasures
,
and
Honours
,
she
ask'd
her
Parents
,
Where
are
the
Christians
?
Let
us
go
to
the
Country
where
the
Christians
live
?
And
tho'
her
Parents
derided
her
for
this
,
yet
this
Impression
ever
remain'd
with
her
;
and
it
was
her
constant
Theme
to
let
the
World
see
what
a
true
Christian
is
,
and
that
none
such
are
to
be
found
.
From
her
very
Childhood
she
had
inward
Conversation
with
God
,
and
gave
her self
to
Prayer
and
Divine
Retirement
;
but
this
Retirement
being
look'd
on
,
by
the
Suggestions
of
her
elder
Sister
,
to
her
Companions
,
as
the
effect
of
Stupidity
and
Sottishness
,
and
she
despis'd
therefore
,
to
avoid
this
,
she
applied
her self
to
take
part
in
their
Recreations
and
Divertisements
,
and
she
quickly
gain'd
their
Esteem
and
Favour
above
her
Sister
,
but
lost
her
Conversation
with
God
.
Yet
he
did
not
cease
now
and
then
to
awaken
her
,
even
in
the
midst
of
her
Divertisements
;
but
Company
and
these
Amusements
still
got
the
Ascendent
.
Then
God
tried
her
with
more
severe
means
,
filling
her
Mind
with
fearful
Ideas
of
Death
,
Judgment
and
Hell
,
whereby
she
came
to
her self
again
,
and
saw
the
Vanity
of
all
earthly
things
,
which
would
end
at
Death
,
and
leave
the
Soul
empty
of
true
Good
,
and
full
of
real
Evils
.
This
made
her
abhor
her
present
Life
,
all
worldly
Advantages
,
the
Body
,
and
the
Caring
for
it
.
And
because
the
Sollicitations
of
earthly
things
were
apt
to
return
again
,
she
took
Care
to
have
this
deeply
engraven
upon
her
Spirit
;
she
went
oft
to
Charnel-houses
,
to
view
the
Bones
of
the
Dead
,
saying
,
See
what
thou
art
within
a
little
while
?
thou
shalt
be
like
this
,
and
yet
more
horrible
.
She
handled
them
to
overcome
her
natural
Horror
for
them
,
and
to
make
the
Thoughts
of
Death
familiar
to
her
.
For
six
Months
she
begg'd
no
other
thing
of
God
but
the
Remembrance
of
Death
,
and
obtain'd
it
.
It
was
about
the
fifteenth
or
sixteenth
Year
of
her
Age
that
these
Combats
began
with
her
,
and
towards
the
eighteenth
that
she
came
to
a
full
Resolution
of
yielding
up
her
Will
wholly
to
God
,
and
of
abandoning
the
World
.
For
seven
Years
after
the
Tears
and
Sorrows
of
her
Penitence
did
continue
,
which
she
accompanied
with
great
Austerity
and
Mortification
,
wearing
a
Shirt
of
Horse-hair
next
her
Body
Night
and
Day
,
sleeping
only
on
a
Deal-board
,
and
that
no
longer
than
three
Hours
each
Night
,
passing
the
rest
on
her
Knees
in
Prayers
,
giving
the
Sheets
of
her
Bed
and
her
other
Linnen
to
the
Poor
,
and
still
bringing
them
back
to
be
wash'd
with
those
of
the
Family
,
without
the
Knowledge
of
the
Servants
.
She
eat
no
more
than
what
might
preserve
her
Life
,
and
would
mingle
Earth
and
Ashes
with
what
she
did
eat
,
to
avoid
the
Pleasure
that
might
tempt
her
.
Her
Penitence
and
Mortifications
were
not
the
effects
of
a
Melancholy
Humor
,
nor
did
they
produce
it
,
she
being
of
a
most
chearful
Disposition
,
even
till
Death
.
But
she
punish'd
herself
,
with
an
inward
Contentment
,
out
of
a
Principle
of
Justice
,
being
convinc'd
there
was
nothing
more
just
,
than
to
regrate
the
Sin
of
having
ceas'd
to
love
so
lovely
a
God
.
God
has
no
need
of
our
Mortifications
,
but
our
Flesh
and
Corruption
have
great
need
of
them
.
Timothy
was
so
sensible
of
this
,
that
he
stood
in
need
of
a
Caution
from
the
Apostle
Paul
,
to
look
also
to
his
Health
.
No
doubt
there
may
sometimes
be
Excess
in
these
Mortifications
,
of
which
M.
Bourignon
was
so
sensible
,
that
she
could
never
advise
any
Body
in
this
to
follow
her
Example
,
but
to
resign
themselves
to
God
,
and
to
take
up
chearfully
the
daily
Crosses
and
Mortifications
which
his
Providence
shall
appoint
for
them
.
This
so
few
are
unwilling
to
do
,
that
undoubtedly
God
loves
more
the
readiness
of
those
who
mortifie
themselves
too
much
,
than
the
Sloth
of
those
who
do
it
too
little
,
or
not
at
all
.
She
would
have
continued
this
Austerity
still
,
if
at
the
Age
of
twenty
five
Years
God
had
not
commanded
her
to
leave
off
all
this
,
and
to
lead
an
ordinary
Life
.
When
she
remembred
how
she
had
lost
God
,
whom
formerly
she
enjoy'd
;
she
would
pass
whole
Nights
in
crying
out
,
My
God!
my
God!
where
art
thou
?
my
God!
what
shall
I
do
?
what
must
I
do
to
find
thee
again
?
what
would'st
thou
have
me
to
do
to
be
well-pleasing
in
thy
Sight
?
what
shall
I
do
to
fulfil
thy
Will
?
After
much
Time
,
many
Prayers
,
Watchings
and
Tears
,
God
was
pleas'd
inwardly
to
manifest
himself
to
her
anew
.
And
the
first
Answer
she
receiv'd
to
the
Petition
she
had
so
often
made
,
was
this
Divine
Doctrin
,
which
contains
the
whole
substance
of
the
Gospel
:
Forsake
all
Earthly
Things
:
Free
thy self
from
the
Love
of
the
Creatures
:
Deny
thy self
.
This
was
about
the
twentieth
Year
of
her
Age.
These
were
the
Words
which
stuck
ever
with
her
,
and
upon
these
she
laid
the
Foundations
of
a
Christian
Life
.
She
forsook
all
earthly
things
for
the
Love
of
God
,
and
to
give
her self
wholly
to
him
,
and
yielded
up
her self
entirely
to
his
Conduct
,
doing
nothing
without
his
Direction
.
She
thought
to
have
met
with
true
Christians
in
the
Monasteries
,
and
was
resolv'd
to
have
shut
up
her self
into
one
of
them
:
But
there
she
found
them
as
full
of
the
Love
of
the
World
,
and
of
Self-love
,
as
elswhere
.
God
made
known
to
her
▪
That
the
Society
of
Christians
,
which
she
had
been
seeking
for
in
vain
,
was
to
be
re-establish'd
in
the
World
by
her
means
.
This
seem'd
impossible
to
her
,
because
of
her
Sex
,
her
Weakness
,
her
Ignorance
,
her
Meanness
,
and
having
never
read
nor
been
taught
by
any
what
the
Gospel-Life
was
.
And
having
laid
this
before
God
,
she
had
this
Answer
.
Behold
these
Trees
in
the
Church-yard
;
they
seem
dry
Wood
,
without
Leaves
or
Fruit
,
or
any
Appearance
;
nevertheless
,
when
the
Season
comes
,
they
shall
bring
forth
Leaves
,
Flowers
and
in
abundance
,
without
any
Body's
touching
them
:
So
shall
it
be
of
my
Work
.
The
manner
how
she
was
train'd
up
by
God
for
this
is
remarkable
.
That
she
might
acquire
Divine
Light
,
she
was
not
sent
to
Study
,
nor
Reading
,
nor
Speculations
,
nor
to
fill
her
Head
with
the
Knowledge
of
Spiritual
Things
:
But
she
resign'd
her self
in
Simplicity
to
God
,
avoiding
Sin
,
needless
Distractions
,
and
the
Activity
of
her
own
Reason
;
without
desiring
to
know
more
than
what
was
needful
for
her
to
know
in
the
moment
in
which
she
was
,
referring
all
the
rest
to
God
,
who
gave
her
Knowledge
and
Light
according
to
the
Occasions
wherein
she
needed
them
,
whether
for
her
own
Conduct
,
or
that
of
others
,
for
the
Discovery
of
Truth
,
or
the
Refutation
of
Error
.
When
she
had
learn'd
from
God
his
Designs
in
general
,
she
did
not
immediately
,
with
haste
and
precipitation
set
about
the
Execution
of
them
,
as
many
rash
Persons
would
have
done
with
much
Zeal
:
She
had
still
this
Rule
,
That
it
was
not
enough
that
God
inspir'd
good
Designs
,
but
we
must
also
wait
upon
him
till
he
open
the
Way
,
and
direct
all
our
Steps
in
the
Execution
of
them
;
that
the
Spirit
of
God
acts
leisurely
,
yea
slowly
,
but
steadily
,
and
what
he
produces
in
so
leisurely
and
imperceptible
a
manner
,
has
afterwards
a
lasting
and
solid
Subsistence
:
Whereas
the
Spirit
of
the
Devil
moves
all
at
first
,
makes
a
great
Noise
and
a
great
deal
ado
,
but
in
process
of
time
all
slackens
and
vanishes
into
Smoak
and
Nothing
.
She
mov'd
always
by
this
Rule
.
She
made
several
Attempts
to
bring
others
to
lead
a
truly
Christian
Life
;
Some
Nuns
were
enclin'd
to
follow
her
Directions
;
some
Bishops
and
Priests
were
convinc'd
of
the
total
Degeneracy
of
Christendom
,
and
that
the
Spring
of
all
the
Corruption
was
in
the
Clergy
;
but
Human
Respects
and
Worldly
Considerations
kept
them
from
prosecuting
what
their
Inward
Convictions
prompted
them
to
.
She
was
prevail'd
with
to
take
the
Charge
of
an
Hospital
of
young
Maids
,
and
to
educate
them
in
the
Fear
of
God
,
and
the
Spirit
of
the
Gospel
:
But
after
nine
Years
Labour
,
tho'
to
outward
Appearance
they
seem'd
most
modest
and
vertuous
,
yet
,
to
her
great
Grief
,
she
found
them
in
Heart
to
be
led
captive
by
the
Devil
,
at
his
Will.
She
was
afterwards
mov'd
by
God
to
set
down
in
Writing
the
Divine
Truths
communicated
to
her
;
and
having
ask'd
of
God
,
If
she
should
keep
these
Writings
secret
or
publish
them
?
He
said
to
her
,
Yes
,
puhlish
them
;
for
by
them
the
Gospel
shall
be
preach'd
thro'
all
the
World
.
The
writing
of
this
Treatise
,
The
Light
of
the
World
,
was
occasion'd
by
M.
Christian
de
Cort
,
Superior
of
the
Fathers
of
the
Oratory
at
Mechlin
in
Flanders
,
a
Man
full
of
Zeal
for
God
and
Charity
for
his
Neighbour
,
and
void
of
self-seeking
.
He
no
sooner
discover'd
that
God
had
hid
in
her
the
Treasures
of
his
Divine
Wisdom
,
than
he
took
all
occasions
to
be
instructed
by
her
in
the
Truth
;
and
when
alone
,
set
down
in
Writing
the
Sum
of
what
had
past
in
their
Conversation
,
but
this
briefly
and
without
Order
.
He
acquainted
her
with
his
Resolution
to
publish
this
to
the
World
,
thinking
himself
oblig'd
in
Conscience
to
undeceive
others
,
as
by
these
Divine
Truths
he
was
undeceiv'd
himself
.
But
when
she
had
seen
his
Papers
,
and
read
a
little
of
them
,
she
told
him
,
they
would
be
useful
for
himself
,
but
not
for
others
,
because
they
often
answer'd
the
Thoughts
of
his
own
Mind
,
which
no
Body
perceiv'd
but
himself
;
and
being
sollicited
by
him
to
compose
this
Work
anew
,
returning
him
his
Papers
,
she
her self
wrote
by
way
of
Conference
,
the
things
which
God
brought
into
her
Memory
,
in
the
same
manner
as
they
are
now
publish'd
in
the
three
parts
of
The
Light
of
the
World
.
She
went
to
Holland
at
the
Sollicitation
of
M.
de
Cort
,
in
order
to
the
Printing
of
this
Book
.
To
this
she
had
some
Repugnance
at
first
,
having
never
been
formerly
in
any
Place
without
the
Dependance
of
the
Church
of
Rome
,
and
being
made
believe
that
all
the
Hereticks
,
as
they
call'd
them
,
were
monstrous
and
Infectious
.
But
having
recommended
this
Affair
to
God
,
she
was
told
,
That
these
common
Differences
of
Religion
do
not
bring
Salvation
,
but
the
Love
of
God
only
and
Vertue
,
which
we
ought
to
love
in
all
Persons
who
aspire
to
it
,
without
regarding
the
outward
Religion
they
profess
;
that
she
ought
to
do
good
to
all
,
and
communicate
to
all
the
Light
of
the
Divine
Truth
,
of
what
Religion
soever
they
be
.
This
wrought
in
her
Soul
so
perfect
an
Impartiality
,
that
she
never
afterwards
enquir'd
of
what
Religion
one
was
,
provided
only
he
lov'd
to
put
in
practice
the
Doctrin
of
Jesus
Christ
,
and
to
recover
the
Love
of
God
.
This
impartiality
of
Spirit
,
and
her
equal
Concern
for
the
good
of
all
,
and
the
Freedom
she
took
to
manifest
the
Corruption
of
all
Parties
,
and
how
far
they
were
from
the
Spirit
of
true
Christianity
,
made
her
to
be
hated
and
persecuted
on
all
sides
.
The
Jesuits
,
the
Jansenists
,
the
Lutheran
and
Calvinist
Ministers
,
the
Anabaptists
,
the
Quakers
,
the
Labadists
,
did
respectively
prosecute
her
,
either
with
their
Tongue
or
Pen
,
or
by
exciting
the
Civil
Power
,
where
she
staid
,
or
animating
the
Fury
of
the
Rabble
against
her
.
They
made
her
pass
for
a
Visionarist
,
a
Person
of
a
wicked
Life
,
suspected
of
Sorcery
,
a
Blasphemer
,
the
worst
of
Hereticks
,
one
who
did
propagate
the
most
damnable
Opinions
;
but
Wisdom
is
justified
of
her
Children
.
The
Innocence
and
Purity
of
her
Life
,
and
the
perfect
Conformity
of
it
to
the
Christian
Doctrin
of
her
Writings
was
made
appear
by
Evidences
beyond
all
Exception
.
The
publick
Confession
which
she
made
of
her
Faith
,
and
the
Agreement
of
her
Writings
therewith
shew
the
Falshood
of
their
Calumnies
as
to
her
Doctrin
;
and
the
Writings
publish'd
against
her
gave
her
occasion
the
more
to
clear
and
manifest
the
Truth
;
so
that
what
they
were
apt
to
except
against
in
some
of
her
Writings
she
more
fully
explain'd
in
others
;
as
appears
,
for
Instance
,
in
her
Advertisement
against
the
Quakers
,
where
she
speaks
more
expressly
of
the
Respect
due
to
Pastors
,
and
the
Sacraments
.
She
deplor'd
greatly
the
unhappy
Schisms
which
have
divided
Christendom
into
so
many
Factions
,
disapprov'd
all
that
savours
of
the
Spirit
of
a
Party
,
of
Disputes
and
Partialities
;
protested
a
thousand
times
against
the
establishing
a
new
one
,
but
aim'd
to
perswade
all
to
observe
the
Doctrin
of
Jesus
Christ
,
without
changing
from
one
party
to
another
;
so
that
she
even
disswaded
some
Protestants
of
her
Acquaintance
from
turning
over
to
the
Church
of
Rome
,
as
they
had
been
sollicited
by
others
,
but
to
obey
the
Doctrin
of
Jesus
Christ
in
the
Communion
wherein
they
were
,
such
Changes
being
but
the
effect
of
Vanity
.
She
said
,
the
Difference
of
Sects
and
Parties
among
Christians
was
founded
upon
their
Neglect
of
the
Essentials
of
Christianity
,
and
their
Zeal
for
some
of
the
Accessories
and
Externals
of
it
;
and
comparing
the
first
to
a
Sword
,
and
the
other
to
its
Sheath
,
the
great
Debate
among
the
respective
Parties
was
,
which
had
the
best
Sheath
,
and
in
the
mean
time
the
Devil
robb'd
us
of
the
Sword
.
She
was
desirous
to
know
the
Will
of
God
,
even
as
to
the
ordering
of
outward
things
,
and
receiv'd
from
him
the
following
Rules
:
-
1.
Do
all
in
good
order
,
and
in
season
;
for
I
am
a
God
of
order
:
And
Disorder
comes
from
the
Devil
,
and
from
Sin
.
-
2.
Never
be
eager
in
Temporal
Affairs
;
but
apply
your
mind
to
do
well
what
you
do
,
in
quietness
;
for
the
wandring
of
the
mind
,
and
disquiet
spoils
all
.
-
3.
Take
care
of
making
a
good
use
of
every
thing
,
that
nothing
be
spoil'd
or
lost
;
for
what
is
lost
by
your
negligence
,
will
be
required
of
you
;
and
what
you
have
no
need
of
,
may
be
useful
for
another
.
-
4.
Keep
your self
still
imploy'd
in
things
useful
,
saving
,
or
necessary
.
For
idleness
is
the
Mother
of
all
Evils
,
and
the
Devil
lodges
in
an
idle
Soul
.
-
5.
Labour
,
that
you
may
accomplish
your
Penitence
;
and
not
that
you
may
please
Men
,
or
gain
Mony
,
or
satifie
your self
,
for
all
the
Labours
that
you
go
about
for
any
other
end
than
to
please
me
,
are
lost
Labour
;
and
you
have
your
reward
in
what
you
sought
for
,
whether
it
be
complaisance
of
Men
,
or
the
Mony
you
have
gain'd
,
or
your
own
satisfaction
.
-
6.
Apply
your
mind
to
look
well
to
every
thing
,
that
nothing
perish
thro'
your
negligence
;
and
what
you
observe
to
be
amiss
,
help
it
as
soon
as
you
can
,
by
repairing
as
much
as
is
possible
for
you
all
the
faults
that
you
have
committed
.
-
7.
Do
the
same
as
to
the
good
of
your
Neighbour
,
that
you
may
fufill
that
Command
of
loving
your
Neighbour
as
your self
.
They
who
were
with
her
to
whom
she
had
recommended
these
Rules
,
being
unwilling
to
be
so
exact
in
the
smalest
matters
which
while
they
were
conversant
in
the
World
seem'd
to
them
of
no
moment
,
and
she
having
ask'd
Counsel
of
God
thereupon
:
she
had
this
Answer
:
All
that
Men
have
to
do
in
this
World
are
but
trifles
and
of
little
moment
,
and
if
they
will
not
obey
me
in
so
small
and
easie
matters
,
how
will
they
do
in
great
and
difficult
ones
?
Not
that
I
have
need
of
them
for
my self
;
nothing
can
profit
or
hurt
me
:
But
you
have
great
need
to
observe
exactly
all
these
things
that
I
teach
you
:
For
being
made
up
of
a
Soul
and
Body
,
both
which
have
need
of
entertainment
,
if
you
do
not
carefully
order
Temporal
things
,
your
Body
will
fall
into
a
thousand
sorts
of
Miseries
,
Anxieties
,
Maladies
,
Disquiets
,
Confusion
,
Poverty
and
Want
:
which
at
last
will
become
unsupportable
to
you
:
And
all
this
,
because
of
your
little
foresight
,
your
disorder
or
negligence
.
Therefore
I
instruct
you
how
you
ought
to
carry
on
all
things
,
even
to
the
least
of
your
Actions
,
that
you
may
be
happy
even
in
this
miserable
Life
.
Not
that
I
have
need
that
you
be
Rich
or
Poor
,
in
Health
or
Sickness
,
in
good
Order
or
in
Confusion
,
neat
or
unclean
outwardly
:
all
this
does
not
touch
me
nor
offend
me
,
so
long
as
your
Souls
abide
in
my
Love
,
and
in
the
keeping
of
my
Commandments
.
But
the
love
I
bear
you
,
and
the
care
I
have
for
you
,
makes
me
give
you
these
instructions
for
your
own
good
.
But
the
full
story
of
her
Life
is
to
be
had
in
the
Account
of
it
written
by
her self
,
and
the
continuation
of
it
by
the
R.
P.
P.
I
know
People
will
be
possest
with
many
prejudices
,
against
the
Writings
of
this
Person
.
The
plain
representation
which
she
gives
of
the
Gospel
Life
and
Spirit
,
and
the
contrariety
of
the
lives
of
Christians
thereunto
,
of
the
universal
Corruption
of
all
parties
,
and
their
taking
up
with
the
shadow
instead
of
the
substance
of
Religion
,
will
provoke
many
to
disparage
and
discredit
them
by
all
means
;
and
the
Craftsmen
that
live
by
those
Silver
Shrines
,
will
stir
up
the
multitude
against
them
;
and
from
the
circumstances
of
her
Person
,
and
the
singularity
of
some
of
her
Sentiments
they
will
take
occasion
to
fill
Peoples
minds
with
prejudices
,
so
as
not
once
to
allow
her
a
fair
hearing
.
I
shall
not
offer
to
remove
the
particular
exceptions
which
may
be
made
against
them
.
I
shall
only
take
the
freedom
to
say
something
as
to
three
or
four
general
Prejudcies
,
which
are
most
obvious
.
They
are
ready
to
except
against
her
for
pretending
to
Divine
inspiration
,
and
that
the
Doctrin
she
declareth
is
immediately
and
inwardly
communicated
to
her
by
the
Spirit
of
God
.
That
God
may
immediately
inspire
Souls
with
his
Divine
Light
and
Truth
,
cannot
be
denied
:
That
he
has
tied
himself
never
to
do
it
after
the
Apostle's
days
,
and
the
Consignation
of
the
Gospel
in
writiting
cannot
be
made
evident
:
That
there
are
many
false
pretenders
to
Divine
inspiration
,
and
who
thus
highly
take
the
name
of
God
in
vain
,
is
but
too
evident
,
especially
in
the
Age
wherein
we
live
:
That
we
ought
not
to
believe
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
or
not
.
The
Spirit
of
God
has
already
warn'd
us
,
that
the
surest
Test
wherby
to
try
them
is
the
conformity
of
the
Doctrin
with
the
Word
of
God
and
the
Gospel
of
Jesus
Christ
(
which
is
sufficiently
confirmed
already
)
and
its
tendency
is
to
take
us
off
from
all
Earthly
things
and
from
our selves
,
and
to
bring
us
to
God
,
and
the
entire
correspondence
of
the
Persons
Life
and
Spirit
therewith
in
all
things
,
will
I
think
be
readily
granted
by
many
.
Now
M.
A.
B.
desires
to
be
put
to
this
fair
Tryal
,
if
her
Doctrin
be
not
the
same
with
the
Gospel
of
Jesus
Christ
,
and
if
the
constant
tract
of
her
Life
and
Spirit
be
not
answerable
thereunto
,
and
the
Fruits
and
Gifts
of
the
Spirit
(
which
he
ever
brings
along
with
him
wherever
he
resides
)
were
not
to
be
seen
in
her
.
It
is
just
then
to
give
her
a
fair
hearing
:
And
if
you
peruse
her
Writings
impartially
,
it
is
like
you
will
meet
with
many
remarkable
Characters
that
are
not
ordinarily
to
be
found
in
many
Writings
.
A
clear
and
distinct
account
of
the
essential
Truths
of
Christianity
,
with
a
constant
urging
of
them
as
the
one
thing
necessary
,
and
distinguishing
them
from
the
accessory
Truths
which
are
not
necessary
to
Salvation
:
An
unimitable
simplicity
of
expression
,
which
a
Child
may
understand
with
as
singular
a
sublimity
of
thoughts
;
a
convincing
power
and
force
going
along
with
them
;
a
plain
unfolding
in
a
few
Lines
the
difficulties
about
which
the
Learned
write
many
Volumes
;
a
constant
harmony
and
uniformity
of
sentiments
in
the
Writings
of
a
course
of
forty
Years
(
from
about
the
23d
to
the
65th
year
of
her
Age
in
which
she
died
;
)
with
an
evidence
and
clearness
to
the
conviction
of
our
natural
Reason
;
and
all
this
by
one
who
never
read
any
Books
,
never
conversed
with
the
Learned
to
be
instructed
by
them
,
never
premeditated
what
she
wrote
,
never
blotted
out
nor
mended
what
was
once
written
;
but
being
attentive
unto
the
love
of
God
in
the
calm
and
inward
recollection
of
her
Spirit
,
wrote
as
fast
as
her
hand
could
guide
the
Pen
;
and
when
some
writings
were
laid
by
unfinished
for
some
years
,
return'd
to
them
and
finish'd
them
after
the
same
manner
,
without
reading
any
more
of
what
had
been
written
than
some
few
of
the
immediately
foregoing
Lines
to
make
a
due
Connexion
:
And
innumerable
instances
more
.
But
above
all
the
exact
and
constant
purity
of
her
Life
,
being
a
perfect
pattern
and
living
exemplar
of
the
Spirit
and
Doctrin
of
the
Gospel
are
things
that
deserve
consideration
.
If
there
were
a
Race
and
Nation
of
People
born
blind
,
who
had
never
seen
the
light
,
but
knew
their
Houses
,
their
Furniture
,
their
Fields
,
&c.
only
by
the
touch
.
If
some
strangers
should
come
in
among
them
pretending
to
see
the
Light
,
they
would
not
readily
take
it
on
their
word
,
having
no
Idea
of
any
such
thing
:
But
if
those
strangers
at
their
very
first
entry
,
should
describe
their
Houses
,
(
where
they
had
never
formerly
been
)
their
Dishes
,
their
Seats
,
their
Bulk
,
Places
and
Shape
,
and
going
out
should
tell
them
on
a
sudden
the
Neighbouring
Hills
,
Vallies
,
Rivers
and
Villages
,
their
situation
and
distances
,
which
the
Inhabitants
themselves
could
not
learn
but
by
long
use
,
and
by
going
from
place
to
place
,
and
feeling
them
with
their
hands
or
staff
;
they
would
certainly
be
convinced
that
these
were
endued
with
some
more
ready
and
perfect
faculty
and
mean
of
knowing
all
these
things
than
ever
they
experienc'd
.
So
for
those
who
pretend
to
Divine
Inspiration
and
to
be
led
by
the
Spirit
of
God
,
and
give
no
evidence
for
it
but
their
bare
assertion
,
indulging
their
corrupt
Nature
,
and
being
as
much
Lovers
of
their
own
selves
and
of
Earthly
things
as
others
,
there
is
no
reason
to
take
it
on
their
word
,
but
rather
to
look
on
them
as
deceivers
.
But
if
any
professing
an
inward
illumination
from
God
and
a
lively
sense
of
Divine
things
,
should
despise
the
Ease
,
the
Honours
,
the
Wealth
and
Pleasures
of
this
World
,
oppose
constantly
the
desires
of
corrupt
Nature
,
deny
their
own
Will
,
mortify
their
outward
senses
,
have
their
minds
ever
turned
towards
God
,
being
always
resign'd
to
his
Will
;
and
withall
without
Study
,
Reading
,
Learning
or
Meditation
,
should
give
a
more
clear
,
full
,
plain
and
consonant
representation
of
Divine
Truths
even
to
the
conviction
of
our
natural
reason
,
than
we
are
able
to
do
after
much
Study
,
Learning
and
Conversation
;
we
have
reason
to
think
that
such
are
endued
with
a
more
clear
,
effcttual
and
enlightning
sense
and
knowledge
of
the
Divine
Truths
,
than
our
notional
knowledge
can
pretend
to
.
It
is
by
this
Test
that
M.
A.
B.
desires
to
be
Tryed
.
It
being
objected
to
her
that
since
she
declared
only
the
Truths
contain'd
in
the
Gospel
of
Jesus
Christ
,
there
was
no
need
of
any
new
Revelation
of
them
,
they
being
reveal'd
already
.
To
this
she
replyed
that
as
the
Law
of
God
of
old
was
so
corrupted
by
the
glosses
of
the
Scribes
and
Pharisees
that
they
had
made
the
Commandments
of
God
of
no
effect
thereby
,
and
therefore
God
was
pleased
to
rescue
his
Law
from
their
corruptions
by
the
Divine
Explanations
of
it
in
the
Gospel
of
Jesus
Christ
;
so
the
Doctrin
of
the
Gospel
is
so
corrupted
by
the
glosses
of
men
and
these
countenanc'd
by
the
Learning
and
Wisdom
of
the
World
that
men
do
not
think
themselves
obliged
to
obey
the
Gospel
according
to
the
Letter
,
and
therefore
God
has
thought
fit
by
the
Divine
simplicity
of
his
Light
thro'
the
Organ
of
a
silly
Maid
to
rescue
it
from
their
corrupt
glosses
and
to
confound
their
Learning
even
to
their
own
Conviction
.
They
pretend
to
expose
her
also
for
advancing
new
Sentiments
and
Doctrins
and
thereby
giving
occasion
to
more
Disputes
and
Controversies
instead
of
lessening
them
.
But
never
any
did
more
abhor
the
Spirit
of
Dispute
and
Controversie
than
she
;
and
her
proposing
of
these
particular
sentiments
are
far
from
giving
occasion
to
them
;
for
as
she
makes
a
clear
difference
between
the
essential
and
the
accessory
Truths
of
Christianity
,
so
she
proposes
these
sentiments
only
as
accessorie
ones
,
which
may
be
helpful
to
some
to
make
them
the
more
admire
and
love
God
and
despise
this
present
World
,
but
not
as
necessary
to
be
believ'd
by
all
,
and
she
has
often
said
that
People
need
not
believe
them
,
and
that
for
this
they
will
neither
be
more
nor
less
pleasing
to
God
;
that
they
even
ought
to
abstain
from
inquiring
about
them
out
of
a
Spirit
of
curiosity
,
for
such
inquiries
would
beget
distraction
,
presumption
and
pride
of
heart
;
that
they
ought
to
study
only
Jesus
Christ
crucified
,
to
imitate
him
,
and
to
deny
themselves
without
which
the
Devil
and
sin
would
mingle
themselves
in
all
their
enquiries
.
And
upon
this
head
she
refused
often
to
explain
her self
upon
these
Subjects
:
Saying
;
wherefore
serves
it
to
distract
your selves
unprofitably
,
to
neglect
the
main
thing
?
Endeavour
to
deny
your selves
and
to
imitate
Jesus
Christ
,
and
you
shall
know
one
day
what
there
is
of
these
things
;
otherwise
you
shall
deprive
your selves
of
them
and
Damn
your selves
by
your
own
curiosity
and
presumption
.
Speak
no
more
to
me
of
them
;
but
hold
to
the
one
necessary
,
substantial
and
fundamental
thing
Jesus
Christ
Crucified
,
out
of
whom
S.
Paul
would
know
nothing
beside
.
Besides
it
is
very
observable
,
that
these
sentiments
are
not
only
very
agreable
to
the
Holy
Scriptures
,
but
do
also
explain
a
thousand
passages
of
them
and
the
whole
System
of
the
Works
of
God
in
such
a
clear
manner
as
could
not
be
hitherto
comprehended
.
Many
are
ready
also
to
pick
out
some
passages
of
her
Writings
which
separately
seem
harsh
,
and
from
them
take
occasion
to
accuse
her
of
Heterodoxy
and
of
denying
the
essential
mysteries
of
the
Christian
Faith
,
and
particularly
that
of
the
sacred
Trinity
.
There
are
no
Writings
which
by
this
measure
may
not
be
represented
as
full
of
Heterodoxies
.
This
usage
she
protests
against
her self
and
disires
they
may
not
treat
her
Writings
as
they
do
the
Sacred
Scriptures
,
single
out
and
expose
some
passages
without
comparing
them
with
the
whole
tenour
of
the
rest
:
And
for
the
mistery
of
the
Sacred
Trinity
,
she
not
only
declares
her
belief
of
it
in
express
terms
,
owns
it
in
her
confession
of
Faith
,
but
having
us'd
many
similitudes
to
illustrate
it
as
the
Fathers
and
Schoolmen
have
done
,
she
declares
in
the
24th
.
C.
of
the
first
Part
of
the
Light
of
the
World
,
that
this
unspeakable
,
most
real
,
most
beautiful
,
most
good
,
most
great
,
most
glorious
mistery
is
above
all
that
we
can
make
or
say
of
it
,
that
nothing
is
able
to
express
it
,
and
that
all
that
can
be
said
of
it
,
detracts
from
it
instead
of
coming
near
it
.
What
she
says
in
the
2.
Conf.
of
the
2.
Part
of
the
same
Book
,
ought
not
to
be
understood
,
as
if
she
despis'd
Baptism
in
it self
,
or
condemned
the
right
use
of
Infant
Baptism
.
She
wrote
so
favourably
and
with
so
much
respect
of
the
Sacraments
,
that
the
Quakers
thought
her
guilty
of
a
Criminal
excess
,
as
it
appears
by
the
Apologetical
Treatise
she
publish'd
in
Answer
to
their
Accusations
.
But
notwithstanding
the
high
esteem
she
expressed
for
the
right
use
of
the
Sacraments
,
she
was
no
less
zealous
in
condemning
the
abuse
of
them
,
especially
when
it
appeared
to
be
universal
.
And
it
is
in
my
opinion
a
general
and
uncontroverted
Rule
that
when
ill-disposed
Persons
make
use
of
the
most
sacred
things
out
of
a
principle
of
Self-love
to
flatter
and
encrease
their
own
and
other
Mens
corruptions
,
their
practice
and
proceedings
in
this
case
can
only
proceed
from
a
Wicked
and
Deprav'd
Spirit
.
Now
in
those
places
where
M.
Bourignon
disapproves
the
Baptism
of
Infants
before
they
have
attained
the
use
of
their
reason
,
and
ascribes
it
to
an
ill
principle
,
it
appears
manifestly
from
the
Text
it self
,
that
she
speaks
only
of
the
present
use
or
rather
abuse
of
it
among
wicked
and
ill-disposed
Christians
.
She
speaks
plainly
(
p.
15.
&
16.
)
of
the
Baptism
of
Infants
,
whose
Parents
have
not
Faith
themselves
,
and
cannot
teach
them
to
follow
the
Doctrin
of
Jesus
,
since
they
themselves
will
not
do
it
.
On
the
contrary
,
they
teach
them
to
follow
the
World
and
its
Pomps
;
and
that
the
Godfathers
and
Godmothers
,
never
think
more
on
what
they
have
promis'd
in
the
Childs
name
;
far
less
do
they
acquaint
him
with
it
when
he
is
grown
up
,
to
the
end
the
Child
may
remember
the
promise
which
he
made
at
Baptism
.
She
speaks
of
Christians
in
parade
and
not
in
effect
,
for
they
have
no
sooner
renounc'd
in
Baptism
the
World
and
its
Pomps
,
than
they
think
of
nothing
but
to
follow
and
to
love
it
.
And
nevertheless
(
p.
17.
)
when
they
are
outwardly
Baptiz'd
,
they
believe
they
are
sufficiently
assur'd
of
their
Salvation
;
and
every
body
thinks
himself
a
good
Christian
,
if
so
be
,
he
have
been
outwardly
Baptiz'd
.
This
is
her
true
meaning
in
these
passages
,
and
it
is
with
respect
to
those
,
who
are
in
that
state
or
disposition
,
and
are
habitually
inclin'd
to
act
after
that
manner
,
that
she
affirms
it
would
be
more
expedient
to
put
off
Baptism
till
they
be
of
Age
and
in
a
good
disposition
of
mind
,
without
which
it
would
have
been
better
for
them
that
they
had
never
been
Baptiz'd
.
Agreeably
to
this
,
the
Holy
Scriptures
intimate
clearly
,
that
it
's
the
Devil
who
intices
men
to
make
use
of
the
Sacraments
,
while
they
are
in
an
ill
disposition
of
mind
,
and
that
their
hast
and
precipitancy
in
this
case
proceeds
from
the
instigation
of
Satan
and
is
an
abomination
to
God
,
as
it
appears
by
the
1.
and
66.
Chap.
of
the
Prophet
Isaiah
.
St.
Peter
tells
us
plainly
,
that
it
was
by
the
instigation
of
the
Devil
that
Simon
Magus
desir'd
to
be
Baptiz'd
,
while
he
was
in
the
bonds
of
iniquity
.
And
when
St.
Paul
says
,
that
those
who
receive
the
Lord's
Supper
unworthily
,
eat
and
drink
their
own
condemnation
,
does
he
not
clearly
give
us
to
understand
,
that
its
the
enemy
of
our
Salvation
who
incites
men
to
make
a
bad
and
rash
use
of
Sacred
things
,
to
the
destruction
of
their
Souls
?
M.
Bourignon
has
made
it
appear
in
so
many
passages
of
her
Works
,
that
she
speaks
only
against
those
,
who
make
use
of
the
Sacraments
while
they
continue
and
proceed
in
a
corrupt
state
,
that
it
would
be
tedious
to
insert
in
this
place
:
See
the
28
,
29
,
30
and
31.
Numb
.
of
the
1st
p.
of
Antichrist
Reveal'd
,
and
the
1st
Letter
of
the
3
p.
of
the
Tomb
of
false
Divinty
,
where
she
is
so
far
from
condemning
true
Christians
for
Consecrating
their
little
Children
to
God
in
Baptism
,
that
she
declares
expresly
that
Infant
Baptism
would
be
of
good
use
,
if
Parents
would
take
care
to
educate
their
Children
in
the
true
faith
,
and
put
them
in
mind
after
they
are
of
Age
,
of
the
promise
they
made
in
their
name
at
Baptism
,
namely
that
they
should
be
Christs
Disciples
,
and
renounce
the
Devil
,
the
World
,
and
all
its
Vanities
.
And
tho'
she
believ'd
(
according
to
the
opinion
of
several
Learned
Men
)
that
adult
Persons
were
only
Baptiz'd
in
the
primitive
Church
,
and
preferr'd
that
custom
as
being
less
subject
to
abuses
,
yet
she
did
not
think
,
that
this
rule
or
practice
was
then
so
generally
receiv'd
,
but
that
it
might
admit
of
just
exceptions
.
And
therefore
in
an
other
part
of
her
Writings
,
after
she
has
declar'd
,
speaking
to
an
Anabaptist
,
that
we
must
not
amuse
our selves
with
disputing
about
the
external
forms
of
Baptism
,
while
the
Soul
is
not
willing
to
die
to
the
corruptions
of
the
flesh
,
that
it
might
live
again
to
the
Spirit
of
Jesus
Christ
.
She
adds
,
That
since
the
Scripture
informs
us
that
in
the
days
of
the
Apostles
whole
Families
were
Baptiz'd
at
once
,
it
is
probable
that
there
were
young
Children
as
well
as
old
Persons
in
them
.
In
short
,
These
things
may
be
done
either
out
of
a
good
or
bad
Principle
;
but
usually
,
and
at
present
generally
,
these
things
were
done
out
of
a
bad
Principle
;
and
this
is
what
she
reproves
and
condemns
with
so
much
reason
and
justice
.
As
for
that
Question
,
whether
we
ought
to
condemn
the
Repitition
of
Baptism
,
when
it
was
not
duly
perform'd
at
first
.
If
that
Repitition
may
serve
to
promote
a
true
conversion
to
God
and
his
love
,
it
's
plain
it
cannot
be
disapprov'd
,
but
by
a
Spirit
that
prefers
external
things
before
God
and
his
love
,
which
cannot
be
ascrib'd
to
the
Spirit
of
God
.
Thus
the
Scripture
furnisheth
us
with
instances
of
this
Repitition
of
Baptism
,
when
it
may
serve
as
a
mean
to
receive
the
Spirit
of
God
.
See
Act.
19.
2
,
&c.
Some
will
be
apt
to
take
up
a
prejudice
against
her
,
because
in
some
places
she
speaks
with
some
sharpness
against
the
Protestants
,
the
Reformation
made
by
them
,
and
the
first
Reformers
.
But
they
who
consider
with
what
severity
she
treats
the
Church
of
Rome
in
whose
communion
she
was
,
looking
on
her
as
the
great
Whore
that
sits
on
many
waters
,
how
plainly
she
represents
the
corruption
of
all
Parties
,
and
how
ready
every
side
is
to
be
wedded
to
the
little
interest
of
their
rispective
Parties
,
will
rather
admire
and
love
the
Impartiality
and
Ingenuity
of
her
Spirit
than
be
prejudic'd
against
her
upon
that
head
.
God
dwells
not
in
Temples
made
with
mens
hands
,
and
the
human
and
political
constitutions
of
Churches
,
with
their
respective
Acts
,
Articles
,
Covenants
,
and
Schemes
of
Government
have
hitherto
prov'd
but
the
occasion
of
mutual
hatred
and
contention
,
and
not
being
Cemented
with
CHARITY
,
of
all
these
buildings
one
stone
is
not
like
to
be
left
upon
another
that
shall
not
be
thrown
down
.
When
the
Temple
was
built
,
all
the
stones
were
hewn
and
squar'd
in
the
Wilderness
,
and
there
was
neither
Hammer
,
nor
Ax
,
nor
any
Tool
of
Iron
heard
in
the
House
,
while
it
was
in
Building
.
And
that
God
may
thus
rear
up
the
living
Temple
of
his
Church
will
be
the
prayer
of
all
serious
Persons
.
But
for
a
full
satisfaction
to
the
exceptions
that
may
be
made
against
her
,
I
refer
to
her
own
Writings
and
to
the
Apologetical
Preface
written
by
the
R.
P.
P.
and
prefixt
to
her
Life
.
In
the
mean
time
as
her
Writings
seem
design'd
for
the
common
good
of
all
Mankind
,
and
for
reviving
the
true
Spirit
of
Christianity
in
the
World
,
so
I
heartily
wish
they
may
be
made
universally
useful
,
and
that
the
communicating
them
to
the
World
in
their
respective
Languages
may
have
its
due
effect
.
That
the
Heathen
may
see
how
by
Nature
they
are
alienated
from
the
life
of
God
,
and
how
desirous
God
is
that
all
men
should
be
saved
and
come
to
the
knowledge
of
the
Truth
:
That
the
Mahomitans
may
admire
and
embrace
the
Gospel
of
Jesus
Christ
,
whom
they
Honour
for
a
great
Prophet
,
and
against
whose
Religion
the
greatest
prejudice
is
the
ill
representation
made
of
it
by
the
Lives
and
Practices
of
those
who
profess
it
:
That
the
Jews
may
be
convinc'd
that
Jesus
is
the
true
Messiah
whom
they
look
for
,
who
is
to
come
again
in
Glory
upon
Earth
,
and
who
having
kept
them
for
so
many
Ages
scatter'd
among
other
Nations
in
a
state
of
contempt
and
reproach
,
is
thereby
preparing
them
for
a
more
exalted
state
when
they
shall
be
graffed
in
again
,
and
made
the
head
who
are
now
the
tail
:
That
the
Professors
of
Christianity
may
learn
what
it
is
indeed
,
and
how
far
they
are
from
it
,
and
that
their
eyes
being
open
they
may
see
they
are
greater
Idolaters
than
the
Heathens
,
while
these
thro'
ignorance
and
in
the
simplicity
of
their
hearts
bow
their
bodies
before
the
Sun
or
their
Idols
;
but
those
in
the
midst
of
light
,
with
the
bent
of
their
hearts
,
their
Love
,
their
Affections
,
and
endeavours
do
Worship
Gold
and
Silver
,
and
Meat
and
Drink
,
and
Cloaths
,
and
Men
,
and
Honours
,
and
their
own
Wills
and
Passions
;
that
while
they
profess
to
abhor
Idols
they
may
cease
to
be
the
greatest
Idolaters
themselves
:
That
the
several
parties
of
Christendom
may
be
convinced
that
they
have
lost
Christianity
and
are
fighting
for
its
shadow
,
and
while
its
Essence
is
Righteousness
,
Goodness
,
and
Truth
,
the
Devil
has
shed
among
them
his
contrary
Antichristian
Qualities
of
Injustice
,
Malice
,
and
Hypocrisy
,
under
an
outward
cover
of
Masses
,
Prayers
,
Preachings
,
Communions
,
Sacraments
,
Sabbaths
,
Holy-Days
,
Fasts
,
&c.
which
when
the
essence
of
Christianity
is
gone
,
are
an
abomination
unto
God
:
That
the
Learned
may
learn
not
to
be
puff'd
up
with
their
knowledge
and
become
so
humble
as
to
be
willing
to
learn
something
from
a
simple
Maid
,
that
perhaps
may
be
of
more
use
to
them
than
all
their
Learning
;
and
that
they
may
be
sensible
that
Divine
Light
and
Knowledge
does
as
far
transcend
their
Notional
Learning
,
as
the
enjoying
and
beholding
the
Sun
,
the
Light
,
and
all
this
visible
World
does
the
looking
upon
their
Pictures
:
That
her
own
Sex
may
admire
the
goodness
of
God
,
in
chusing
a
Virgin
for
his
Mother
,
and
a
Virgin
to
be
the
Organ
of
his
Light
and
Spirit
in
this
last
Age
of
the
World
,
that
they
may
see
they
are
capable
of
more
excellent
endowments
than
those
in
which
the
other
Sects
pretend
to
excel
them
,
in
which
God
seems
to
give
them
the
preference
to
confound
the
Wisdom
and
the
Learning
of
the
World
,
that
they
may
strive
rather
to
be
well
pleasing
to
God
than
men
,
that
fleeing
all
earthly
loves
which
prove
bitterness
in
the
end
,
they
may
give
their
hearts
wholly
to
him
,
who
is
altogether
lovely
,
whose
love
is
unchangeable
,
who
will
not
disappoint
them
but
will
reward
their
Love
with
infinite
Light
,
and
Joy
,
and
Love
:
That
they
who
pretend
to
be
led
by
the
Spirit
of
God
may
beware
of
taking
God's
name
in
vain
,
and
of
vouching
God's
Spirit
,
for
all
their
Dreams
and
Imaginations
;
for
where
the
Spirit
of
God
resides
,
there
his
fruits
are
,
and
the
Soul
that
posses
him
has
it's
Affections
wholly
remov'd
from
Temporal
and
Earthly
things
,
and
set
upon
those
which
are
Spiritual
and
Eternal
:
That
the
Pastors
of
the
Church
may
see
at
whose
Doors
the
Guilt
of
the
universal
Evils
of
Christendom
are
like
mostly
to
be
laid
,
that
they
may
fear
and
tremble
when
they
hear
that
Salt
which
has
lost
it's
Savour
is
good
for
nothing
,
but
to
be
cast
out
and
troden
under
foot
of
Men
;
that
by
the
grace
of
God
they
themselves
may
be
taught
true
Humility
,
Self-denial
,
and
a
contempt
of
all
Earthly
things
,
without
which
Spirit
they
are
no
more
capable
of
Teaching
others
,
however
they
repeat
the
Words
of
Christ
and
his
Apostles
,
than
an
Ape
can
make
a
good
Picture
,
tho'
he
take
up
and
use
the
Painters
Pencils
and
Colours
.
In
one
Word
,
that
all
may
be
brought
to
deny
themselves
and
to
follow
Jesus
Christ
in
the
true
Love
of
God
and
of
one
another
;
and
that
the
Judgments
of
God
being
now
abroad
upon
the
Earth
,
the
Inhabitants
of
the
World
may
learn
Righteousness
.
For
a
further
Vindication
of
these
Writings
and
the
Sentiments
contain'd
in
them
;
I
shall
here
Subjoyn
the
protestation
made
by
P.
P.
after
his
having
Answered
the
Calumnies
and
Reproaches
which
some
had
publish'd
against
them
,
in
the
V.
Sect.
of
La
paix
des
bonnes
Ames
,
pag.
278
,
279
,
280.
But
says
he
,
if
all
that
said
does
not
satisfy
,
I
will
make
,
and
do
at
present
make
this
PROTESTATION
before
God
and
before
all
Men
,
that
is
,
That
M.
B.
her
Friends
and
I
,
never
had
,
have
not
yet
,
and
shall
never
have
,
by
the
Grace
of
God
other
Sentiments
or
Designs
than
to
believe
and
live
as
true
Christians
,
professing
by
word
and
deed
all
that
is
Fundamental
in
true
Christianity
,
and
which
is
comprehended
in
the
Apostles
Creed
.
That
we
receive
the
Holy
Scriptures
of
the
Old
and
New
Testament
as
Divine
and
Infallible
,
and
reject
all
that
is
contrary
thereunto
.
That
we
believe
and
adore
the
adorable
and
incomprehensible
Trinity
,
the
Father
,
the
Word
or
the
Son
,
and
the
Holy
Spirit
,
God
three
and
one
eternaly
Blessed
,
the
inward
distinctions
of
which
(
by
what
name
soever
they
be
call'd
,
Real
,
Relative
,
Hipostatical
,
Personal
,
Substantial
)
are
as
true
,
as
they
are
truly
incomprehensible
by
the
mind
of
Man
.
That
we
hold
Jesus
Christ
to
be
true
Eternal
God
and
true
Man
,
to
be
the
Saviour
and
Redeemer
of
the
World
,
to
be
the
Mediatour
beetween
God
and
Men
,
who
by
his
Merits
,
by
his
Satisfaction
,
by
his
Righteousness
,
by
his
Life
,
and
by
his
Death
,
is
the
Author
of
Salvation
to
all
those
who
imitate
him
,
or
to
speak
with
the
Apostle
,
to
all
those
who
obey
him
.
That
we
ascribe
the
Glory
of
all
Good
purely
to
the
grace
of
God
,
and
all
Evil
purely
to
the
fault
of
Man
and
of
the
Devil
.
That
we
make
the
essence
and
perfection
of
true
Christianity
to
consist
in
Self-denyal
,
in
continual
Prayer
,
in
the
Love
of
God
,
and
of
our
Neighbour
,
and
in
the
imitation
of
our
Saviour
.
That
we
consider
all
other
speculations
as
accessory
,
for
which
it
is
good
not
to
condemn
any
body
but
to
leave
every
one
at
liberty
to
embrace
or
lay
them
aside
as
they
find
them
helpful
for
the
advancement
of
the
essential
part
.
That
the
true
Key
whereby
to
come
to
the
Knowledge
of
Divine
things
is
Humility
and
Prayer
,
and
not
the
forc'd
speculations
of
Human
Reason
.
That
all
States
,
the
Ecclesiastical
,
the
Political
,
the
Oeconomical
,
are
Establish'd
by
God
,
and
that
the
Honour
and
Submission
which
is
measured
out
to
them
and
regulated
by
the
word
of
God
is
respectively
due
to
them
.
That
when
evil
is
reproved
,
this
does
not
concern
those
States
directly
,
nor
good
men
in
them
who
are
free
of
it
,
but
only
the
abuse
and
the
ill
behaviour
of
the
wicked
.
That
if
in
the
Writings
of
M.
B.
or
of
her
Friends
,
there
be
any
thing
that
is
obscure
,
or
that
seems
contrary
to
what
has
been
said
,
we
offer
to
clear
and
reconcile
it
,
or
to
disavow
it
,
in
case
it
cannot
be
made
appear
that
it
cannot
be
well
explain'd
,
and
that
it
is
not
a
mistake
of
words
.
We
protest
against
all
that
may
be
cited
from
her
writings
or
objected
by
way
of
consequence
against
what
I
have
said
;
as
against
so
many
shameful
Manglings
,
Malicious
Interpretations
,
deceitful
Calumnies
,
injurious
Consequences
,
in
which
God
will
do
us
Justice
,
if
Men
are
not
just
to
us
.
I
protest
also
against
all
those
who
offer
to
pass
hard
Censures
upon
what
concerns
M.
B.
her
Friends
or
my self
,
without
having
read
the
principal
of
her
writings
or
my
system
,
as
against
unjust
and
unreasonable
Judges
,
at
least
as
against
Persons
very
inconsiderate
and
unworthy
of
Credit
.
In
short
,
I
believe
I
have
reason
to
require
that
they
who
shall
be
convinc'd
to
have
laid
to
our
charge
a
hundred
falshoods
,
and
others
who
shall
believe
them
without
reason
,
may
not
again
be
admitted
,
the
one
in
the
Quality
of
Accusers
,
and
the
other
in
that
of
Judges
,
but
rejected
,
the
one
as
notorious
Impostours
,
and
the
other
as
wilfully
stupid
.
AN
ADMONITION
TO
THE
READER
.
Dear
Reader
,
SInce
't
is
my
earnest
desire
that
the
perusal
of
this
Divine
Work
,
of
which
this
is
the
first
Part
may
be
profitable
and
advantageous
to
you
,
I
cannot
forbear
wishing
that
you
may
give
no
place
in
your
mind
to
certain
prejudices
,
with
which
the
most
part
of
the
World
suffer
themselves
to
be
so
miserably
deluded
,
that
they
would
believe
themselves
deceived
if
they
did
not
follow
them
.
Permit
me
to
speak
to
you
a
word
or
two
of
some
of
those
pernicious
and
deceitful
prejudices
,
which
you
must
either
banish
out
of
your
mind
or
forbear
the
reading
of
this
Book
,
as
you
would
not
bring
upon
you
your
own
Condemnation
by
retaining
those
things
which
may
cause
you
to
make
an
ill
use
of
it
.
In
the
first
place
I
advise
you
not
to
regard
the
appearance
,
state
,
or
quality
of
Persons
,
nor
any
thing
that
is
purely
external
,
and
so
consequently
can
neither
add
nor
substract
from
the
Truth
,
which
has
no
dependance
on
things
of
that
Nature
.
Let
the
speaker
be
a
Man
or
a
Woman
,
let
instructions
come
from
this
or
that
place
,
let
the
persons
who
are
reproved
be
great
or
small
,
Turks
or
Christians
,
many
or
few
;
you
must
not
be
surpriz'd
at
any
of
these
circumstances
.
Truth
and
Falshod
may
be
found
in
either
of
these
cases
:
And
't
is
that
only
we
ought
to
examine
without
regulating
our
judgments
according
to
the
differences
we
observe
between
the
persons
that
speak
to
us
.
For
[
a
](A28890-e2400-b)
a
Gal.
3.
28.
in
Jesus
Christ
there
is
neither
Jew
nor
Greek
,
Roman
,
or
no
Roman
,
Male
nor
Female
.
It
is
here
a
Maid
that
speaks
to
you
,
none
of
those
great
Men
who
are
so
frequently
reprov'd
.
Do
not
verify
by
your
experience
that
saying
of
the
Scripture
,
[
b
](A28890-e2410-b)
b
Eccl.
13.
28
,
29
,
30.
When
the
rich
and
mighty
speak
,
all
hold
their
peace
,
and
what
he
says
they
extol
to
the
heavens
;
but
when
the
mean
man
speaks
,
they
say
,
who
is
this
!
even
tho'
he
offer
wise
things
they
would
not
yield
to
him
.
If
there
be
any
valuable
prejudice
it
should
certainly
be
in
favour
of
the
meanest
,
weakest
and
most
contemptible
persons
,
since
God
himself
has
declared
,
't
is
his
pleasure
to
make
use
of
them
,
and
Jesus
Christ
was
so
rejoyced
at
that
choice
,
that
he
says
to
his
Father
,
[
c
](A28890-e2430-b)
c
Matt.
11.
25
,
26.
I
thank
thee
O
Father
,
Lord
of
heaven
and
earth
,
that
thou
hast
hid
these
things
from
the
wise
and
from
the
learned
,
and
hast
revealed
them
unto
Babes
:
even
so
Father
,
since
so
it
seemed
good
unto
thee
!
Is
there
any
thing
meaner
,
weaker
and
more
contemptible
in
the
esteem
of
the
World
,
in
the
matters
of
Doctrin
than
a
Maid
?
And
can
any
thing
be
more
proper
to
verify
that
declaration
of
the
choice
of
God
?
He
has
also
promis'd
the
pouring
out
of
his
Spirit
in
the
last
times
upon
Daughters
[
d
](A28890-e2450-b)
d
Jo●l
.
2.
28.
as
one
of
the
most
signal
marks
of
his
power
.
And
certainly
the
weakness
of
the
instrument
is
an
evident
sign
of
him
who
employs
it
.
It
is
plain
that
such
an
extraordinary
effect
must
proceed
from
a
cause
,
that
is
extraordinarily
powerful
;
and
that
cause
must
be
God
himflef
,
when
the
effect
is
good
and
useful
,
Secondly
in
Divine
things
you
must
have
no
regard
to
the
natural
qualities
of
the
mind
,
or
rather
to
the
human
means
by
which
't
is
cultivated
,
such
as
Sciences
,
Study
,
Reading
;
and
the
like
.
Divine
truth
is
so
far
from
depending
on
such
things
,
that
't
is
rather
obscur'd
by
them
.
It
may
be
justly
reckon'd
a
prodigy
if
such
unnatural
methods
should
be
attended
with
success
,
when
men
endeavour
to
derive
into
ill
prepared
Vessels
by
the
exercise
of
ther
corrupt
faculties
,
things
that
are
altogether
independent
upon
them
,
and
are
freely
infus'd
by
a
calm
insinuation
into
Souls
that
are
at
rest
from
their
own
tumults
.
Truly
we
might
be
astonish'd
if
the
Learned
should
find
solid
truth
by
persuing
such
methods
as
would
certainly
banish
it
out
of
their
minds
if
they
were
already
possess'd
of
it
.
Man
having
lost
,
saith
Solomon
,
[
e
](A28890-e2500-b)
e
Eccl.
7.
29.
by
much
reasoning
,
the
uprightness
in
which
God
created
him
.
But
when
God
speaks
to
us
by
simple
and
unlearned
laiks
,
we
cannot
suspect
them
,
as
we
would
suspect
the
Learned
,
that
they
feed
us
with
their
studied
speculations
or
the
prejudices
they
have
drunk
in
at
Schools
and
drawn
from
the
works
of
Men
;
and
repeat
to
us
the
songs
their
Teachers
have
taught
them
to
sing
.
The
Person
who
speaks
here
is
without
study
,
even
without
reading
and
which
is
more
,
without
meditation
:
Search
a
little
to
find
out
the
source
of
this
fountain
,
and
to
understand
well
what
Master
could
have
instructed
her
;
it
could
neither
be
Man
,
the
Devil
nor
Nature
.
But
the
thing
which
you
ought
most
to
observe
,
that
you
have
no
regard
to
the
conduct
of
Men.
I
mean
that
you
do
not
imagine
that
the
Truth
,
much
less
Salvation
depends
upon
them
,
their
Opinions
,
Orders
,
Directions
,
Submission
,
or
that
it
is
tied
to
them
by
a
necessary
bond
,
since
it
has
no
essential
union
but
with
God
alone
,
and
may
be
forsaken
by
all
men
,
if
they
will
,
as
any
man
may
,
and
too
many
actually
do
.
This
unhappy
prejudice
has
ruined
the
Christian
Church
,
who
imagin'd
that
she
could
not
possibly
fall
after
she
had
establish'd
her self
upon
the
authority
of
certain
particular
Persons
,
human
Successions
,
outward
Assemblies
,
and
other
Circumstances
that
are
not
at
all
inconsistent
with
the
Spirit
of
Error
.
It
is
certain
there
are
few
Christians
and
even
few
Catholicks
,
who
do
not
see
that
the
Church
is
extreamly
fallen
away
and
corrupted
.
But
the
Learned
have
found
out
a
distinction
to
charm
this
evil
.
They
say
,
that
tho'
the
Church
may
fall
into
a
moral
corruption
and
be
guilty
of
back
sliding
from
the
practice
of
a
Christian
life
,
she
is
still
infallible
and
incorruptible
in
matters
of
Faith
.
It
is
much
to
be
feared
,
that
this
distinction
serves
rather
to
flatter
the
Spirit
of
pride
than
promote
that
of
Humility
,
which
is
the
Spirit
of
the
Gospel
,
and
that
it
proceeds
rather
from
human
interest
,
which
prepossesses
and
darkens
even
the
best
minds
,
than
from
an
enlightned
charity
which
designs
to
excuse
the
evils
of
the
Church
as
far
as
Truth
permits
.
May
not
those
who
have
made
this
distinction
perceive
they
are
so
far
from
excusing
the
Church
or
lessening
the
guilt
of
her
fall
,
that
they
render
her
guilty
of
the
fall
of
Devils
;
whereas
her
Adversaries
pretend
only
to
hold
her
fallible
after
a
manner
conformable
to
human
infirmity
?
It
seems
they
contradict
themselves
in
this
distraction
,
for
can
that
which
has
no
faith
be
incorruptible
as
to
faith
?
and
that
which
is
not
only
destitute
of
the
works
of
Faith
,
but
whose
works
are
corrupted
and
consequently
opposite
to
those
of
Faith
,
can
that
have
Faith
?
[
f
](A28890-e2540-b)
f
Jam.
2.
18.
Shew
me
,
says
the
Apostle
,
Shew
me
the
faith
of
which
thou
boastest
without
thy
works
,
and
I
will
shew
thee
the
faith
,
which
I
possess
by
my
works
:
Treating
the
Man
as
[
g
](A28890-e2570-b)
g
Jam.
2.
20.
vain
and
empty
,
who
would
give
way
to
such
thoughts
:
What
then
would
he
have
said
of
those
who
maintain
that
one
may
be
not
only
destitute
of
works
,
but
that
even
his
works
may
be
evil
,
and
habitually
evil
,
or
which
is
the
same
thing
,
that
his
Manners
may
be
corrupted
,
and
that
nevertheless
he
might
be
infallibly
possessed
with
the
purity
of
the
true
Faith
!
But
it
may
be
they
understand
by
Faith
,
Speculations
,
Notions
,
the
knowledge
of
spiritual
Things
;
but
St.
James
reckons
those
things
when
they
are
alone
and
barren
to
be
a
diobolical
Faith
,
since
he
expresly
ascribes
it
[
h
](A28890-e2590-b)
h
Jam.
2.
19.
to
the
Devil
.
And
how
can
this
diminish
or
cover
the
evil
of
the
Church
,
that
tho'
her
Manners
are
corrupted
,
she
has
nevertheless
with
an
infallible
certainty
the
knowledge
of
Divine
things
,
and
the
decerning
of
Truth
and
Falshood
,
of
good
and
evil
:
This
would
be
rather
to
make
her
fall
equal
to
that
of
the
Devil
,
to
make
her
sin
with
knowledge
in
the
midst
of
her
light
and
against
it
.
Those
who
assert
this
Opinion
,
represent
her
without
conscience
,
render
her
more
odious
to
God
and
Men
,
more
devilish
,
and
condemn
her
to
a
place
in
Hell
far
below
the
Infidels
,
rather
than
if
they
should
say
,
that
her
Morals
are
or
have
been
Corrupted
,
for
her
being
mistaken
in
her
Knowledge
,
and
believing
that
to
be
good
and
true
which
is
not
really
so
;
since
't
is
certainly
a
less
evil
,
and
a
less
fall
to
sin
thro'
ignorance
and
error
,
than
to
do
it
against
the
knowledge
of
the
truth
.
To
pretend
to
infallibility
in
the
knowledge
of
the
Truth
,
while
at
the
same
time
it
appears
by
her
actions
and
her
own
confession
that
she
is
corrupted
in
the
practice
of
a
Christian
life
,
would
be
to
make
a
profession
of
sinning
against
the
Holy
Ghost
,
and
renouncing
of
conscience
;
which
St.
Paul
says
,
cannot
be
done
without
making
shipwrack
of
the
faith
.
[
i
](A28890-e2630-b)
i
Tim.
1.
9.
So
that
by
this
excuse
they
equally
prove
that
she
is
fallen
into
a
greater
estrangment
from
God
than
that
which
they
would
excuse
,
and
that
at
the
same
time
she
is
destitute
of
true
Faith
and
the
knowledge
of
the
Truth
,
and
seiz'd
with
a
malady
of
presumption
,
which
puts
me
in
mind
of
that
for
which
St.
Paul
assures
the
Roman
Church
,
in
the
Epistle
which
he
wrote
to
her
[
k
](A28890-e2660-b)
k
Rom.
9.
20
,
21
,
22.
that
she
shall
be
cut
off
,
if
she
suffer
her self
to
be
led
into
it
.
In
the
mean
time
't
is
thro'
this
prejudice
that
they
shut
their
Ears
against
the
▪
Truth
that
reproves
them
,
and
that
they
reject
the
remedies
tho'
they
are
not
ignorant
of
their
disease
,
putting
themselves
in
a
condition
,
that
resembles
the
state
of
Babylon
,
of
which
the
Prophet
speaks
,
[
l
](A28890-e2690-b)
l
Jer.
51.
9.
we
would
have
healed
Babylon
,
but
she
is
not
healed
;
forsake
her
,
and
let
us
go
every
one
into
his
own
country
:
for
her
judgment
reacheth
unto
heaven
,
and
is
lifted
up
even
unto
the
skie
.
Do
not
you
likewise
render
your self
uncurable
,
dear
Reader
,
by
admitting
of
such
prejudices
,
and
suffering
them
to
blind
you
so
far
as
to
make
you
reject
the
Heavenly
remedies
,
which
God
offers
you
at
present
by
the
hand
of
a
Maid
without
human
instruction
,
and
who
reproves
the
abuses
of
that
Society
which
they
call
the
Church
,
how
powerfully
soever
they
are
authoriz'd
and
favour'd
by
great
Persons
,
to
whom
they
are
also
favourable
according
to
the
interest
of
this
World
;
which
she
does
not
out
of
a
principle
of
partiality
and
private
malice
,
as
they
are
supposed
to
have
done
who
have
left
the
Church
of
Rome
,
since
she
never
withdrew
from
it
,
and
much
less
did
she
list
her self
into
any
other
particular
Sect
,
but
disapprov'd
them
all
,
and
discover'd
their
abuses
in
her
other
Writings
with
as
much
freedom
as
in
this
she
has
done
those
of
the
Roman
Church
,
and
in
the
general
of
all
Christians
.
This
is
one
of
her
first
Works
,
which
she
wrote
at
a
time
when
she
was
not
acquainted
with
those
who
differ
in
Opinion
from
the
Roman
Catholicks
.
The
first
part
which
is
now
communicated
,
was
published
some
years
ago
in
Dutch
:
Since
I
have
had
the
happiness
to
see
in
Manuscript
the
other
two
Parts
,
which
in
my
opinion
are
more
admirable
than
this
;
I
can
indeed
say
,
that
I
never
met
with
more
extraordinary
,
more
convincing
,
edifying
and
moving
Truths
,
than
those
which
are
in
this
Divine
piece
,
particularly
in
the
two
following
Parts
and
especially
in
the
last
,
to
incite
us
to
resign
our selves
entirly
to
the
guidance
and
direction
of
God
.
I
cannot
reflect
upon
the
wonders
I
have
seen
in
these
Treatises
,
without
crying
out
with
amasement
,
what
other
Master
than
thou
,
O
Holy
and
Adorable
Spirit
of
my
God
,
could
be
the
Author
of
this
most
Divine
Light
!
O
most
Holy
and
Almighty
God
,
there
is
none
but
thee
that
could
so
powerfully
draw
thy
Creatures
to
so
holy
and
pure
an
end
!
And
the
first
essays
of
such
a
Master
by
the
weakest
instruments
are
as
perfect
Master-pieces
as
the
most
finish'd
works
of
others
!
for
I
can
truly
say
,
that
I
have
felt
as
much
and
even
more
strength
and
moving
force
in
these
first
works
,
than
in
her
last
productions
.
And
I
cannot
comprehend
how
it
is
possible
for
any
Man
to
resist
such
holy
Truths
,
without
declaring
openly
for
the
Devil
,
and
undertaking
the
defence
of
Vice
and
Lying
.
There
are
none
in
my
opinion
but
the
Devil
,
and
those
who
are
resolv'd
to
be
his
slaves
,
and
the
protectors
of
Sin
and
Iniquity
,
that
can
hate
or
oppose
this
Light
.
For
as
for
those
who
have
still
some
remainders
of
good
desires
in
their
hearts
whatsoever
Errors
they
maintain
,
and
with
whatsoever
vices
they
may
be
defiled
,
it
is
impossible
for
them
to
hate
those
Divine
Truths
,
and
much
less
the
person
by
whom
they
are
communicated
to
us
,
or
raise
persecution
against
her
.
Since
they
are
so
far
from
receiving
an
injury
by
them
,
that
they
have
a
far
opportunity
of
delivering
themselves
from
the
most
dangerous
Evils
and
to
embrace
the
advantage
of
a
lasting
felicity
.
There
is
a
vast
difference
betwixt
representing
and
doing
Evil
,
betwixt
admonishing
one
of
his
sickness
and
causing
his
distemper
.
Such
a
warning
is
rather
a
means
to
make
him
to
look
out
for
a
remedy
,
and
when
at
the
same
time
the
most
proper
remedies
are
presented
to
him
,
it
is
the
highest
obligation
that
can
be
laid
upon
him
,
especially
in
matters
of
eternal
importance
.
And
yet
O
blind
and
perverse
World
!
it
is
your
usual
custom
to
wish
evil
to
those
who
would
deliver
you
from
your
misery
,
and
to
requite
their
Kindness
with
base
and
cruel
persecutions
,
as
it
appears
manifestly
from
the
fate
and
experience
of
the
true
benefactours
of
Mankind
,
the
Holy
Prophet
the
Son
of
God
himself
,
and
all
his
beloved
Disciples
and
Messengers
,
who
had
no
other
design
than
to
procure
the
Light
and
Salvation
of
the
World
.
This
Messenger
of
God
did
often
meet
with
the
same
treatment
,
as
well
as
the
late
Mr.
De
Cort
,
who
discovering
too
open
a
zeal
for
the
publication
of
this
Work
,
was
prevented
from
accomplishing
that
design
by
a
Death
,
that
was
procured
by
contrivances
no
less
secret
than
criminal
;
concerning
which
I
may
justly
use
the
words
of
the
Prohpet
Jeremiah
,
[
m
](A28890-e2780-b)
m
Jer.
7.
19.
I
was
like
a
lamb
,
or
an
ox
that
was
brought
to
the
slaughter
;
and
I
knew
not
that
they
had
devised
devices
against
me
,
saying
let
us
destroy
(
or
poyson
)
the
tree
with
the
fruit
thereof
,
and
let
us
cut
him
off
from
the
land
of
the
living
,
that
his
name
may
be
no
more
remembred
.
For
Sinners
cannot
endure
that
a
good
Person
should
by
declaring
the
Truth
,
deprive
them
of
the
pretexts
,
which
they
use
to
enjoy
their
darling
Sins
with
peace
and
security
.
And
the
wise
are
loath
to
see
their
Wisdom
confounded
,
when
they
have
once
given
way
in
their
hearts
to
that
proud
conceit
of
being
infallible
when
they
are
Assembled
in
a
Body
.
As
the
Church
was
heretofore
deluded
by
a
Spirit
of
presumption
in
the
days
of
the
Prophets
,
who
were
persecuted
under
pretext
that
the
Priests
,
the
Learned
,
the
Doctors
and
Pastors
,
whose
failing
as
well
as
the
Errors
of
the
whole
Church
were
expos'd
by
the
Prophets
,
were
infalliable
in
the
possession
and
in
the
interpretation
of
the
Law
of
God
,
and
their
Determinations
and
Counsels
concerning
Divine
things
.
Come
,
said
they
,
and
let
[
n
](A28890-e2810-b)
n
Jer
1.
8.
19.
us
devise
devices
against
Jeremiah
,
for
the
land
shall
not
perish
from
the
priest
,
nor
counsel
from
the
wise
,
nor
the
word
from
the
Prophet
:
come
and
let
us
smite
him
with
the
Tongue
,
and
let
us
not
give
heed
to
any
of
his
words
.
But
God
has
quite
other
Designs
,
(
the
Lord
has
said
according
to
the
declaration
of
an
other
Prophet
)
[
o
](A28890-e2830-b)
o
Isa.
29.
13
,
14.
Forasmuch
as
this
people
draw
near
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
have
removed
their
heart
far
from
me
,
and
their
fear
and
worship
of
me
is
nothing
but
formality
,
and
taught
by
the
precept
of
men
:
therefore
behold
,
I
will
proceed
to
do
a
marvellous
work
,
their
wise
men
shall
perish
,
and
the
understanding
of
their
prudent
shall
be
hid
.
This
is
an
unavoidable
judgment
,
which
they
must
resolve
to
undergoe
,
and
their
resistance
will
only
serve
to
make
them
be
more
entirely
crusht
by
the
powerful
hand
of
God
.
This
will
be
to
the
little
ones
and
to
the
simple
matter
of
joy
and
gladness
,
and
they
shall
sing
praises
unto
the
Spirit
of
God
whom
Jesus
Christ
shall
send
to
possess
the
place
of
that
human
and
diabodical
Spirit
,
which
he
will
extripate
[
p
](A28890-e2860-b)
p
18.
26.
blessed
be
he
that
cometh
in
the
name
of
the
Lord
.
If
you
have
a
sincere
desire
to
be
of
the
Number
of
these
little
and
simple
ones
,
you
will
easily
perceive
by
the
Divine
Light
that
is
communicated
to
you
,
that
God
begins
to
fulfill
his
word
as
well
as
the
desire
that
we
profess
to
have
in
that
Prayer
of
the
Church
,
come
lovely
Spirit
,
and
renew
the
Earth
.
You
will
afterwards
be
more
fully
convinc'd
of
this
Truth
by
other
works
of
this
nature
.
This
is
faithfully
and
sincerely
communicated
to
you
according
to
the
Manuscript
of
the
late
Mr.
De
Cort
,
who
nourisht
his
Soul
with
these
Truths
,
by
which
he
had
been
regenerated
to
God
,
and
incited
to
renounce
the
Vanities
of
this
World
.
I
have
neither
added
nor
substracted
any
thing
from
it
,
except
some
words
at
the
top
of
the
Pages
,
and
before
the
Conferences
,
to
serve
for
an
Abridgment
of
the
matter
,
and
a
help
to
the
memory
of
the
Reader
;
I
began
also
to
quote
the
passages
of
the
Holy
Scripture
,
to
shew
that
their
is
an
entire
conformity
,
not
only
of
the
Doctrin
,
Words
,
and
Sentiments
,
but
even
of
the
Life
,
Conduct
,
Actions
,
and
other
Accidents
of
this
Maid
,
with
those
who
were
heretofore
unquestionably
enlightn'd
and
govern'd
by
the
Holy
Spirit
.
But
since
the
prosecution
of
that
Design
would
have
required
a
great
deal
of
time
,
and
since
it
may
be
probably
supposed
that
most
Readers
will
not
give
themselves
the
trouble
of
searching
and
examining
so
great
a
number
of
passages
;
it
was
thought
sufficient
to
illustrate
the
first
Conference
with
all
the
particular
Quotations
,
as
a
sample
of
that
absolute
uniformity
with
the
Spirit
of
God
and
his
direction
,
which
might
have
been
easily
carried
on
throughout
the
whole
Work
:
And
in
the
remaining
part
of
the
Book
you
will
only
find
the
most
necessary
passages
cited
,
or
those
which
have
most
manifest
relation
to
the
Text.
God
grant
,
Beloved
Reaader
that
you
may
reap
from
this
Work
an
Advantage
,
which
may
dispose
thy
Soul
to
become
a
Child
of
his
Grace
,
and
to
receive
his
Holy
Spirit
.
This
is
the
hearty
and
earnest
desire
of
P.
P.
P.
THE
PREFACE
OF
Monsieur
de
Cort
▪
TO
THE
READER
.
Friendly
Reader
,
I
Here
present
you
with
an
Account
of
what
befel
me
in
a
Voyage
I
made
to
a
far
Country
,
to
come
to
which
I
travelled
above
a
Year
,
accompanied
with
several
of
my
own
Country-men
,
who
with
me
were
Eye-witnesses
of
our
meeting
by
the
way
with
a
Pilgrimess
,
who
spoke
to
us
admirable
and
amazing
Things
,
that
are
capable
of
converting
unto
God
all
those
who
shall
read
or
hear
the
hidden
Secrets
of
the
Righteousness
and
Mercy
of
God
,
and
the
Blindness
of
Men
,
and
the
Power
which
the
Devil
at
present
has
over
them
.
The
Thing
is
as
profitable
as
astonishing
;
for
it
has
never
been
conceived
or
comprehended
by
any
humane
Wit.
It
must
needs
proceed
from
a
divine
Understanding
,
and
it
must
needs
be
a
Celestial
or
Terrestrial
Angel
;
for
neither
Philosophy
nor
Theology
could
ever
teach
me
the
Things
which
this
Pilgrimess
taught
me
in
the
small
time
wherein
I
travelled
with
her
,
but
in
a
way
so
simple
and
so
unaffected
,
that
all
her
Words
did
pierce
my
Heart
and
enlighten
my
Understanding
,
working
in
my
Soul
Joy
and
Compunction
together
.
I
was
at
first
quite
transported
beside
my self
,
and
I
thought
all
my
Understanding
was
renvers'd
while
I
heard
her
first
Discourses
,
being
of
Opinion
that
the
Words
of
Jesus
Christ
were
fulfilled
,
in
that
he
says
[
I
will
destroy
the
Wisdom
of
the
Wise
,
and
abolish
the
Prudence
of
the
Prudent
]
for
of
necessity
all
Men
,
how
knowing
and
learned
soever
they
be
,
must
be
struck
dumb
and
confounded
by
the
simple
Wisdom
of
this
Pilgrimess
;
and
I
took
it
for
a
singular
Mercy
of
God
that
he
was
pleased
yet
to
declare
his
Secrets
to
any
of
his
Servants
,
wishing
for
the
Memory
of
an
Angel
that
I
might
be
able
to
declare
all
that
I
heard
of
this
Pilgrimess
,
since
nothing
proceeded
from
her
Mouth
which
was
not
profitable
,
and
most
enlightning
,
very
convincing
and
powerful
,
capable
of
converting
the
most
hardned
Hearts
and
obstinate
Sinners
.
But
I
must
yield
to
my
Weakness
,
not
being
able
to
declare
any
other
thing
but
what
my
Memory
shall
furnish
me
with
,
being
helped
by
some
Remarks
which
I
made
when
I
had
the
conveniency
of
Writing
.
I
entreat
the
Reader
that
in
this
Narrative
he
may
not
seek
for
Ornament
of
Language
,
nor
Philosophical
Discourses
,
but
the
naked
simple
Truth
,
since
God
makes
use
of
weak
Things
to
confound
the
strong
.
I
will
not
at
all
disguise
or
adorn
her
Language
,
fearing
to
oppose
the
Designs
which
God
has
to
manifest
to
all
the
World
,
that
he
reveals
his
Secrets
to
Babes
,
and
that
he
resists
the
mighty
and
the
proud
Ones
of
the
Earth
,
from
whom
he
conceals
and
hides
his
Secrets
and
Wonders
.
For
this
Reason
we
have
ground
to
say
with
S.
Augustin
,
[
The
Ignorant
and
the
Vnlearned
take
Heaven
by
force
,
and
we
with
all
our
Sciences
continue
drown'd
in
earthly
Affections
:
Are
we
ashamed
to
follow
them
because
they
have
out-run
us
?
We
ought
rather
to
be
ashamed
not
to
follow
them
.
]
And
to
add
here
also
the
Words
which
the
Pilgrims
of
Emaus
said
one
to
another
,
when
they
remembred
what
Jesus
Christ
had
spoken
to
them
by
the
way
,
while
he
explained
to
them
the
Holy
Scriptures
,
to
wit
[
Was
not
our
Heart
on
fire
,
and
did
it
not
burn
within
us
when
he
spoke
to
us
in
the
way
,
and
opened
unto
us
the
Holy
Scriptures
?
This
Pilgrimess
in
speaking
to
us
must
certainly
be
animated
with
the
same
Spirit
with
which
our
Saviour
was
;
for
each
of
us
felt
his
Heart
to
burn
by
her
powerful
Words
,
which
did
gently
beget
in
our
Souls
a
Contempt
of
created
Things
,
and
a
Love
of
Things
eternal
,
enlightning
our
Understandings
by
Truths
so
clear
,
that
they
could
not
proceed
from
any
other
than
from
the
Father
of
all
Lights
.
She
told
us
Things
unheard
of
,
so
marvellous
and
sublime
,
that
we
often
remained
quite
lost
with
admiration
,
for
we
had
never
heard
such
Things
.
She
explained
likewise
the
Holy
Scriptures
so
perfectly
,
that
none
of
the
holy
Fathers
have
ever
so
done
,
nor
any
Body
since
the
Creation
of
the
World
.
That
which
did
most
astonish
us
,
was
,
That
she
told
us
she
had
never
read
nor
learn'd
them
of
any
Body
.
She
knew
also
the
secret
Thoughts
of
the
Hearts
of
many
:
For
a
proof
of
which
she
told
us
Things
so
particular
about
our
own
inward
State
,
that
neither
Men
nor
Devils
could
ever
know
them
.
Which
befel
us
many
times
;
for
she
warned
us
of
divers
Mischiefs
hid
under
a
Mask
of
Piety
,
saying
[
That
we
were
fallen
into
the
dangerous
Times
foretold
by
Jesus
Christ
,
wherein
many
call
themselves
Christians
and
his
Disciples
,
who
nevertheless
are
of
the
Synagogue
of
Satan
,
who
call
themselves
the
Priests
of
God
,
the
Confessors
and
Guides
of
Souls
,
while
they
adhere
unto
the
Devil
by
express
Covenant
:
That
these
do
seduce
many
by
false
appearances
;
and
that
even
those
who
have
resolved
to
follow
God
are
deceived
by
these
false
Prophets
,
who
deceive
even
the
Elect
under
a
colour
of
Holiness
and
Devotion
;
that
all
the
World
was
now
full
of
such
Guids
.
]
Which
at
first
did
a
little
stumble
us
,
for
we
could
not
be
enclined
to
believe
that
so
many
People
in
Christendom
,
even
Priests
and
religious
Persons
,
were
bound
unto
the
Devil
by
express
Covenant
.
We
ask'd
her
for
what
reason
we
ought
to
believe
a
thing
so
abominable
?
For
it
was
always
best
to
have
a
good
Opinion
of
our
Neighbour
,
until
the
contrary
were
manifest
.
[
She
says
,
Gentlemen
,
it
is
meet
in
the
general
that
you
entertain
in
your
Minds
a
pious
Belief
that
every
one
is
better
than
your selves
;
but
if
you
piously
believe
,
in
particular
,
that
all
the
Persons
with
whom
you
converse
are
good
,
you
are
undone
.
It
is
more
needful
for
you
to
discover
the
Evil
which
they
have
hid
within
them
,
than
their
Good
,
which
will
advantage
you
nothing
;
but
their
Evil
may
greatly
hurt
you
,
when
it
is
unknown
to
you
;
for
you
cannot
beware
of
it
while
you
do
not
know
it
,
or
at
least
are
in
doubt
of
it
.
It
is
with
this
pious
Belief
that
the
Good
are
entrapp'd
by
Satan
,
who
would
never
follow
the
Ill
which
is
manifest
:
But
that
which
is
hid
under
Good
is
much
more
dangerous
.
You
are
free
,
Gentlemen
,
to
believe
of
this
what
you
please
:
For
my
part
,
I
declare
only
what
I
learn
in
my
inward
Conversation
with
God
.
I
have
many
other
Secrets
to
declare
,
but
methinks
you
are
too
scrupulous
to
hear
them
.
I
will
speak
no
more
than
you
please
.
I
know
very
well
how
to
hold
my
peace
if
my
Words
offend
you
,
or
do
not
at
all
profit
you
.
Nevertheless
,
I
tell
you
in
Truth
,
that
if
these
Evils
be
not
made
▪
manifest
to
the
World
,
all
Men
are
in
danger
of
perishing
:
For
very
shortly
the
Plagues
of
God
will
fall
upon
Christians
,
and
if
Men
will
not
believe
that
they
have
thus
forsaken
God
to
join
themselves
unto
the
Devil
,
the
most
perfect
will
blaspheme
against
the
same
God
who
shall
afflict
them
with
divers
Chastisements
,
such
as
the
like
have
never
yet
fallen
out
.
She
said
as
in
a
Spirit
of
Fury
,
God
would
be
very
unjust
to
exercise
so
much
Rigour
against
the
Christians
,
if
they
were
as
good
as
you
believe
them
,
or
would
think
them
to
be
:
It
were
better
for
us
to
separate
,
for
your
Thoughts
are
altogether
different
from
mine
.
Go
,
Gentlemen
,
pursue
your
way
:
For
my
part
I
love
rather
to
walk
alone
,
and
not
to
speak
to
you
any
more
,
keeping
my
Secrets
for
my self
;
I
never
spoke
so
openly
of
these
Things
.
]
This
so
rough
and
confident
Answer
did
inflame
our
desire
to
speak
to
her
the
more
,
that
we
might
discover
some
other
Thing
;
knowing
well
,
that
it
is
against
the
timerousness
of
the
Feminine
Sex
to
do
and
speak
so
positively
,
to
Persons
of
Learning
and
Authority
,
as
all
of
us
were
;
nevertheless
,
like
a
strong
Woman
,
who
would
place
her
Confidence
in
God
alone
,
she
answers
us
without
fear
,
making
appear
sufficiently
that
she
neither
desired
our
Friendship
nor
our
Company
,
no
more
than
our
Approbation
,
but
with
a
generous
Contempt
she
walked
without
any
humane
Respect
,
testifying
abundantly
that
she
sought
for
nothing
upon
Earth
,
and
that
she
feared
no
other
Thing
but
God
.
Which
we
remarked
sufficiently
during
the
whole
time
of
our
Voyage
,
having
never
perceived
her
to
baulk
a
word
to
please
any
Body
,
keeping
always
to
the
strait
Truth
,
as
well
in
small
Things
as
in
great
.
Her
Spirit
was
firm
and
constant
,
always
present
to
it self
,
we
never
saw
her
wandring
nor
distracted
:
She
had
a
Judgment
so
just
and
equitable
,
that
she
could
not
suffer
the
least
Injustice
,
tho'
it
had
been
in
her
own
favour
.
This
streight
Judgment
was
always
blind
,
without
respecting
either
her
Friends
or
Enemies
,
her
Honour
or
Reproach
,
her
Ease
or
Trouble
,
her
Hurt
or
Profit
:
In
fine
,
we
always
discovered
in
her
a
perfect
streightness
on
all
sorts
of
Rencounters
,
and
a
Truth
so
firm
,
that
never
one
Word
did
contradict
another
in
so
long
a
space
of
time
and
amidst
so
many
different
Discourses
and
Subjects
.
She
spoke
very
little
unask'd
;
and
answer'd
our
Demands
so
effectually
,
that
often
we
remained
mute
and
without
Reply
in
very
sublime
Things
,
being
oblig'd
to
acknowledge
,
that
the
Wisdom
infused
by
God
does
far
surpass
all
the
Wisdom
of
Men.
But
it
is
no
wonder
that
God
did
communicate
himself
to
this
Soul
,
for
she
desired
no
other
Communication
nor
Contentment
,
but
only
what
she
found
with
her
God
:
For
if
we
were
about
to
tell
her
some
News
even
of
pious
Matters
,
she
begg'd
we
would
not
speak
of
them
to
her
,
saying
,
that
they
were
nothing
but
Distractions
:
And
when
we
entred
into
any
strange
Towns
,
where
she
had
never
been
,
she
took
no
notice
of
any
thing
in
them
.
For
having
one
Day
entred
into
a
Town
,
and
abode
there
for
three
Days
,
after
we
came
out
of
it
,
I
would
needs
speak
of
the
fine
Church
that
was
there
:
She
said
,
Is
there
a
Church
there
?
Truly
I
did
not
see
it
.
Thus
in
whatsoever
place
she
was
,
she
continued
always
in
her
Recollection
.
We
saw
her
often
in
Rencounters
,
where
she
met
with
Affronts
and
Contempt
;
and
on
other
Occasions
where
she
received
Praises
,
she
never
changed
her
Countenance
,
receiving
Contempt
without
Trouble
,
and
Praises
without
pleasure
:
She
shewed
some
Discontent
when
any
Gift
was
offered
her
,
or
when
we
would
have
rendered
her
any
Service
,
which
she
would
never
accept
of
,
except
in
case
of
Necessity
or
Sickness
.
We
perceived
her
always
of
a
joyful
Countenance
,
but
never
to
delight
her self
in
any
earthly
:
Thing
that
might
give
her
Joy
.
In
short
,
we
may
all
truly
affirm
,
that
we
never
observed
in
her
any
Vice
,
Sin
,
or
any
weakness
of
Spirit
,
but
a
perfect
and
solid
Vertue
,
surpassing
natural
and
humane
Strength
;
which
made
us
say
,
that
her
Life
was
altogether
miraculous
,
as
if
Adam
had
never
sin'd
in
her
.
This
we
do
not
speak
lightly
,
but
after
much
proof
and
experience
by
so
constant
and
familiar
a
Conversation
,
of
so
long
continuance
,
travelling
with
her
Night
and
Day
,
amidst
Ease
and
Trouble
,
Want
and
Abundance
,
and
so
many
other
Occasions
which
are
to
be
met
with
in
Traveling
,
of
observing
a
Person
exactly
in
all
her
Manners
,
where
nothing
can
remain
unknown
or
counterfeited
,
coming
under
the
Eye
and
Judgment
of
Persons
of
Learning
and
Judgment
as
this
Pilgrimess
has
done
,
who
assuredly
was
sent
to
us
from
God
,
to
manifest
us
his
Secrets
and
his
Wonders
.
This
is
an
Instance
of
his
great
Mercy
,
that
in
the
midst
of
so
gross
universal
Darkness
,
as
is
at
present
in
the
World
,
God
has
vouchsafed
yet
to
send
us
such
a
Light
,
capable
of
enlightning
the
whole
World
,
at
least
all
those
who
will
receive
it
:
For
no
Body
can
seriously
read
or
hear
the
Discourses
of
this
▪
Pilgrimess
without
discovering
the
state
of
his
own
Conscience
,
and
also
the
poor
Estate
into
which
Christendom
has
now
fallen
,
the
blindness
of
Men
,
and
the
hazard
of
their
Salvation
.
She
shews
clearly
that
we
live
now
in
the
last
Times
;
that
this
is
the
Reign
of
Antichrist
;
that
he
has
almost
full
Dominion
over
all
Men
;
that
his
Kingdom
will
very
shortly
be
at
an
end
.
She
does
not
draw
her
Discourses
from
imaginary
Things
,
nor
from
fine
Speculations
invented
by
Philosophical
or
Poetical
Reasonings
;
but
in
a
Reasoning
so
firm
and
constant
,
that
she
seems
to
possess
in
her
Nature
the
Abridgment
of
all
the
Sciences
of
Men
together
,
with
Truths
so
convincing
,
so
clear
and
eloquent
,
capable
of
engaging
every
good
Understanding
to
an
infallible
Belief
,
though
her
Stile
is
always
simple
and
sincere
.
She
spoke
[
Of
Extasies
and
Ravishments
(
which
the
Devout
esteem
Vertues
)
as
great
Imperfections
and
Weaknesses
for
Souls
establish'd
in
Vertue
,
which
consists
only
in
Righteousness
and
Truth
,
and
Faith
,
saying
,
that
all
the
rest
were
nothing
but
amusements
,
on
which
a
Soul
establish'd
in
the
Love
of
God
will
never
rest
.
She
told
us
such
high
Mysteries
of
our
Faith
,
as
never
any
has
attain'd
to
so
clear
Understanding
of
them
.
She
spoke
of
Judgment
quite
after
another
manner
than
all
the
Authors
who
ever
wrote
upon
this
Subject
,
and
yet
with
such
clearness
,
that
every
Mind
would
be
ravish'd
at
it
with
pleasure
and
astonishment
.
She
knew
Things
to
come
;
and
did
not
foretel
them
but
by
way
of
supposition
,
or
related
them
as
if
she
had
dream'd
them
.
We
found
divers
times
that
she
could
tell
what
past
in
her
absence
,
and
how
our
Souls
behav'd
themselves
towards
God
.
She
made
no
reckoning
of
all
these
extraordinary
Graces
;
saying
,
That
they
gave
nothing
to
the
Soul
which
possesses
them
;
that
neither
Miracles
nor
Gifts
of
Prophecy
were
necessary
to
our
Salvation
;
that
one
might
have
them
and
yet
be
damned
;
that
all
our
Happiness
consists
in
possessing
in
our
Souls
the
Love
of
God
,
which
is
true
Charity
;
that
other
Gifts
are
accidental
;
that
the
Wicked
may
indeed
work
Miracles
and
have
the
Gifts
of
Prophecy
,
when
it
pleases
God
;
that
the
Devils
themselves
do
frequently
Things
altogether
miraculous
,
and
foretel
likewise
Things
to
come
.
In
short
,
this
illuminated
Soul
desired
nothing
but
what
was
solid
and
perfect
,
rejecting
even
a
great
many
particularities
which
are
mention'd
in
the
Life
of
some
Saints
,
saying
,
That
either
they
had
Imperfections
among
their
Vertues
,
or
rather
that
they
who
wrote
their
Lives
were
not
endowed
with
the
holy
Spirit
to
discern
true
Vertue
from
natural
Weaknesses
;
that
God
was
not
visible
to
the
Eyes
of
the
Body
;
that
our
Imagination
may
frame
many
Visions
of
divers
Figures
;
and
that
the
Devil
mingles
himself
always
in
things
sensible
to
our
Gust
and
to
our
natural
Senses
;
that
there
are
great
Cheats
among
Persons
who
make
Profession
of
a
spiritual
Life
;
that
the
Devil
slips
in
there
as
an
Angel
of
Light
;
and
that
he
who
does
not
force
himself
to
overcome
his
natural
▪
Inclinations
,
can
never
come
to
live
Christianly
;
that
all
that
is
of
Nature
,
is
not
of
Grace
;
that
to
live
a
Christian
one
must
live
supernaturally
;
that
our
Soul
is
a
Spirit
;
that
God
does
not
communicate
himself
unto
it
but
in
Spirit
and
in
Truth
;
]
That
there
are
none
but
Souls
purified
from
themselves
and
from
all
earthly
Objects
who
hear
the
Voice
of
God
;
that
the
Cares
of
ones
Health
,
of
his
Honour
and
of
his
Wealth
,
are
great
hindrances
to
the
receiving
of
divine
Notices
,
which
are
formed
by
the
sole
motion
of
the
Soul
,
which
receives
and
understands
them
according
as
it
is
stript
of
it self
.
In
short
,
this
divine
Soul
told
us
so
many
Secrets
of
the
mystical
and
inward
Life
,
that
all
our
Theology
was
too
short
and
insufficient
to
answer
her
to
so
high
Questions
,
not
only
in
Matters
of
Theology
,
but
also
in
all
other
Matters
,
according
to
the
various
Rencounters
and
Occurrences
which
fell
out
in
so
long
a
Voyage
;
so
that
one
would
have
thought
that
tho'
a
Man
had
perused
all
sorts
of
Histories
,
and
grown
old
in
the
Study
of
all
sorts
of
Sciences
,
he
could
not
know
with
such
Understanding
,
all
the
Things
which
this
Pilgrimess
told
us
.
Which
she
made
very
little
reckoning
of
,
saying
,
That
all
the
Sciences
which
do
not
serve
as
means
to
love
God
,
are
vain
,
and
frequently
the
occasion
of
our
Damnation
.
Her
Conversation
was
always
serious
;
and
when
by
chance
we
felt
into
any
unprofitable
or
indifferent
Discourse
,
she
was
silent
,
and
calmly
withdrew
,
making
appear
sufficiently
that
it
was
not
agreeable
to
her
;
and
sometimes
she
said
,
[
Discourses
which
profit
nothing
,
do
weary
and
oppress
my
Spirit
.
I
love
my
Solitude
better
,
in
which
it
re-inforces
it self
,
and
becomes
vigorous
:
And
therefore
I
entreat
you
let
me
go
alone
as
long
as
I
profit
you
in
nothing
,
and
you
will
do
me
a
pleasure
.
It
is
impossible
to
write
in
particular
the
admirable
Things
which
we
heard
of
this
Pilgrimess
:
She
told
us
so
great
Marvels
concerning
the
State
of
the
World
,
the
just
Vengeance
that
God
would
take
of
wicked
Christians
,
and
the
Mercy
which
he
would
shew
unto
the
Good
,
that
the
like
were
never
heard
of
;
and
it
would
be
hard
to
believe
them
,
if
this
did
not
come
from
the
Mouth
of
a
Soul
directly
illuminated
,
who
spoke
by
the
motion
of
the
holy
Spirit
:
So
that
we
may
say
of
her
Discourses
,
what
S.
Paul
said
of
his
Rapture
,
[
That
he
had
seen
and
heard
things
which
Eyes
had
not
seen
,
nor
Ear
heard
,
and
that
is
has
not
entred
into
the
mind
of
Man
what
God
has
prepared
for
his
Elect.
]
What
she
said
was
to
fall
out
in
the
last
Time
,
during
the
Judgment
,
and
after
the
Judgment
,
was
never
before
heard
of
nor
conceived
.
They
are
Things
which
do
ravish
all
Men
with
Fear
,
with
Joy
,
and
with
Astonishment
.
For
my
part
I
can
say
as
to
my self
,
that
the
meeting
with
this
Pilgrimess
has
withdrawn
me
from
all
sort
of
Evil
,
has
given
me
a
great
desire
of
Vertue
,
and
an
absolute
resolution
of
embracing
an
Evangelical
Life
,
having
discovered
sufficiently
by
her
Discourses
,
that
without
this
no
Body
will
be
saved
.
Her
Words
have
so
enlightened
my
Understanding
,
that
all
the
Learning
I
had
acquired
seems
to
me
as
Darkness
and
Ignorance
in
respect
of
that
divine
Wisdom
which
is
so
mercifully
poured
out
upon
the
Earth
by
the
Organ
of
a
silly
Maid
.
I
wish
that
every
one
had
seen
her
,
and
heard
her
as
I
have
done
,
and
might
receive
thereby
the
same
Operations
which
my
Soul
has
felt
;
for
I
look
upon
her
Acquaintance
as
a
greater
favour
,
than
all
the
Graces
and
Favours
which
God
has
bestowed
on
me
in
this
World
;
yea
,
even
than
my
Creation
it self
,
for
that
would
serve
me
in
little
stead
,
without
the
working
out
of
my
Salvation
,
which
would
have
been
in
great
danger
,
if
I
had
not
attain'd
to
the
knowledge
of
my Self
,
and
of
the
Designs
and
Marvels
of
God
,
which
I
have
learned
and
discovered
by
the
means
of
this
Creature
;
and
she
has
certainly
been
sent
me
as
the
only
means
of
the
perfection
of
my
Soul
,
and
of
all
those
who
will
profit
by
the
recital
of
this
Narrative
,
which
I
find
my self
obliged
to
publish
for
the
profit
of
many
.
This
is
the
true
Treasure
hid
in
the
Earth
.
He
who
shall
find
it
,
ought
to
sell
all
that
he
has
to
buy
this
Ground
,
to
the
end
he
may
discover
and
find
this
Treasure
,
and
take
it
up
with
Joy
,
as
the
most
precious
Thing
of
the
World
.
I
cannot
hinder
some
who
wish
Evil
or
are
Enemies
to
the
Truth
,
from
finding
or
pretending
something
that
is
not
agreeable
to
them
,
for
the
Light
does
always
offend
Blear-Eyes
,
who
cannot
endure
the
Light
,
and
the
Truth
which
reproves
is
never
agreeable
to
our
Senses
:
But
I
would
admonish
them
to
beware
of
reprehending
or
making
themselves
Masters
of
the
holy
Spirit
.
I
behov'd
,
for
some
time
,
to
suspend
my
Judgment
as
to
the
Belief
of
some
Points
of
Doctrin
,
for
I
had
learn'd
them
from
my
Masters
in
another
sense
;
but
since
I
have
laid
aside
all
these
Authors
who
have
written
us
their
Sentiments
,
and
fix'd
on
the
sacred
Text
of
the
holy
Scriptures
,
I
have
found
so
much
Conformity
in
them
,
with
the
Life
,
Manners
and
Words
of
this
Pilgrimess
,
that
no
Doubts
could
come
any
longer
into
my
Mind
,
and
I
could
not
,
without
betraying
my
Conscience
,
give
her
so
much
as
one
Contradiction
:
Since
that
gives
me
an
infallible
proof
,
that
this
Soul
is
truly
possest
by
the
holy
Spirit
,
who
has
brought
forth
in
her
his
Twelve
Fruits
,
his
Seven
Gifts
,
and
the
Eight
Beatitudes
which
Jesus
Christ
has
taught
.
I
should
believe
I
committed
a
great
sin
to
think
that
any
other
Thing
might
proceed
from
such
a
Source
than
what
is
Divine
;
so
much
the
rather
,
that
I
have
always
remarked
that
this
Soul
did
act
in
nothing
naturally
,
but
by
supernatural
Motives
,
never
being
moved
but
by
the
motion
of
the
holy
Spirit
:
In
confirmation
of
which
I
would
be
ready
to
spend
the
last
drop
of
my
Blood
,
to
the
end
that
none
might
reject
this
Light
,
to
love
rather
their
Darkness
,
as
Jesus
Christ
has
foretold
that
many
would
do
;
but
that
every
one
may
embrace
it
for
Salvation
,
to
the
end
we
may
altogether
enjoy
the
Kingdom
of
Jesus
Christ
,
which
is
here
so
particularly
treated
of
,
with
eternal
Joy
and
Contentment
.
Which
is
earnestly
wisht
you
,
by
Friendly
Reader
,
Your
most
affectionate
in
JESVS
CHRIST
,
Christian
de
Cort
,
Superiour
of
the
Oratory
,
and
Pastor
of
St.
John
at
Mechlin
.
At
Mechlin
,
the
10th
of
August
,
1667.
M.
A.
B.'s
Confession
of
Faith
,
which
she
presented
at
the
Court
of
Gottorp
,
to
oppose
the
Calumnies
which
the
Church-men
had
spread
,
that
they
might
raise
Suspicions
of
the
Purity
of
her
Faith
.
-
I.
I
Am
a
Christian
,
and
I
believe
all
that
a
true
Christian
ought
to
believe
.
-
II.
I
was
baptized
in
the
Catholick
Church
,
in
the
Name
of
the
Father
,
in
the
Name
of
the
Son
,
in
the
Name
of
the
Holy
Ghost
.
-
III.
I
believe
the
Twelve
Articles
of
the
Creed
or
the
Apostles
Symbol
,
and
I
do
not
doubt
of
any
one
Article
thereof
.
-
IV.
I
believe
that
Jesus
Christ
is
true
God
,
and
that
he
is
also
true
Man
,
and
that
he
is
the
Saviour
and
Redeemer
of
the
World
.
-
V.
I
believe
in
the
Gospels
,
the
holy
Prophets
,
and
all
the
holy
Scripture
,
both
of
the
Old
and
New
Testament
.
And
I
will
live
and
die
in
all
the
Points
of
this
Belief
,
which
I
protest
before
God
and
Men
,
to
all
those
whom
it
shall
concern
.
In
Testimony
whereof
I
have
signed
this
my
true
Confession
with
my
Hand
,
and
seal'd
it
with
my
Seal
.
At
Sleeswick
the
11th
of
March
,
1675.
Anthoniette
Bourignon
.
L.
S.
A
Catalogue
of
the
BOOKS
written
by
M.
A.
B.
born
at
L'Isle
in
Flanders
.
-
1.
THE
Life
of
M.
Antonia
Bourignon
.
-
2.
God's
Call
and
Men's
Refusal
;
in
2
parts
.
-
3.
Light
arisen
in
Darkness
;
in
4
parts
.
-
4.
The
Grave
of
false
Theology
driven
out
by
the
true
coming
of
the
holy
Spirit
;
in
4
parts
.
-
5.
An
Advertisement
against
the
Quakers
.
-
6.
A
Treatise
of
solid
Vertue
;
in
2
parts
.
-
7.
The
Light
of
the
World
;
in
3
parts
.
-
8.
The
Academy
of
learn'd
Divines
;
in
3
parts
.
-
9.
The
Testimony
of
the
Truth
;
in
2
parts
.
-
10.
Innocence
manifested
and
Truth
discovered
.
-
11.
The
Touchstone
.
-
12.
The
Blindness
of
Men
now
;
in
2
parts
.
-
13.
Antichrist
discovered
;
in
3
parts
.
-
14.
The
new
Heaven
and
the
new
Earth
.
-
15.
The
holy
Perspective
.
-
16.
The
last
Mercy
of
God
.
-
17.
The
renewing
of
the
Gospel
Spirit
;
in
3
parts
.
-
18.
The
Stones
of
the
New
Jerusalem
.
-
19.
The
Persecutions
of
the
Just
.
-
20.
The
Morning
Star
.
-
21.
The
Confusion
of
the
Builders
of
Babel
.
-
22.
Saving
Instructions
and
Advices
.
The
most
part
of
these
Works
are
Translated
from
the
French
into
the
Dutch
and
High
Dutch
;
the
first
part
of
Solid
Vertue
,
the
Touchstone
,
and
the
first
part
of
the
renewing
of
the
Gospel
Spirit
,
are
also
in
Latin
.
A
Table
of
the
Conferences
of
this
first
Part
of
the
Light
of
the
World
.
-
The
First
Dialogue
or
Conference
.
OF
Gods
dealing
with
A.
B.
particularly
how
he
immediately
instructed
her
from
her
Infancy
.
The
opposition
of
Men.
Of
Christian
perfection
,
and
of
the
deplorable
state
of
Christians
.
Pag.
1.
-
The
second
Conference
.
Of
the
Judgment
of
God
:
Of
the
last
times
;
and
of
the
Men
of
the
last
times
.
17.
-
The
third
Conference
.
The
methods
by
which
Christianity
has
begun
to
decay
from
the
times
of
the
Apostles
,
and
has
continued
so
to
do
to
such
a
degree
,
that
at
present
there
are
no
more
true
Christians
upon
Earth
,
to
wit
,
1.
The
admission
of
false
Brethren
.
2.
Appropriation
.
3.
Debates
.
4.
Partialities
.
5.
Scholars
.
6.
Disputes
.
7.
The
Victory
of
the
Devil
.
23.
-
The
fourth
Conference
.
Of
the
Qualities
and
Manner
of
acting
which
ought
to
have
been
in
the
Guides
of
the
Church
to
uphold
it
in
its
good
Estate
against
all
Enemies
,
and
not
give
way
to
the
Spirit
of
Antichrist
,
as
they
have
done
.
29.
-
The
Fifth
Conference
.
Of
Antichrist
,
and
how
he
reigns
over
all
in
Spirit
.
31.
-
The
sixth
Conference
.
How
outward
Worship
towards
God
,
and
the
outward
Works
of
Charity
towards
ones
Neighbour
are
corrupted
by
the
Devil
:
And
from
whence
this
power
does
proceed
.
36.
-
The
seventh
Conference
.
That
God
has
not
abandon'd
Men
,
but
Men
have
abandon'd
God
and
resisted
his
Grace
,
in
the
distribution
of
which
he
is
not
partial
.
39.
-
The
eighth
Conference
.
Of
the
Grace
of
God
:
How
it
is
given
unto
us
:
And
of
the
difficulty
of
being
Converted
.
41.
-
The
ninth
Conference
.
What
the
Church
is
,
and
of
its
corruption
.
45.
-
The
tenth
Conference
.
Of
the
Remission
of
Sins
.
Of
Confession
,
and
how
it
is
abused
.
48.
-
The
eleventh
Conference
.
Outward
Devotions
imposed
by
Men
,
are
not
of
true
Faith
Of
the
true
Church
,
which
cannot
err
in
what
it
ordains
.
The
Doctrins
of
Jesus
Christ
,
and
those
of
Men.
True
Prayer
.
52.
-
The
Twelfth
Conference
.
That
the
Conversion
of
Men
is
now
desperate
,
as
in
the
time
of
Noah
;
and
wherefore
?
59.
-
The
thirteenth
Conference
.
Of
true
Faith
according
to
the
tenour
of
the
Creed
.
Of
the
knowledge
of
God
and
of
our selves
by
the
consideration
of
his
works
.
63.
-
The
fourteenth
Conference
.
How
God
forsakes
us
,
and
how
we
forsake
him
,
by
distraction
of
Mind
,
by
which
the
Devil
does
subdue
Men
,
withdrawing
them
from
the
Love
and
Gratitude
which
they
owe
to
God
,
who
discovers
himself
most
sensibly
in
all
things
alone
Lovely
.
70.
-
The
fifteenth
Conference
.
That
God
has
never
given
unto
Man
but
only
one
essential
Commandment
,
which
is
,
that
of
his
Love
,
which
is
most
easie
and
most
agreeable
;
and
that
of
every
other
thing
,
most
vain
.
77.
-
The
sixteenth
Conference
.
Of
continual
Prayer
and
constant
Communion
with
God
,
for
which
we
were
created
:
and
how
we
are
distracted
from
it
by
the
business
of
this
World
,
and
by
the
enjoyment
of
frail
Creatures
.
82.
-
The
seventeenth
Conference
.
How
to
discern
whether
the
motions
which
press
us
to
leave
the
outward
hindrances
to
Divine
Communion
,
be
from
God
or
not
.
That
there
are
also
inward
obstacles
;
and
that
we
must
not
be
wedded
even
to
good
means
.
92.
-
The
eighteenth
Conference
.
How
we
may
attain
to
perfection
and
to
Communion
with
God
,
resigning
our selves
wholly
unto
him
,
quitting
both
humane
Wisdom
and
the
Instructions
of
others
for
a
time
.
Christians
uncapable
of
being
taught
.
They
will
be
more
desolate
than
the
Jews
.
96.
-
The
ninteenth
Conference
.
That
all
Christians
ought
to
read
the
Holy
Scripture
.
Whether
the
Church
can
err
?
Where
it
is
:
Where
not
?
101.
-
The
Twentieth
▪
Conference
.
Of
the
reading
of
the
Holy
▪
Scripture
,
and
of
the
prohibition
●f●t
▪
How
the
Church
cannot
fail
:
And
what
she
is
,
and
is
▪
not
.
104.
-
The
Twenty
first
Conference
.
Where
the
true
Church
is
▪
Where
God
is
,
How
he
speaks
unto
the
Soul
,
and
how
we
ought
to
be
disposed
for
this
Divine
Conversation
.
109.
-
The
Twenty
second
Conference
.
That
there
can
be
no
true
contentment
but
in
God
alone
.
How
to
return
thither
.
Of
Gifts
;
and
of
those
which
are
made
to
Churches
,
which
shall
perish
.
116.
-
The
Twenty
third
Conference
.
Of
the
destruction
of
the
Church
,
and
of
the
uprightness
of
God
in
his
Judgments
and
in
all
that
he
does
.
121.
-
The
Twenty
fourth
Conference
.
Of
the
enquiry
about
the
most
Holy
Trinity
,
and
of
Grace
;
and
that
even
the
Saints
themselves
are
therein
mistaken
,
none
being
infalliable
.
125.
-
The
Twenty
fifth
Conference
.
That
the
Holy
Spirit
sends
always
new
influences
;
and
that
his
Light
ought
not
to
be
bounded
,
nor
the
interpretation
of
the
Scriptures
unto
that
which
the
Holy
Fathers
have
had
in
past
times
.
128.
-
The
Twenty
sixth
Conference
.
How
and
wherefore
the
Holy
Scripture
has
in
nothing
as
yet
been
understood
in
a
perfect
Sense
,
which
is
shewn
by
new
Explications
concerning
the
Creation
of
Man
,
his
Fall
,
the
coming
of
Jesus
Christ
in
Reproach
,
and
that
in
Glory
upon
Earth
there
to
reign
eternally
.
Of
the
Glorification
of
the
Creatures
both
Animate
and
Inanimate
;
what
makes
Paradise
and
Hell
;
and
that
all
these
things
shall
be
preceeded
by
universal
Rods
and
Scourges
.
131.
-
The
Twenty
seventh
Conference
.
That
the
care
of
withdrawing
ones
self
from
Chastisements
is
yet
a
Self-Love
;
and
that
the
Communion
of
the
Soul
with
God
sufficeth
in
all
places
.
157.
-
The
Twenty
eighth
Conference
.
How
we
ought
to
pray
,
and
understand
the
Lords
Prayer
in
a
perfect
sense
,
which
respects
the
Dispositions
and
Graces
which
shall
be
granted
us
in
the
Glorious
Kingdom
of
Jesus
Christ
,
of
which
there
are
here
Marvellous
things
spoken
.
160.
-
The
Twenty
ninth
Conference
.
Of
the
signs
whereby
we
may
know
that
we
are
fallen
in
the
last
Times
;
and
that
the
World
is
Judged
,
viz.
that
Men
are
without
Righteousness
,
Truth
and
Goodness
,
before
God
;
and
that
the
execution
of
his
Plagues
,
do
already
appear
effectually
.
178.
-
The
Thirtieth
Conference
.
How
God
permits
that
Men
should
be
abandoned
to
to
the
Spirit
of
Error
.
191.
The
End
of
the
Table
of
the
Conferences
of
this
first
Part.
The
First
Part.
The
First
Conference
.
Of
Gods
dealing
with
A.
B
▪
particularly
how
he
instructed
her
immediately
from
her
Infancy
;
the
opposition
of
men
;
of
Christian
perfection
,
and
of
the
deplorable
state
of
Christian
.
AS
we
advanc'd
in
our
journey
,
still
travelling
towards
the
Sun
rising
,
being
already
more
than
half
way
,
we
perceiv'd
,
at
a
distance
,
one
walking
before
us
;
not
knowing
at
first
who
it
was
,
because
of
the
distance
,
we
remark'd
only
that
it
was
a
person
alone
,
who
desir'd
no
Company
,
but
retir'd
aside
assoon
as
any
body
approach'd
,
and
hid
herself
,
until
we
mending
our
pace
had
come
nearer
and
when
we
beheld
this
person
,
we
perceived
she
was
a
Maid
,
who
appear'd
young
enough
;
and
tho
she
was
simply
apparelled
,
she
had
notwithstanding
a
grave
and
majestick
Mien
.
We
saw
in
her
face
the
marks
and
the
joy
of
a
serene
and
contented
soul
.
Her
gate
was
always
of
an
equal
pace
,
neither
flow
nor
hasty
:
her
looks
gave
both
joy
and
fear
:
she
did
not
refuse
to
speak
to
us
in
our
Language
,
tho
it
was
not
natural
to
her
;
and
having
ask'd
her
whither
she
was
going
?
she
said
,
In
Pilgrimage
for
penitence
for
her
own
sins
,
and
those
of
others
.
And
having
ask'd
her
,
from
whence
she
came
?
she
said
,
From
afar
:
for
she
had
travell'd
many
years
,
and
was
harrass'd
by
the
way
,
and
discolour'd
by
the
Sun
.
We
ask'd
,
what
she
design'd
by
so
long
and
troublesome
voyages
,
dangerous
for
a
Maid
alone
;
remonstrating
to
her
,
that
there
were
many
other
means
to
do
penitence
in
her
own
Country
without
being
in
danger
of
hunger
,
thirst
,
unhappy
rencounters
,
and
many
other
inconveniencies
,
which
may
fall
out
in
travelling
alone
;
and
that
at
least
she
ought
to
take
some
Company
.
To
which
she
answer'd
;
That
she
was
oblig'd
to
travel
alone
,
for
she
had
found
no
body
that
would
accompany
her
;
and
that
many
had
indeed
gone
along
with
her
for
some
time
,
but
upon
the
first
temptation
,
hunger
,
or
incommodity
,
they
had
staid
behind
,
not
knowing
how
to
endure
penitence
,
because
they
had
[
a
](A28890-e5020-b)
a
2
Tim.
4.
10.
too
much
love
for
themselves
,
and
too
little
affection
to
seek
God
;
esteeming
their
ease
more
,
than
the
contentment
there
is
in
the
loving
and
following
of
him
:
for
this
cause
they
had
left
her
.
And
as
for
Dangers
,
God
preserv'd
her
;
[
b
](A28890-e5050-b)
b
Ps.
34.
20.
she
having
past
thro
many
dangers
without
being
hurt
;
that
her
confidence
was
in
him
alone
,
who
[
c
](A28890-e5060-b)
c
Mat.
28.
18.
has
all
power
in
heaven
and
in
earth
;
that
he
never
forsakes
them
[
d
](A28890-e5070-b)
d
Ps.
25.
3.
who
put
their
confidence
in
him
;
that
she
reckon'd
it
a
happiness
to
suffer
hunger
,
thirst
,
and
other
troublesome
things
[
e
](A28890-e5080-b)
e
2
Cor.
12.
10.
;
since
Christ
had
chosen
[
f
](A28890-e5090-b)
f
Heb.
12.
2.
such
sufferings
to
give
us
an
example
[
g
](A28890-e5100-b)
g
2
Pet.
2.
21.
,
and
to
the
end
we
might
follow
him
;
and
that
she
had
no
other
intention
in
this
undertaking
but
to
abandon
the
world
,
to
deny
her self
[
h
](A28890-e5110-b)
h
Mat.
16.
24.
,
and
to
imitate
Jesus
Christ
;
which
she
could
not
so
well
do
[
i
](A28890-e5120-b)
i
Ps.
45.
11.
in
her
own
Country
,
since
the
care
of
temporal
wealth
[
k
](A28890-e5130-b)
k
1
Joh.
2.
15
,
16.
,
the
love
of
friends
,
and
the
pleasures
there
are
in
being
honour'd
and
esteem'd
,
are
all
things
which
withdraw
from
God
,
and
hinder
the
resigning
of
our selves
to
him
;
that
penitences
chosen
after
our
mode
[
l
](A28890-e5140-b)
l
Colos.
2.
22
,
23.
are
full
of
self-love
;
but
that
[
m
](A28890-e5150-b)
m
1
Pet.
1.
6
,
7.
those
which
God
permits
to
befal
us
are
pure
;
that
the
length
of
the
way
was
not
troublesome
to
her
,
for
she
had
no
desire
of
ever
staying
in
one
fixt
place
,
because
there
she
found
too
many
distractions
by
the
importunity
[
n
](A28890-e5160-b)
n
Ps.
120.
5
,
7.
of
the
conversation
of
men
,
who
would
have
disturb'd
her
inward
repose
;
and
that
she
[
o
](A28890-e5170-b)
o
Ps.
55.
7
,
8.
desir'd
very
much
to
live
unknown
.
We
admir'd
all
this
answer
,
for
it
seem'd
not
to
proceed
from
human
sence
,
since
Nature
takes
no
part
in
so
pious
a
resolution
,
and
one
must
live
supernaturally
to
despise
ease
,
friends
,
and
honours
,
and
to
love
sufferings
and
fatigues
,
and
flee
the
conversation
of
men
:
seeing
they
are
all
sociable
Creatures
,
delighting
themselves
among
their
equals
,
and
rejoycing
to
converse
with
their
like
.
It
gave
us
sentiments
of
confusion
,
saying
one
to
another
,
what
Confusion
shall
we
have
in
the
day
of
Judgment
;
when
simple
Girls
do
such
things
to
please
God
,
and
we
,
amidst
all
our
Learning
and
Studies
,
are
so
far
remov'd
from
such
sentiments
!
Truly
this
Child
will
condemn
us
.
We
resolv'd
to
accompany
her
,
and
to
examine
her
more
narrowly
,
seeing
there
was
something
peculiar
in
her
,
above
the
spirit
and
capacity
of
the
female
sex
;
for
her
discourses
were
firm
,
constant
,
and
full
of
judgment
,
and
of
divine
wisdom
,
tho
no
ways
artificial
nor
polite
,
but
simple
and
true
,
and
in
every
thing
admirable
.
We
ask'd
her
,
if
it
was
therefore
necessary
that
every
one
should
leave
their
Country
to
be
sav'd
?
To
which
she
answer'd
,
No
;
for
God
is
to
be
found
every
where
,
and
in
all
places
[
p
](A28890-e5240-b)
p
Act.
17.
27
,
28.
:
that
those
who
are
not
wedded
to
any
thing
have
no
need
of
doing
it
;
but
as
for
her
,
the
removing
from
her
native
Country
serv'd
her
as
a
powerful
means
to
love
God
alone
;
since
before
her
withdrawing
from
it
,
her
affection
was
set
upon
her
City
,
her
House
,
her
Parents
,
her
Friends
,
as
all
appertaining
to
her
;
but
that
having
done
violence
to
her
nature
to
abandon
them
,
she
had
acquir'd
a
great
liberty
of
spirit
to
flie
unto
God
.
But
for
other
persons
,
who
feel
no
affection
to
those
things
which
belong
to
them
,
they
may
indeed
[
r
](A28890-e5250-b)
r
Joh.
4.
21
,
23.
work
out
their
salvation
in
every
place
;
saying
,
that
every
one
ought
to
examine
themselves
in
this
matter
,
as
in
all
others
,
and
to
remove
or
avoid
all
things
[
s
](A28890-e5260-b)
s
Mark
.
9.
42.
which
hinder
them
from
resigning
themselves
wholly
to
God
,
without
doing
of
which
there
is
no
salvation
.
And
having
ask'd
her
,
if
to
be
sav'd
,
one
must
suffer
hunger
and
thirst
,
and
all
other
things
troublesome
to
the
body
?
She
said
,
That
a
man
ought
not
to
seek
nor
affect
these
things
[
t
](A28890-e5320-b)
t
Mat.
4.
7.
,
but
when
it
pleases
God
to
send
them
by
any
accident
,
he
ought
[
u
](A28890-e5330-b)
u
Job
1.
21.
2.
10.
to
suffer
them
willingly
,
and
to
rejoyce
that
he
makes
us
worthy
to
follow
him
,
and
to
imitate
his
sufferings
.
Having
ask'd
her
,
if
poverty
was
necessary
to
salvation
?
She
said
,
That
temporal
Goods
were
not
evil
in
themselves
,
but
that
[
x
](A28890-e5380-b)
x
Mat.
5.
3.
poverty
of
spirit
was
necessary
to
salvation
:
because
a
soul
who
loves
and
desires
temporal
goods
,
[
y
](A28890-e5390-b)
y
6.
21.
cannot
love
God
with
all
his
heart
,
nor
fulfil
the
first
and
the
greatest
Commandment
;
that
riches
[
z
](A28890-e5400-b)
z
13.
22.
1
Tim.
6.
9
,
10
,
17
,
18.
were
a
great
burthen
;
that
they
occasion'd
great
distractions
,
and
disquiet
;
that
the
most
secure
way
was
to
rid
ones
self
of
them
,
unless
they
serve
as
means
to
advance
the
Glory
of
God
,
or
succour
our
Neighbour
in
his
necessity
;
that
many
deceiv'd
themselves
,
believing
they
possest
them
without
affection
to
them
,
while
they
would
be
much
troubled
to
abandon
them
;
that
we
may
indeed
use
them
,
but
not
love
them
;
that
many
[
a
](A28890-e5410-b)
a
Eccles.
27.
1.
will
be
damn'd
for
having
lov'd
riches
;
and
that
a
great
many
are
stopt
in
the
mid
way
of
Vertue
by
the
cares
and
desires
of
riches
.
And
asking
her
,
if
one
might
not
receive
honour
,
or
suffer
to
be
belov'd
by
men
?
She
said
,
That
he
who
makes
himself
be
honour'd
,
robs
the
honour
[
b
](A28890-e5460-b)
b
Ps.
115.
1.
which
is
due
to
God
only
;
and
if
it
be
fit
to
suffer
honour
for
any
estate
or
dignity
,
it
ought
to
be
suffer'd
with
regret
,
as
a
thing
perillous
to
the
infirmity
of
our
corrupt
nature
,
which
willingly
delights
in
honour
,
which
ordinarily
tickles
the
sense
,
and
blows
up
the
heart
,
[
d
](A28890-e5470-b)
d
Prov.
16.
18.
making
the
soul
to
perish
;
forasmuch
as
the
honours
which
we
receive
,
without
referring
them
to
God
,
are
all
sins
,
for
there
is
none
but
God
alone
who
deserves
honour
;
and
man
,
how
great
and
exalted
soever
he
may
be
,
can
never
merit
[
f
](A28890-e5480-b)
f
Dan.
9.
7
,
8.
any
thing
but
contempt
and
confusion
;
for
he
being
nothing
but
[
g
](A28890-e5490-b)
g
Ps.
27.
7.
a
silly
worm
of
the
earth
,
has
notwithstanding
rebell'd
[
h
](A28890-e5500-b)
h
Lam.
Jer.
3.
42.
against
his
God
and
Creator
.
And
as
to
the
desire
[
i
](A28890-e5510-b)
i
Jam.
4.
4.
of
[
k
](A28890-e5540-b)
k
Joh.
3.
6.
Grace
;
that
he
who
acts
spiritually
,
and
seeks
the
perfection
of
his
soul
,
ought
to
regret
,
and
be
troubled
[
l
](A28890-e5550-b)
l
Ps.
119.
158.
to
see
,
that
man
,
who
is
created
only
to
love
God
,
[
m
](A28890-e5560-b)
m
Mat.
22.
37
,
39.
should
amuse
himself
in
loving
such
a
creature
as
he
,
who
has
no
power
to
better
the
object
which
he
loves
;
and
that
it
is
loss
of
time
,
and
the
turning
of
[
o
](A28890-e5570-b)
o
146.
3
,
4.
ones
self
away
from
God
,
to
love
men
,
or
to
desire
to
be
lov'd
by
them
.
We
may
indeed
desire
▪
that
they
love
God
in
us
[
p
](A28890-e5580-b)
p
1
Jo●
.
4.
7
,
8.
5.
2.
,
for
we
are
all
his
Images
;
and
we
may
also
love
them
as
the
Images
of
God
,
since
he
commands
us
[
p
](A28890-e5590-b)
p
1
Jo●
.
4.
7
,
8.
5.
2.
to
love
our
Neighbours
as
our selves
,
for
asmuch
as
both
are
the
Images
of
the
same
God
;
but
this
love
ought
to
be
so
purely
for
God
,
that
we
should
have
no
respect
[
q
](A28890-e5610-b)
q
Mat.
22.
●8
.
of
persons
,
rich
,
poor
,
friends
and
enemies
,
kindred
or
strangers
;
and
which
is
very
rare
to
see
,
that
in
our
love
,
[
s
](A28890-e5620-b)
s
Ps.
101.
6.
119.
63.
we
should
affect
those
in
whom
God
lives
and
operates
most
;
on
the
contrary
,
we
regard
often
what
does
most
delight
our
senses
,
or
rather
what
is
most
[
t
](A28890-e5630-b)
t
Phil.
2.
21.
for
our
advantage
;
and
thus
we
render
our
love
vain
,
or
please
the
vanity
of
those
who
love
us
.
For
this
cause
I
have
found
it
more
sure
to
avoid
all
persons
who
would
love
me
.
Nature
does
often
flatter
us
in
this
point
,
perswading
us
that
we
love
the
soul
of
the
person
[
u
](A28890-e5640-b)
u
Gal.
4.
17.
,
when
we
love
only
the
body
,
and
its
endowments
,
or
our
own
[
x
](A28890-e5650-b)
x
Prov.
19.
4
6.
delectation
and
advantage
.
And
having
ask'd
her
,
why
she
would
not
stay
in
one
fixt
place
,
since
she
was
out
of
her
own
Country
;
and
why
she
would
not
be
known
?
She
answered
;
Tho
I
am
a
Stranger
,
yet
I
may
be
taken
notice
of
by
staying
long
in
one
place
,
which
I
do
not
desire
;
for
men
are
full
[
y
](A28890-e5700-b)
y
Eccles.
1.
8.
of
vain
curiosity
,
they
would
hinder
my
inward
repose
and
quiet
without
any
profit
;
therefore
I
love
rather
to
travel
and
continue
unknown
:
for
men
cannot
give
me
any
thing
,
nor
I
them
.
And
having
replied
unto
her
,
that
men
might
instruct
her
in
the
matter
of
perfection
,
or
that
she
her self
might
also
instruct
some
others
.
She
answer'd
:
[
z
](A28890-e5780-b)
z
Gal.
1.
11
,
12.
1
Joh.
2.
27
I
never
learn'd
any
thing
from
any
man
;
and
as
to
the
teaching
of
them
,
they
have
too
much
presumption
[
a
](A28890-e5790-b)
a
Joh.
9.
34.
of
their
own
knowledge
,
to
hearken
to
a
Child
as
I
am
.
I
choose
rather
to
leave
them
in
their
Ignorance
[
b
](A28890-e5800-b)
b
Prov.
23.
9.
,
than
to
speak
to
them
to
be
pursued
and
persecuted
by
them
.
I
ask'd
her
,
if
she
was
not
afraid
of
being
wanting
in
Charity
to
her
Neighbours
while
she
would
not
teach
them
,
or
believ'd
that
they
would
persecute
her
in
well-doing
?
She
said
,
Sir
,
if
I
had
not
made
the
experiment
,
I
durst
not
say
so
:
but
believe
me
I
have
search'd
in
diverse
places
for
persons
who
were
esteem'd
good
men
,
to
declare
my
sentiments
to
them
,
and
to
manifest
the
blindness
that
is
now
in
Christendom
;
and
[
c
](A28890-e5860-b)
c
Jer.
6.
10.
I
have
not
found
any
body
who
has
followed
my
sayings
:
on
the
contrary
,
some
have
reproach'd
and
persecuted
me
,
so
that
I
have
been
constrain'd
to
withdraw
out
of
their
reach
[
d
](A28890-e5870-b)
d
Jer.
36.
19.
26.
Joh.
9.
59.
Joh.
10.
39.
,
for
they
would
have
treated
me
hardly
,
and
even
imprison'd
me
,
because
I
told
them
the
truth
,
which
they
will
not
learn
,
because
it
reproves
'em
[
e
](A28890-e5910-b)
e
Is.
29.
21.
30.
9
,
10
,
11.
Prov.
1.
24
,
25.
.
They
oppose
themselves
and
are
alarm'd
against
this
truth
,
more
than
against
the
Devil
himself
:
at
this
time
it
is
put
out
of
credit
[
f
](A28890-e5920-b)
f
2
T●m.
4.
3.
;
those
who
possess
it
are
oblig'd
to
hold
their
peace
,
and
to
conceal
themselves
.
I
have
experienc'd
this
in
divers
Countries
,
where
I
have
every
where
met
with
this
opposition
;
by
which
I
sufficiently
perceive
,
that
the
[
g
](A28890-e5940-b)
g
Is.
40.
2.
darkness
is
universal
thro
all
the
world
.
I
cannot
be
wanting
in
charity
in
this
point
:
for
I
have
often
expos'd
[
h
](A28890-e5950-b)
h
Joh.
15.
13.
my
Life
for
the
salvation
of
my
Neighbour
,
and
I
would
do
it
yet
if
I
found
[
i
](A28890-e5960-b)
i
1
Joh.
3.
16.
matter
dispos'd
;
which
failing
,
I
am
resolv'd
to
continue
alone
[
k
](A28890-e5970-b)
k
Jer.
9.
2●
3.
,
tho
with
regret
,
seeing
all
the
world
perish
while
they
will
have
no
help
,
and
will
not
know
their
blindness
.
I
do
not
believe
that
God
will
reckon
with
me
[
m
](A28890-e5980-b)
m
Act
18.
6.
,
as
being
wanting
on
my
part
to
my
Neighbour
in
what
was
in
my
power
.
I
ask'd
her
from
whence
she
deriv'd
her
sentiments
,
and
what
Books
she
made
use
of
for
her
spiritual
reading
?
She
said
:
She
had
never
taken
any
thing
out
of
Books
;
that
she
made
no
use
of
them
,
nor
carried
any
with
her
on
the
way
,
but
a
small
one
,
in
which
were
written
the
WORDS
OF
JESVS
CHRIST
,
which
she
carried
instead
of
a
Box
of
Reliques
;
not
to
read
it
,
but
out
of
devotion
;
esteeming
those
words
more
than
all
the
Reliques
of
the
world
;
and
as
for
her
sentiments
,
that
they
came
to
her
without
her
knowing
[
o
](A28890-e6060-b)
o
2
Cor.
12.
3.
how
:
that
in
her
Childhood
she
had
been
instructed
in
the
principles
of
the
Catholick
Faith
;
and
that
coming
after
wards
to
the
use
of
reason
,
she
found
her self
[
p
](A28890-e6070-b)
p
Ps.
71.
17.
replenish'd
with
the
Doctrines
of
Jesus
Christ
,
and
entertain'd
her
spirit
with
the
consideration
of
the
life
of
the
[
q
](A28890-e6080-b)
q
Heb.
12.
1.
2
▪
first
Christians
.
These
thoughts
inflam'd
her
with
a
desire
of
imitating
and
following
them
;
therefore
she
said
to
her
parents
and
friends
,
[
r
](A28890-e6110-b)
r
Psal.
1.
1.
84.
1.
Let
us
go
into
the
Conntry
where
the
Christiaus
live
whom
Jesus
Christ
has
taught
.
And
when
they
answer'd
her
,
Here
is
the
Land
of
the
Christians
;
Jesus
Christ
has
taught
us
.
She
thought
within
her self
,
that
this
[
s
](A28890-e6140-b)
s
1
Joh.
2.
3
,
4.
could
not
be
true
:
that
the
life
which
she
,
and
all
other
persons
led
,
was
not
conformable
to
the
[
t
](A28890-e6150-b)
t
2
Joh.
9.
▪
Doctrine
of
Jesus
Christ
,
nor
to
that
of
the
first
Christians
.
She
always
ask'd
again
,
Where
was
the
Land
of
the
Christians
?
till
every
one
derided
her
[
u
](A28890-e6170-b)
u
Ps.
119
141.
Jer.
20.
7.
,
as
if
she
had
been
a
Fool
,
assuring
her
,
that
she
liv'd
in
the
Land
of
Christians
,
and
that
they
had
the
Doctrine
of
Jesus
Christ
:
which
she
could
not
comprehend
,
saying
,
I
see
here
Coffers
full
of
Silver
,
costly
Furniture
,
and
sine
Houses
,
whereas
Jesus
Christ
was
poor
,
and
[
w
](A28890-e6190-b)
w
Luc.
2.
7.
born
in
a
Stable
:
How
can
we
be
Christians
?
I
cannot
believe
this
.
At
last
,
she
resolv'd
not
to
speak
[
x
](A28890-e6210-b)
x
Jer.
20.
9.
any
more
of
it
;
thinking
in
the
mean
time
how
she
might
find
the
way
,
and
the
opportunity
of
coming
one
day
into
the
Land
of
Christians
.
While
she
consider'd
all
the
actions
and
deportment
of
men
,
she
found
them
always
more
contrary
to
her
sentiments
;
which
made
her
often
weep
[
y
](A28890-e6230-b)
y
Ps.
119.
136.
when
she
was
alone
,
and
she
made
her
complaint
to
[
z
](A28890-e6270-b)
z
Ps.
119.
9.
Act
9.
5.
how
she
might
live
as
a
Christian
,
and
be
his
Spouse
.
It
seems
,
says
she
,
Sir
,
that
God
had
pity
on
my
tender
tears
;
for
a
little
after
I
receiv'd
a
secret
advertisement
[
a
](A28890-e6300-b)
a
Ps.
16.
7.
,
as
if
some
one
had
spoken
[
b
](A28890-e6310-b)
b
35.
3.
within
me
,
and
answered
my
demands
.
This
gave
me
so
much
consolation
,
that
[
c
](A28890-e6320-b)
c
Jer.
15.
16.
childish
plays
and
pleasures
were
no
more
agreeable
to
me
.
I
could
find
no
other
contentment
,
but
in
entertaining
my self
with
these
secret
[
d
](A28890-e6330-b)
d
Ps.
119.
174.
thoughts
,
that
taught
me
all
the
sentiments
I
still
retain
,
not
but
tho
thro
my
wickedness
I
lost
this
conversation
for
a
time
[
e
](A28890-e6340-b)
e
Cant.
5.
2
,
6.
,
when
inclining
to
follow
the
pleasures
of
the
world
,
and
to
give
my self
to
the
vanities
of
youth
,
earthly
sentiments
began
to
possess
my
spirit
.
But
the
great
mercy
of
God
has
since
recall'd
me
,
and
[
f
](A28890-e6350-b)
f
6.
13.
restor'd
the
same
inward
delights
,
with
more
solidity
and
light
.
I
never
acquir'd
sciences
any
other
way
than
by
recollection
[
g
](A28890-e6380-b)
g
Ps.
10●
.
8.
.
I
have
no
need
either
of
Books
[
h
](A28890-e6390-b)
h
Ps.
119.
98
,
99
,
100.
or
Masters
to
teach
me
;
on
the
contrary
,
they
would
be
a
great
hindrance
to
me
[
i
](A28890-e6400-b)
i
Hab.
2.
20.
if
I
should
make
use
of
them
;
even
an
Angel
from
Heaven
,
[
k
](A28890-e6410-b)
k
Cant.
8.
9.
if
visible
,
would
hinder
me
.
This
I
could
hardly
understand
,
saying
to
her
,
if
an
Angel
from
Heaven
would
be
a
hindrance
to
you
,
how
dare
we
speak
to
you
any
more
to
hinder
you
?
She
said
,
Do
not
mistake
me
,
Sir
,
I
mean
that
an
Angel
from
Heaven
can
teach
me
no
more
than
I
learn
by
[
l
](A28890-e6470-b)
l
1
Joh.
2.
●7
.
my
inward
conversation
;
therefore
he
would
be
unprofitable
to
me
;
but
you
cannot
hinder
me
so
long
as
you
profit
by
my
words
;
my
Charity
obliges
me
to
leave
my
own
Contentment
of
being
with
God
,
[
m
](A28890-e6480-b)
m
Phil.
1.
23
,
24.
to
draw
my
Neighbour
thither
.
I
feel
indeed
,
that
your
soul
receives
its
light
in
speaking
to
me
,
and
[
n
](A28890-e6500-b)
n
Luk.
24.
32.
that
you
profit
much
in
hearing
me
;
therefore
ask
what
you
please
,
and
I
will
answer
you
,
as
far
as
it
shall
please
God
to
permit
.
I
am
well
pleas'd
to
shew
Charity
to
my
Neighbour
.
I
find
my
God
always
;
but
not
always
souls
dispos'd
to
receive
his
instructions
.
He
teaches
me
to
prefer
Charity
[
o
](A28890-e6510-b)
o
Rom.
15.
1
,
2
,
3.
to
his
Consolations
and
the
sensible
pleasures
which
he
gives
me
.
I
felt
in
my
Soul
such
Consolation
as
I
cannot
express
,
in
hearing
things
so
admirable
.
Her
words
pierc'd
my
Soul
.
I
would
have
done
her
honour
.
She
says
to
me
:
[
p
](A28890-e6550-b)
p
Act
10.
25
,
26.
Beware
of
that
,
Sir
,
for
I
hate
two
things
,
viz.
honour
and
sin
.
You
are
a
Priest
,
to
whom
honour
is
due
for
your
dignity
.
I
am
nothing
but
a
simple
Child
.
If
God
impart
to
you
his
Graces
by
me
,
it
is
to
him
you
[
q
](A28890-e6570-b)
q
Rev.
22.
9.
owe
the
acknowledgment
,
and
not
to
me
;
for
I
am
[
r
](A28890-e6580-b)
r
Ps.
39.
6.
2
Cor.
12.
11.
nothing
:
and
if
he
should
withdraw
his
Graces
from
me
,
I
should
be
worse
than
nothing
,
being
inclin'd
to
evil
:
which
nothing
cannot
be
.
We
observed
in
her
a
profound
humility
of
heart
,
accompanied
with
great
righteousness
and
truth
.
She
did
not
affect
humble
discourses
,
but
held
always
the
exact
truth
in
every
thing
,
saying
what
was
to
her
praise
,
as
well
as
what
was
to
her
contempt
:
telling
us
,
that
under
humble
words
and
countenances
the
highest
Pride
was
[
s
](A28890-e6610-b)
s
Micah
6.
16.
conceal'd
;
that
he
who
affects
to
be
esteem'd
humble
,
presumes
to
bear
the
name
and
the
appearance
of
the
most
perfect
vertue
;
because
this
humility
is
the
[
t
](A28890-e6620-b)
t
Math.
6.
8.
Math.
11.
29.
foundation
of
all
perfection
,
without
which
nothing
is
to
be
esteem'd
;
for
watchings
,
discipline
,
and
other
mortifications
of
the
body
,
are
nothing
but
vanity
[
u
](A28890-e6630-b)
u
Colos.
2.
18
,
21
,
22.
23
without
humility
.
Even
prayer
(y)
without
humility
is
nothing
but
hypocrisie
.
For
[
z
](A28890-e6650-b)
z
1
Pet.
5.
5.
God
resists
the
proud
;
and
gives
his
grace
to
the
humble
.
We
ask'd
her
wherein
true
Humility
consists
?
She
said
,
In
the
knowledge
[
a
](A28890-e6700-b)
a
Math.
18.
13
of
ones
self
:
for
he
who
knows
himself
truly
,
can
never
attribute
to
himself
[
b
](A28890-e6710-b)
b
1
Cor.
15.
10.
any
Good
,
either
Natural
[
c
](A28890-e6720-b)
c
Joh.
10.
8
,
12.
or
Spiritual
:
for
he
will
truly
perceive
that
he
has
not
power
to
make
one
h●●
grow
upon
his
head
[
d
](A28890-e6730-b)
d
Math.
5.
36.
,
nor
to
give
himself
one
day
of
health
,
or
one
moment
of
Life
:
he
will
see
that
he
is
in
his
nature
more
miserable
than
any
living
creature
upon
earth
,
depending
upon
another
in
every
thing
;
which
[
e
](A28890-e6770-b)
e
Jam.
1.
8.
frail
and
unconstant
than
the
mind
of
man
,
which
changes
every
moment
,
and
cannot
know
its
true
Good
,
since
we
are
all
born
in
Ignorance
and
Weakness
,
there
being
nothing
to
be
found
more
miserable
than
a
person
subjected
to
his
own
passions
and
will
[
f
](A28890-e6780-b)
f
Eph.
2.
3.
4.
17
,
19.
;
he
is
in
a
perpetual
slavery
[
g
](A28890-e6790-b)
g
2
Pet.
2.
19.
,
without
rest
,
or
contentment
[
h
](A28890-e6800-b)
h
Is.
57
20
,
21.
.
And
as
to
the
superiour
and
divine
part
,
what
weakness
[
i
](A28890-e6820-b)
i
Gen.
8.
21.
to
do
Good
!
what
bent
and
inclination
to
evil
!
what
violence
to
overcome
vice
!
in
one
word
,
man
is
the
abridgment
and
the
abstract
of
all
sorts
of
miseries
.
This
is
that
which
Job
so
bitterly
[
k
](A28890-e6840-b)
k
Job
14.
1.
lamented
.
But
whosoever
attains
to
this
knowledge
of
himself
,
he
must
needs
be
humble
of
heart
,
and
subject
to
the
Government
and
Will
of
God
,
upon
whom
he
knows
that
he
entirely
depends
.
Behold
,
wherein
true
Humility
consists
;
pride
proceeding
from
no
other
thing
but
from
the
[
l
](A28890-e6850-b)
l
Rom.
1.
21
,
22
Ignorance
of
our selves
,
and
from
a
not
depending
upon
God
,
attributing
foolishly
some
authority
and
power
to
our selves
,
desiring
to
depend
upon
our
own
will
,
which
is
altogether
deprav'd
and
enclin'd
to
all
sort
of
evil
,
our
heart
being
puff'd
up
with
our
very
miseries
,
for
there
is
no
other
thing
in
us
but
miseries
,
for
which
alone
we
esteem
ourselves
to
be
something
,
tho
in
effect
we
are
worse
than
nothing
,
which
doth
no
evil
.
By
which
we
abundantly
see
that
humility
cannot
consist
in
humble
words
and
gestures
,
but
only
in
the
knowledge
of
our
nothingness
;
and
that
humble
actions
do
often
serve
as
matter
for
our
pride
:
for
to
desire
to
appear
humble
,
is
to
be
proud
.
We
ought
to
be
truly
humble
before
God
,
but
not
desire
to
appear
such
before
men
[
n
](A28890-e6890-b)
n
ibid.
.
We
ask'd
her
,
wherein
true
Perfection
did
consist
?
She
said
,
in
[
o
](A28890-e6930-b)
o
Mat.
22.
37
,
40.
1
Cor.
13.
13.
the
LOVE
OF
GOD
:
For
that
he
who
loves
God
cannot
sin
,
nor
offend
[
p
](A28890-e6950-b)
p
Job
.
14.
23.
him
whom
he
Love
,
and
do
what
you
will
;
because
he
who
loves
God
cannot
do
evil
,
while
all
that
he
does
centers
in
this
love
which
he
bears
to
God
.
This
love
likewise
cannot
remain
idle
;
it
must
needs
produce
all
sorts
of
vertues
,
principally
[
q
](A28890-e7020-b)
q
1
Job
.
4.
11
,
12.
Charity
,
which
is
inseparable
from
the
love
of
God
,
for
since
we
cannot
see
or
touch
God
,
we
do
it
in
part
in
our
Neighbour
,
who
is
the
true
Image
of
God
.
This
begets
in
our
will
a
desire
of
good
will
toward
our
Neighbour
,
wishing
and
procuring
him
the
same
temporal
and
spiritual
good
things
,
which
we
wish
and
pretend
to
for
our selves
,
because
of
the
love
[
r
](A28890-e7040-b)
r
1
Job
.
5.
1.
2.
we
bear
to
God
,
whom
our
Neighbour
represents
,
from
whence
all
sort
of
perfections
do
proceed
,
without
which
there
can
be
no
true
perfection
,
since
that
is
all
summ'd
up
and
contain'd
in
the
love
of
God
,
and
of
our
Neighbour
;
for
he
who
loves
God
will
exercise
himself
in
the
practice
of
all
sorts
[
s
](A28890-e7050-b)
s
4.
17
of
vertues
,
to
the
end
he
may
render
himself
agreeable
to
him
whom
he
loves
:
if
he
sees
that
his
God
[
t
](A28890-e7060-b)
t
Phil
2
8.
has
been
little
,
he
will
never
desire
to
be
great
;
or
that
his
God
has
been
poor
,
he
will
never
desire
to
be
rich
;
or
despis'd
,
he
will
never
desire
to
be
honour'd
;
and
so
of
the
rest
.
And
if
he
love
his
Neighbour
out
of
Charity
,
he
will
yield
to
him
,
and
[
u
](A28890-e7070-b)
u
1
Cer.
13
3-8
.
serve
him
in
his
need
;
wishing
him
no
other
evil
than
he
would
wish
to
himself
:
he
will
willingly
bear
with
his
infirmities
,
procuring
on
all
occasions
his
good
and
advantage
,
as
his
own
.
So
that
all
Perfection
consists
in
this
LOVE
OF
GOD
,
AND
OF
OVR
NEIGHBOVR
FOR
GOD.
All
the
rest
are
nothing
but
amusements
and
lies
.
When
we
place
perfection
in
any
other
subject
[
x
](A28890-e7090-b)
x
1
Cor.
13.
1-4
.
we
deceive
our selves
.
These
answers
did
ravish
us
with
astonishment
,
being
obliged
to
acknowledge
,
that
they
were
most
true
in
the
most
perfect
and
accomplish'd
sense
.
Having
ask'd
her
,
By
what
means
we
might
attain
to
this
LOVE
OF
GOD
,
which
is
true
Charity
,
since
we
are
all
born
in
such
misery
,
and
that
God
has
subjected
us
to
so
many
evils
bodily
and
spiritual
,
and
that
our
Nature
has
more
need
of
help
and
succour
than
any
other
Creature
?
To
this
she
answer'd
gravely
:
Softly
,
Sir
,
do
not
blaspheme
against
God
;
for
it
is
not
he
who
[
y
](A28890-e7160-b)
y
Jer.
5.
24
,
25.
has
subjected
us
to
so
many
evils
.
He
can
never
do
evil
.
All
that
comes
from
him
[
z
](A28890-e7170-b)
z
Deut.
32.
4.
is
most
good
and
perfect
;
he
created
us
[
a
](A28890-e7180-b)
a
Gen.
1.
26
,
31.
in
an
altogether
holy
,
and
perfect
state
,
with
an
immortal
body
,
and
a
divine
soul
,
subject
to
none
but
himself
,
having
given
us
a
spirit
enlighten'd
to
know
him
,
and
a
power
to
rule
over
all
the
creatures
both
terrestrial
and
infernal
;
and
if
he
has
oblig'd
us
to
aid
and
succour
one
another
,
this
is
not
that
he
had
created
us
more
infirm
than
any
other
living
creature
,
but
only
to
the
end
[
b
](A28890-e7190-b)
b
1
Cor.
12.
25.
he
might
afford
us
matter
for
entertaining
mutual
Charity
and
Union
together
,
one
assisting
his
Brother
out
of
love
,
the
other
being
led
to
love
him
by
the
assistance
and
benefits
which
he
receives
from
him
;
and
thus
perpetually
to
maintain
this
love
by
the
aliment
of
the
need
that
we
have
of
one
another
,
to
the
end
we
might
continue
united
[
c
](A28890-e7200-b)
c
Job
.
17.
22
,
27.
together
,
as
Jesus
Christ
is
united
to
his
Father
.
And
even
the
manner
of
the
Generation
of
men
,
is
ordain'd
for
no
other
reason
,
but
always
to
preserve
this
perfect
unity
of
body
and
spirit
.
Thus
you
see
that
God
has
done
all
things
well
,
tho
it
seems
sometimes
to
our
ignorance
that
many
evil
things
come
from
God
,
the
[
d
](A28890-e7210-b)
d
Jam.
1.
17.
only
Author
of
all
good
,
and
the
[
e
](A28890-e7220-b)
e
Rev.
21.
4.
Destroyer
of
all
evil
.
It
is
[
f
](A28890-e7230-b)
f
Rom.
5.
12.
1.
21.
our
sin
which
has
caused
all
the
miseries
under
which
we
continually
groan
;
the
maladies
and
infirmities
of
body
are
engender'd
in
us
by
sin
;
the
weakness
,
ignorance
,
and
inconstancy
of
our
spirit
do
proceed
from
sin
.
That
all
the
creatures
rise
up
against
us
,
and
hurt
us
,
this
is
but
to
take
just
vengeance
of
the
rebellion
which
we
have
committed
against
God
by
sin
.
It
is
a
blasphemy
therefore
,
to
say
,
That
God
has
subjected
us
to
so
many
evils
;
since
we
our selves
only
are
the
Authors
of
them
;
and
he
can
never
do
evil
,
no
not
to
[
g
](A28890-e7240-b)
g
Hos.
13
9.
damn
us
,
if
we
do
not
damn
our selves
;
and
to
know
how
,
and
by
what
means
,
we
may
attain
to
the
LOVE
OF
GOD
,
which
is
true
Charity
,
we
need
only
take
the
Gospel
,
[
h
](A28890-e7260-b)
h
Job
.
14.
21.
1
Job
.
5.
3.
and
there
observe
in
particular
the
instructions
which
Jesus
Christ
and
his
Apostles
have
left
us
in
writing
,
and
put
them
in
practice
.
Behold
the
sure
means
to
attain
to
true
Charity
,
without
which
[
i
](A28890-e7280-b)
i
1
Cor.
13.
1-5
.
no
body
can
be
sav'd
.
It
is
not
necessary
that
we
seek
any
other
means
than
those
which
Jesus
Christ
has
taught
us
by
word
and
deed
[
l
](A28890-e7290-b)
l
Job
.
6.
68.
.
I
said
to
her
;
if
to
be
sav'd
one
must
have
this
perfect
Charity
,
few
persons
will
attain
to
salvation
,
for
we
do
not
observe
now
that
the
Charity
of
which
she
speaks
,
does
possess
the
hearts
of
men
.
She
answers
;
This
is
to
be
bewail'd
with
tears
of
blood
,
for
no
body
shall
be
sav'd
without
it
,
as
St.
Paul
affirms
,
[
m
](A28890-e7350-b)
m
1
Cor.
13.
1.
5
that
Tho
we
would
bestow
all
our
goods
to
feed
the
poor
,
tho
we
could
remove
Mountains
,
tho
we
had
the
Gift
of
Prophecy
;
yea
,
tho
we
would
give
our
body
to
be
burned
;
yet
all
this
would
be
nothing
for
our
Salvation
without
Charity
.
And
if
you
will
exactly
run
over
all
the
holy
Scriptures
,
you
shall
find
by
the
sayings
[
n
](A28890-e7370-b)
n
Job
.
14.
23
of
Jesus
Christ
,
of
[
o
](A28890-e7380-b)
o
1
Cor.
16.
22.
the
Apostles
,
and
of
[
p
](A28890-e7390-b)
p
Ps.
18
1.
116.
1.
Prov.
8
17.
all
the
holy
Prophets
;
that
never
any
person
shall
be
sav'd
without
this
Charity
,
which
consists
in
the
LOVE
OF
GOD
,
and
of
our
Neighbour
for
God
.
In
the
mean
time
no
body
possesseth
this
Charity
,
and
almost
all
the
world
presumes
to
be
sav'd
.
There
is
now
,
Sir
,
so
great
darkness
in
the
whole
[
q
](A28890-e7420-b)
q
Is.
60.
2.
world
,
that
no
body
discerns
truth
from
falshood
,
since
they
have
taught
Christians
,
that
the
means
of
living
well
,
and
of
being
sav'd
,
do
consist
[
r
](A28890-e7430-b)
r
Is.
1.
4
,
16.
58
2
,
3.
in
going
to
Church
,
in
praying
morning
and
evening
,
and
in
confessing
and
communicating
often
.
By
these
things
they
have
annull'd
the
Law
of
God
,
and
stified
Charity
;
for
this
is
no
more
in
use
among
Christians
;
it
is
not
so
much
as
known
by
them
,
and
they
understand
not
what
true
CHARITY
is
,
because
this
name
is
now
appropriated
to
the
gifts
which
persons
bestow
on
Monks
,
religious
persons
,
the
superfluous
Ornaments
and
Buildings
of
Monasteries
and
Churches
:
they
have
baptizd
by
the
name
of
Charity
all
these
Gifts
,
Presents
,
and
Legacies
.
And
I
,
in
my
inward
conversation
,
do
find
them
to
be
Robbery
and
Avarice
▪
for
he
who
receives
Presents
,
without
necessity
,
by
way
of
Alms
,
does
certainly
commit
Robbery
,
and
robs
the
poor
and
necessitous
,
who
alone
are
capable
of
receiving
alms
:
So
that
he
(
whosoever
he
be
)
having
necessaries
for
the
support
of
his
life
,
being
able
to
gain
them
by
some
trade
or
labour
,
is
oblig'd
to
restore
all
the
gifts
and
presents
which
he
receives
by
way
of
alms
;
and
that
person
commits
the
sin
of
avarice
,
who
covets
more
than
what
is
simply
necessary
for
the
support
of
his
life
:
for
it
is
a
great
folly
for
a
Traveller
to
load
himself
with
burthens
,
which
are
not
necessary
to
him
for
the
accomplishing
of
his
Voyage
.
Thus
no
body
can
enrich
himself
,
or
heap
up
earthly
goods
without
the
Lust
of
Avarice
;
which
sin
,
as
all
others
,
does
blind
souls
[
t
](A28890-e7500-b)
t
Wisd
2.
21.
2
Cor.
4
4.
,
rendring
them
insensible
[
u
](A28890-e7510-b)
u
Eph.
4.
19.
of
their
own
hurt
.
But
because
they
have
introduc'd
the
calling
of
these
vices
and
sins
by
the
name
of
Charity
,
every
one
believes
they
have
it
while
they
co-operate
to
these
vices
;
by
this
the
Devil
has
seiz'd
on
the
Throne
of
God
,
and
reigns
in
the
Sanctuary
,
by
falshood
,
whereas
God
ought
to
reign
there
by
truth
.
Behold
the
deplorable
state
in
which
we
live
at
present
;
the
danger
is
so
much
the
greater
,
that
all
the
evils
are
[
y
](A28890-e7530-b)
y
2
Cor.
13.
14.
Is.
5.
20.
cover'd
with
vertue
and
piety
,
that
good
men
may
be
the
more
deceiv'd
,
who
live
and
die
in
this
horrible
darkness
,
not
knowing
what
true
Charity
is
,
far
less
do
they
possess
it
;
so
that
I
despair
of
their
Salvation
:
If
they
do
not
perceive
this
truth
,
of
Charity
,
[
z
](A28890-e7560-b)
z
1
Cor.
13
1●8
.
they
can
never
be
sav'd
;
since
not
knowing
it
,
they
cannot
love
it
,
nor
endeavour
to
find
it
,
while
they
think
it
is
enough
to
bear
the
name
of
charitable
;
tho
they
neither
know
nor
possess
true
Charity
.
There
are
so
many
such
errors
now
in
Christendom
,
that
Christians
are
by
them
led
insensibly
into
Hell
,
while
they
believe
that
they
are
assuredly
in
the
way
of
Paradice
.
I
ask'd
her
;
If
the
goodness
of
God
would
permit
that
so
many
persons
should
go
to
perdition
while
they
believe
that
they
do
well
,
and
follow
the
counsel
of
learned
men
,
and
such
as
are
authoriz'd
by
the
Church
?
She
said
:
Truly
,
Sir
,
there
will
be
more
Christian
Souls
damn'd
by
these
means
,
than
by
gross
,
visible
and
material
sins
;
because
all
those
persons
who
think
to
be
sav'd
,
live
and
die
in
the
sins
against
the
Holy
Ghost
,
which
will
not
be
pardon'd
[
a
](A28890-e7640-b)
a
Math.
12.
31
,
32.
neither
in
this
world
nor
in
the
other
.
Not
that
these
sins
are
so
enormous
that
they
cannot
be
pardon'd
[
b
](A28890-e7670-b)
b
Is.
1.
18.
,
but
because
they
are
inward
and
spiritual
,
little
known
,
and
far
less
[
c
](A28890-e7680-b)
c
Rev
3.
17.
18.
7.
feared
.
The
most
devout
persons
are
tainted
with
them
,
and
will
never
repent
of
them
as
long
as
they
presume
to
be
sav
d
,
according
to
the
doctrine
of
the
learned
of
this
age
.
This
is
not
against
the
goodness
and
mercy
of
God
,
because
he
has
left
us
his
doctrine
in
writing
in
his
Gospel
and
the
other
holy
Scriptures
,
which
will
never
perish
,
according
to
the
promise
;
that
[
e
](A28890-e7710-b)
e
Math.
24.
35.
heaven
and
earth
shall
pass
away
,
but
his
words
shall
not
pass
away
.
Every
one
may
have
recourse
thither
without
amusing
himself
with
the
new
inventions
of
men
,
[
f
](A28890-e7730-b)
f
Jer.
2.
13.
Leaving
the
fountain
of
living
waters
,
to
draw
out
of
broken
Cisterns
,
which
can
hold
no
water
.
Ignorance
[
g
](A28890-e7760-b)
g
Ps.
14.
2-5
.
1
Cor.
15.
34.
will
not
excuse
sin
.
We
feel
indeed
in
our
Conscience
,
that
we
do
not
follow
the
doctrine
of
Jesus
Christ
;
that
our
life
and
our
manners
are
in
nothing
conformable
to
the
life
of
the
first
Christians
;
that
our
heart
is
not
inflam'd
with
the
LOVE
OF
GOD
,
nor
Charity
to
our
Neighbour
:
and
nevertheless
we
would
flatter
our selves
with
the
presumption
of
our
salvation
,
[
h
](A28890-e7780-b)
h
2
Pet.
2.
19
because
men
do
promise
it
to
us
,
who
have
no
power
to
give
it
to
us
[
i
](A28890-e7790-b)
i
Ps.
146
3.
,
no
more
than
to
themselves
.
In
this
point
our
Ignorance
is
too
gross
and
affected
,
and
will
not
serve
to
excuse
us
before
God
,
but
will
rather
serve
for
our
Condemnation
;
for
we
might
always
find
the
truth
,
if
we
had
done
our
endeavour
to
seek
it
[
l
](A28890-e7800-b)
l
Prov.
8.
17.
Mat
7
7.
.
But
because
our
Guides
have
taught
us
ways
of
salvation
more
pleasing
to
our
senses
and
to
our
taste
,
[
m
](A28890-e7810-b)
m
2
Pet.
2.
3.
we
have
follow'd
them
rather
than
those
which
Jesus
Christ
has
shewn
by
his
deeds
,
and
taught
by
his
word
.
It
is
just
,
[
n
](A28890-e7820-b)
n
Is.
29.
10
,
13
,
14.
1
Thes.
2.
10.
4
,
12.
that
he
abandon
us
I
ask'd
her
;
If
she
did
not
esteem
the
Priests
and
Guides
of
Souls
,
and
if
to
attain
to
Salvation
we
ought
not
to
follow
their
Instructions
?
She
said
:
Yes
,
Sir
;
I
honour
and
esteem
true
Priests
,
because
they
ought
to
be
[
o
](A28890-e7900-b)
o
Luk.
10.
16.
the
Ambassadors
of
God
,
to
distribute
to
the
ignorant
the
points
of
Faith
▪
[
p
](A28890-e7910-b)
p
2
▪
Tim.
2.
15.
,
and
the
doctrine
of
Jesus
Christ
,
which
is
the
nourishment
[
q
](A28890-e7930-b)
q
1
Tim.
4.
6.
of
all
Christian
Souls
.
But
I
may
say
with
a
sensible
regret
,
that
I
know
no
true
Priests
who
are
simple
Ministers
of
Jesus
Christ
,
only
to
declare
and
interpret
his
word
;
because
every
one
ofthem
abounding
in
their
own
sense
,
teach
that
which
is
most
sutable
to
their
inclinations
.
They
ought
to
be
nothing
[
r
](A28890-e7940-b)
r
Mat.
10.
20.
but
the
Organs
of
the
Holy
Spirit
,
and
it
seems
they
are
become
his
Masters
.
[
s
](A28890-e7950-b)
s
1
Cor.
3.
19
,
20.
2
Cor.
11.
3.
Humane
Learning
and
Studies
have
depriv'd
them
of
the
Gospel
simplicity
,
they
ascribing
to
themselves
what
appertains
to
God
;
conducting
Souls
by
their
own
measures
,
not
by
the
Rules
of
the
Gospel
,
forasmuch
as
they
themselves
do
not
follow
them
.
Some
indeed
speak
the
words
of
the
Gospel
;
but
[
t
](A28890-e7980-b)
t
Ezek.
22.
26
,
28.
Mal.
2.
8.
they
do
so
gloze
and
disguise
it
,
that
no
body
thinks
himself
obliged
to
put
it
in
practice
.
Which
is
very
lamentable
:
for
Jesus
yesterday
and
to
day
is
altogether
the
same
,
and
will
be
even
to
the
end
of
the
world
,
[
x
](A28890-e8020-b)
x
Jam
1.
17.
without
any
change
or
mutation
.
This
being
most
true
,
how
is
it
possible
that
any
can
be
sav'd
,
while
they
do
not
follow
in
any
thing
what
he
has
taught
us
?
He
has
said
;
that
[
y
](A28890-e8040-b)
y
Luk.
14.
26.
27.
he
who
does
not
deny
himself
cannot
be
his
Disciple
;
which
no
body
does
.
On
the
contrary
,
every
one
loves
himself
;
and
yet
they
call
themselves
the
Disciples
of
Jesus
Christ
!
It
must
needs
be
,
that
the
one
or
the
other
is
deceiv'd
.
This
impossibility
which
Jesus
Christ
has
laid
down
,
is
it
render'd
possible
by
the
authority
of
those
Guides
,
who
assure
all
the
world
of
their
Salvation
,
while
they
love
themselves
?
This
cannot
be
true
,
for
Jesus
Christ
[
z
](A28890-e8060-b)
z
1
Tit.
2.
cannot
lie
:
but
men
indeed
may
err
;
especially
in
things
wherein
they
have
interest
;
for
if
they
taught
simply
,
that
a
man
must
deny
himself
,
and
the
other
points
of
the
Gospel
▪
they
would
give
severe
reproofs
to
themselves
:
because
their
lives
and
manners
are
very
far
from
this
practice
,
therefore
they
study
to
find
out
glosses
,
reasons
,
and
exceptions
,
to
the
end
they
may
find
[
a
](A28890-e8070-b)
a
2
Pet.
3.
16
means
not
to
be
oblig
d
to
follow
and
practice
this
holy
doctrine
,
which
[
b
](A28890-e8080-b)
b
1
Cor.
2.
14.
is
repugnant
to
their
sences
.
Thus
every
one
lives
in
a
presumption
of
his
Salvation
▪
without
any
ground
;
for
these
men
are
not
Saviours
,
and
cannot
save
us
;
but
are
rather
Seducers
,
[
c
](A28890-e8090-b)
c
Math.
24.
4.
of
whom
Jesus
Christ
foretold
,
that
they
should
come
in
the
last
times
,
in
which
we
are
certainly
fallen
[
d
](A28890-e8100-b)
d
1
Cor.
10.
4.
at
present
,
wherein
the
spirit
of
error
does
fully
reign
,
where
truth
is
stifled
[
e
](A28890-e8110-b)
e
Psal.
12.
2
,
3
,
9.
,
and
lying
prevails
.
The
Second
Conference
.
Of
the
Judgment
of
God
:
Of
the
Last
Times
;
and
of
the
Men
of
the
Last
Times
.
REmarking
these
last
words
,
I
ask'd
her
,
if
she
sirmly
believ'd
,
that
the
last
times
were
come
:
and
whither
the
Judgment
approached
.
She
said
to
me
;
Believe
me
,
Sir
,
there
is
nothing
more
true
;
we
actually
live
in
the
last
times
;
and
the
judgment
is
so
near
,
that
before
three
years
I
believe
you
will
see
the
effects
of
it
.
I
could
not
be
perswaded
to
believe
this
,
continuing
pensive
and
silent
;
which
she
perceiving
said
,
Sir
,
the
difficulty
you
find
to
believe
these
things
,
proceeds
from
the
universal
darkness
that
is
now
upon
the
earth
,
by
which
all
the
world
is
blinded
,
and
no
body
sees
where
he
goes
,
no
more
than
they
who
liv'd
during
the
Egyptian
darkness
;
[
f
](A28890-e8240-b)
f
Exod.
10.
22.
3.
which
was
so
great
,
that
none
could
stir
out
of
the
place
in
which
they
were
:
this
was
nothing
but
the
outward
figure
of
the
inward
darkness
in
which
men
walk
at
present
.
We
do
not
perceive
,
that
we
are
fallen
into
the
last
times
;
nevertheless
we
may
see
by
the
lives
of
men
,
now
that
all
the
signs
are
fallen
out
which
Jesus
Christ
has
foretold
,
viz.
[
g
](A28890-e8260-b)
g
Math.
24.
12.
that
iniquity
shall
be
multiplied
,
and
Charity
in
many
shall
wax
cold
;
and
so
of
the
rest
.
Who
can
doubt
,
that
this
is
not
at
present
,
when
iniquity
is
so
great
and
so
universal
,
that
there
is
no
more
faith
,
[
h
](A28890-e8280-b)
h
Psal.
119.
126.
nor
law
among
men
.
[
i
](A28890-e8290-b)
i
Mic.
7.
2-6
.
People
study
nothing
but
to
deceive
their
Neighbour
;
the
Father
cannot
trust
his
Son
,
nor
the
Son
his
Father
;
the
Brother
rises
up
against
the
Brother
;
friendship
is
only
feign'd
;
business
is
full
of
deceit
and
fraud
▪
We
see
nothing
but
pride
and
ambition
reigning
in
the
hearts
of
all
men
:
Judges
are
without
equity
;
Priests
without
sincerity
;
Cloysters
fill'd
with
avarice
,
and
the
devout
full
of
malice
,
which
has
been
at
all
times
in
some
particular
persons
;
but
is
at
present
so
multiply'd
,
that
it
possesses
almost
all
men
in
general
;
and
charity
is
not
only
waxt
cold
,
but
is
altogether
frozen
,
and
become
dead
in
the
hearts
of
men
:
So
that
these
signs
of
the
last
times
are
all
fully
accomplisht
.
Read
,
if
you
please
,
the
Epistle
of
St.
Paul
to
Timothy
,
where
he
says
,
[
l
](A28890-e8320-b)
l
2
Tim.
3.
1.
6.
that
in
the
last
times
there
shall
come
men
loving
their
own
selves
,
&c.
You
will
see
more
clearly
than
the
Sun
all
the
marks
and
signs
of
the
last
times
fulfill'd
,
and
perfectly
accomplisht
.
The
life
of
men
is
the
open
book
in
which
these
truths
are
written
,
and
the
holy
Scriptures
are
the
equitable
Judge
which
pronounces
this
sentence
.
Read
,
Sir
,
with
attention
,
they
will
deliver
you
from
the
difficulty
you
find
in
believing
this
;
for
tho
indeed
they
do
not
determine
precisely
the
day
of
judgment
,
yet
they
will
make
you
see
sufficiently
,
that
the
cheif
signs
which
must
precede
it
do
already
appear
.
That
no
body
will
believe
this
,
is
a
most
certain
evidence
of
it
;
for
Jesus
Christ
says
,
that
[
m
](A28890-e8350-b)
m
Math.
24.
37
,
38
,
39.
it
shall
be
as
in
the
days
of
Noah
,
they
were
eating
and
drinking
,
and
marrying
,
and
giving
in
marriage
,
and
knew
not
until
the
flood
came
,
and
took
them
all
away
.
Even
so
is
it
at
present
;
they
take
their
recreations
and
pleasures
,
heaping
up
earthly
treasures
,
building
houses
and
temples
,
as
if
they
were
to
remain
here
to
eternity
;
while
all
must
very
shortly
perish
.
And
no
body
will
believe
it
,
according
to
the
prediction
of
Jesus
Christ
;
when
he
compares
these
last
times
with
those
of
the
universal
deluge
.
He
says
in
St.
Math.
24.
it
will
be
as
in
the
days
of
Noah
;
adding
,
when
you
shall
see
the
abomination
of
desolation
to
be
in
the
holy
place
,
flee
away
.
Do
you
not
think
,
Sir
,
that
this
abomination
is
now
in
the
holy
place
?
if
Envy
were
lost
,
it
might
be
recover'd
in
the
Cloisters
;
if
Avarice
were
dead
,
it
would
be
reviv'd
by
the
Priests
;
Vain-glory
and
Pride
is
no
where
so
prevailing
,
as
among
the
Clergy
:
in
one
word
,
Simonies
,
and
all
other
sins
,
abound
in
the
place
which
ought
to
be
holy
.
What
more
sure
marks
would
you
have
than
those
which
Jesus
Christ
himself
has
declar'd
to
us
should
precede
the
Judgment
?
if
you
desire
to
see
the
Stars
fall
from
Heaven
,
the
Sun
to
be
darken'd
,
the
Moon
not
to
give
her
Light
;
all
these
are
nothing
but
material
signs
,
which
can
do
no
harm
to
Souls
;
but
serve
only
for
outward
evidences
of
the
wrath
of
God
,
and
to
the
end
that
even
insensible
things
may
feel
the
terrors
of
that
great
day
;
as
the
Rocks
did
,
when
they
were
rent
at
the
death
of
Jesus
Christ
.
This
added
nothing
to
his
passion
,
nor
render'd
those
who
put
him
to
death
more
criminal
;
for
they
were
nothing
but
insensible
rocks
,
without
souls
or
reason
.
Even
so
will
it
be
as
to
the
Stars
and
the
other
celestial
bodies
;
if
they
change
colour
,
or
suffer
any
other
alteration
,
this
will
not
be
hurtful
to
our
souls
which
are
spiritual
,
and
cannot
receive
any
punishment
by
these
visible
and
material
Stars
;
so
much
the
rather
that
these
signs
and
Stars
cannot
be
understood
but
spiritually
.
For
how
could
the
Stars
fall
from
Heaven
,
since
the
Mathematicians
tell
us
,
that
one
Star
alone
is
seven
times
greater
than
all
the
Earth
?
so
great
a
thing
cannot
fall
into
one
so
small
,
for
it
would
not
be
capable
to
contain
it
.
And
if
we
take
the
mystical
sense
,
calling
by
the
name
of
Stars
,
persons
luminous
in
Doctrine
,
the
Doctors
and
Guides
,
Prelates
,
Bishops
,
and
all
those
who
are
plac'd
in
Dignities
,
to
whom
the
name
of
Stars
[
n
](A28890-e8460-b)
n
Rev.
1.
20.
may
be
appropriated
,
as
being
the
Lights
of
the
world
,
this
sign
would
also
have
at
present
its
sense
accomplisht
;
for
we
see
every
day
such
persons
fall
from
righteousness
and
truth
,
who
for
some
worldly
interest
,
or
humane
respects
,
fall
from
the
truth
of
the
Gospel
,
which
is
the
true
heaven
of
Souls
,
and
wallow
in
the
earth
among
its
riches
and
pleasures
as
secular
persons
do
.
In
former
times
how
many
of
those
were
seen
,
who
had
their
hearts
and
spirits
continually
towards
heaven
!
their
lives
and
manners
did
enlighten
all
the
world
,
as
the
Stars
of
the
Firmament
;
but
at
present
they
are
fallen
into
the
mire
of
earthly
affections
:
So
that
it
may
be
truly
said
,
that
the
Stars
are
fallen
from
Heaven
,
and
that
the
Sun
also
is
become
without
light
.
For
Truth
,
which
is
the
true
Sun
of
Righteousness
,
cannot
any
longer
appear
openly
,
it
is
become
[
o
](A28890-e8480-b)
o
R.
v.
6.
12.
black
and
hateful
to
all
the
world
,
who
desiring
to
be
flatter'd
and
prais'd
[
p
](A28890-e8490-b)
p
2
Tim.
4.
3.
,
cannot
hear
the
truth
,
because
it
reproves
the
falshood
which
now
prevails
.
These
two
signs
of
the
Sun
and
of
the
Stars
,
appear
at
present
in
their
full
accomplishment
in
the
mystical
and
inward
sense
,
which
is
much
more
than
if
they
did
appear
in
the
literal
and
material
sense
,
for
the
reasons
above-mentioned
:
and
if
the
Moon
be
not
as
yet
without
light
,
it
will
be
so
very
shortly
in
the
mystical
and
perfect
sense
.
The
Moon
,
is
all
transitory
things
,
which
after
the
manner
of
the
Moon
do
encrease
or
diminish
,
according
to
good
or
bad
fortune
.
These
things
will
lose
their
light
so
soon
as
Wars
shall
have
destroy'd
and
ruin'd
temporal
wealth
.
Then
all
that
pomp
and
magnificence
which
shines
in
the
Sanctuary
will
lose
its
splendor
,
and
will
no
longer
yeild
any
thing
but
[
q
](A28890-e8560-b)
q
Rev.
6.
12.
blood
.
Since
for
Gold
and
Silver
they
will
cut
the
throats
of
those
who
are
plac'd
in
the
highest
dignities
;
so
that
what
shines
and
glisters
to
day
in
the
Church
,
will
wholly
lose
its
lustre
and
light
;
and
by
this
means
,
this
Moon
will
be
darken'd
.
I
entreat
you
to
read
attentively
the
24th
Chapter
of
St.
Matthew
;
it
speaks
of
the
present
time
.
All
the
Parables
do
the
same
.
I
wish
I
had
time
and
leisure
to
explain
them
to
you
;
you
would
see
as
well
as
I
,
that
the
Judgment
approaches
,
for
all
the
forerunning
signs
are
already
come
.
People
do
not
perceive
them
,
for
want
of
reflecting
seriously
enough
on
the
holy
Scriptures
,
or
upon
the
inward
life
of
men
now
adays
:
they
amuse
themselves
with
regarding
only
their
outward
piety
,
imagining
that
there
are
yet
a
great
many
good
men
,
because
they
appear
such
:
but
before
God
all
are
corrupted
.
They
resemble
the
Apples
of
Sodom
,
which
appear
beautiful
without
,
and
have
nothing
within
but
rottenness
.
This
is
the
true
symbole
of
the
life
of
Christians
now
;
which
God
makes
me
perceive
abundantly
by
his
inward
light
.
This
fill'd
me
with
astonishment
;
and
desiring
to
understand
her
more
clearly
,
I
ask'd
her
whether
there
were
not
any
good
men
,
or
true
Christians
in
our
days
?
She
said
to
me
:
No
,
Sir
,
THERE
ARE
NO
TRVE
CHRISTIANS
VPON
EARTH
.
There
are
indeed
diverse
persons
who
seem
to
be
good
men
,
and
are
really
so
in
comparison
of
the
wicked
:
they
may
indeed
pass
for
Saints
before
men
;
but
before
God
they
are
not
true
Christians
;
for
tho
they
do
not
act
wickedly
,
but
frequent
the
Sacraments
,
and
other
exercises
of
Devotion
,
yet
nevertheless
they
have
not
the
LOVE
OF
GOD
,
nor
Charity
for
their
Neighbour
,
in
their
hearts
;
much
less
a
hatred
of
themselves
,
or
a
desire
to
embrace
the
Cross
,
Sufferings
and
Persecutions
,
to
follow
Jesus
Christ
:
On
the
contrary
,
they
so
[
s
](A28890-e8670-b)
s
2
Tim.
3.
2.
love
themselves
,
that
all
their
designs
aim
at
nothing
but
their
own
satisfaction
,
even
in
the
most
pious
things
.
You
would
be
astonisht
,
Sir
,
to
see
what
difference
there
is
between
the
sight
of
God
,
and
that
of
men
[
t
](A28890-e8690-b)
t
Prov.
16.
7.
Luk.
16.
15.
.
I
have
been
often
deceiv'd
my self
by
these
seeming
vertues
,
being
perswaded
that
there
were
yet
many
true
Christians
;
but
having
seen
them
tried
by
tribulations
and
contempt
,
they
were
consum'd
as
the
chaff
in
the
fire
;
and
if
they
had
been
GOLD
in
Charity
,
Persecution
would
have
render'd
them
more
bright
.
Many
souls
will
be
deceiv'd
at
death
,
who
in
their
life
time
presum'd
they
were
true
Christians
,
while
in
the
sight
of
God
they
will
be
worse
than
Heathens
.
Such
is
the
blindness
wherein
we
live
at
present
,
in
which
no
body
makes
a
right
judgment
of
himself
,
or
of
others
;
every
one
presuming
to
be
sav'd
without
good
works
:
whereas
no
works
can
be
good
[
u
](A28890-e8710-b)
u
1
Cor.
13.
1●4
.
if
they
do
not
proceed
from
[
r
](A28890-e8720-b)
r
Ps.
12.
2.
Is.
57.
1.
59.
16.
Mich.
7.
2.
Charity
,
which
is
at
present
banisht
from
the
hearts
of
all
men
;
for
which
cause
there
are
no
more
perfect
Christians
upon
earth
,
for
the
Christian
life
is
all
Charity
,
and
the
Love
of
God
,
which
is
no
longer
in
use
.
I
ask'd
her
;
How
long
she
believ'd
it
is
since
there
was
no
more
Charity
,
nor
true
Christians
upon
Earth
?
She
answer'd
:
There
has
been
no
longer
Charity
upon
earth
,
Sir
,
since
Christians
left
the
Gospel
simplicity
;
from
that
time
Charity
began
to
wax
cold
,
and
when
the
Church
would
●eeds
establish
herself
in
pomp
,
riches
,
and
magnificence
:
this
outward
splendor
has
utterly
destroy'd
the
spirit
of
the
Gospel
.
Studies
have
banisht
the
holy
spirit
,
and
the
learning
of
men
has
stifled
the
wisdom
of
God
;
so
that
the
evil
has
always
encreast
,
till
by
the
traditions
of
men
[
x
](A28890-e8810-b)
x
Math.
15.
3-9
.
,
they
have
annull'd
the
Law
of
God
,
and
extinguisht
Charity
,
which
is
no
longer
known
,
and
much
less
practiced
in
our
dangerous
and
woful
times
,
the
danger
being
so
much
the
more
to
be
fear'd
the
less
it
is
known
;
because
no
body
apprehends
those
truths
which
God
himself
has
reveal'd
.
They
content
themselves
with
the
judgment
of
men
,
founding
their
Salvation
upon
the
doctrine
of
the
learned
,
who
are
far
estrang'd
[
y
](A28890-e8820-b)
y
1
Cor.
3.
18
,
19
,
20.
from
the
wisdom
of
the
holy
Spirit
,
to
which
even
they
will
not
yeild
themselves
,
they
lean
so
much
upon
their
own
Judgment
.
These
are
blind
[
z
](A28890-e8840-b)
z
Math.
15.
14.
who
lead
the
blind
,
and
both
together
shall
fall
into
the
ditch
;
according
to
the
saying
of
Jesus
Christ
.
Who
with
just
reason
has
call'd
these
last
times
dangerous
[
a
](A28890-e8880-b)
a
2
Tim.
3.
1.
;
because
under
a
pretext
of
Piety
and
Religion
men
are
led
to
damnation
.
Simple
People
believing
that
they
hear
God
,
when
they
hear
those
Guides
who
do
very
often
teach
the
doctrine
of
Devils
.
For
if
you
observe
what
questions
and
disputes
are
now
form'd
in
the
Church
,
you
will
find
that
they
make
debates
of
things
,
which
humane
malice
could
not
raise
.
They
must
needs
have
come
from
the
bottom
of
Hell
.
They
maintain
that
it
is
almost
lawful
to
commit
all
sorts
of
sins
without
offending
God
;
that
one
may
swear
falsly
without
sinning
;
and
so
of
the
rest
,
which
you
may
better
know
than
I
;
for
I
am
struck
with
so
much
horror
when
I
hear
such
things
,
that
I
was
never
desirous
to
be
acquainted
with
these
black
villanies
,
they
are
grown
to
such
a
height
,
that
they
maintain
no
body
is
oblig'd
to
love
God
,
which
overturns
[
b
](A28890-e8890-b)
b
Math.
22.
37
,
38.
the
first
and
the
greatest
Commandment
,
and
is
repugnant
to
nature
itself
;
which
carries
in
it
this
obligation
of
loving
a
God
,
of
whom
it
holds
its
being
,
and
all
things
.
Do
you
not
think
,
Sir
,
that
this
Doctrine
is
of
Antichrist
,
since
it
contradicts
the
Doctrine
of
Jesus
Christ
,
and
the
Commandment
which
God
gave
to
man
from
the
beginning
of
the
world
,
and
in
all
times
,
and
all
ages
?
Nevertheless
,
they
preach
this
publickly
,
with
many
other
abominations
;
and
many
believe
that
these
are
truths
,
because
they
are
advanc'd
by
learned
persons
,
and
such
as
are
plac'd
in
Ecclesiastical
Authority
and
Dignities
,
who
ought
to
be
the
true
Members
of
the
holy
Church
.
Pardon
me
,
Sir
,
that
I
digress
from
the
answer
,
which
I
should
have
made
to
your
demand
.
It
is
because
a
sensible
regret
transports
me
,
and
makes
me
exceed
,
when
I
think
upon
the
reasons
,
why
there
are
no
more
true
Christians
.
The
Third
Conference
.
The
Means
by
which
Christianity
began
to
decay
from
the
Time
of
the
Apostles
,
and
has
continu'd
so
to
do
to
such
a
degree
,
that
at
present
there
are
no
true
Christians
upon
Earth
,
viz.
1.
The
Admission
of
false
Brethren
.
2.
Appropriation
.
3.
Debates
.
4.
Partialities
.
5.
Men
of
Learning
.
6.
Disputes
.
7.
The
Victory
of
the
Devil
.
I
Reply'd
to
her
;
That
she
could
not
offend
me
in
this
:
On
the
contrary
,
I
was
very
curious
to
understand
more
clearly
,
the
causes
and
reasons
,
why
there
were
no
longer
any
true
Christians
on
Earth
.
She
said
:
Sir
,
let
us
sit
down
here
,
I
will
give
you
a
particular
account
of
the
original
,
progress
,
and
end
of
this
calamity
.
Assoon
as
the
first
Christians
began
to
grow
remiss
,
the
Devil
,
like
a
strange
Shepherd
,
slipt
into
the
Sheep
told
of
J.
Christ
,
where
he
led
astray
many
of
his
Sheep
,
who
by
little
and
little
forsook
their
true
Shepherd
,
turning
away
from
Righteousness
and
Truth
to
follow
Iniquity
and
Lies
.
The
Evangelical
Poverty
is
contemn'd
by
them
;
sufferings
are
become
insupportable
to
them
;
humility
is
disdain'd
.
In
fine
,
they
would
no
longer
hear
the
voice
of
their
lawful
Shepherd
,
whose
word
serv'd
for
the
nourishment
of
their
souls
;
from
that
time
Antichrist
began
his
Reign
,
and
has
ever
since
augmented
his
Power
.
He
could
not
endure
,
that
Jesus
Christ
had
brought
the
word
unto
men
,
by
following
of
which
,
they
might
be
to
all
Eternity
in
the
Glory
of
the
blessed
,
from
which
he
had
been
chac'd
and
banisht
for
all
Eternity
.
Therefore
he
endeavours
to
make
war
against
this
word
,
that
he
might
efface
it
out
of
the
memory
of
men
,
and
might
thereby
hinder
their
coming
to
the
Kingdom
of
Heaven
.
He
did
not
tempt
them
by
evil
deeds
,
or
by
wicked
actions
,
but
by
tricks
and
slights
,
covering
his
malice
under
the
cloak
of
piety
and
reason
.
First
,
he
incites
the
wicked
,
his
Adherents
,
to
list
themselves
into
the
Christian
Life
,
[
c
](A28890-e9000-b)
c
Math.
13.
24.
that
Tares
might
be
sown
among
the
good
grain
.
He
thrusts
in
[
d
](A28890-e9010-b)
d
Act.
20
29
,
30
,
2
Cor.
11.
13.
many
false
brethren
among
the
true
,
that
he
might
by
them
do
his
work
covertly
,
and
under
a
pretext
of
piety
;
for
otherwise
he
would
not
have
been
able
to
gain
any
thing
upon
the
hearts
of
those
first
Christians
,
who
being
fill'd
with
the
holy
Spirit
,
and
burning
with
the
fire
of
the
Love
of
God
,
he
could
not
have
catcht
them
with
evil
things
,
or
such
as
had
an
appearance
of
evil
.
He
multiples
therefore
first
the
number
of
Christians
so
exceedingly
,
that
every
one
judg'd
,
it
was
impossible
to
live
any
more
in
common
.
He
moves
by
humane
reason
,
the
hearts
of
the
most
perfect
to
yield
to
a
separation
,
and
to
consent
that
every
one
should
possess
his
own
particular
wealth
,
without
forgetting
in
the
mean
time
Charity
,
which
every
one
should
preserve
in
his
heart
,
to
supply
the
necessities
of
their
brethren
.
Thus
this
old
Serpent
has
always
colour'd
his
inventions
with
piety
and
reasons
.
But
no
sooner
did
every
one
begin
to
have
thine
and
mine
,
than
the
brother
is
forgotten
[
e
](A28890-e9060-b)
e
Rev.
2
4
,
and
instead
of
bringing
their
portion
in
common
,
each
one
began
to
cheat
,
as
to
his
own
particular
;
from
hence
came
an
exclusion
,
and
exception
of
persons
;
and
instead
of
inviting
to
their
table
the
poor
,
[
f
](A28890-e9070-b)
f
Luk.
14.
12
,
13
as
J.
Christ
had
taught
,
that
they
might
have
their
reward
in
Heaven
;
they
invited
their
friends
,
and
those
who
had
the
conveniency
to
invite
them
again
.
By
which
Charity
was
greatly
diminisht
,
and
Avarice
began
to
gain
upon
their
hearts
,
every
one
seeking
their
own
interest
.
Assoon
as
the
Devil
had
this
door
open
,
whereby
to
enter
into
the
Church
of
J.
Christ
,
he
began
to
stir
up
therein
debates
[
g
](A28890-e9080-b)
g
1
Cor.
6.
1-8
.
and
dissentions
,
which
were
contrary
unto
the
peace
which
J.
Christ
had
always
taught
,
saying
,
[
h
](A28890-e9090-b)
h
Joh.
14.
22.
I
give
you
my
peace
,
my
peace
I
leave
you
;
and
elsewhere
,
[
i
](A28890-e9110-b)
i
Joh.
13
34
,
35
Love
one
another
:
by
this
shall
it
be
known
that
you
are
my
Disciples
.
The
Devil
also
stifled
these
Doctrines
from
the
beginning
;
for
one
said
,
[
l
](A28890-e9140-b)
l
1
Cor.
1.
12.
I
am
of
Paul
,
and
another
,
I
am
of
Apollo
;
thus
vices
encreas'd
,
and
Charity
was
lessen'd
.
Behold
from
what
time
began
no
longer
true
Christians
to
be
found
;
in
process
of
time
yet
less
:
and
in
the
end
,
which
is
now
,
there
are
none
.
This
would
be
too
long
to
deduce
to
you
in
particular
.
You
may
,
Sir
,
conceive
the
rest
sufficiently
.
I
told
her
;
That
my
conception
could
not
reach
so
far
;
that
she
must
declare
to
me
the
whole
:
so
much
the
rather
that
she
had
promis'd
to
do
it
.
That
it
was
neither
good
nor
honest
to
be
wanting
to
her
promise
,
since
I
would
willingly
hear
it
;
and
the
affair
did
require
it
.
That
the
Glory
of
God
,
and
my
own
particular
salvation
was
concern'd
in
it
.
She
said
:
Seeing
it
is
so
,
Sir
,
I
will
proceed
;
but
be
not
you
weary
if
the
discourse
be
long
:
Many
things
cannot
be
said
in
a
little
time
.
Be
you
as
attentive
to
hear
,
as
I
shall
be
to
declare
it
.
These
are
excellent
Truths
,
which
will
open
your
understanding
,
and
that
of
all
persons
capable
of
reason
.
When
therefore
those
first
Christians
became
thus
remiss
,
and
the
Devil
had
made
a
breach
upon
the
hearts
of
the
most
part
,
to
oppose
the
Doctrine
of
J.
Christ
,
some
of
those
who
were
not
yet
altogether
perverted
,
set
themselves
to
make
some
reformation
in
the
Church
,
lest
it
should
become
more
corrupt
,
for
many
errors
and
Sects
had
crept
into
it
,
every
one
desiring
to
believe
and
practice
after
his
own
mode
.
This
gave
beginning
to
all
sorts
of
Heresies
:
for
as
long
as
the
union
of
true
Christians
did
last
,
[
m
](A28890-e9210-b)
m
Act
4
32.
all
were
but
one
heart
,
and
one
will
in
J.
Christ
;
living
all
under
the
Gospel
simplicity
.
But
when
once
they
assembled
learned
Men
,
and
introduc'd
Schools
,
there
was
nothing
to
be
seen
but
disputes
and
controversies
.
The
Sciences
have
brought
in
so
many
questions
little
necessary
to
Salvation
,
that
it
had
been
more
desirable
they
had
never
been
introduc'd
:
for
instead
of
putting
an
end
to
errors
,
they
have
rather
raised
new
ones
.
How
many
Heresies
have
proceeded
from
the
learned
of
the
Church
?
a
Calvin
,
a
Luther
in
our
time
,
and
so
many
others
before
.
Truly
,
Sir
,
in
thinking
to
reform
the
Church
by
the
learned
,
they
have
rather
deformed
it
;
the
doctrine
of
Jesus
requiring
rather
humility
of
heart
,
than
great
Philosophy
:
for
the
simplicity
of
the
Gospel
has
in
it
more
true
wisdom
[
n
](A28890-e9260-b)
n
Ps.
119.
98
,
99
,
100
,
104
,
130.
,
than
all
the
Doctors
of
the
world
can
acquire
in
all
the
Schools
of
the
Universities
.
The
Learning
of
Men
has
stifled
the
Wisdom
of
the
holy
Spirit
;
and
since
they
have
chosen
the
learned
unto
the
Helm
of
the
Church
,
they
have
thrust
the
Saints
from
it
:
seeing
none
have
since
that
been
admitted
into
the
Government
and
Authority
of
the
Church
but
the
great
men
and
the
learned
:
the
little
ones
[
o
](A28890-e9270-b)
o
Math.
4.
25.
1
Pet.
5.
5.
to
whom
Jesus
Christ
says
,
he
gives
his
Grace
,
have
been
rejected
and
render'd
useless
.
Hereby
in
process
of
time
there
have
been
so
few
true
Christians
,
the
number
of
which
has
always
diminisht
,
according
as
the
learning
of
men
has
multiplied
.
For
if
those
learned
men
had
observ'd
and
taught
the
Doctrine
of
the
Gospel
simply
as
it
is
set
down
,
as
the
Apostles
did
,
the
Church
had
continu'd
in
the
flower
of
its
youth
;
but
since
they
would
needs
polish
and
varnish
it
with
humane
doctrines
,
they
have
quite
disfigur'd
it
.
It
s
beautiful
countenance
had
no
need
of
ornament
.
Nothing
can
amend
the
work
of
God
,
but
may
indeed
spoil
it
,
as
they
have
done
by
so
many
various
and
unprofitable
questions
,
as
concerning
Grace
,
Free-will
,
the
immaculate
Conception
of
the
Virgin
,
and
so
many
other
things
little
necessary
to
our
Salvation
,
with
so
many
new
ways
and
devotions
to
be
sav'd
;
so
many
cases
about
sins
,
so
many
circumstances
concerning
vertues
,
which
serve
rather
to
hinder
than
advance
them
.
It
were
better
to
study
not
to
sin
,
than
to
know
its
degrees
.
It
is
far
better
to
walk
suitably
to
the
Grace
of
God
,
than
to
study
to
know
how
he
gives
it
to
us
;
and
to
have
vertue
and
devotion
,
than
to
learn
so
many
means
to
attain
to
it
.
There
is
no
doubt
but
all
these
buildings
made
with
mens
hands
have
shaken
the
Edifice
of
the
Church
of
Christ
,
which
the
Spirit
of
God
had
built
by
the
ministery
of
the
same
J.
Christ
.
Men
,
who
are
wholly
ignorant
,
would
needs
correct
and
reform
the
work
of
God
,
which
was
so
perfect
and
accomplisht
;
by
which
they
have
ruin'd
themselves
,
and
all
like
unto
them
.
I
entreated
,
that
she
would
explain
her
mind
a
little
more
at
length
concerning
this
question
,
and
tell
me
in
order
,
if
it
was
not
expedient
to
oppose
the
errors
which
had
crept
in
amidst
the
holy
doctrine
of
Jesus
Christ
?
If
it
was
not
needful
to
call
the
learned
,
that
they
might
overcome
by
reasons
and
arguments
those
false
brethren
,
who
set
themselves
directly
to
oppose
that
doctrine
,
to
the
end
they
might
stifle
and
blast
it
,
even
in
its
Cradle
?
She
answers
:
Truly
,
Sir
,
it
had
been
much
better
to
have
oppos'd
those
errors
by
despising
them
,
than
by
disputing
against
them
;
because
these
disputes
have
taught
many
the
errors
which
they
would
have
been
ignorant
of
,
who
might
have
continu'd
in
their
evangelical
simplicity
;
whereas
these
disputes
have
made
many
grow
remiss
by
the
same
errors
,
which
being
spread
have
captivated
weak
minds
.
It
had
been
far
better
to
have
rejected
and
cut
off
those
erroneous
persons
,
than
to
maintain
their
opinion
by
disputes
.
There
was
no
need
to
fear
,
that
the
Doctrine
of
Jesus
Christ
would
have
been
sunk
by
all
the
errors
that
could
be
rais'd
up
against
it
,
seeing
its
Author
has
promisd
[
p
](A28890-e9340-b)
p
Math.
16.
18
that
it
shall
never
perish
,
however
it
be
oppos'd
and
attack'd
;
which
we
see
by
experience
▪
For
tho
the
Devil
and
his
Adherents
,
have
always
endeavour'd
to
obscure
and
defile
this
holy
Doctrine
,
yet
it
has
continu'd
in
writing
pure
and
entire
in
our
hands
to
this
day
,
and
will
continue
so
even
to
the
end
of
the
world
.
This
is
the
greatest
miracle
that
God
has
done
upon
earth
,
after
men
have
invented
so
many
glosses
and
opinions
to
contradict
it
,
and
the
life
and
manners
even
of
those
,
who
are
call'd
the
People
of
God
,
are
so
different
from
this
Doctrine
,
that
yet
notwithstanding
it
subsists
in
its
integrity
,
in
the
hands
and
power
of
those
who
raze
out
,
and
efface
it
by
their
manners
and
actions
.
If
it
were
not
upheld
by
miracles
,
how
often
would
it
have
been
stifled
by
the
wisdom
of
the
learned
,
who
(
if
it
were
in
their
power
)
would
never
suffer
a
Doctrine
which
so
directly
reproves
their
lives
and
manners
.
In
which
God
shews
his
almighty
power
,
that
all
men
who
shall
be
born
upon
the
earth
,
may
have
their
recourse
to
this
fountain
of
living
water
,
which
is
the
Doctrine
of
Jesus
Christ
,
and
that
no
body
may
pretend
ignorance
,
under
pretext
that
there
are
different
,
or
new
doctrines
and
errors
;
for
he
who
has
a
desire
to
search
,
has
also
the
means
to
find
the
real
truth
,
written
in
the
holy
Gospel
,
or
the
rest
of
the
holy
Scriptures
.
It
was
not
therefore
necessary
to
maintain
it
by
so
many
disputes
,
which
Jesus
Christ
never
[
q
](A28890-e9350-b)
q
Math.
12.
19.
taught
us
,
either
by
word
,
or
by
deed
.
Men
could
not
destroy
that
which
God
would
build
.
It
had
been
more
expedient
to
strengthen
and
comfort
the
faithful
,
than
to
dispute
against
the
erroneous
who
were
raised
up
only
by
the
Devil
:
they
would
have
perished
of
themselves
;
for
all
that
is
nor
built
by
God
,
shall
be
destroyed
.
A
small
number
of
faithful
Believers
were
far
better
than
so
great
a
multitude
of
Christians
in
appearance
,
who
do
nothing
but
debate
and
dispute
without
possessing
true
living
faith
.
The
rotten
members
corrupt
those
which
are
yet
sound
.
The
[
r
](A28890-e9360-b)
r
Jam.
4
7.
Devil
is
never
sooner
overcome
,
than
by
despising
him
,
for
then
he
knows
not
how
to
take
hold
of
the
good
;
but
disputes
and
debates
furnish
him
with
diverse
weapons
to
attack
and
overcome
them
[
s
](A28890-e9370-b)
s
Jam.
3.
14.
15
,
16.
.
The
Fourth
Conference
.
Of
the
qualities
and
ways
of
acting
which
ought
to
have
been
in
the
Guides
of
the
Church
,
to
maintain
it
in
its
good
estate
against
all
Enemies
;
and
that
they
might
not
make
way
for
the
Spirit
of
Anti-christ
,
as
they
have
done
.
I
Admired
all
this
so
powerful
discourse
,
desiring
always
to
hear
more
.
I
ask'd
her
how
she
conceiv'd
,
that
the
Saints
were
thrust
from
the
Government
of
the
Church
,
when
the
learned
undertook
it
;
since
many
learned
and
great
Doctors
have
been
canoniz'd
Saints
,
and
held
for
such
.
She
said
:
Sir
,
it
is
very
rare
to
find
a
learned
Saint
,
or
at
least
one
who
becomes
holy
by
learning
;
for
all
humane
wisdom
is
foolishness
before
God
.
All
the
Saints
are
certainly
wise
,
but
few
learned
men
are
Saints
:
I
do
not
mean
,
that
there
have
not
been
some
Saints
who
were
engag'd
in
the
Government
of
the
Church
,
as
St.
Ambrose
,
St.
Augustin
,
and
others
:
but
I
cannot
believe
that
a
body
is
sound
,
when
it
hath
the
Leprosy
in
any
of
its
members
[
t
](A28890-e9480-b)
t
Levit.
13.
2
,
3.
.
The
whole
body
of
the
Church
was
sound
,
when
to
be
an
Apostle
,
or
Minister
of
the
Church
,
't
was
only
requir'd
to
embrace
an
evangelical
life
;
for
all
the
rotten
members
were
cut
off
from
it
,
or
corrected
,
or
indeed
they
withdrew
of
themselves
,
not
being
able
to
endure
so
great
a
sanctity
,
that
reprov'd
them
in
all
their
manners
.
St.
Paul
[
u
](A28890-e9500-b)
u
1
Cor.
5
11.
forbids
Christians
so
much
as
to
eat
with
sinners
;
behold
how
he
cuts
off
the
rotten
members
:
and
elsewhere
it
is
said
,
[
x
](A28890-e9510-b)
x
Mat.
18.
17.
If
thy
brother
will
not
believe
the
Church
,
let
him
be
unto
thee
as
a
Heathen
.
In
many
places
of
Scripture
you
will
find
this
rejection
.
St.
Peter
[
y
](A28890-e9540-b)
y
Act.
5.
58.
makes
Ananias
and
Saphira
fall
dead
at
his
feet
for
their
lying
.
St.
Paul
[
z
](A28890-e9580-b)
z
1
Cor.
5.
3
,
4
,
5.
delivers
over
to
the
Devil
the
Corinthian
;
besides
so
many
others
,
who
have
been
chastized
for
not
having
continu'd
faithful
observers
of
the
Law
of
the
Gospel
.
Others
have
withdrawn
of
themselves
,
as
Judas
[
a
](A28890-e9610-b)
a
Math.
27.
5.
to
go
and
hang
himself
:
and
a
great
many
others
who
withdrawing
themselves
,
gave
occasion
to
Jesus
Christ
to
ask
the
other
Disciples
,
[
b
](A28890-e9620-b)
b
Joh.
6
▪
66
,
67.
If
they
would
go
also
?
to
which
they
reply'd
;
and
whither
shall
we
go
Lord
?
thou
hast
the
words
of
eternal
life
.
These
three
means
were
capable
of
upholding
the
holy
Church
in
its
Integrity
and
Holiness
,
as
Jesus
Christ
had
establisht
it
;
and
did
himself
observe
these
rules
,
that
is
,
that
the
erroneous
should
be
rejected
and
despis'd
,
or
else
corrected
for
their
errors
;
or
otherwise
permitted
to
go
out
,
and
withdraw
themselves
:
but
these
new
Doctors
have
found
out
,
as
a
more
perfect
mean
for
the
upholding
of
the
Church
,
to
admit
only
the
wise
and
learned
to
the
government
of
it
,
that
the
erroneous
might
be
oppos'd
,
and
overcome
by
disputes
.
Is
the
invention
and
wise
foresight
of
these
men
,
more
perfect
than
the
ordinance
and
doing
of
God
?
Can
that
eternal
wisdom
be
ignorant
,
that
Learning
was
necessary
for
the
government
of
his
Church
?
Was
it
necessary
that
men
should
change
,
reform
,
or
perfect
what
Jesus
Christ
had
establisht
,
to
wit
,
that
the
government
of
his
Church
should
appertain
to
those
,
who
have
given
evidence
of
the
love
they
bear
him
?
for
this
cause
he
puts
the
question
to
St.
Peter
thrice
[
c
](A28890-e9670-b)
c
Joh.
21.
15
,
16
,
17.
,
to
know
if
he
lov'd
him
,
before
he
made
him
head
of
his
Church
.
On
the
contrary
,
men
are
more
inquisitive
to
know
,
if
any
Minister
of
the
Church
be
great
and
learned
,
than
if
he
love
God
.
This
is
a
renversement
of
spirit
which
has
seiz'd
upon
men
,
since
they
would
needs
be
govern'd
by
the
wise
of
the
world
,
and
they
have
despis'd
the
holy
simplicity
of
the
Gospel
.
This
mischief
could
not
be
brought
in
by
humane
frailty
;
it
must
needs
proceed
from
the
malice
of
the
Devil
.
Man
indeed
thro
frailty
,
might
backslide
,
and
follow
Jesus
Christ
at
a
little
farther
distance
than
he
had
taught
him
;
but
could
not
arrive
to
such
an
excess
of
wickedness
,
as
directly
to
oppose
,
and
despise
his
doctrine
and
practice
.
This
must
needs
come
from
that
spirit
of
error
,
who
from
the
beginning
entred
into
the
the
Church
,
to
oppose
Christ
,
and
is
therefore
justly
called
ANTICHRIST
.
He
has
so
cunningly
masqu'd
and
disguis'd
his
errors
with
piety
and
reason
,
that
they
have
been
follow'd
,
notwithstanding
there
have
been
at
diverse
times
holy
persons
in
the
government
of
the
Church
.
The
Fifth
Conference
.
Of
Antichrist
;
and
how
he
rules
every
where
in
Spirit
.
I
Begg'd
she
would
tell
me
,
whom
,
she
understood
to
be
Antichrist
;
and
how
he
could
introduce
himself
into
the
Church
in
its
beginning
,
since
it
appears
from
the
holy
Scriptures
,
that
he
is
to
come
only
towards
the
end
of
the
world
,
and
is
called
,
the
man
of
sin
,
the
son
of
perdition
,
[
d
](A28890-e9750-b)
d
2
Thes
2
▪
5.
and
is
not
to
reign
but
three
years
and
a
half
.
She
said
:
I
perceive
,
Sir
,
that
you
take
for
Antichrist
a
humane
body
,
which
is
to
be
born
by
the
operation
of
the
Devil
.
I
believe
,
that
this
will
fall
out
at
the
end
of
the
world
,
yea
that
he
is
already
born
:
but
I
make
very
small
reckoning
of
this
visible
and
bodily
Antichrist
,
because
he
can
seduce
none
,
but
those
who
desire
to
be
so
.
He
shall
be
known
for
a
wicked
one
,
because
he
will
deal
harshly
with
those
who
yield
obedience
to
him
;
which
will
occasion
Martyrs
,
and
make
many
good
men
to
be
sav'd
,
by
the
resistance
they
will
make
against
him
.
These
evils
are
not
terrible
but
to
the
faint-hearted
,
who
are
not
train'd
up
to
sufferings
:
but
I
reckon
this
invisible
and
spiritual
Antichrist
,
of
whom
I
have
spoken
to
you
,
to
be
far
more
pernicious
;
because
he
seduceth
the
well-meaning
,
under
the
appearance
of
a
false
good
;
this
is
much
more
to
be
fear'd
.
The
evil
which
is
manifest
,
is
easie
to
be
avoided
by
those
who
hate
it
;
but
the
evil
which
is
cover'd
with
piety
and
holiness
,
is
insensibly
follow'd
by
those
who
are
good
,
and
love
piety
,
who
would
never
follow
Antichrist
discover'd
,
nor
the
evil
which
they
knew
to
be
such
.
I
told
her
;
that
I
had
never
heard
of
this
spiritual
Antichrist
;
that
I
would
willingly
know
who
he
is
,
and
what
difference
there
is
between
him
who
is
to
come
in
the
flesh
,
towards
the
end
of
the
world
,
and
him
who
crept
into
the
Church
from
its
beginning
.
She
answer'd
:
Sir
,
this
Antichrist
is
the
Devil
,
who
from
the
creation
of
the
world
made
war
against
men
,
that
he
might
make
them
forsake
God
,
and
their
own
Salvation
;
for
these
ends
he
made
Eve
and
Adam
fall
into
sin
,
he
tempted
Cain
to
kill
his
brother
Abel
,
and
is
the
Author
of
all
the
other
evils
and
sins
which
have
since
come
upon
the
earth
.
This
Devil
has
always
led
men
to
do
evil
;
from
this
he
is
call'd
[
e
](A28890-e9880-b)
e
Rev
20.
2.
the
Old
Serpent
,
because
he
has
shed
his
infernal
venom
upon
the
earth
from
the
beginning
of
the
world
.
But
since
he
knew
that
God
so
lov'd
the
world
,
that
he
has
sent
his
Son
to
instruct
and
save
it
,
he
has
redoubled
his
rage
against
men
,
and
by
new
subtilties
has
endeavour'd
to
hinder
their
Salvation
,
that
with
himself
he
might
draw
them
into
his
own
miserable
wretched
Condemnation
.
But
perceiving
,
that
the
word
of
God
was
sent
to
them
from
heaven
,
not
by
voices
,
thunders
,
or
burning
bushes
,
but
by
a
sensible
and
visible
body
,
which
the
same
God
had
taken
for
this
end
,
that
he
might
teach
them
palpably
by
an
Organ
,
like
to
their
humane
nature
:
the
Devil
perceiving
,
that
he
could
not
any
longer
have
such
hold
of
men
,
because
of
the
vertue
of
that
word
which
was
able
to
create
the
universe
,
he
deviseth
to
appear
like
the
Son
of
God
;
and
after
the
manner
of
apes
endeavour
to
imitate
his
actions
,
covering
himself
with
Sheeps
skins
,
tho
he
be
the
true
ravenous
Wolf
.
He
slipt
from
the
very
beginning
into
the
Church
which
Jesus
Christ
was
going
to
build
,
that
he
might
oppose
and
contradict
his
word
under
pious
pretexts
,
and
covered
his
malice
with
hypocrisie
,
that
he
might
the
better
contradict
and
oppose
the
doctrine
of
Jesus
Christ
;
and
from
thence
he
has
truly
born
the
name
of
Antichrist
,
and
there
never
will
be
any
other
Antichrist
,
but
this
same
Devil
,
who
was
formerly
call'd
the
Old
Serpent
.
There
is
no
distinction
between
him
,
who
slipt
into
the
Church
in
its
beginning
,
and
him
who
shall
be
incarnated
towards
the
end
of
the
world
:
for
it
is
always
the
same
Devil
,
who
only
takes
different
methods
,
that
he
may
the
better
decoy
men
,
according
to
the
various
occurrences
of
time
.
He
began
his
Reign
from
the
birth
of
the
Holy
Church
,
and
has
always
gradually
advanc'd
it
,
by
continuing
still
to
oppose
the
Doctrine
of
Jesus
Christ
,
till
he
has
effac'd
it
out
of
the
memory
,
almost
of
all
men
,
which
we
may
perceive
in
this
age
,
wherein
the
Doctrine
of
Jesus
Christ
is
no
more
in
use
,
than
if
it
had
never
been
brought
into
the
world
,
which
makes
me
believe
,
that
he
is
now
born
▪
since
he
has
full
dominion
over
the
hearts
of
men
,
who
instead
of
persevering
in
the
Doctrine
of
the
Apostles
,
have
insensibly
follow'd
the
Doctrine
of
this
Devil
,
and
of
Christians
,
are
become
Antichristians
:
for
who
does
not
see
at
present
,
that
Wars
,
Discords
,
and
Dissentions
,
reign
among
Christians
,
instead
of
the
Peace
[
f
](A28890-e9930-b)
f
Joh.
14.
27.
which
Jesus
Christ
establish'd
?
It
may
indeed
be
said
that
there
is
not
any
longer
one
stone
left
upon
another
of
the
true
Temple
:
that
is
to
say
,
that
there
are
not
any
longer
two
Christian
Souls
united
in
the
same
heart
and
the
same
will
in
Jesus
Christ
:
and
instead
of
that
[
g
](A28890-e9940-b)
g
Act
2.
44.
4.
32
34.
Communion
of
Goods
,
which
Jesus
Christ
brought
into
his
Church
,
there
is
nothing
to
be
seen
in
it
but
self-interest
,
and
self-seeking
,
without
any
care
for
our
Neighbour
.
As
for
the
[
h
](A28890-e9960-b)
h
Joh.
13
34
35.
Mutual
Charity
of
loving
our
Neighbour
as
our selves
,
it
is
so
despised
,
that
he
who
should
put
it
in
practice
would
be
scoff'd
at
by
all
Christians
;
much
more
he
who
should
choose
[
i
](A28890-e9990-b)
i
Luke
14.
10
the
last
place
,
or
who
should
take
less
[
l
](A28890-e10010-b)
l
Phil.
2.
5-8
.
H●b.
11.
25
,
26
▪
when
he
might
have
more
:
To
[
m
](A28890-e10040-b)
m
Math.
5
●●
.
give
to
him
who
would
take
from
us
,
or
indeed
[
n
](A28890-e10060-b)
n
ibid.
5.
39.
to
hold
up
the
cheek
to
receive
a
blow
,
would
be
reckon'd
a
great
folly
among
the
Christians
of
this
age
,
who
will
scarce
suffer
an
offensive
word
without
resenting
it
,
or
avenging
themselves
.
Who
is
there
[
o
](A28890-e10080-b)
o
Math
26.
24.
that
takes
up
the
Cross
to
follow
Jesus
Christ
,
since
every
one
avoids
sufferings
as
much
as
he
can
,
and
instead
of
the
Cross
takes
all
Contentments
agreeable
to
his
senses
,
as
far
as
they
are
lawful
and
permitted
?
And
so
of
all
the
rest
of
the
Doctrines
of
Jesus
Christ
,
no
body
studies
to
put
them
in
practice
;
on
the
contrary
,
every
one
resists
them
,
and
does
the
quite
contrary
,
without
considering
,
that
all
that
is
against
Christ
is
certainly
Antichrist
.
And
as
it
is
not
necessary
for
Salvation
,
that
all
Christians
should
see
the
carnal
body
of
Jesus
Christ
,
to
render
them
his
true
Disciples
it
is
enough
that
they
know
and
follow
his
Doctrine
;
even
so
to
be
the
followers
of
the
Devil
it
is
not
necessary
that
they
see
this
Antichrist
in
the
flesh
;
it
is
enough
that
they
follow
his
doctrine
,
which
is
much
more
hurtful
to
Souls
,
than
that
incarnate
Devil
can
be
unto
Bodies
:
therefore
the
furious
is
not
so
much
to
be
dreaded
,
as
the
crafty
and
concealed
;
he
can
but
wound
or
kill
the
Body
by
his
fury
,
but
this
wounds
and
kills
Souls
by
cheats
and
delusions
.
I
could
not
but
acknowledge
such
clear
and
evident
truths
,
neither
had
I
more
than
one
doubt
to
propose
about
them
,
viz.
whether
this
Antichrist
in
the
flesh
was
already
born
;
which
being
supposed
,
how
he
could
make
any
suffer
Martyrdom
,
and
occasion
the
salvation
of
many
of
those
who
should
resist
him
,
seeing
she
believed
that
all
Christians
were
at
present
become
Antichristian
;
so
that
they
could
not
be
disposed
for
Martyrdom
,
nor
for
resisting
of
him
,
whom
they
loved
and
followed
?
She
said
,
Sir
,
I
cannot
doubt
that
this
Antichrist
in
the
flesh
is
born
already
,
for
the
wickedness
of
the
world
is
risen
to
the
highest
degree
that
it
can
come
to
,
and
the
Devil
has
gain'd
an
inward
dominion
over
the
hearts
of
all
men
:
not
that
wickedness
is
manifestly
at
the
highest
degree
in
the
judgment
of
men
,
for
it
will
appear
more
clearly
when
they
shall
commit
all
sort
of
sins
publickly
,
without
being
afraid
of
any
;
the
evil
will
seem
then
greater
,
but
it
will
be
less
in
the
sight
of
God
,
for
it
will
then
be
no
more
accompanied
and
disguised
with
Hypocrisie
,
as
it
is
at
present
:
The
Devil
having
gain'd
the
hearts
of
ill
men
,
will
remain
no
longer
conceal'd
.
He
is
desirous
to
reign
publickly
and
openly
assoon
as
he
can
for
his
greater
Glory
.
As
long
as
there
were
here
and
there
some
good
Souls
,
he
kept
himself
hid
,
to
the
end
he
might
gain
them
:
but
at
present
he
can
so
well
disguise
his
malice
,
that
all
serve
him
,
the
wicked
with
good
will
as
his
hired
Servants
,
and
the
good
serve
him
by
constraint
as
his
Slaves
.
From
hence
I
infer
,
that
the
time
of
his
Reign
is
come
,
and
that
he
will
appear
very
shortly
visibly
in
the
flesh
.
And
to
satisfy
the
second
doubt
proposed
,
viz.
how
there
shall
be
Martyrs
of
Jesus
Christ
,
and
of
those
who
shall
obtain
Salvation
by
the
Perfecutions
of
this
discover'd
Antichrist
;
this
shall
be
an
effect
of
the
last
Mercy
of
God
,
who
will
yet
once
send
his
light
into
the
world
▪
according
to
his
promise
,
[
p
](A28890-e10180-b)
p
Is
.
58.
●0
.
That
the
light
shall
arise
in
darkness
,
and
that
the
darkness
shall
be
as
noon
day
.
That
is
to
say
,
that
in
this
time
of
darkness
,
in
which
we
live
at
present
,
wherein
the
Truth
is
not
any
longer
discern'd
from
Lies
,
Faithfulness
from
Deceit
,
nor
Righteousness
from
Iniquity
,
that
God
will
make
his
Light
to
arise
in
this
Darkness
,
and
that
these
who
shall
receive
it
shall
open
their
eyes
,
and
see
the
blindness
of
their
understanding
,
and
reject
the
spirit
of
errour
into
which
they
were
fallen
thro
the
false
perswasions
of
this
invisible
Antichrist
,
and
shall
embrace
the
spirit
of
truth
,
which
is
the
Doctrine
of
Jesus
Christ
;
and
by
this
means
dispose
themselves
to
Martyrdom
,
and
to
saving
sufferings
in
the
Quarrel
of
Jesus
Christ
:
for
many
are
now
detain'd
the
Slaves
of
the
Devil
thro
ignorance
and
inadvertency
,
believing
even
that
they
follow
Jesus
Christ
,
when
they
follow
this
strange
Shepherd
thro
his
delusions
.
I
thought
it
impossible
to
believe
,
that
the
Devil
had
dominion
over
the
hearts
of
all
men
,
because
I
knew
many
who
make
profession
of
being
good
men
,
who
in
effect
are
observ'd
to
addict
themselves
to
pious
and
religious
works
,
exercising
themselves
in
both
publick
and
private
Devotions
,
employing
themselves
according
to
their
Callings
in
succouring
their
Neighbour
,
and
owning
the
quarrel
of
good
men
,
in
making
peace
and
agreement
between
those
who
have
quarrels
and
debates
.
She
said
;
Sir
,
it
is
by
these
works
which
seem
good
and
pious
,
that
the
Devil
deceives
the
good
,
and
renders
them
his
Slaves
,
making
them
to
do
his
▪
will
without
their
perceiving
it
.
It
is
for
this
reason
our
times
may
well
be
called
dangerous
,
because
the
darkness
is
so
thick
as
that
good
is
not
any
longer
discern'd
from
evil
.
Those
are
esteem'd
good
men
who
do
often
frequent
the
Churches
and
Sacraments
,
and
are
present
at
the
publick
Solemnities
;
and
they
who
do
so
,
believe
themselves
to
be
good
men
,
and
to
live
well
▪
but
believe
me
,
Sir
,
if
this
be
not
done
in
the
true
Spirit
of
Christianity
,
these
are
all
but
amusements
:
for
the
life
of
a
Christian
is
an
[
q
](A28890-e10240-b)
q
Joh.
4.
23
,
25.
Rom.
8.
5-9
.
12.
2.
Eph.
4.
23.
inward
and
spiritual
Life
,
consisting
in
the
LOVE
and
Respect
we
owe
to
God
,
and
CHARITY
to
our
Neighbour
for
God
.
This
Love
is
an
inward
Passion
of
our
Soul
which
is
known
to
none
but
God
himself
,
as
also
this
Charity
for
our
Neighbour
.
These
inward
passions
are
sometimes
discover'd
outwardly
,
by
external
operations
,
as
to
suffer
willingly
for
him
whom
we
love
,
to
be
subject
in
all
things
to
his
will
,
to
honour
him
with
all
our
power
;
by
these
solid
vertues
it
is
discover'd
if
we
be
good
men
,
not
by
making
a
profession
of
being
so
:
for
this
profession
of
being
good
proceeds
often
from
a
presumption
of
our
Salvation
,
which
is
a
sin
against
the
Holy
Ghost
.
A
sinner
who
knows
his
sin
,
is
often
a
better
man
than
this
presumptuous
person
.
The
Sixth
Conference
.
How
the
outward
worship
of
God
,
and
the
outward
works
of
Charity
towards
our
Neighbour
,
are
corrupted
by
the
Devil
:
And
from
whence
this
Power
proceeds
.
I
Desir'd
to
be
satisfy'd
concerning
all
these
points
of
good
works
which
I
had
observ'd
to
be
yet
in
use
among
those
who
profess
to
be
good
men
,
to
see
whither
the
Devil
would
produce
such
operations
in
his
Adherents
.
I
ask'd
her
first
,
If
it
was
not
a
good
work
to
go
often
to
the
Church
,
or
to
its
Solemnities
?
She
answer'd
:
It
is
very
good
to
go
to
Church
to
hear
the
Word
of
God
,
since
Jesus
Christ
himself
went
thither
to
teach
it
;
for
there
is
distributed
(
or
at
least
ought
to
be
)
that
word
which
gives
food
or
nourishment
to
the
souls
of
the
faithful
.
But
I
pray
you
,
Sir
,
says
she
,
reflect
a
little
seriously
with
me
on
the
way
of
going
to
Church
,
and
of
teaching
the
Word
of
God
there
which
is
now
observ'd
,
and
see
if
you
will
not
be
oblig'd
to
confess
,
that
by
what
is
now
done
in
Churches
,
the
Devil
receives
much
more
honour
than
God
:
therefore
he
incites
his
Adherents
to
go
thither
often
,
and
the
Ministers
to
perform
the
Solemnities
there
frequently
.
They
go
to
Church
out
of
custom
,
and
being
there
,
they
behave
themselves
even
as
they
do
in
profane
places
.
The
Solemnities
there
are
so
vain
,
that
they
serve
rather
to
satisfie
the
senses
than
to
move
devotion
.
Among
a
thousand
persons
who
follow
Processions
,
you
will
scarce
find
one
who
has
his
heart
lifted
up
to
God!
Sermons
are
made
more
out
of
vanity
,
and
heard
more
out
of
curiosity
,
than
to
profit
by
them
.
Behold
the
Theater
of
the
World
at
present
,
judge
now
,
whither
all
these
things
can
pass
for
good
works
in
the
sight
of
God
,
and
if
the
Devil
has
not
ground
to
excite
them
to
these
actions
,
from
whence
he
derives
so
much
his
advantages
.
When
once
he
could
perswade
men
,
that
a
Christian
Life
consists
in
outward
actions
,
he
perverted
all
the
good
;
so
that
they
do
rather
follow
him
than
Jesus
Christ
,
because
these
visible
and
outward
things
make
a
stronger
impression
on
the
natural
senses
,
than
those
spiritual
things
which
Jesus
Christ
has
taught
and
commanded
us
.
I
felt
in
my
soul
that
this
was
true
;
but
desiring
to
learn
more
,
I
said
to
her
;
that
for
those
who
apply
themselves
to
their
Neighbours
,
as
to
visit
the
poor
and
the
sick
,
to
own
the
quarrel
of
the
good
,
to
quiet
and
appease
strife
and
contentions
;
that
these
works
could
not
come
from
the
suggestion
of
the
Devil
.
She
reply'd
:
All
these
things
are
good
,
if
they
were
done
in
the
spirit
of
Charity
,
and
purely
for
the
Love
of
God
;
but
that
this
was
so
rare
,
that
she
had
not
as
yet
found
so
much
as
one
person
in
the
world
,
who
perform'd
these
works
purely
for
God
:
That
there
was
thro
all
a
mixture
either
of
vain-glory
,
or
of
self-satisfaction
,
or
of
respect
to
the
creatures
,
whereby
the
Devil
could
lay
hold
on
them
,
and
draw
his
advantages
from
them
,
tho
the
things
were
good
in
themselves
▪
That
he
might
indeed
incite
them
to
visit
the
poor
and
the
sick
,
out
of
some
natural
satisfaction
;
and
also
to
assist
the
good
,
and
to
pacify
quarrels
and
contentions
;
all
this
may
be
by
the
inducement
of
the
Devil
:
who
seeing
a
person
desirous
to
please
God
,
he
will
endeavour
to
divert
him
by
good
external
actions
,
which
he
will
cause
him
to
multiply
in
such
sort
,
as
that
they
shall
leave
him
neither
leisure
,
nor
rest
,
and
recollection
to
think
on
the
inward
life
which
a
true
Christian
ought
to
put
in
practice
.
The
Devil
will
have
profit
enough
by
diverting
thus
a
soul
from
its
own
Salvation
,
in
permitting
them
to
do
good
to
others
as
to
the
body
or
temporal
things
,
which
usually
bring
no
glory
to
God
,
but
serve
for
humane
conveniencies
;
and
thus
he
gains
all
the
good
,
who
not
being
aware
of
all
his
artifices
,
suffer
themselves
to
be
led
by
this
Enemy
at
his
pleasure
,
(
without
knowing
him
)
under
the
colour
of
a
seeming
good
;
for
otherwise
he
could
not
deceive
them
,
nor
gain
them
to
himself
;
as
he
has
done
all
the
world
.
I
trembled
to
hear
such
severe
discourse
;
which
nevertheless
seem'd
to
me
to
be
true
,
for
my
understanding
was
open'd
by
her
words
.
I
took
the
boldness
to
ask
her
,
how
it
was
possible
that
God
should
give
so
much
power
to
the
Devil
;
and
how
his
Goodness
could
permit
the
good
to
be
thus
seduc'd
and
deceiv'd
by
this
Enemy
.
She
resolutely
said
:
Sir
,
it
is
not
God
who
gives
this
power
to
the
Devil
,
but
our
sins
themselves
make
him
so
powerful
.
The
Devil
is
as
a
chain'd
Dog
,
who
can
go
no
farther
than
we
lengthen
the
chain
to
him
,
and
[
r
](A28890-e10480-b)
r
Jam.
4.
7.
cannot
bite
us
if
we
do
not
approach
him
.
[
s
](A28890-e10490-b)
s
Luke
10.
18
,
19
,
20.
God
has
given
us
power
over
the
Devil
,
and
has
not
given
the
Devil
power
over
us
;
for
he
can
never
do
an
evil
thing
,
and
it
would
be
a
great
evil
,
if
he
had
given
the
Devil
power
to
hurt
men
.
He
will
permit
him
indeed
(
that
we
may
be
tried
and
purg'd
)
to
tempt
and
wound
our
body
;
but
he
can
never
take
hold
of
our
soul
without
our
consent
.
'T
is
very
ill
done
to
utter
this
Calumny
of
God
,
that
he
permits
the
Devil
to
hinder
our
Salvation
.
This
is
for
want
of
light
;
for
the
Devil
cannot
seduce
us
if
we
continue
faithful
to
God
.
We
are
his
Children
,
and
the
Devil
is
his
Enemy
:
if
he
has
seduc'd
all
Christians
,
as
I
was
saying
,
it
is
thro
their
fault
.
They
are
not
ignorant
that
these
changes
and
innovations
cannot
come
from
God
,
who
never
changes
;
and
tho
these
deceits
of
the
Devil
are
done
under
a
pretext
of
good
,
yet
they
may
abundantly
see
,
that
they
are
not
conformable
to
what
Jesus
Christ
has
taught
us
.
It
is
therefore
our
own
fault
,
when
the
Devil
deceives
us
,
since
we
do
not
persevere
in
the
Doctrine
of
Jesus
Christ
,
which
is
always
to
be
found
,
if
we
had
a
sincere
desire
to
search
after
it
.
Does
God
act
against
his
goodness
when
he
permits
us
to
fall
into
the
error
which
we
will
needs
follow
?
it
would
be
rather
against
his
Justice
if
he
should
hinder
us
from
it
,
after
that
he
has
given
us
a
free
will
,
and
a
free
choice
.
The
Seventh
Conference
.
That
God
has
not
forsaken
men
,
but
men
have
forsaken
God
,
and
resisted
his
grace
,
which
he
distributes
impartially
.
I
Said
to
her
▪
Since
our
Darkness
is
so
great
,
it
is
plain
that
God
has
forsaken
us
.
She
reply'd
:
Hold
,
Sir
,
God
never
forsakes
any
,
but
he
suffers
[
u
](A28890-e10580-b)
u
Ps.
81.
13
▪
Zach.
11.
12.
Joh.
6.
66
,
67.
us
to
forsake
him
,
when
such
is
our
will
.
If
we
are
fallen
into
so
great
darkness
,
it
is
our
own
fault
only
;
because
we
have
left
Jesus
Christ
,
who
is
[
x
](A28890-e10620-b)
x
Joh.
8.
12.
12
▪
35
,
●6
.
the
true
Light
of
the
World
.
The
farther
we
are
estrang'd
from
him
,
our
darkness
is
still
the
greater
.
We
have
loved
[
y
](A28890-e10650-b)
y
Joh
▪
3.
19.
darkness
more
than
light
:
by
this
means
we
have
forsaken
God
to
follow
the
Devil
▪
under
whose
slavery
we
groan
at
present
of
our
own
choice
and
will
.
For
could
God
have
done
more
than
he
has
done
to
save
us
?
could
he
have
instructed
us
more
plainly
?
there
must
have
been
something
above
God
to
do
more
for
us
,
seeing
that
he
is
not
content
to
send
us
his
Servants
and
holy
Prophets
to
enlighten
us
,
but
he
is
come
himself
to
teach
us
in
particular
,
what
we
ought
to
do
and
avoid
,
how
we
ought
to
speak
,
walk
,
sit
,
and
perform
all
the
rest
of
our
actions
so
familiarly
,
that
no
Christian
can
be
ignorant
how
to
work
out
their
Salvation
;
and
if
they
have
abandon'd
all
these
benefits
of
their
Lord
,
to
follow
the
spirit
of
error
▪
it
is
no
wonder
that
they
are
fallen
into
darkness
,
and
the
power
of
their
Enemy
;
for
which
they
ought
to
blame
themselves
,
and
smite
the
breast
with
regret
and
penitence
,
if
peradventure
they
may
obtain
I
told
her
;
that
I
should
be
sorry
to
blaspheme
against
God
,
or
suspect
that
he
might
do
evil
;
but
that
it
is
usual
,
when
we
see
any
fall
into
the
Extremity
of
sin
,
to
say
,
that
he
is
forsaken
of
God
.
To
which
she
reply'd
:
This
is
very
ill
said
,
Sir
.
It
is
an
ill
explain'd
phrase
,
for
God
[
z
](A28890-e10720-b)
z
Ps.
138
8.
Wisd
▪
11.
24
,
25
,
26.
never
forsakes
the
work
of
his
own
hands
:
we
appertain
to
him
in
all
respects
,
because
he
created
us
,
he
maintains
us
,
and
we
have
no
good
thing
but
what
we
have
receiv'd
from
him
;
and
if
he
forsook
us
,
we
should
fall
into
the
Nothing
from
whence
he
has
taken
us
.
A
Father
,
or
a
Mother
,
who
have
debauch'd
Children
,
cannot
forsake
them
,
nor
hinder
them
from
being
theirs
:
but
they
may
let
them
wander
after
their
own
wills
,
when
they
will
not
follow
the
instructions
of
their
Father
,
nor
yield
obedience
to
him
.
They
cease
not
notwithstanding
to
be
their
Children
,
which
would
appear
evidently
,
if
they
should
repent
of
their
debauchery
,
and
return
to
a
submission
to
their
Father
.
They
would
then
see
,
how
much
their
true
Father
loves
them
;
[
a
](A28890-e10740-b)
a
Luk.
15.
11.
which
appears
in
the
Parable
of
the
Prodigal
Son
.
God
is
infinitely
more
good
[
b
](A28890-e10750-b)
b
Mat
7.
11.
than
those
evil
natural
Fathers
:
How
then
could
he
forsake
his
Children
whom
he
has
so
much
lov'd
?
People
deceive
themselves
in
many
things
,
Sir
,
concerning
the
works
of
God
.
I
know
not
how
he
suffers
so
long
the
reproaches
and
blasphemies
which
men
utter
against
him
every
moment
.
They
say
sometimes
,
God
chastiseth
me
;
and
if
we
examine
it
narrowly
,
they
are
our
sins
which
are
the
tormenters
of
our
soul
and
of
our
body
.
A
wicked
man
will
say
,
I
have
not
receiv'd
grace
from
God
to
do
well
:
and
if
he
would
search
narrowly
his
Conscience
,
he
will
find
,
that
he
has
resisted
and
oppos'd
grace
[
d
](A28890-e10780-b)
d
Prov.
1.
24
,
25.
.
Some
say
,
My
grace
is
not
strong
enough
to
make
me
abstain
from
sin
;
and
another
will
say
,
If
God
would
give
me
his
grace
I
should
be
holy
.
All
this
is
spoken
,
to
lay
the
blame
on
God
of
our
sins
and
miseries
,
and
to
excuse
our selves
;
and
thus
to
make
God
pass
for
unjust
,
and
a
partial
respecter
of
those
[
e
](A28890-e10850-b)
e
1
Tim.
6.
4
,
5.
themselves
,
in
disputing
about
questions
which
are
not
necessary
to
our
Salvation
,
but
serve
rather
to
offend
him
,
making
our selves
Judges
of
his
works
,
debating
about
his
designs
.
This
is
one
of
the
reasons
for
which
I
blame
all
those
studies
in
the
Church
of
God
,
being
perswaded
that
they
have
brought
many
errors
into
it
,
and
wishing
always
that
it
had
continu'd
[
f
](A28890-e10860-b)
f
2
Cor.
11.
3.
in
the
Gospel
simplicity
,
as
in
the
times
of
the
Apostles
,
and
Disciples
of
Jesus
Christ
.
The
Eighth
Conference
.
Of
the
Grace
of
Ged
,
how
it
is
given
us
;
and
of
the
Difficulty
of
Conversion
.
HAving
observ'd
,
that
she
spoke
of
the
matters
of
Grace
,
concerning
which
there
had
arisen
so
many
Controversies
in
the
Church
,
of
which
she
had
hinted
something
already
in
the
former
Conferences
:
I
ask'd
her
what
she
believ'd
concerning
Grace
;
and
if
the
opinion
of
St.
Augustin
and
his
Suecessors
,
was
not
better
in
holding
,
that
all
Grace
comes
from
,
and
depends
upon
God
alone
;
than
the
opinion
of
some
others
,
who
hold
,
that
Man
may
have
Grace
as
often
as
he
desires
it
?
To
which
she
reply'd
:
I
fear
,
Sir
,
I
shall
not
say
the
things
wnich
are
most
agreeable
to
you
,
for
it
seems
to
me
you
have
some
interest
in
this
dispute
.
But
since
I
have
promis'd
to
answer
all
your
questions
,
I
shall
do
it
truly
and
in
simplicity
,
according
to
my
measure
of
light
,
without
respect
of
persons
,
confiding
in
your
goodness
,
that
you
will
pardon
the
freedom
which
I
must
use
in
this
discourse
.
As
to
the
first
Question
,
Whether
the
opinion
of
St.
Augustin
and
his
Followers
,
is
better
than
that
of
his
Adversaries
in
this
matter
?
I
hold
(
comparing
the
one
with
the
other
)
that
that
of
St.
Augustin
is
the
better
,
or
to
speak
more
properly
,
the
less
dangerous
,
because
the
design
of
it
seems
to
be
,
to
perswade
us
,
that
all
grace
comes
immediately
from
God
,
that
we
may
presume
nothing
of
our selves
;
whereas
the
contrary
opinion
rather
incites
man
to
attribute
grace
to
himself
,
as
if
it
depended
on
his
own
will
,
which
would
not
excite
in
us
so
much
humility
as
the
first
perswasion
,
which
for
this
reason
is
less
dangerous
.
But
I
believe
the
minds
of
neither
of
these
Doctors
were
sufficiently
purifyd
to
perceive
clearly
the
truth
of
this
question
;
and
that
their
Understandings
were
not
free
of
the
Ideas
of
their
acquired
Learning
for
receiving
of
this
Light
of
Grace
,
which
is
not
receiv'd
but
by
the
same
Grace
,
which
is
obseured
when
our
own
sense
is
in
the
least
mixt
with
it
.
It
is
necessary
[
g
](A28890-e11000-b)
g
Ps.
4.
5.
that
all
the
faculties
of
our
soul
should
be
still
that
we
may
receive
the
pure
light
of
the
holy
Spirit
.
And
to
answer
,
as
to
what
I
believe
concerning
Grace
;
I
will
tell
you
,
Sir
,
it
comes
immediately
from
God
[
h
](A28890-e11030-b)
h
Rom.
11.
6.
,
without
any
merit
or
co-operation
of
ours
;
for
we
cannot
merit
nor
co-operate
before
we
have
a
being
.
Nothing
is
not
capable
of
being
able
to
desire
or
co-operate
with
Grace
:
It
must
needs
be
given
us
thro
the
sole
mercy
of
God
,
as
it
was
in
creating
us
,
and
drawing
us
out
of
Nothing
.
It
was
his
will
and
pleasure
to
create
us
after
his
own
Image
and
Likeness
,
and
to
make
us
Deities
depending
upon
him
,
that
[
i
](A28890-e11050-b)
i
Prov.
8.
31.
he
might
take
his
delight
with
us
.
The
Center
[
l
](A28890-e11070-b)
l
4.
23.
23.
26.
of
our
Soul
being
the
place
of
his
Residence
.
He
has
adorned
[
m
](A28890-e11080-b)
m
2
Pet.
1.
3
,
4.
us
with
all
the
Graces
that
might
make
us
love
him
;
and
whereas
Love
cannot
be
perfect
and
accomplisht
,
unless
the
beloved
give
their
free
consent
to
the
Lover
;
therefore
he
[
n
](A28890-e11090-b)
n
Eccles.
15.
14-17
.
created
us
altogether
free
to
consent
to
that
Love
,
for
he
would
not
have
our
consent
thro
[
o
](A28890-e11100-b)
o
Psal.
110.
3.
1
Chron.
29
1.
Jer
30.
21.
Joh.
6.
67.
force
nor
out
of
necessity
,
but
thro
a
pure
desire
of
good
will
on
his
side
.
Therefore
he
created
us
a
kind
of
creatures
wholly
free
,
and
gave
us
all
the
graces
[
p
](A28890-e11150-b)
p
Is.
5.
2
,
&c.
requisite
for
his
Love
;
and
this
out
of
his
sole
goodness
and
mercy
,
without
any
co-operation
of
ours
.
But
instead
of
applying
so
many
graces
so
freely
bestow'd
upon
us
,
to
love
him
,
we
have
made
use
of
them
to
offend
him
.
Nevertheless
,
this
was
not
capable
of
making
God
change
the
Love
which
he
bare
to
his
creatures
,
or
to
take
from
them
the
Graces
which
he
had
already
bestow'd
upon
them
.
He
continues
unchangeable
in
his
benefits
,
and
could
not
repent
[
q
](A28890-e11170-b)
q
Rom.
11.
29.
of
having
adorn'd
man
with
so
many
Graces
▪
which
he
continues
to
give
,
even
after
his
sin
.
Seeing
they
were
not
bestow'd
on
him
for
his
merits
,
neither
are
they
taken
away
from
him
for
his
demerits
;
for
God
has
no
need
of
man
:
[
r
](A28890-e11180-b)
r
Job
35.
5
,
6.
if
he
be
righteous
or
wicked
▪
it
is
for
himself
:
but
God
respecting
always
himself
,
imparts
still
the
influences
of
grace
to
the
wicked
[
s
](A28890-e11190-b)
s
Math.
5.
44
,
45.
,
as
the
Sun
sends
his
Beams
on
the
Dunghil
,
as
well
as
on
the
Diamond
:
these
different
objects
not
being
able
to
alter
or
change
him
.
Even
so
man
receives
always
grace
from
God
on
his
part
,
[
t
](A28890-e11200-b)
t
2
Cor.
6.
1.
but
it
is
not
always
operative
because
of
the
hinderances
which
sin
raises
against
it
;
for
if
God
did
not
continually
give
his
grace
to
man
he
could
not
subsist
.
We
see
by
experience
,
that
the
wicked
has
all
things
necessary
for
his
life
,
as
well
as
the
righteous
,
tho
the
one
employs
them
to
bless
God
,
and
the
other
to
curse
him
.
The
Sun
shines
upon
the
wicked
,
as
well
as
upon
the
good
,
without
exception
of
persons
.
The
grace
of
God
is
given
to
every
one
,
tho
they
use
it
differently
.
Nevertheless
,
we
cannot
attribute
to
God
,
the
[
u
](A28890-e11230-b)
u
Is.
5.
3
,
4.
want
of
his
grace
,
but
to
our
own
wickedness
,
which
opposes
it
.
Grace
[
x
](A28890-e11240-b)
x
Eph.
2.
8
,
9.
therefore
comes
immediately
from
God
,
and
nothing
comes
from
man
but
sin
only
,
which
[
y
](A28890-e11250-b)
y
Is.
59.
1
,
2.
hinders
the
operation
of
this
grace
,
and
renders
him
unable
to
co-operate
with
it
,
not
being
able
to
enjoy
grace
and
sin
both
together
.
I
ask'd
her
:
If
sinners
might
recover
Grace
as
oft
as
they
pleas'd
;
and
if
there
needed
nothing
but
their
will
to
forsake
their
sins
.
She
said
:
No
,
Sir
,
Grace
is
not
in
their
power
,
and
they
cannot
recover
it
[
z
](A28890-e11300-b)
z
Prov.
1.
26
,
28.
Heb.
12.
17.
according
to
their
pleasure
.
It
is
called
GRACE
,
because
it
is
a
thing
freely
given
:
it
is
not
a
debt
or
obligation
,
which
may
be
constrain'd
,
for
it
comes
of
the
sole
mercy
of
God
,
and
not
of
our
desires
,
or
merits
.
Neither
does
it
depend
upon
the
will
[
a
](A28890-e11320-b)
a
Rom
9.
16.
of
a
sinner
to
leave
his
sin
.
He
may
indeed
fall
into
it
of
himself
,
but
he
cannot
rise
again
without
the
grace
of
God
:
But
[
b
](A28890-e11330-b)
b
Deut.
4
29.
this
grace
will
never
be
deny'd
him
,
if
he
ask
it
in
humility
of
heart
.
If
we
see
sinners
obstinate
and
impenitent
,
it
is
because
they
do
not
pray
earnestly
enough
to
obtain
grace
;
for
God
is
so
good
,
that
assoon
as
the
sinner
[
c
](A28890-e11340-b)
c
Jer.
3.
12.
is
truly
penitent
,
he
pardons
him
.
All
the
difficulty
the
sinner
has
to
leave
off
his
sin
,
proceeds
from
sin
itself
,
which
[
d
](A28890-e11350-b)
d
Wisd.
1.
21.
2
Cor.
4.
4.
1
Joh.
2.
11.
blinds
the
soul
,
that
it
cannot
perceive
the
terror
of
sin
,
and
the
danger
in
which
it
has
plunged
him
.
It
has
also
in
it
so
many
chains
and
bonds
[
e
](A28890-e11390-b)
e
Rom.
6.
16.
7.
23.
Heb.
12.
1.
with
which
it
holds
all
his
passions
chain'd
in
such
captivity
,
that
it
seems
to
the
soul
impossible
to
leave
off
and
forsake
it
;
so
that
we
hear
sometimes
sinners
say
,
It
is
impossible
for
me
to
forsake
my
sin
.
Not
that
God
is
the
Author
of
this
impossibility
;
for
[
f
](A28890-e11410-b)
f
Ezek.
33.
11.
he
wills
not
the
death
of
a
sinner
,
but
that
he
should
turn
and
live
.
It
is
only
the
bondage
into
which
sin
reduces
the
soul
that
is
under
its
dominion
.
It
must
do
[
g
](A28890-e11430-b)
g
Mat.
11.
12.
violence
to
its
self
to
break
its
bonds
,
and
avoid
the
occasions
of
sin
:
by
so
doing
,
it
will
recover
the
grace
of
God
,
which
is
not
drawn
by
force
,
but
falls
of
it self
into
the
soul
assoon
as
sin
is
gone
out
thence
.
For
God
is
always
ready
at
the
door
[
h
](A28890-e11440-b)
h
Math.
7.
7.
to
open
to
him
that
will
knock
.
The
Ninth
Conference
.
What
the
Church
is
:
and
of
its
Corruption
.
I
Said
to
her
:
Since
the
mercy
of
God
is
so
great
,
how
did
you
declare
to
me
heretofore
,
that
you
despaired
of
the
Salvation
of
almost
all
the
world
?
She
said
:
It
is
true
,
Sir
,
I
am
yet
of
the
same
opinion
,
and
I
cannot
see
how
one
soul
can
enter
into
Paradice
,
after
the
manner
they
live
at
present
.
I
see
that
its
gate
is
shut
,
and
that
no
body
enters
in
any
longer
by
it
,
for
Jesus
Christ
says
[
i
](A28890-e11530-b)
i
Joh.
14.
6.
that
he
is
the
way
;
and
I
do
not
perceive
any
body
that
goes
or
walks
in
him
,
or
even
that
seeks
him
.
Since
learned
men
have
taught
another
way
of
Salvation
than
he
,
every
one
[
l
](A28890-e11540-b)
l
2
Pet.
2.
1
,
2.
follows
them
,
thinking
they
do
well
in
believing
them
,
because
they
make
themselves
be
called
the
Church
,
which
if
it
were
true
,
they
could
not
teach
otherwise
than
Jesus
Christ
has
done
,
since
he
and
his
Church
[
m
](A28890-e11550-b)
m
Colos.
1.
24.
are
the
same
thing
.
As
Jesus
Christ
is
no
other
but
the
Word
of
God
,
even
so
the
Church
is
no
other
but
the
same
[
n
](A28890-e11560-b)
n
2
Cor.
3.
3.
Word
:
It
was
sent
from
Heaven
[
o
](A28890-e11570-b)
o
Joh.
6.
33
,
35.
covered
and
wrapt
up
in
the
humane
body
,
which
is
called
Jesus
Christ
,
which
God
form'd
for
these
ends
,
that
he
might
convey
this
word
,
which
is
his
Spouse
,
into
the
bodies
of
all
Christians
,
and
that
all
might
be
[
p
](A28890-e11580-b)
p
17.
17
,
21.
but
one
with
Jesus
Christ
,
as
he
is
one
with
his
Father
.
There
is
nothing
but
this
word
[
q
](A28890-e11590-b)
q
15
3.
1
Pet.
1
23
that
can
make
the
Church
,
which
is
not
tied
to
the
City
of
Rome
,
or
that
of
Jerusalem
,
but
only
to
souls
which
possess
this
Doctrine
.
These
only
are
the
Church
.
Neither
office
,
nor
habit
,
nor
dignity
,
make
the
Church
,
but
the
doctrine
of
Jesus
Christ
only
[
r
](A28890-e11620-b)
r
Joh.
8
31.
;
out
of
which
there
can
be
no
Salvation
:
for
it
is
the
only
one
,
sent
from
God
,
and
will
abide
always
without
any
change
or
mutation
[
s
](A28890-e11630-b)
s
Math.
24
35.
.
Let
all
the
men
of
the
world
study
to
invent
as
many
reasons
,
means
,
and
controversies
as
they
will
,
they
can
never
change
or
alter
the
Doctrine
of
Jesus
[
t
](A28890-e11640-b)
t
Gal.
1.
8
,
9.
Christ
,
it
will
always
be
such
,
as
it
was
in
the
beginning
,
and
shall
be
even
to
the
end
,
without
any
change
or
mutation
whatsoever
.
It
is
an
error
to
believe
,
and
damnation
to
follow
any
other
thing
,
how
good
and
holy
soever
it
doth
appear
.
I
said
to
her
;
That
it
was
true
there
was
no
Salvation
out
of
the
Doctrine
of
Jesus
Christ
,
but
there
were
yet
many
souls
in
the
world
who
would
follow
it
,
and
that
those
who
would
contradict
it
are
call'd
Hereticks
,
and
are
cut
off
from
the
Church
;
but
for
the
Pope
,
the
Cardinals
,
Bishops
,
Pastors
,
all
the
rest
of
the
Clergy
of
the
Roman
Church
,
they
believed
that
they
had
the
Doctrine
of
Jesus
Christ
,
and
consequently
the
Keys
of
Paradice
,
and
the
Way
of
Salvation
.
She
said
:
There
is
yet
some
light
in
your
Soul
,
Sir
,
since
you
know
that
there
is
no
Salvation
out
of
the
Doctrine
of
Jesus
Christ
:
but
to
say
,
that
there
are
yet
in
the
world
Souls
,
who
desire
to
follow
it
,
I
have
experienc'd
the
contrary
,
having
travell'd
in
diverse
Countries
,
and
as
it
were
by
the
permission
of
God
,
I
have
been
acquainted
with
different
persons
,
who
were
esteem'd
holy
and
vertuous
,
but
I
never
observ'd
any
who
follow'd
truly
the
Doctrine
of
Jesus
Christ
.
Every
one
abounded
in
his
own
sense
,
and
were
wedded
to
their
particular
devotions
,
without
an
entire
dependance
on
the
will
of
God
,
or
the
denial
of
their
own
will
,
[
u
](A28890-e11700-b)
u
Luke
14.
26
,
27.
which
is
the
foundation
of
a
Christian
Life
;
from
which
the
heads
of
the
Roman
Church
are
far
removed
,
since
they
forbid
Christians
to
read
the
words
of
Jesus
Christ
,
which
is
[
x
](A28890-e11720-b)
x
Amos
8.
11
,
12.
the
nourishment
of
Souls
.
They
cannot
open
Paradice
by
any
other
mean
,
nor
promise
Salvation
to
any
(
except
in
words
)
but
by
observance
of
the
Doctrine
of
Jesus
Christ
.
Mens
blindness
is
so
great
in
this
point
,
that
it
can
no
longer
be
seen
where
the
true
Church
it
at
present
,
because
they
place
faith
in
words
,
hope
in
presumption
,
and
charity
in
gold
and
silver
:
and
they
make
of
the
Church
of
God
which
is
spiritual
,
a
Church
of
wood
,
of
stone
▪
and
of
mettals
,
which
are
material
;
and
nevertheless
,
they
believe
that
they
are
in
the
way
of
Salvation
,
and
that
they
follow
the
Doctrine
of
Jesus
Christ
!
which
is
the
greatest
error
that
ever
was
in
the
world
;
and
therefore
I
fear
there
shall
be
so
few
Souls
at
present
saved
,
because
few
,
or
none
,
follow
in
deed
,
this
Doctrine
of
Jesus
Christ
,
and
there
is
nothing
more
true
than
that
without
doing
this
,
we
cannot
be
saved
,
as
you
also
acknowledge
.
One
must
have
very
little
judgment
,
if
he
do
not
perceive
,
that
in
the
Roman
Church
,
the
Cardinals
,
Bishops
,
Pastors
,
Monks
,
and
religious
persons
,
and
all
the
Clergy
in
general
,
do
not
live
conformably
to
the
Doctrine
of
Jesus
Christ
,
nor
in
the
primitive
spirit
of
Christianity
.
[
y
](A28890-e11740-b)
y
Math.
5.
13.
If
the
Salt
have
lost
its
savour
,
wherewith
shall
the
flesh
be
salted
?
that
is
the
common
people
cannot
be
preserved
sound
,
when
their
Heads
and
Governours
are
fallen
away
and
corrupted
.
[
z
](A28890-e11760-b)
z
Jer.
23.
15.
This
is
the
cause
and
the
origine
of
all
the
corruption
of
the
world
,
and
that
its
evil
is
remediless
:
when
a
remedy
is
poyson'd
,
it
cannot
cure
the
Disease
,
but
rather
make
it
worse
,
as
we
see
the
world
is
declining
daily
,
yea
every
moment
,
to
the
worse
.
Those
who
are
cut
off
from
the
said
Church
,
and
whom
they
call
Hereticks
,
can
never
do
so
great
mischief
to
the
true
Church
,
as
these
persons
do
who
call
themselves
the
Fathers
and
Doctors
of
the
Church
,
tho
they
are
fallen
away
from
the
Doctrine
of
Jesus
Christ
:
since
no
well-meaning
persons
will
follow
Hereticks
;
they
rather
have
an
abhorrence
of
them
:
but
even
well-disposed
persons
,
leaning
to
the
direction
of
those
who
are
intrusted
with
the
spiritual
government
of
the
people
,
do
insensibly
commit
infinite
evils
,
following
the
direction
of
these
Doctors
,
while
they
do
not
lead
them
according
to
the
words
of
Jesus
Christ
;
for
their
own
doctrines
cannot
but
poyson
the
most
pious
Souls
.
This
is
a
Leprosy
which
has
infected
the
whole
Church
of
God
,
which
is
transmitted
from
one
to
another
,
so
far
as
that
there
are
no
longer
any
sound
members
to
be
found
.
I
bewail
only
those
who
desire
to
follow
the
truth
,
for
they
know
not
where
to
find
it
;
for
it
is
not
no
longer
where
it
ought
to
be
.
He
who
believes
the
contrary
,
is
deceiv'd
;
and
he
who
says
it
,
deceives
others
.
Jesus
Christ
is
the
Truth
alone
[
a
](A28890-e11770-b)
a
Joh.
14.
6.
.
The
Tenth
Conference
.
Of
Remission
of
Sins
:
of
Confession
,
and
how
it
is
abused
.
I
Ask'd
her
;
if
she
did
not
believe
in
the
Remission
of
sins
;
since
she
maintained
so
confidently
,
that
few
,
or
none
,
will
be
saved
,
and
that
Paradice
is
shut
?
She
answer'd
:
Yes
,
Sir
,
I
believe
in
the
Remission
of
sins
.
In
that
consists
my
joy
,
and
my
hope
.
I
have
even
told
you
before
,
that
assoon
as
the
sinner
knocks
,
God
opens
to
him
.
He
needs
but
turn
to
him
,
to
obtain
the
pardon
of
his
sins
,
[
b
](A28890-e11860-b)
b
Is.
1.
16
,
17
,
18.
how
great
and
numerous
soever
they
may
have
been
.
It
is
not
for
want
of
mercy
in
God
,
that
I
despair
of
the
Salvation
of
men
,
but
because
they
will
not
be
converted
,
because
the
most
part
do
not
,
or
will
not
know
their
sins
.
I
have
more
hopes
of
the
conversion
of
gross
sinners
,
than
of
persons
who
make
a
profession
of
vertue
;
because
of
the
presumption
of
their
Salvation
,
grounded
upon
their
own
Righteousness
,
they
cannot
be
so
readily
converted
,
as
a
sinner
who
knows
his
evil
life
;
he
is
more
ready
to
repent
of
it
,
than
they
who
believe
that
they
live
well
,
tho
it
be
not
true
.
It
is
of
these
that
Jesus
Christ
says
,
that
he
[
c
](A28890-e11870-b)
c
Math.
9.
13.
came
not
to
call
the
righteous
but
sinners
to
repentance
.
So
many
Souls
will
be
mistaken
at
death
,
who
think
they
are
certain
of
their
Salvation
,
whereas
they
are
very
far
from
it
,
taking
false
vertue
for
the
true
.
It
is
in
this
that
Jesus
Christ
says
,
that
[
d
](A28890-e11880-b)
d
Luk.
16.
15.
Joh.
16.
8.
he
will
judge
of
Righteousness
.
He
cannot
judge
nor
condemn
the
Righteousness
,
which
is
truly
such
before
him
;
but
he
speaks
of
our
Righteousness
which
is
righteous
in
our
judgment
,
and
in
that
of
men
.
Such
Righteousness
will
be
condemn'd
of
God
,
because
they
were
not
righteous
before
his
piercing
eyes
,
as
they
appear'd
unto
the
eyes
of
men
,
and
to
our
own
.
Behold
why
I
said
that
Paradice
is
shut
,
because
I
cannot
discern
at
present
,
true
Righteousness
in
the
vertuous
.
I
ask
her
:
Whether
sins
were
pardon'd
by
the
Sacrament
of
Pennance
,
which
is
the
Confession
of
sins
to
the
Priests
.
She
said
:
Sir
,
there
are
so
many
abuses
committed
by
this
Sacrament
,
that
I
believe
more
sins
are
committed
by
it
than
pardoned
;
for
people
believe
,
that
to
obtain
the
pardon
of
their
sins
it
is
enough
that
they
declare
them
to
the
Priest
,
and
upon
this
perswasion
they
take
little
care
to
amend
them
:
neither
also
can
they
have
great
contrition
for
a
thing
which
is
so
easily
effac'd
,
by
the
small
confusion
that
they
have
in
declaring
their
sins
to
the
Priest
.
No
body
would
quit
his
pleasure
,
and
the
contentment
which
he
finds
in
sin
▪
for
so
small
a
trouble
as
there
is
in
confessing
it
.
Hence
it
comes
,
that
we
see
people
continue
,
and
even
endre●se
their
sins
all
their
life
time
:
Thus
this
Confession
,
which
is
appointed
for
their
Salvation
,
serves
to
procure
their
Damnation
▪
because
so
many
Confessions
without
amendment
make
profuseness
of
Sactileges
,
of
which
they
never
repent
,
because
they
believe
they
shall
obtain
life
with
these
very
means
that
occasion
their
death
▪
and
when
the
soul
is
about
to
be
separated
from
the
body
,
they
only
place
the
hope
of
their
salvation
i●
the
same
Confession
,
which
has
wounded
the
soul
with
so
great
a
number
of
mortal
wounds
.
It
was
a
great
unhappiness
did
then
befal
the
world
,
Sir
,
when
the
Church
taught
,
that
to
live
well
and
to
be
saved
a
man
must
confess
often
.
The
Catechisms
which
they
teach
the
Children
of
Christians
,
are
stu●t●d
with
such
doctrines
;
and
in
all
the
Indulgences
which
the
Church
bestows
,
she
always
ordains
Confessions
as
one
of
the
necessary
means
for
obtaining
the
said
Indulgences
.
Every
body
teaches
the
doing
of
what
is
ordain'd
by
the
Church
in
this
case
.
I
would
willingly
ask
,
if
this
be
not
to
teach
indirectly
,
that
a
man
must
in
frequently
,
when
they
teach
,
that
he
must
confess
often
,
since
Confession
does
always
suppose
sin
?
He
cannot
confess
frequently
without
sinning
frequently
;
for
they
who
have
not
sinn'd
,
have
nothing
to
confess
,
nor
can
they
do
it
frequently
without
an
express
commission
of
sins
,
that
they
may
have
matter
of
confessing
frequently
.
I
believe
Confessors
have
invented
these
multitudes
of
Confessions
,
that
thereby
they
may
draw
the
people
to
themselves
,
instead
of
leading
them
to
Christ
.
A
true
Shepherd-takes
more
pains
to
cure
his
Seeep
,
and
does
not
neglect
its
Scab
,
that
he
may
be
oblig'd
to
take
it
often
in
his
lap
,
as
these
strange
Shepherds
do
,
who
love
rather
to
draw
to
themselves
souls
continually
laden
with
sins
,
than
to
send
them
to
God
by
the
spirit
of
true
repentance
.
This
is
an
error
which
was
introduc'd
into
the
Church
by
the
cunning
of
that
pernicious
Antichrist
,
that
he
might
withdraw
the
souls
of
sinners
from
Christ
,
who
calls
them
,
saying
,
[
e
](A28890-e11940-b)
e
Math.
11.
28.
Come
unto
me
all
ye
that
are
heavy
laden
,
and
I
will
give
you
rest
;
and
to
lead
them
to
men
who
slatter
and
keep
them
in
their
sins
,
under
a
false
promise
of
their
Salvation
;
for
there
is
none
but
God
only
[
f
](A28890-e11960-b)
f
Isa
,
43.
25.
who
can
pardon
sin
;
and
men
,
who
pretend
to
be
in
Gods
stead
,
and
do
not
observe
his
word
,
are
Seducers
,
since
his
word
only
can
pardon
sins
.
It
is
true
it
was
transferred
to
men
with
the
same
vertue
which
it
had
in
the
body
of
Jesus
Christ
;
but
this
was
only
as
long
as
they
should
continue
to
persevere
faithfully
in
that
word
,
and
no
otherwise
.
The
[
h
](A28890-e11970-b)
h
2
Cor.
5.
19
,
20.
Apostles
did
all
their
works
by
vertue
of
this
word
,
and
not
by
their
own
authority
.
These
Confessors
do
the
quite
contrary
,
remitting
sins
according
to
their
fancies
and
will
;
and
instead
of
saying
to
sinners
,
[
i
](A28890-e11980-b)
i
Joh.
5.
14.
8.
11.
go
,
and
sin
no
more
,
as
Jesus
Christ
did
to
the
persons
whose
sins
he
pardon'd
,
as
to
the
Paralitick
,
and
to
the
Woman
taken
in
Adultery
;
these
Confessors
say
,
come
again
to
Confession
,
and
[
l
](A28890-e11990-b)
l
2
Pet.
2.
19.
we
will
still
absolve
you
.
Jesus
Christ
says
,
[
m
](A28890-e12010-b)
m
Math.
5.
23
,
24.
If
thou
hast
a
quarrel
with
thy
Brother
,
leave
thy
Offering
,
and
go
be
reconcil'd
with
thy
Brother
;
and
these
Confessors
with
a
word
send
them
quickly
to
the
Altar
without
Reconciliation
,
Do
they
not
act
directly
in
opposition
to
Christ
?
I
said
to
her
,
that
I
had
never
searcht
so
deep
in
this
matter
,
but
that
I
would
willingly
know
,
if
it
be
not
of
Confession
that
Jesus
Christ
speaks
,
when
he
says
,
[
m
](A28890-e12040-b)
m
Math.
5.
23
,
24.
That
which
you
bind
or
loose
in
earth
,
I
will
do
it
also
in
heaven
:
and
then
when
St.
Peter
ask'd
,
[
o
](A28890-e12070-b)
o
Math.
18.
21
,
22.
If
he
should
seven
times
forgive
his
brother
who
had
offended
him
,
Jesus
Christ
answers
,
not
only
seven
times
,
but
seventy
seven
times
.
She
reply'd
:
Sir
,
take
heed
;
this
light
is
not
from
men
.
I
never
spoke
so
openly
to
any
body
;
but
I
see
plainly
that
you
will
profit
by
it
.
To
give
a
solution
to
your
first
Math.
16.
19.
Joh.
20.
23.
question
,
Whether
Jesus
Christ
did
not
speak
touching
Confession
,
all
that
you
shall
do
on
earth
,
I
will
do
in
heaven
?
this
is
certainly
as
to
the
remitting
and
retaining
of
sins
;
but
it
is
not
after
the
manner
that
men
understand
it
,
for
God
never
gave
this
authority
to
men
in
themselves
,
but
to
his
Church
,
which
is
nothing
else
but
his
word
;
and
therefore
this
authority
does
reside
always
where
this
word
resides
.
Moses
,
and
so
many
other
Prophets
,
who
wrought
so
many
Wonders
in
the
world
,
perform'd
them
by
vertue
of
this
word
,
and
not
by
their
own
authority
and
power
.
They
went
always
to
God
,
to
know
what
they
ought
to
do
;
and
they
wrought
according
to
his
will
,
in
no
ways
according
to
their
own
:
for
man
has
nothing
of
himself
but
an
impotence
instead
of
power
;
but
the
word
of
God
has
power
in
all
places
where
it
resides
,
even
tho
it
should
reside
in
a
wicked
soul
.
Therefore
sometimes
,
even
the
beasts
have
wrought
miracles
.
By
vertue
of
this
word
,
the
heavens
and
the
earth
[
p
](A28890-e12190-b)
p
Heb.
1.
3.
do
subsist
.
It
has
the
same
vertue
to
remit
and
retain
sins
in
the
bodies
of
Confessors
,
that
it
had
in
the
natural
and
humane
body
of
Jesus
Christ
;
for
it
is
always
the
same
which
proceeds
from
Almighty
God
.
The
only
difficulty
that
I
find
is
to
know
,
whether
it
can
still
reside
in
the
Confessors
at
present
,
who
do
not
follow
the
rules
of
this
holy
doctrine
.
God
has
indeed
promis'd
to
pardon
sins
to
penitent
sinners
;
and
these
Confessors
do
pardon
them
to
sinners
persevering
and
continuing
in
their
sins
;
so
that
if
it
were
true
that
these
Confessors
could
pardon
sins
according
to
their
own
fancy
,
a
man
would
only
need
to
be
in
favour
with
some
of
them
,
to
be
assured
of
his
Salvation
.
It
would
be
in
vain
therefore
,
for
Jesus
Christ
to
have
suffered
and
endured
so
much
to
●each
us
[
q
](A28890-e12200-b)
q
Phil.
2.
3.
8.
humility
,
patience
,
penitence
,
and
all
the
rest
,
if
these
Confessors
with
Absolvo
can
thus
forgive
us
all
our
sins
.
Every
one
might
indeed
live
as
he
pleas'd
,
as
they
do
now
,
without
caring
much
for
God
,
since
he
might
obtain
Salvation
by
the
means
of
a
man
who
would
call
himself
the
Saviour
and
Forgiven
of
sinners
.
I
think
a
man
must
be
deprived
of
all
judgment
not
to
discover
this
deceit
,
whereas
at
the
same
time
so
many
persons
live
and
die
in
this
blindness
.
This
is
a
grosser
darkness
than
that
of
Egypt
.
As
to
the
second
point
:
whether
it
be
in
Confession
that
we
must
forgive
seventy
seven
times
?
That
cannot
be
authoriz'd
by
this
passage
;
since
we
find
no
where
that
Jesus
Christ
did
forgive
sins
more
than
once
to
those
to
whom
he
pardon'd
.
And
if
a
sinner
were
truly
penitent
,
he
would
be
careful
not
to
fall
again
so
often
;
but
if
he
be
not
penitent
,
he
is
not
capable
of
obtaining
pardon
so
much
as
once
;
for
Absolution
does
always
suppose
Contrition
,
otherwise
it
would
not
be
available
.
St.
Peter
asks
,
how
often
he
shall
pardon
his
brother
who
offended
him
?
but
Penitents
have
not
offended
their
Confessors
when
they
go
to
Confession
:
these
so
numerous
pardons
respect
the
indulgence
that
we
owe
to
our
Christian
brethren
,
that
we
may
leave
vengeance
to
God
alone
,
but
they
do
not
at
all
regard
sacramental
Confession
.
The
Eleventh
Conference
.
Outward
Devotions
imposed
by
men
are
not
of
true
Faith
.
Of
the
true
Church
which
cannot
err
in
what
it
imposeth
.
The
Doctrines
of
Jesus
Christ
,
and
those
of
men
.
True
Prayer
.
HAving
heard
all
these
reasons
,
I
felt
my self
in
very
great
perplexities
,
not
knowing
what
●o
reply
to
such
firm
reasonings
.
I
said
only
,
that
the
Hereticks
were
not
always
to
blame
,
when
they
spoke
against
the
Abuses
of
the
Roman
Church
.
She
said
to
me
:
Sir
,
I
never
convers'd
with
any
Hereticks
,
and
I
desire
not
to
know
what
their
sentiments
are
in
this
matter
.
I
was
born
and
baptiz'd
under
the
authority
of
the
Roman
Church
,
and
I
never
yet
travell'd
out
of
it
,
where
I
might
meet
with
any
Hereticks
,
to
know
what
they
say
of
Catholicks
;
but
I
have
learn'd
all
that
I
tell
you
in
a
profound
recollection
of
spirit
,
join'd
to
a
serious
experience
.
I
have
made
frequent
Confessions
,
and
perform'd
all
the
other
particular
Devotions
of
Christians
,
as
my
Parents
did
,
with
an
exact
observance
;
but
when
it
pleas'd
God
to
enlighten
me
,
I
perceiv'd
clearly
,
that
Faith
does
not
consist
in
the
wearing
of
a
pair
of
Beads
,
a
Belt
,
or
a
Scapulary
:
nor
yet
in
hearing
many
Masses
,
or
confessing
often
,
and
communicating
,
as
they
taught
me
;
but
that
it
consists
[
r
](A28890-e12350-b)
r
Joh.
14.
12.
in
the
belief
and
practice
of
what
God
has
commanded
and
taught
us
.
That
all
these
outward
devotions
did
rather
serve
as
means
to
withdraw
and
distract
us
from
the
continual
attention
which
we
ought
to
have
upon
God
.
Therefore
I
have
quitted
them
all
,
and
have
fix●d
upon
the
Truth
of
the
Gospel
,
which
I
knew
from
my
tender
youth
,
tho
I
could
not
follow
it
,
because
they
taught
me
otherwise
.
In
which
I
fail'd
greatly
by
the
Counsel
of
men
.
God
drew
me
to
himself
,
and
they
drew
me
to
them
.
I
regret
nothing
more
than
the
time
that
I
have
spent
in
following
them
:
for
all
that
they
call
Devotions
,
is
nothing
but
[
s
](A28890-e12360-b)
s
Math.
●●
.
9.
amusement
,
which
keeps
us
tied
to
the
earth
,
and
to
the
creatures
.
Our
affections
are
towards
our
(
ghostly
)
Fathers
,
their
Masses
and
Sermons
,
their
Churches
,
and
the
means
of
adorning
them
,
and
to
all
that
is
sensual
;
which
hinders
them
from
being
united
in
God
.
I
ask'd
her
:
whether
all
these
outward
devotions
were
not
good
and
saving
,
since
the
Church
had
instituted
and
approven
them
;
and
if
she
could
err
in
what
concern'd
the
Faith
and
the
Instruction
of
the
faithful
.
She
answer'd
:
No
,
Sir
,
the
Church
can
never
err
in
any
thing
,
for
she
is
the
wisdom
,
the
goodness
,
and
the
power
of
God
,
the
fountain
of
all
wisdom
,
the
original
of
all
goodness
,
and
incomprehensible
power
.
In
short
,
the
Church
is
God
himself
[
t
](A28890-e12410-b)
t
Joh
17.
21
,
22
;
23.
1
Cor.
6.
17.
,
who
cannot
fail
,
or
err
,
therefore
Jesus
Christ
says
,
[
u
](A28890-e12420-b)
u
Luc.
10
,
16
he
that
hears
you
,
hears
me
;
because
the
word
of
God
,
is
God
[
x
](A28890-e12430-b)
x
●
Joh.
●
.
1.
,
as
our
word
is
us
:
our
heart
must
be
where
we
speak
;
and
also
our
understanding
;
even
so
,
where
the
word
of
God
is
,
which
is
his
Church
,
there
the
holy
spirit
is
;
which
is
his
understanding
;
and
the
almighty
power
,
which
is
his
heart
.
From
whence
it
appears
,
that
the
holy
Trinity
composes
the
Church
,
which
is
no
other
but
the
power
of
the
Father
,
the
wisdom
of
the
Holy
Spirit
,
and
the
good
will
of
the
Son
.
All
these
things
are
found
united
in
the
Church
:
for
God
having
a
design
to
make
man
after
his
likeness
,
he
transferr'd
to
him
his
own
qualities
:
therefore
he
gives
to
his
Church
the
power
to
pardon
sins
;
goodness
by
the
communication
of
his
word
,
and
his
wisdom
by
the
understanding
of
that
word
.
Jesus
Christ
who
took
human
flesh
has
brought
us
the
word
of
God
,
which
has
taught
us
his
wisdom
,
and
shewn
us
his
love
,
even
as
by
our
word
we
express
what
is
in
our
understanding
,
and
the
affections
of
our
heart
;
which
God
also
did
to
us
,
when
he
sent
us
his
word
upon
earth
,
by
the
organ
of
the
humanity
of
Jesus
Christ
.
He
made
this
alhance
with
men
,
that
he
might
have
them
after
his
likeness
.
Therefore
he
has
call'd
them
his
Spouse
and
his
Church
,
which
is
altogether
divine
and
spiritual
.
But
men
would
indeed
disguise
it
,
and
render
it
material
,
sensual
,
and
carnal
,
in
giving
the
name
of
Church
to
men
who
do
not
possess
this
word
,
without
which
they
cannot
be
the
Church
,
nor
have
the
power
,
the
wisdom
,
nor
the
love
which
God
gave
to
his
lawful
Spouse
:
Therefore
they
may
greatly
err
and
fail
,
in
appointing
,
and
approving
of
rules
for
Christians
.
And
whereas
you
ask
,
Whether
all
these
outward
Devotions
,
which
are
now
in
use
in
Christendom
,
be
good
and
saving
:
I
doubt
it
very
much
;
for
Jesus
Christ
taught
not
such
varieties
of
devotion
,
as
we
see
now
adays
;
but
he
taught
solid
and
inward
vertues
,
[
y
](A28890-e12460-b)
y
Math.
23.
23.
1
Cor.
13.
13.
as
Faith
,
Hope
,
and
Charity
:
Faith
to
believe
in
an
Almighty
God
,
of
whom
we
hold
all
things
;
Hope
to
hope
in
him
only
,
without
putting
our
confidence
in
any
other
thing
;
and
Charity
to
love
him
alone
,
without
placing
our
affection
on
any
created
thing
,
whether
in
heaven
or
in
earth
.
These
are
the
instructions
of
Jesus
Christ
:
but
those
at
present
who
are
call'd
Church-men
,
teach
no
other
thing
but
to
resort
to
Churches
,
to
frequent
the
Sacraments
,
and
to
say
a
great
many
vocal
prayers
by
rote
and
number
:
With
these
outward
things
they
make
men
believe
,
that
they
are
true
Christians
,
which
cannot
be
,
since
Christianity
consists
in
a
spiritual
[
z
](A28890-e12490-b)
z
Gal.
6.
15.
and
inward
life
,
for
it
is
divine
,
and
not
humane
.
If
these
outward
devotions
had
been
means
proper
for
us
to
become
good
Christians
;
we
may
be
perswaded
that
Jesus
Christ
would
have
taught
us
them
;
for
he
had
more
wisdom
to
foresee
our
need
and
weakness
,
than
these
guides
of
souls
can
have
;
and
likewise
more
love
to
take
care
,
that
nothing
should
be
wanting
to
us
for
the
time
to
come
.
He
left
only
his
word
to
serve
for
the
nourishment
of
our
souls
,
saying
,
that
[
a
](A28890-e12500-b)
a
Joh.
6.
68
&
50.
it
is
the
bread
come
down
from
heaven
,
and
that
whosoever
shall
eat
it
shall
not
die
;
whereas
these
persons
give
us
only
the
Eucharist
for
nourishment
;
in
which
the
promise
of
Jesus
Christ
cannot
be
accomplisht
,
for
the
host
does
not
descend
from
heaven
as
his
word
does
;
and
they
who
eat
it
,
do
not
all
live
for
ever
.
For
we
see
abominable
souls
,
even
Sorcerers
,
do
communicate
frequently
,
and
thereafter
die
in
their
sins
.
We
see
also
Bigots
communicate
very
often
,
who
never
attain
to
true
faith
,
nor
the
knowledge
of
the
truth
,
without
which
they
cannot
live
for
evel
.
How
then
should
the
word
of
Jesus
Christ
be
fulfill'd
,
that
they
who
eat
this
bread
shall
not
die
,
since
all
those
die
eternally
after
having
so
often
eaten
the
Eucharist
?
Jesus
Christ
cannot
lie
;
for
[
b
](A28890-e12510-b)
b
Joh.
8.
●7
.
he
who
incorporates
his
word
shall
never
die
;
because
it
gives
life
and
nourishment
to
the
soul
,
and
makes
it
live
eternally
.
I
said
to
her
:
This
being
suppos'd
,
we
must
needs
be
in
a
time
of
great
darkness
,
in
which
there
are
many
errors
,
and
many
more
erroneous
,
who
run
blindly
to
damnation
;
because
the
most
pious
hold
Rome
,
and
all
her
Council
,
for
the
Church
.
She
said
:
Sir
,
the
Devil
upon
a
false
supposition
finds
matter
enough
to
raise
fine
edifices
.
I
have
no
particular
knowledge
of
Rome
,
nor
of
her
Council
;
but
I
tell
you
in
truth
,
if
the
Pope
with
all
his
Council
would
say
any
thing
to
me
which
was
contrary
to
the
Doctrine
of
Jesus
Christ
,
I
should
not
be
oblig'd
to
believe
him
,
nor
yet
are
any
other
Christians
.
The
Bark
should
never
be
taken
for
the
Wood
,
because
it
can
never
beat
Fruit
,
as
the
Tree
would
do
,
tho
it
had
little
Bark
.
The
true
Church
(
where-ever
it
is
)
[
c
](A28890-e12590-b)
c
Joh.
15.
●
.
brings
forth
always
holy
Fruits
,
and
if
the
Tree
be
known
by
its
fruit
,
we
will
know
the
Church
[
d
](A28890-e12600-b)
d
Mat.
7.
●0
.
by
what
it
brings
forth
.
The
practice
of
those
who
are
Members
of
Rome
,
doth
sufficiently
evidence
to
me
,
that
the
holy
spirit
cannot
be
the
Author
of
those
things
which
are
contrary
to
the
practice
of
Jesus
Christ
.
We
see
the
Prelates
attended
with
Servants
,
Coaches
,
and
Trains
,
like
to
secular
Princes
:
their
Furniture
and
Houses
do
surpass
them
.
I●
they
had
faith
to
believe
,
that
God
being
man
,
was
poor
and
despisd
,
they
would
blush
for
shame
(
as
all
other
Christians
)
to
make
themselves
thus
to
be
honoured
.
Their
faith
being
dead
,
they
run
blindly
to
damnation
.
This
vail
which
is
put
before
their
eyes
,
to
make
them
believe
,
that
the
Church
ought
to
be
upheld
by
worldly
honours
,
serves
for
nothing
but
to
flatter
them
,
and
to
render
them
insensible
of
their
misery
.
For
if
the
Church
had
had
need
of
temporal
wealth
and
honour
,
Jesus
Christ
would
have
provided
it
sufficiently
,
for
all
appertains
to
him
,
being
King
and
Creator
of
all
things
.
He
knew
all
the
revolutions
of
time
:
he
would
surely
have
foretold
them
,
that
it
should
be
permitted
them
at
a
certain
time
to
make
themselves
be
honour'd
and
serv'd
;
but
on
the
contrary
,
he
foretels
[
e
](A28890-e12620-b)
e
Luke
●
.
●
.
●
,
that
God
will
cast
down
the
mighty
from
their
seats
;
[
f
](A28890-e12640-b)
f
14.
1●
.
that
he
will
resist
the
proud
,
and
will
exalt
the
humble
;
and
there
is
nothing
which
he
says
more
expresly
,
than
that
we
ought
[
g
](A28890-e12660-b)
g
Math.
11.
29.
to
learn
of
him
to
be
meek
and
lowly
in
heart
;
to
which
Lesson
the
arrogance
and
the
pride
of
Christians
now
,
are
directly
opposite
;
and
they
who
may
be
called
by
their
proper
names
Antichristians
,
because
they
are
thus
oppos'd
to
Christ
:
for
these
only
are
Christians
,
who
put
in
practice
this
doctrine
of
Jesus
Christ
;
all
others
who
bear
this
name
without
doing
it
,
are
nothing
but
rotten
Members
of
the
Church
,
and
it
were
better
they
were
cut
off
from
it
,
that
the
true
Christian
might
be
known
from
the
false
,
and
that
we
might
no
longer
live
amidst
so
many
errors
,
and
in
so
great
blindness
,
and
consequently
in
so
great
hazard
of
our
salvation
,
by
adhering
to
mens
Laws
,
and
despising
Gods
,
perswading
our selves
that
we
do
well
in
following
their
errors
,
in●tead
of
the
true
Light
which
has
proceeded
from
Jesus
Christ
.
The
great
unhappiness
of
men
is
,
that
they
do
not
know
these
truths
,
and
that
they
fear
they
would
do
ill
to
believe
them
.
I
said
to
her
;
That
it
was
very
lamentable
to
live
in
so
dangerous
a
time
,
in
which
the
most
innocent
might
perish
thro
ignorance
:
asking
her
,
if
she
knew
a
remedy
for
these
evils
▪
She
said
:
The
wickedness
of
men
,
Sir
,
has
brought
this
ignorance
upon
the
earth
.
[
h
](A28890-e12720-b)
h
2
Thess.
2.
10
,
11.
Since
they
forsook
the
love
of
the
truth
,
they
are
given
up
to
the
spirit
of
error
.
The
ignorance
is
very
gross
,
for
every
one
who
would
enter
into
himself
,
might
well
perceive
in
the
bottom
of
his
soul
,
that
he
does
not
love
God
with
all
his
heart
,
nor
his
neighbour
as
himself
;
which
are
the
chief
Commands
of
God
,
without
the
keeping
of
which
one
cannot
be
saved
.
But
men
suffer
themselves
to
be
amus'd
with
little
Rattles
,
even
as
they
quiet
Children
,
which
cannot
at
all
cure
the
evil
that
presses
them
,
but
only
diverts
their
minds
a
little
,
that
they
may
not
think
upon
,
nor
be
attentive
to
their
pains
.
These
little
outward
Devotions
are
the
Rattles
which
those
Guides
sound
in
our
ears
[
i
](A28890-e12730-b)
i
2
Tim.
4.
3.
,
not
to
cure
the
wounds
which
the
neglect
of
this
Command
of
God
has
caus'd
in
our
soul
,
but
rather
to
amuse
our
attention
,
that
it
may
not
discover
those
eternal
truths
.
They
breed
up
our
souls
with
affections
to
their
persons
,
[
l
](A28890-e12740-b)
l
Jude
16.
under
a
pretext
that
they
stand
in
Gods
stead
.
They
perswade
us
,
that
we
shall
always
receive
grace
by
confessing
frequently
,
as
if
grace
were
given
by
the
help
of
sins
:
for
confession
can
bring
no
other
grace
than
pardon
of
sins
;
and
to
receive
this
grace
frequently
,
there
is
need
of
sinning
frequently
.
What
real
childish
amusements
are
they
,
to
make
even
those
to
confess
frequently
,
who
they
believe
have
nothing
but
imperfections
to
confess
!
If
they
did
receive
grace
as
often
as
they
go
to
confession
,
with
so
much
grace
they
would
leave
off
their
sins
,
and
would
not
be
oblig'd
to
continue
for
so
long
time
these
confessions
.
We
may
believe
they
do
,
as
those
who
take
Physick
out
of
appetite
or
custom
,
which
spoils
and
corrupts
the
health
,
instead
of
preserving
it
.
These
ordinary
Penitents
do
wholly
the
same
to
their
souls
,
as
they
do
to
their
bodies
:
thus
they
suffer
themselves
to
be
amus'd
by
foolish
perswasions
;
as
that
also
of
going
often
to
Church
to
pray
to
God
,
as
if
it
could
not
be
done
elsewhere
.
Nevertheless
,
Jesus
Christ
says
,
[
m
](A28890-e12750-b)
m
Luke
18.
1.
21.
36.
that
one
ought
always
to
pray
,
and
never
to
cease
.
One
had
need
therefore
to
abide
night
and
day
in
the
Church
to
fulfil
this
direction
.
These
are
all
errors
and
inventions
of
men
;
for
a
Christian
is
oblig'd
to
pray
always
,
at
all
times
,
and
[
n
](A28890-e12760-b)
n
1
Tim.
2.
8.
in
all
places
,
without
fainting
;
not
only
when
they
are
in
the
Church
,
as
these
Guides
perswade
them
,
who
are
no
less
mistaken
in
prefixing
a
certain
number
of
Offices
,
Prayers
,
and
Beads
,
and
other
trifles
which
they
call
Prayers
,
tho
they
do
not
know
what
Prayer
is
;
for
it
consists
in
an
elevation
[
o
](A28890-e12770-b)
o
Psal.
143.
8.
of
the
spirit
to
God
;
which
may
be
done
while
we
walk
,
[
p
](A28890-e12780-b)
p
1
Thes.
5.
17
,
18.
and
work
,
eat
and
drink
,
and
even
while
one
is
at
rest
:
for
our
spirit
ought
to
be
continually
elevated
unto
God
,
in
acknowledgment
of
the
continual
favours
which
we
receive
from
him
:
yea
,
[
q
](A28890-e12790-b)
q
Cant.
5.
2.
even
in
sleeping
our
will
ought
to
bless
him
always
:
this
is
the
continual
prayer
which
God
demands
of
us
.
But
we
do
the
quite
contrary
;
for
instead
of
having
our
spirit
elevated
to
God
continually
,
we
employ
it
in
earthly
cares
and
solicitudes
about
our
wealth
,
our
family
,
our
business
,
or
houshold
affairs
:
So
that
even
in
the
little
time
that
we
are
at
Church
,
saying
our
Pater
Nosters
,
our
Spirit
[
r
](A28890-e12810-b)
r
Isay
.
29.
13.
runs
frequently
astray
,
and
is
not
elevated
unto
God
for
one
moment
in
a
day
,
yea
,
it
may
be
has
never
been
so
for
our
whole
life
:
and
we
think
we
have
prayed
to
God
,
provided
we
go
to
Church
,
or
say
Prayers
by
muttering
over
our
Beads
.
These
are
all
new
Doctrines
,
which
neither
Jesus
Christ
nor
his
Apostles
ever
taught
,
which
do
often
deprive
us
of
the
attention
we
ought
to
have
to
true
prayer
.
I
will
not
blame
the
going
to
Church
to
pray
to
God
.
This
is
very
good
,
when
we
find
in
the
Church
more
means
,
and
a
greater
facility
of
elevating
the
spirit
unto
God
,
than
in
the
House
,
or
elsewhere
:
but
I
blame
all
those
novelties
which
divert
us
from
God
,
by
amusing
us
with
things
that
strike
upon
our
senses
;
for
which
I
can
see
no
remedy
,
since
these
evils
proceed
from
those
who
ought
to
redress
them
.
If
I
spoke
to
these
Guides
of
the
Church
,
and
told
them
these
truths
,
't
is
to
be
fear'd
they
would
stone
me
;
for
they
will
not
be
reproved
in
their
actions
,
far
less
in
their
authority
;
and
tho
they
should
clearly
perceive
the
truth
,
they
would
not
receive
it
;
and
if
I
should
speak
to
those
who
are
directed
and
govern'd
by
them
,
they
would
think
that
I
would
deprive
them
of
their
Salvation
,
and
render
them
Hereticks
,
in
not
obeying
those
who
call
themselves
the
Church
;
for
they
are
so
far
perswaded
that
they
ought
to
believe
and
follow
their
directions
,
that
they
would
choose
rather
not
to
obey
God
,
than
to
despise
the
counsel
of
these
men
:
the
blindness
is
so
far
gone
,
that
I
look
upon
the
evil
as
desperate
:
which
makes
me
say
,
that
the
world
is
judg'd
,
and
the
sentence
is
irrevocable
:
because
no
body
sees
his
misery
,
and
even
will
not
see
it
:
they
would
be
afraid
to
offend
God
by
believing
the
truth
of
these
things
.
The
Twelfth
Conference
.
That
the
Conversion
of
Men
now
is
desperate
,
as
it
was
in
the
days
of
Noah
;
and
wherefore
.
I
Said
to
her
;
that
there
were
yet
many
souls
in
the
world
capable
of
receiving
these
truths
;
and
if
they
heard
these
things
,
they
would
infallibly
open
their
eyes
,
and
leave
their
errors
,
requesting
her
,
that
she
would
yet
speak
to
others
besides
me
.
She
said
:
Truly
,
Sir
,
I
cannot
do
it
,
for
I
see
no
hopes
that
I
can
profit
by
it
.
The
darkness
is
too
great
,
and
the
evil
too
inveterate
.
As
long
as
God
shall
not
destroy
[
s
](A28890-e12910-b)
s
Is.
29.
14.
the
wisdom
of
the
wise
,
and
the
prudence
of
the
prudent
,
they
will
not
receive
the
evangelical
simplicity
;
and
[
t
](A28890-e12920-b)
t
Math.
18.
3.
If
they
be
not
converted
,
and
become
as
little
Children
,
they
will
not
enter
into
the
Kingdom
of
Heaven
.
It
would
be
in
vain
therefore
to
speak
to
them
.
But
if
you
know
any
one
,
Sir
,
whose
understanding
is
bounded
,
and
his
will
subjected
to
God
,
you
may
make
the
experiment
.
For
my
part
,
I
desire
to
continue
unknown
,
that
I
may
preserve
my
quiet
,
and
find
leisure
to
entertain
my self
with
God
.
I
think
the
plagues
are
so
near
,
that
shortly
there
will
be
no
need
of
Preachers
to
proclaim
the
judgments
;
for
the
plagues
will
make
themselves
be
felt
sufficiently
by
unbelievers
,
who
(
in
my
opinion
,
will
be
converted
too
late
;
for
the
[
u
](A28890-e12940-b)
u
Mark
13.
19.
pains
will
be
so
great
,
that
they
will
not
know
whither
to
turn
them
for
fear
.
Never
any
such
thing
has
been
seen
since
the
world
was
made
.
I
'm
afraid
only
for
those
who
will
not
believe
▪
[
x
](A28890-e12950-b)
x
Math.
24.
37
,
38
,
39.
because
they
will
not
be
converted
,
and
will
not
prepare
for
sufferings
;
and
being
surpriz'd
at
unawares
,
will
be
in
danger
of
perishing
with
the
wicked
,
for
thus
it
fell
out
in
the
time
of
the
universal
Deluge
:
tho
it
is
to
be
believ'd
there
were
yet
some
here
and
there
who
feared
God
,
nevertheless
all
perished
because
of
their
unbelief
.
Eight
persons
only
did
escape
the
shipwrack
;
because
they
believed
the
word
of
Noah
.
And
now
,
when
we
speak
of
the
last
times
and
of
Judgment
,
they
think
we
[
y
](A28890-e12970-b)
y
2
Pet.
3.
3
,
4.
tell
them
fables
:
yea
,
they
reject
them
as
untrue
and
impertinent
discourses
.
One
says
,
this
will
not
fall
out
in
my
time
,
and
thus
they
thrust
it
out
of
their
minds
.
This
has
often
troubled
me
;
for
one
must
be
without
Charity
who
is
not
grieved
to
see
his
Neighbour
perish
,
while
he
will
not
believe
his
danger
,
nor
will
he
have
help
.
I
said
to
her
:
that
the
evil
could
not
be
wholly
desperate
,
so
long
as
there
was
yet
Life
in
man
:
that
he
might
still
be
converted
:
that
he
has
always
God
for
his
Father
,
who
abounds
in
mercy
:
entreating
her
to
discover
these
truths
to
men
;
among
whom
there
were
yet
some
without
doubt
who
would
follow
them
;
and
that
Ignorance
was
the
cause
of
their
damnation
.
She
said
;
Sir
,
if
there
were
not
an
infatuation
of
mind
spread
thro
the
whole
world
,
I
would
yet
have
some
hope
of
the
Conversion
of
some
Souls
in
particular
.
But
this
Antichrist
by
his
Devilish
arts
[
z
](A28890-e13030-b)
z
2
Thes.
2.
9
,
10
,
11.
has
corrupted
the
minds
of
men
,
especially
of
Christians
,
that
he
might
●ender
them
stupid
,
and
without
reason
in
the
matter
of
their
salvation
,
and
of
the
knowledge
of
God
.
This
stupidity
cannot
be
humane
;
for
there
are
yet
too
many
fine
wits
in
the
world
to
suffer
themselves
to
be
deluded
by
false
perswasions
that
we
are
Christians
;
and
that
the
Roman
Church
is
guided
by
the
holy
Spirit
;
that
all
the
Devotions
which
are
used
at
present
in
the
Church
,
are
things
that
perfect
us
,
or
render
us
holy
;
for
there
needs
no
more
than
a
simple
human
reasoning
to
perceive
that
there
is
no
Holiness
,
nor
Righteousness
,
nor
Charity
among
men
now
:
notwithstanding
there
were
never
so
many
Churches
in
the
world
,
so
many
Masses
,
so
many
receivings
of
the
Sacraments
,
so
many
Priests
,
Monks
,
Religious
and
devout
persons
,
as
there
are
at
present
.
Can
we
conclude
that
all
these
things
which
seem
to
be
holy
,
are
withal
good
,
since
they
have
produced
so
many
bad
effects
?
Could
holy
things
work
wickedness
in
men
,
as
we
see
and
feel
it
?
If
this
were
only
among
the
Heathens
,
Jews
,
Turks
,
or
Hereticks
,
we
might
have
some
ground
to
believe
,
that
the
Christians
had
receiv'd
the
grace
of
God
by
means
of
their
Christian
exercises
,
and
the
common
receiving
of
the
Sacraments
,
to
live
better
than
all
those
other
Sects
,
who
are
not
the
people
of
God
,
or
at
least
to
be
less
wicked
than
they
:
but
we
[
a
](A28890-e13060-b)
a
Ezek.
16.
48
,
51.
see
the
quite
contrary
,
that
the
Christians
now
adays
,
have
less
of
righteousness
and
charity
than
the
Turks
themselves
;
and
in
the
mean
time
they
suffer
themselves
to
be
blinded
with
this
amusement
,
that
they
are
Christians
,
and
will
be
sav'd
with
these
seeming
devotions
,
and
the
receiving
of
the
Sacraments
.
I●
the
Devil
had
not
infatuated
all
their
spirits
,
it
would
be
impossible
that
there
should
be
so
much
as
one
,
how
simple
soever
,
who
would
let
himself
be
perswaded
to
believe
a
thing
contrary
to
what
he
saw
with
his
eyes
,
felt
with
his
hands
,
and
comprehended
with
his
mind
.
This
is
notwithstanding
what
all
people
do
,
while
they
believe
they
are
Christians
,
and
will
be
sav'd
after
the
manner
that
they
live
now
[
b
](A28890-e13080-b)
b
Jer.
7.
4.
Rev.
3.
1
,
17.
,
It
is
most
true
,
that
the
mercy
of
God
is
very
great
,
and
men
may
be
converted
so
long
as
they
are
yet
in
life
:
but
by
what
means
do
you
judge
,
Sir
,
that
they
can
be
converted
▪
As
long
as
they
cannot
be
convinc'd
;
that
this
outward
Church
is
not
the
holy
Church
,
and
that
all
those
means
of
Salvation
which
she
has
appointed
,
are
not
the
true
means
,
no
body
will
ever
be
converted
.
For
tho
indeed
their
hearts
were
moved
with
compunction
and
repentance
thro
the
fear
of
Gods
judgments
,
yet
they
would
not
return
to
true
faith
;
but
would
go
seek
for
the
cure
of
their
souls
in
the
Sacraments
,
and
the
pious
exercises
to
which
they
have
been
so
long
accustom'd
;
and
thus
they
would
remain
in
the
same
state
in
which
they
were
formerly
,
without
ever
attaining
to
true
repentance
.
For
if
I
should
tell
them
the
truth
,
and
teach
them
the
true
means
of
recovering
the
grace
of
God
,
they
would
believe
that
I
design'd
to
seduce
and
deceive
them
.
So
much
are
they
pre-occupy'd
with
lies
and
delusions
.
I
said
to
her
;
That
this
proceeded
from
ignorance
:
that
she
ought
to
declare
in
particular
,
wherein
true
faith
does
consist
;
that
without
doubt
many
would
yet
open
their
eyes
,
and
would
embrace
it
;
there
being
many
who
desire
not
to
be
damn'd
,
of
whom
I
was
one
.
She
answered
,
[
c
](A28890-e13130-b)
c
Hos.
4.
1.
Luk.
18.
8.
There
is
no
longer
Faith
,
Sir
,
among
the
People
of
God
:
It
has
been
banish'd
from
them
since
men
placed
their
faith
and
confidence
upon
one
another
;
from
that
time
God
has
been
forgotten
.
Men
have
made
it
be
believ'd
that
they
would
save
one
another
,
tho'
these
Saviours
cannot
save
themselves
,
nor
make
one
hair
of
their
heads
.
Nevertheless
,
by
their
Perswasions
,
they
have
made
almost
all
the
World
to
become
Idolatrous
.
Every
one
has
forsaken
the
TRVE
FAITH
,
to
follow
and
adhere
to
these
men
plac'd
in
Ecclesiastical
Dignities
,
whom
they
have
follow'd
and
honour'd
as
Gods
,
believing
they
had
got
enough
when
they
knew
how
to
please
and
content
them
.
Nature
took
its
content
thus
,
the
Mind
its
satisfaction
.
In
one
word
,
the
true
invisible
and
incomprehensible
God
has
been
raz'd
out
of
the
memory
by
these
false
ones
visible
and
sensible
to
our
Nature
;
they
have
begun
to
make
the
way
of
Salvation
broad
,
whereas
Jesus
Christ
made
it
narrow
;
and
the
Divine
and
Spiritual
Church
they
have
rendred
humane
and
carnal
;
and
thus
they
have
become
still
worse
till
now
that
we
are
arrived
at
the
height
of
all
Evil.
The
greatest
of
all
is
,
that
men
do
not
perceive
it
,
for
they
are
become
insensible
through
so
long
a
custom
.
I
believe
,
indeed
,
there
are
yet
many
persons
who
would
not
be
Damn'd
,
but
what
means
is
there
to
save
them
when
they
will
not
believe
that
they
have
abandon'd
their
true
Faith
?
And
how
can
they
be
made
to
change
so
long
as
they
believe
that
they
are
well
and
secure
?
The
Thirteenth
Conference
.
Of
true
Faith
,
according
to
the
tenour
of
the
Creed
:
Of
the
knowledge
of
God
,
and
of
our selves
,
by
the
consideration
of
his
Works
.
I
Told
her
,
That
I
did
not
believe
that
I
had
true
Faith
,
and
that
she
had
sufficiently
made
appear
to
me
,
that
I
could
not
be
right
,
therefore
I
desired
to
understand
of
her
wherein
true
Faith
does
consist
,
tho'
it
were
but
upon
my
own
account
,
for
I
desired
to
profit
in
it
.
She
said
,
Sir
,
let
us
examine
a
little
together
our
Creed
,
and
see
if
there
be
so
much
as
one
Article
of
it
observed
,
even
by
the
most
perfect
Christians
now-a-days
.
If
we
believ'd
that
God
is
Almighty
,
that
he
created
the
Heaven
and
the
Earth
,
[
d
](A28890-e13250-b)
d
Mal.
1.
6.
could
we
live
without
loving
and
fearing
him
,
as
we
do
?
Could
we
also
attribute
to
our selves
the
earthly
good
things
which
all
the
World
seeks
after
and
loves
,
since
they
are
all
created
by
God
,
and
do
all
appertain
to
him
in
Property
,
which
we
do
daily
usurp
?
In
the
second
place
:
If
we
did
believe
in
Jesus
Christ
the
only
Son
of
▪
God
,
who
was
conceived
of
the
Holy
Ghost
,
born
of
the
Virgin
Mary
,
could
we
reject
his
Instructions
,
[
e
](A28890-e13270-b)
e
Luk.
6.
46.
since
he
is
the
Son
of
God
,
the
Fountain
of
all
Wisdom
?
Could
we
follow
a
Carnal
Church
,
seeing
she
is
altogether
Spiritual
,
engendred
in
the
Body
of
Jesus
Christ
by
the
operation
of
the
holy
Spirit
?
Could
we
also
live
in
Luxury
,
when
God
chose
a
Virgin
for
his
own
Mother
?
Would
we
not
endeavour
to
love
Virginity
,
since
God
has
so
much
esteem'd
it
?
Moreover
,
if
we
believ'd
that
Jesus
Christ
,
the
Son
of
God
,
has
suffer'd
even
so
far
as
to
be
Crucified
,
Dead
and
Buried
,
could
we
live
so
softly
seeking
all
eases
to
our
Body
,
not
willing
to
suffer
any
thing
that
is
painful
,
nor
affronts
,
nor
tribulations
,
when
we
believ'd
that
the
Son
of
God
has
indeed
suffer'd
for
us
,
even
to
a
shameful
Death
,
yea
,
was
buried
as
a
corruptible
Man
▪
Would
we
not
imitate
,
or
follow
him
,
at
some
distance
,
in
case
we
had
the
faith
that
we
profess
?
Moreover
,
if
we
believ'd
that
he
is
risen
from
Death
to
Life
,
that
he
is
ascended
into
Heaven
,
[
f
](A28890-e13310-b)
f
Coloss.
3
1
,
2
,
34.
1
Jo●
.
3
2
,
3.
were
it
possible
that
we
could
love
this
present
Life
,
while
we
hope
that
we
shall
rise
again
,
since
Jesus
Christ
is
risen
again
to
ascend
unto
Heaven
?
Would
not
this
withdraw
our
affections
from
the
Earth
,
through
the
hope
of
ascending
unto
Heaven
with
Jesus
Christ
?
Were
it
possible
that
we
would
build
Houses
,
and
make
so
many
other
settlements
as
we
do
on
Earth
,
as
if
it
were
our
abiding
City
?
And
if
we
did
believe
that
Jesus
Christ
will
come
from
Heaven
to
judge
the
quick
and
the
dead
,
[
g
](A28890-e13330-b)
g
Luk
12.
35
,
43.
were
it
possible
that
we
would
live
in
so
great
a
neglect
of
our
Salvation
,
with
so
little
care
of
making
ready
our
Accompts
,
to
render
them
to
that
great
Judge
who
will
demand
of
us
an
account
of
all
our
Thoughts
,
Words
and
Deeds
?
Would
we
not
rather
lay
aside
all
our
worldly
Affairs
,
to
attend
on
this
which
is
the
most
important
to
us
,
yet
,
on
the
contrary
,
is
often
the
least
of
our
●ares
?
And
did
we
believe
likewise
,
that
there
is
a
holy
Spirit
,
and
a
holy
Church
,
[
h
](A28890-e13350-b)
h
R
▪
m.
8.
9
,
10
,
11.
is
it
possible
that
we
would
be
so
little
Spiritual
,
so
Natural
and
Earthly
,
so
wedded
to
our
Senses
,
in
which
we
live
sometimes
more
brutishly
than
the
Beasts
themselves
,
whereas
our
Souls
ought
to
be
wholly
Spiritual
and
Holy
,
since
we
have
a
Holy
Spirit
and
a
Holy
Church
?
And
did
we
believe
the
Communion
of
Saints
,
is
it
possible
that
every
one
should
be
so
much
wedded
to
his
own
Interest
and
Wealth
?
If
Prayers
and
good
Works
ought
to
be
all
common
amongst
Christian
Brethren
,
[
i
](A28890-e13370-b)
i
1
Joh.
3.
17.
how
much
more
ought
temporal
Wealth
to
be
for
the
succour
of
our
Neighbour
,
which
is
very
far
from
Mens
dispositions
now
,
who
study
nothing
but
to
keep
up
and
increase
their
own
Wealth
,
understanding
no
other
thing
but
mine
and
thine
,
both
in
Spirituals
and
Temporals
?
And
did
we
believe
in
the
remission
of
Sins
,
how
would
we
be
penitent
and
contrite
to
obtain
the
pardon
of
them
,
instead
of
continuing
in
them
through
hardness
of
heart
,
as
we
see
the
most
part
of
men
do
,
who
finish
their
Lives
in
black
thoughts
and
despair
,
instead
of
having
immediate
recourse
to
mercy
,
according
to
their
belief
!
For
he
who
has
promised
the
remission
of
Sins
,
has
not
promised
them
time
to
persevere
in
them
.
If
this
belief
were
real
,
they
would
not
persevere
in
them
for
one
day
,
for
they
are
not
certain
of
living
so
long
.
And
did
we
believe
in
the
Resurrection
of
the
Flesh
,
how
could
we
love
and
esteem
our
flesh
in
a
condition
so
miserable
as
that
of
this
mortal
Life
?
We
would
greatly
contemn
it
in
the
hope
we
had
of
its
Resurrection
,
(l)
in
which
it
should
live
most
happy
,
delivered
from
so
many
miseries
,
calamities
,
and
maladies
,
under
which
it
groans
during
its
exile
in
this
miserable
World
,
which
,
setting
aside
the
hopes
of
its
Resurrection
,
must
rather
be
called
Death
than
Life
;
the
belief
of
this
Article
would
give
a
disgust
of
the
delights
of
this
present
Life
,
and
make
us
aspire
towards
that
to
come
.
And
did
we
believe
in
Life
eternal
,
what
would
we
not
do
to
obtain
it
?
[
m
](A28890-e13440-b)
m
Heb.
11.
8.
We
would
voluntarily
forsake
Father
,
Mother
,
and
all
our
Goods
,
to
obtain
this
eternal
Life
,
for
it
deserves
more
than
a
thousand
Worlds
,
which
cannot
last
but
for
a
small
time
in
respect
of
Eternity
,
whereas
we
see
the
most
part
of
men
so
in
love
with
this
miserable
Life
,
that
they
would
fain
abide
here
for
an
Eternity
,
though
it
be
filled
with
miseries
and
calamities
.
Do
you
not
see
,
Sir
,
that
there
is
no
[
n
](A28890-e13460-b)
n
Luk.
18.
8.
more
faith
in
the
House
of
God
?
That
no
body
lives
conformably
to
his
belief
?
That
they
place
faith
only
in
Words
,
as
I
have
told
you
formerly
?
They
say
over
,
it
may
be
,
every
day
,
their
Creed
,
and
yet
they
do
not
observe
so
much
as
one
Article
of
it
.
These
are
nothing
but
words
that
vanish
into
Air
;
and
nevertheless
,
they
would
take
it
very
ill
to
make
appear
to
them
that
they
have
not
true
faith
,
tho'
it
be
always
operative
,
and
never
idle
▪
True
faith
works
[
o
](A28890-e13470-b)
o
Gal.
5.
6.
always
the
vertues
of
which
I
told
you
,
in
the
Souls
which
possess
it
;
and
if
these
operations
are
not
seen
,
it
may
indeed
truly
be
said
,
that
these
Souls
have
not
faith
,
for
it
can
never
be
any
where
without
operating
its
vertues
,
no
more
than
the
Sun
can
be
without
giving
his
beams
.
Consider
it
well
,
Sir
,
and
you
will
find
my
saying
true
,
and
you
will
condemn
your self
.
I
told
her
,
I
perceived
clearly
that
People
lived
in
a
distraction
of
spirit
,
and
that
few
persons
knew
themselves
:
That
it
was
no
wonder
they
knew
not
God
,
since
they
did
not
know
themselves
;
and
that
truly
we
were
deceived
.
She
replied
,
Sir
,
he
who
knows
God
will
always
know
himself
;
and
he
who
knows
himself
will
assuredly
know
God
,
for
the
one
is
linked
unto
the
other
;
a
serious
recollection
of
spirit
may
teach
us
this
.
We
speak
of
God
(
says
she
)
as
if
he
were
some
Phantom
;
of
Paradise
as
an
imaginary
thing
;
and
of
our selves
as
a
temporal
and
transient
thing
.
Where
is
the
man
living
who
can
comprehend
what
God
is
,
and
in
what
place
he
abides
?
It
is
true
we
have
need
of
some
words
to
signify
what
we
would
say
,
therefore
we
say
that
God
is
in
Paradise
as
in
the
place
of
his
abode
:
But
we
must
not
be
so
simple
as
to
believe
that
God
has
any
particular
abode
,
for
there
is
nothing
which
can
contain
him
,
being
greater
than
all
things
.
We
say
that
he
is
in
the
Heavens
,
and
nevertheless
the
Heavens
are
but
his
Creatures
,
very
uncapable
of
being
able
to
contain
him
.
We
say
that
he
is
on
the
right
hand
of
his
Father
,
whither
he
is
ascended
.
These
are
all
words
to
signify
in
our
Gibberish
our
little
conceptions
,
but
[
p
](A28890-e13530-b)
p
Job
36.
26-37
.
23.
1
Tim.
6.
16.
we
can
never
attain
to
the
knowledge
of
what
God
is
,
or
Paradise
,
or
even
our
own
Souls
;
for
this
cause
we
make
often
wrong
judgments
,
and
the
Learned
fill
our
minds
in
this
,
as
in
other
things
,
with
the
Idea's
of
their
Imaginations
,
which
are
of
little
use
for
our
Salvation
,
and
far
less
for
the
Glory
of
God
,
for
frequently
we
give
attributes
to
him
which
do
greatly
diminish
it
,
to
speak
after
our
fashion
.
[
q
](A28890-e13540-b)
q
Jer.
9.
24.
It
is
enough
for
our
Salvation
and
his
Glory
,
that
we
know
that
there
is
one
God
,
and
that
he
is
the
fountain
of
all
Wisdom
,
the
accomplishment
of
all
Power
,
the
perfection
of
all
Goodness
,
who
never
had
beginning
,
and
shall
never
have
end
;
that
he
is
an
invisible
and
incomprehensible
Spirit
,
and
that
he
has
given
us
an
understanding
to
comprehend
all
these
Divine
Attributes
,
[
r
](A28890-e13550-b)
r
Act.
14.
17.
Rom.
1.
19
,
20.
through
the
operations
which
they
produce
in
our
minds
.
We
may
first
know
that
there
is
a
God
,
because
we
feel
in
our selves
that
we
have
a
dependance
upon
something
which
we
cannot
comprehend
,
since
all
those
things
which
we
see
in
Heaven
and
in
Earth
are
not
capable
of
having
created
us
,
nor
of
maintaining
us
:
for
all
men
,
and
all
the
stars
,
with
all
that
is
created
in
heaven
and
in
earth
,
cannot
add
one
hair
unto
our
head
,
nor
give
us
one
moment
of
life
.
We
must
conclude
therefore
that
there
is
a
God
above
all
things
,
who
has
created
all
,
who
upholds
and
governs
all
,
by
a
supream
power
,
since
nothing
can
have
given
being
unto
its
self
,
there
must
have
been
of
necessity
some
author
of
all
things
,
who
has
given
them
all
a
being
and
beginning
.
No
body
can
be
ignorant
of
this
truth
,
tho
they
had
nothing
but
a
Pagan
light
.
And
to
perceive
that
he
is
the
fountain
of
all
wisdom
,
we
need
but
consider
this
beautiful
universe
,
how
marvellously
well
done
it
is
.
What
artifice
could
keep
the
Globe
of
the
Earth
among
the
Waters
?
What
can
give
splendour
to
the
Sun
?
Beauty
to
the
Moon
?
Lights
to
the
Stars
?
Who
can
make
a
tree
,
a
fruit
,
a
flower
,
a
plant
of
so
many
different
herbs
?
Who
can
have
made
the
birds
of
the
air
,
the
beasts
of
the
earth
and
of
the
sea
,
in
so
many
different
kinds
?
And
above
all
,
who
could
have
formed
the
body
of
man
so
wonderfully
shap'd
,
with
so
many
different
members
?
How
many
veins
,
muscles
,
and
tendons
,
do
concur
to
tye
up
this
tender
flesh
!
What
master
could
ever
make
such
a
master-piece
!
must
not
this
proceed
from
the
fountain
of
all
wisdom
,
from
which
all
the
wisdom
of
men
is
derived
,
which
we
admire
without
knowing
the
author
of
it
,
except
by
the
operations
which
we
experience
in
our
selve
.
Who
can
be
ignorant
of
his
infinite
wisdom
,
while
he
looks
upon
the
Creation
,
and
the
upholding
of
this
great
Universe
?
Who
does
not
feel
that
he
has
not
in
himself
any
power
,
if
it
be
not
given
from
a
supream
power
which
we
do
not
know
?
Who
can
be
ignorant
of
that
Incomprehensible
Goodness
,
while
he
receives
every
moment
the
effects
of
it
?
All
that
man
has
,
he
holds
it
of
the
Goodness
of
God
:
for
he
could
not
have
merited
any
thing
before
that
God
of
his
Goodness
alone
did
create
him
.
We
perceive
evidently
that
he
is
an
Invisible
and
Incomprehensible
spirit
,
for
none
ever
saw
God
,
or
can
comprehend
what
he
is
.
He
can
never
have
had
beginning
,
having
given
beginning
to
all
things
.
How
can
that
end
which
is
eternally
incomprehensible
?
our
soul
cannot
even
comprehend
itself
;
nevertheless
we
may
well
judge
that
it
is
immortal
:
for
the
Wisdom
of
God
could
never
have
created
it
to
live
for
so
small
a
time
as
we
are
upon
earth
.
He
would
have
done
a
thing
which
was
not
good
,
[
s
](A28890-e13570-b)
s
Deut.
32.
4.
which
cannot
be
:
for
our
soul
is
always
in
bondage
,
[
t
](A28890-e13580-b)
t
2
Cor.
5.
4.
so
long
as
it
animates
this
our
miserable
body
.
God
should
not
be
just
[
u
](A28890-e13590-b)
u
Job
10.
3
,
8.
,
if
he
gave
it
not
another
time
to
rejoyce
with
him
;
else
the
end
of
its
creation
should
be
miserable
.
It
must
needs
be
for
accomplishing
the
goodness
and
righteousness
of
God
,
that
it
live
a
blessed
eternity
;
so
that
even
he
could
not
have
created
our
body
to
live
only
this
so
miserable
short
life
:
by
far
greater
reason
our
soul
,
which
he
created
after
his
own
image
,
and
according
to
his
own
likeness
,
could
not
be
created
to
be
only
a
Prisoner
in
our
body
,
where
it
cannot
act
but
by
its
co-operation
with
it
;
no
more
can
God
act
in
us
,
but
by
[
x
](A28890-e13600-b)
x
1
Cor.
3.
9.
2
Pet.
1.
5.
the
co-operation
of
our
soul
,
because
there
is
an
indissoluble
union
in
respect
of
the
one
and
of
the
other
.
For
God
is
united
with
our
soul
,
as
our
body
is
also
united
with
the
same
.
I
admir'd
these
marvellous
and
unheard
of
discourses
;
and
that
I
might
understand
more
,
I
told
her
,
I
had
never
sufficiently
understood
,
how
the
knowledge
of
God
was
unseparable
from
the
knowledge
of
our selves
.
She
said
to
me
,
Sir
,
this
is
very
easie
to
comprehend
,
if
you
will
seriously
reflect
upon
it
;
for
no
body
can
know
that
God
is
the
fountain
of
all
wisdom
,
without
perceiving
at
the
same
time
that
we
can
have
nothing
but
ignorance
only
;
as
experience
makes
sufficiently
appear
,
that
no
body
has
wisdom
at
his
wish
,
that
[
y
](A28890-e13670-b)
y
Wisd.
8.
21.
it
must
be
derived
from
that
supream
fountain
,
whose
works
being
considered
,
it
must
be
presently
known
and
acknowledg'd
,
that
all
our
wisdom
,
how
great
soever
we
may
have
imagin'd
it
,
being
compar'd
with
the
wisdom
of
God
,
is
nothing
but
pure
ignorance
,
and
this
not
being
known
,
we
will
think
that
our
wisdom
is
great
:
As
a
person
is
always
the
most
beautiful
,
and
the
most
perfect
,
when
she
is
alone
;
but
approaching
others
who
have
more
perfection
than
she
,
this
makes
her
know
what
she
is
truly
.
Even
so
when
we
know
the
perfections
of
God
,
we
know
our
own
imperfections
.
If
we
know
his
almighty
power
,
we
shall
presently
perceive
our
own
weakness
;
or
the
perfection
of
his
goodness
,
we
shall
discover
how
far
ours
is
from
it
.
For
this
cause
I
have
said
,
that
we
cannot
know
God
,
without
knowing
our selves
;
neither
can
we
know
our selves
,
without
knowing
God
:
for
he
who
knows
that
he
is
but
a
pure
nothing
,
he
must
confess
that
there
is
something
above
him
,
from
whom
he
has
receiv'd
what
he
is
;
because
a
Nothing
cannot
do
any
thing
,
nor
give
any
thing
to
its
self
.
Every
one
knows
well
,
that
there
has
been
a
time
in
which
he
was
not
;
and
when
he
is
made
,
he
does
not
know
how
,
nor
from
whence
he
is
taken
,
which
obliges
him
to
acknowledge
a
God
,
the
Author
of
all
things
:
and
even
tho
he
went
not
out
of
himself
,
he
must
know
God
.
All
these
truths
seem'd
to
me
so
clear
,
that
I
knew
not
how
they
could
be
call'd
in
question
;
tho
in
the
mean
time
we
see
no
body
attains
to
this
knowledge
of
God
,
or
of
himself
;
that
it
must
needs
be
acknowledged
,
that
we
were
fallen
into
a
total
forgetfulness
of
God
,
and
ignorance
of
our selves
,
and
that
we
were
assuredly
deceiv'd
and
seduc'd
.
She
said
to
me
,
Sir
,
the
deceit
is
so
great
,
that
no
body
can
comprehend
it
.
We
run
,
as
it
were
,
blindfold
to
damnation
without
perceiving
it
;
and
whereas
those
who
guide
us
,
ought
to
set
us
again
into
the
right
way
,
[
z
](A28890-e13740-b)
z
Isa.
3.
12.
they
are
the
very
persons
who
deceive
us
,
because
they
themselves
are
deceived
by
Satan
.
Wherefore
there
is
nothing
to
be
hop'd
for
but
a
total
ruine
,
[
a
](A28890-e13750-b)
a
Rev.
18.
21.
which
will
be
irreparable
,
seeing
that
it
is
eternal
.
We
are
careful
enough
to
avoid
the
perils
of
the
body
,
but
we
are
too
little
careful
to
avoid
the
perils
of
the
soul
,
which
are
without
comparison
much
more
considerable
.
Man
having
forsaken
his
God
,
from
whom
can
he
expect
Salvation
?
When
we
leave
God
,
assuredly
he
leaves
us
:
[
b
](A28890-e13760-b)
b
Ps.
3●
.
8.
Act
17.
27
,
28.
not
that
he
withdraws
himself
from
us
,
in
respect
of
himself
;
because
he
abides
always
through
all
without
any
change
.
[
c
](A28890-e13770-b)
c
Isa.
59.
1
,
2.
Hebr.
1●
.
38.
But
he
withdraws
himself
from
us
,
when
we
withdraw
our selves
from
him
;
for
a
thing
which
we
leave
cannot
abide
with
us
;
it
is
always
as
far
from
us
,
as
we
are
far
from
it
,
tho
we
only
make
this
separation
.
It
is
fit
to
understand
,
how
we
can
truly
say
,
that
God
leaves
us
or
forsakes
us
;
because
many
understand
it
amiss
,
in
attributing
to
God
the
cause
of
this
forsaking
.
It
may
be
said
,
that
God
has
forsaken
us
now
,
because
this
is
true
;
but
we
ought
always
to
understand
in
what
manner
he
leaves
us
:
for
otherwise
we
blaspheme
against
God
,
not
by
words
but
intention
,
in
conceiving
that
God
does
of
himself
forsake
us
.
The
Fourteenth
Conference
.
How
God
forsakes
us
,
and
how
we
forsake
him
,
by
distraction
of
Spirit
,
by
which
the
Devil
has
seduc'd
men
,
withdrawing
them
from
the
Love
and
Gratitude
which
they
owe
to
God
,
who
by
all
things
does
most
sensibly
discover
himself
to
be
alone
lovely
.
I
Ask'd
her
,
by
what
mean
we
had
fallen
into
such
an
ignorance
,
and
abandoning
of
God
,
and
of
our selves
?
She
said
:
By
the
straying
of
our
spirit
,
which
has
left
off
to
entertain
it self
with
the
consideration
of
the
marvels
of
God
.
Our
soul
was
created
to
love
him
,
and
to
bless
him
continually
;
in
which
consists
the
continual
prayer
which
Jesus
Christ
[
d
](A28890-e13850-b)
d
Luk.
18.
1.
21.
36.
1
Thes.
5.
13.
has
recommended
to
us
since
he
became
man
:
for
we
have
no
other
thing
to
do
in
this
world
but
this
continual
prayer
;
God
having
given
us
all
the
rest
.
We
see
in
the
Creation
of
Adam
,
that
he
had
no
need
to
think
on
any
other
thing
but
to
bless
and
love
God
;
and
if
he
had
entertain'd
himself
in
this
praise
and
love
,
we
had
never
fallen
into
all
the
miseries
under
which
we
yet
groan
.
[
e
](A28890-e13880-b)
e
Gen.
3.
1
,
&c.
The
Devil
,
who
is
nam'd
the
Serpent
,
made
it
his
business
to
entertain
them
,
to
the
end
he
might
distract
them
from
the
Communion
which
they
ought
to
have
with
God
.
How
soon
he
got
the
Woman
to
listen
to
him
,
he
began
to
draw
her
affections
(
which
were
due
to
God
only
)
towards
the
fruits
of
the
earth
,
which
were
given
her
only
for
use
,
and
not
to
place
her
affection
upon
them
;
from
hence
he
likewise
incited
her
to
desire
knowledge
of
good
and
evil
,
withdrawing
the
attention
which
she
had
to
God
,
to
apply
it
unto
curiosity
,
and
a
desire
to
be
great
and
wise
.
Lo
this
was
the
cause
why
we
did
abandon
God
,
and
lose
the
knowledge
of
our selves
.
Our
first
Parents
began
to
do
this
in
the
terrestrial
Paradise
,
and
we
have
continu'd
it
from
generation
to
generation
,
until
we
have
arrived
[
f
](A28890-e13890-b)
f
Eph.
4.
78.
unto
a
total
forgetfulness
of
God
,
and
an
entire
ignorance
of
our selves
.
For
if
you
will
consider
it
well
,
Sir
,
you
will
be
oblig'd
to
say
,
that
all
men
say
really
in
their
hearts
,
[
g
](A28890-e13900-b)
g
Psal.
14.
1.
There
is
no
God
;
because
all
their
actions
are
done
as
if
there
were
none
;
and
this
evil
proceeds
from
no
other
thing
,
but
that
our
spirit
has
no
longer
communion
with
God
.
I
ask'd
her
,
Whether
men
now
do
the
same
things
which
our
first
Parents
did
in
the
earthly
Paradise
,
and
if
they
let
themselves
be
thus
seduced
by
the
Devil
?
She
answered
:
Truly
,
Sir
,
they
do
much
worse
;
for
they
do
not
follow
the
suggestion
of
the
Devil
in
one
thing
only
,
but
in
all
their
actions
,
desires
,
and
enterprizes
.
Who
does
not
see
now
adays
,
that
all
men
have
left
off
to
entertain
their
spirits
with
God
,
and
that
they
have
fix'd
them
on
the
consideration
of
created
things
,
hearkening
willingly
unto
things
curious
and
pleasant
to
their
senses
,
as
our
Mother
Eve
did
?
And
when
the
Devil
proposes
to
our
thoughts
any
thing
which
seems
to
be
either
pleasant
or
profitable
to
our
nature
,
who
does
not
presently
follow
it
without
restraint
and
without
fear
?
and
instead
of
fixing
upon
the
consideration
of
the
wonderful
works
of
God
,
we
are
continually
busied
in
seeking
our
pleasures
in
the
creatures
,
in
self-complacency
,
or
in
the
desires
and
coveting
of
earthly
goods
:
which
things
do
entirely
[
h
](A28890-e13970-b)
h
Math.
6.
21.
withdraw
us
from
the
total
attention
that
we
ought
to
have
upon
God
alone
,
for
whom
we
are
created
,
and
not
for
these
things
which
are
subjected
to
us
,
and
which
God
created
for
our
[
i
](A28890-e13980-b)
i
Ps.
8.
7.
footstools
,
as
the
earth
and
metals
:
and
we
will
needs
carry
them
upon
our
shoulders
,
yea
even
upon
our
head
,
and
in
our
heart
!
The
Devil
represents
to
us
that
these
earthly
pleasures
are
delightful
;
that
these
beauties
are
agreeable
;
that
with
Money
we
may
do
and
know
every
thing
:
and
we
believe
this
deceiver
,
and
follow
his
counsels
,
employing
the
whole
time
of
our
life
in
seeking
our
pleasures
and
contentments
,
and
in
heaping
together
earthly
goods
,
which
is
the
cause
that
we
are
diverted
from
God
;
for
our
spirit
and
understanding
cannot
attend
upon
two
things
so
distant
from
one
another
,
as
is
God
and
the
creatures
.
We
abandon
the
All
to
seek
the
Nothing
,
as
did
our
first
Parents
.
I
said
to
her
:
That
Adam
and
Eve
were
expresly
forbidden
to
eat
of
the
fruit
of
a
tree
;
and
that
we
are
not
thus
expresly
forbidden
by
God
to
love
the
creatures
.
She
reply'd
:
He
has
not
only
once
thus
forbidden
us
,
but
many
times
,
in
different
times
and
ages
.
The
Prohibition
which
God
gave
unto
our
first
Parents
,
Sir
,
was
directed
unto
all
men
who
were
to
come
of
Adam
,
because
he
held
in
his
power
the
free
will
of
all
his
posterity
.
Therefore
God
spoke
to
all
men
,
when
he
spoke
to
our
first
Father
.
The
Prohibition
which
he
gave
him
(m)
not
to
eat
of
the
fruit
of
a
tree
,
was
nothing
but
an
outward
sign
of
the
dependance
which
he
ow'd
unto
God
;
even
as
a
Superior
reserves
to
himself
some
yearly
rent
in
the
Donation
which
he
makes
of
his
Lands
or
Mannors
,
to
the
end
that
always
these
goods
or
lands
,
may
be
oblig'd
yearly
to
acknowledge
the
Superiour
upon
whom
they
depend
.
God
had
bestow'd
on
man
all
this
beautiful
world
which
we
behold
,
with
all
that
is
in
it
;
but
he
would
have
him
still
to
acknowledge
the
dependance
that
he
had
upon
his
God
and
Lord
,
that
the
knowledge
of
this
might
oblige
them
to
love
such
a
Benefactor
,
who
had
given
them
all
these
created
things
,
which
they
might
enjoy
,
provided
always
they
did
acknowledge
and
love
the
God
who
had
so
freely
bestow'd
them
.
He
forbad
them
to
eat
of
one
Tree
only
,
permitting
them
to
eat
of
all
the
rest
,
to
shew
that
he
permitted
man
to
enjoy
all
the
fruits
of
the
earth
,
provided
he
preserve
always
the
obligation
that
he
has
to
God
.
He
requires
for
a
Testimony
of
this
,
that
he
abstain
from
eating
of
this
forbidden
fruit
,
to
the
end
he
might
never
forget
the
love
,
and
the
obedience
which
he
ow'd
unto
the
l
)
Math.
4.
●8
.
n
)
Gen.
2.
7.
Lord
,
from
whom
he
had
receiv'd
all
things
.
This
Prohibition
is
no
other
thing
but
a
Command
to
love
him
,
which
being
done
,
man
might
do
all
that
he
desird
.
This
Commandment
was
also
given
unto
man
,
when
God
requir'd
Sacrifices
from
him
;
not
that
God
had
need
of
beasts
,
or
other
things
;
but
he
demands
this
outward
testimony
in
confirmation
of
the
inward
acknowledgment
,
and
love
which
they
bear
unto
God
the
giver
of
all
things
.
The
Law
he
gave
to
Moses
contain'd
also
no
other
thing
but
this
love
[
n
](A28890-e14150-b)
n
Deut.
10.
12.
and
gratitude
which
we
owe
unto
our
God
.
Tho
these
Commandments
are
divided
into
ten
,
yet
they
are
all
comprehended
in
that
of
loving
and
acknowledging
God
;
for
all
the
rest
are
but
prohibitions
not
to
do
the
things
which
would
hinder
this
love
and
gratitude
,
because
he
who
takes
the
name
of
God
in
vain
,
or
he
who
steals
,
or
covets
his
Neighbors
goods
,
or
commits
Fornication
,
and
so
of
the
rest
,
does
not
love
nor
acknowledge
God
.
[
o
](A28890-e14160-b)
o
Joh.
3.
11.
And
to
make
this
love
and
acknowledgment
easie
to
him
,
God
forbids
him
to
commit
these
things
,
as
being
contrary
to
this
love
.
But
as
to
the
summ
of
these
Commandments
it
consists
in
one
only
,
to
wit
,
in
the
love
and
acknowledgment
of
God
;
when
he
commands
to
keep
holy
the
Feasts
,
and
to
honour
Father
and
Mother
;
all
this
depends
upon
the
love
of
God
,
which
we
ought
to
testify
also
outwardly
in
sanctifying
the
days
which
are
dedicated
unto
him
.
The
honour
which
we
owe
to
Fathers
and
Mothers
signifies
only
an
acknewledgment
that
we
owe
unto
our
Benefactors
,
of
whom
God
is
the
principal
,
yea
even
[
p
](A28890-e14170-b)
p
Jam.
1.
17.
the
giver
of
all
things
;
but
because
our
Parents
do
us
good
in
nourishing
,
helping
,
caring
for
us
,
and
teaching
us
during
our
weakness
,
he
commands
us
to
honour
them
as
little
Gods
,
for
the
small
good
things
which
they
do
us
,
to
the
end
that
by
this
outward
acknowledgment
,
we
may
be
mindful
of
our
acknowledgments
which
we
owe
[
q
](A28890-e14180-b)
q
Mal.
1.
6.
to
God
,
in
proportion
to
the
benefits
which
we
receive
from
him
.
Behold
how
God
has
many
times
forbidden
us
not
to
love
the
creatures
,
since
by
so
many
diverse
ways
he
commands
us
to
love
him
to
the
exclusion
of
all
things
.
Which
Jesus
Christ
himself
has
well
exprest
to
us
,
when
he
says
,
that
we
must
[
r
](A28890-e14190-b)
r
Math.
22.
37
,
love
God
with
all
our
heart
,
with
all
our
strength
,
and
with
all
our
thoughts
.
There
could
not
be
more
express
terms
to
shew
,
that
our
heart
is
created
for
God
only
,
and
for
nothing
else
.
I
receiv'd
such
light
by
these
reasonings
,
that
it
was
my
delight
to
hear
them
:
And
to
make
her
speak
the
more
,
I
said
to
her
,
that
there
were
some
Authors
who
maintain'd
,
that
it
was
impossible
to
love
God
with
all
our
hearts
,
and
to
keep
his
Commandments
.
She
was
mov'd
with
anger
;
saying
:
What
injury
do
they
to
God
by
such
sentiments
!
I
swear
to
you
,
Sir
,
these
persons
know
neither
God
nor
themselves
;
when
they
assert
such
things
.
They
are
insupportable
to
me
.
What
well
dispos'd
Soul
could
suffer
,
that
they
should
say
of
God
,
that
he
has
given
[
s
](A28890-e14250-b)
s
Deut.
30.
11
,
12
,
13.
Commandments
to
man
,
which
it
is
impossible
for
him
to
observe
.
This
is
to
desire
to
make
him
pass
for
a
Tyrant
,
and
also
for
an
Ignorant
.
For
to
lay
on
a
heavier
burthen
than
our
shoulders
could
bear
would
be
a
Cruelty
;
and
to
damn
men
for
not
having
done
that
which
was
impossible
for
them
,
a
Tyranny
.
Could
God
give
insupportable
Laws
without
being
unjust
?
Could
he
overcharge
men
without
cruelty
?
He
who
made
men
,
could
he
be
ignorant
of
their
strength
and
capacity
,
that
he
did
not
give
them
laws
according
to
their
weakness
or
infirmities
?
What
Blasphemies
do
they
commit
,
against
the
supream
Wisdom
which
knows
all
things
!
What
injury
to
that
straight
Righteousness
.
What
contempt
to
make
him
ignorant
of
the
strength
and
capacity
of
men
!
He
who
knows
[
t
](A28890-e14260-b)
t
Psal.
94.
9
,
10
,
11.
the
most
secret
thoughts
of
the
heart
,
and
all
things
past
and
to
come
,
as
well
as
the
present
.
O
ingrate
creature
!
If
thou
knewest
thy self
,
thou
would'st
perceive
but
too
much
,
that
thou
art
capable
[
u
](A28890-e14270-b)
u
Deut.
30.
11-16
.
of
loving
God
with
all
thy
heart
!
For
there
is
nothing
more
natural
to
man
than
love
;
and
there
is
nothing
which
does
more
oblige
to
love
,
than
the
benefits
receiv'd
without
having
merited
them
.
What
is
wanting
to
you
therefore
to
be
able
to
love
with
all
your
heart
?
Is
there
any
thing
more
lovely
than
he
,
all-beautiful
,
all-good
,
all-wife
,
all-perfect
;
in
short
,
[
x
](A28890-e14280-b)
x
Cant.
5.
16.
the
accomplishment
of
all
perfections
!
Our
heart
,
which
cannot
live
without
love
,
could
it
find
any
object
more
lovely
,
or
any
greater
subject
of
acknowledgment
for
so
many
benefits
received
from
him
?
I
said
to
her
:
That
it
was
truth
;
and
that
no
objects
could
be
found
so
worthy
of
our
affection
as
God
is
;
but
the
evil
came
from
this
,
that
we
did
not
see
nor
feel
God
,
as
we
do
the
creatures
,
which
are
material
and
sensible
to
our
senses
.
She
said
to
me
:
It
is
true
,
Sir
,
God
being
a
pure
Spirit
,
is
not
visible
nor
sensible
to
our
natural
senses
.
But
believe
me
,
he
is
more
visible
and
sensible
to
our
understanding
[
y
](A28890-e14330-b)
y
Rom.
1.
20.
by
his
works
,
than
are
all
the
creatures
together
;
and
he
does
us
also
much
more
good
,
than
all
that
is
created
in
heaven
and
in
earth
.
For
this
cause
we
ought
to
love
him
alone
more
than
all
other
things
together
;
for
if
our
understanding
would
apply
its
self
to
the
consideration
of
the
wonderful
works
of
God
,
it
would
find
more
ground
to
love
God
than
any
thing
,
how
lovely
soever
it
might
be
,
even
according
to
the
natural
senses
.
All
the
mischief
proceeds
from
this
,
that
our
senses
are
distracted
from
the
works
of
God
,
and
that
we
apply
them
to
know
,
and
to
love
,
earthly
objects
which
are
below
us
,
and
unworthy
of
being
lov'd
by
us
;
for
they
can
give
us
no
other
thing
,
but
divertisement
of
mind
,
and
amusement
of
our
senses
,
without
any
profit
,
since
all
is
but
vanity
,
passing
away
in
a
moment
,
without
leaving
any
thing
in
our
souls
,
but
vexations
and
regrets
at
death
.
Behold
the
height
of
all
the
happiness
we
can
ever
hope
for
,
in
loving
any
creatures
whatsoever
.
A
mans
mind
must
be
infatuated
if
he
do
not
find
in
the
works
of
God
,
and
in
his
operations
which
we
experience
in
our selves
,
all
sorts
of
occasions
to
love
and
to
follow
him
.
For
who
can
consider
the
beauty
of
the
Sun
,
and
of
the
Stars
of
Heaven
,
the
good
and
fertility
of
the
Flowers
,
and
Fruits
of
the
Earth
,
without
being
ravish'd
with
admiration
,
in
considering
what
beauty
and
goodness
he
must
have
,
who
gives
them
to
all
these
things
!
We
amuse
our selves
sometimes
in
loving
a
stone
,
a
flower
,
or
a
humane
creature
for
its
beauty
;
and
we
do
not
raise
our
understandings
to
love
the
fountain
,
and
the
giver
of
all
these
beauties
,
which
is
God!
most
durably
beautiful
,
who
cannot
fade
,
as
do
all
these
other
beauties
,
which
are
nothing
but
phantastical
and
changeable
.
If
God
had
not
the
perfection
of
all
beauties
,
how
could
he
give
it
to
so
many
diverse
things
;
for
one
can
never
give
that
which
he
himself
has
not
?
Who
can
say
therefore
,
that
we
do
not
see
nor
feel
God
as
we
do
the
creatures
?
since
he
shews
himself
,
[
z
](A28890-e14340-b)
z
Act.
17.
24-29
.
and
lets
himself
be
felt
by
his
operations
,
which
are
sensible
to
our
senses
.
Who
can
say
,
that
he
does
not
continually
perceive
God
operating
in
him
,
and
doing
him
infinite
good
?
That
we
have
[
a
](A28890-e14350-b)
a
Job
10.
8-12
.
a
being
,
is
by
the
good
will
of
God
.
That
we
see
,
or
speak
,
or
hear
,
are
the
gifts
of
God
.
That
we
reason
with
our
understanding
;
that
we
enjoy
our
five
natural
Senses
:
these
are
all
gifts
of
God
which
no
body
can
give
unto
himself
,
and
which
cannot
be
acquired
by
Gold
,
and
Silver
,
or
Freinds
,
let
them
be
who
they
will
.
The
daily
food
of
our
body
,
does
it
not
all
come
from
God
?
For
what
man
can
make
a
grain
of
Corn
or
a
Strawberry
to
grow
?
All
these
things
,
with
a
thousand
others
;
do
they
not
afford
us
sensible
enough
subjects
to
know
and
to
love
God
?
Can
we
say
in
truth
that
we
do
not
see
him
,
nor
feel
him
,
since
he
makes
himself
to
be
seen
and
felt
every
moment
,
by
so
many
benefits
which
our
Soul
and
our
Body
do
receive
in
so
great
abundance
,
which
cannot
come
from
any
other
,
but
from
God
himself
?
It
would
be
more
true
to
say
,
that
we
could
not
love
the
creatures
,
than
that
we
cannot
love
God
;
for
they
can
give
us
nothing
,
and
God
gives
us
all
that
we
see
by
our
natural
senses
;
and
that
this
impossibility
of
loving
God
,
and
of
fulfilling
his
Commandments
,
is
apply'd
to
a
contrary
sense
;
and
that
[
b
](A28890-e14360-b)
b
Ps.
73.
25.
it
is
more
impossible
to
love
the
creatures
with
all
our
heart
,
because
they
can
never
fill
our
soul
,
for
it
is
spiritual
,
and
they
are
material
,
and
therefore
no
congruity
in
them
to
be
loved
with
all
our
heart
,
which
cannot
be
filled
but
with
God
alone
.
The
Fifteenth
Conference
.
That
God
has
never
given
to
Man
but
one
only
essential
Command
,
which
is
that
of
his
LOVE
,
which
is
most
easie
and
most
agreeable
,
and
the
Love
of
all
other
things
most
vain
.
I
Said
unto
her
;
That
she
confounded
the
Ten
Commands
of
God
into
one
,
and
that
they
who
say
,
it
is
impossible
to
keep
his
Commands
,
speak
of
all
,
not
only
of
the
first
.
She
reply'd
:
Sir
,
the
first
is
the
only
Commandment
to
which
God
would
have
us
subjected
.
He
has
never
laid
any
other
burthen
upon
our
shoulders
,
but
this
gentle
Yoke
of
LOVE
.
All
the
other
Laws
and
Commands
are
occasioned
by
our
sins
,
and
are
ordain'd
by
God
,
for
no
other
end
,
but
that
we
may
know
them
,
and
beware
of
them
.
He
perceiv'd
that
men
from
the
beginning
of
the
world
,
began
to
appropriate
to
themselves
Beasts
,
and
other
earthly
goods
,
as
things
depending
upon
themselves
;
which
led
to
a
forgetfulness
of
,
and
an
ingratitude
to
God
.
Therefore
he
appointed
the
Sacrifices
of
Beasts
,
and
the
other
First
Fruits
;
that
by
these
outward
signs
they
might
always
preserve
in
their
heart
the
remembrance
,
that
all
which
they
possest
came
from
God
.
It
was
his
will
also
,
that
they
should
build
him
a
rich
Temple
for
the
same
reason
,
that
all
men
might
always
acknowledge
[
c
](A28890-e14480-b)
c
1
Chron.
29.
11-16
.
that
all
their
treasures
,
riches
,
and
magnificences
came
from
God
,
and
did
belong
to
him
.
Therefore
he
requires
,
that
they
build
him
a
magnificent
Temple
.
Not
that
God
has
need
of
Temples
,
of
Riches
,
or
Treasures
,
being
All
in
himself
.
But
he
requires
,
that
man
retain
this
acknowledgment
of
God
,
that
by
the
remembrance
of
so
many
benefits
,
he
may
be
oblig'd
to
love
him
,
and
to
fulfil
this
first
Commandment
.
That
he
gave
to
Moses
ten
Commands
written
in
stone
,
was
[
d
](A28890-e14510-b)
d
1
Tim.
1.
9.
when
men
began
to
multiply
their
wickedness
,
giving
themselves
to
swear
,
rob
,
bear
false
witness
,
commit
fornication
,
and
the
rest
;
the
goodness
of
God
forbids
all
these
things
,
fearing
lest
the
ignorance
of
these
evil
deeds
might
be
the
cause
of
their
damnation
.
[
e
](A28890-e14520-b)
e
Rom.
13.
20.
By
these
Commands
he
shews
them
their
sins
,
forbidding
them
to
commit
them
any
longer
,
because
all
these
things
were
hinderances
of
loving
God
,
as
he
had
commanded
them
.
The
Law
[
f
](A28890-e14530-b)
f
Gen.
17.
10-13
.
of
Circumcision
aim'd
also
at
the
same
,
to
make
man
acknowledge
that
he
held
his
life
of
God
;
and
for
an
outward
sign
of
this
acknowledgment
,
he
requir'd
that
he
should
shed
of
his
blood
.
Not
that
he
had
need
either
of
the
blood
of
men
or
beasts
;
but
it
is
his
will
,
that
all
things
should
acknowledge
that
they
receiv'd
all
their
being
from
God
,
that
this
acknowledgment
might
oblige
them
always
to
love
their
Creator
.
Even
[
g
](A28890-e14550-b)
g
1
Joh.
4.
5-19
.
the
Evangelical
Law
consists
in
no
other
thing
,
but
in
this
first
Command
of
loving
God
with
all
our
heart
.
The
counsel
of
poverty
,
chastity
,
and
the
rest
of
the
Evangelical
counsels
,
are
given
us
only
for
means
to
attain
to
this
LOVE
,
because
he
who
loves
riches
,
luxury
,
himself
,
or
other
things
,
[
h
](A28890-e14580-b)
h
1
Joh.
2.
15.
cannot
love
God
with
all
his
heart
,
nor
fulfil
this
first
Commaadment
.
By
which
you
may
perceive
evidently
,
Sir
,
that
all
the
Commands
of
God
are
comprehended
in
the
first
,
and
that
all
the
rest
are
only
prohibitions
to
do
what
would
hinder
this
love
;
that
God
has
never
given
us
any
other
Law
,
but
that
of
loving
him
;
and
that
the
pity
which
he
has
to
see
us
perish
,
made
him
give
all
those
prohibitions
contain'd
in
his
Commandments
.
Can
this
be
evil
,
or
impossible
to
be
observed
,
as
you
have
affirm'd
to
me
?
Is
it
impossible
to
be
in
the
world
without
killing
,
robbing
,
committing
adultery
,
and
the
rest
?
It
is
rather
impossible
for
him
who
has
common
sense
to
do
this
,
for
all
these
evil
things
are
repugnant
to
good
sense
,
and
the
love
of
God
delights
,
comforts
,
and
edifies
.
How
then
should
it
be
impossible
to
do
a
thing
so
good
,
and
to
omit
things
so
evil
;
[
i
](A28890-e14590-b)
i
Deut.
30.
19
,
20.
this
is
most
good
,
useful
,
and
reasonable
,
most
easie
even
to
our
natural
inclination
,
which
cannot
be
without
loving
something
,
and
cannot
find
an
object
more
good
,
more
wise
,
more
powerful
,
and
more
worthy
to
be
lov'd
than
God
,
and
from
which
we
can
derive
greater
advantages
both
temporal
and
eternal
than
from
him
.
I
told
her
:
That
she
rendered
the
love
of
God
easie
and
agreeable
;
that
no
man
could
have
any
thing
to
say
against
truths
so
clear
and
solid
;
but
I
would
gladly
know
from
whence
it
comes
,
that
we
find
them
so
difficult
,
and
the
love
of
the
creatures
so
easie
.
She
said
:
Sir
,
it
proceeds
from
this
,
that
we
keep
our
mind
distracted
and
diverted
from
God
,
and
that
we
apply
it
only
to
the
view
of
the
creatures
;
[
l
](A28890-e14640-b)
l
1
Cor.
2.
14.
by
this
means
our
understanding
is
filled
with
these
earthly
objects
,
which
darken
our
reason
,
and
render
it
uncapable
of
discerning
aright
the
things
which
we
see
and
feel
.
For
if
our
reason
were
not
darkned
,
it
were
impossible
that
we
could
love
the
creatures
in
themselves
,
because
they
are
so
frail
,
so
impotent
,
and
of
so
short
continuance
;
which
are
all
qualities
very
little
lovely
in
respect
of
the
Creator
of
them
,
who
by
his
works
makes
appear
unto
us
his
omnipotence
,
his
stability
,
and
constancy
,
and
his
eternal
duration
.
The
creatures
themselves
do
discover
to
us
this
truth
:
when
we
behold
the
Sun
continue
his
carreer
since
the
beginning
of
the
world
,
the
day
still
to
succeed
the
night
,
the
fountains
to
give
their
waters
without
ceasing
,
the
earth
to
bring
forth
its
fruit
continually
,
the
air
its
birds
,
the
sea
its
fishes
,
nature
its
beasts
,
and
men
.
What
mighty
arm
must
it
be
that
governs
all
these
things
!
What
power
that
upholds
and
maintains
them
!
What
immobility
that
makes
them
always
persist
in
an
equal
pace
!
Is
there
any
reason
,
how
little
soever
it
be
,
that
is
not
led
to
love
a
God
,
so
lovely
as
he
renders
himself
by
the
sole
government
of
his
creatures
?
How
much
more
must
he
be
so
in
himself
?
and
nevertheless
we
turn
away
our
understanding
from
these
considerations
to
turn
it
towards
the
creature
,
which
is
so
frail
of
its
self
,
that
it
merits
no
other
thing
but
[
m
](A28890-e14660-b)
m
Eccl
▪
1.
1.
to
be
despis'd
by
us
.
For
what
can
there
be
of
lovely
in
the
creatures
,
of
what
kind
soever
they
may
be
?
when
we
consider
them
only
in
themselves
they
are
pure
Nothings
,
which
have
neither
strength
,
nor
beauty
,
nor
goodness
,
nor
perfections
,
nor
duration
.
All
that
is
beautiful
and
good
in
them
comes
from
God
;
and
all
sorts
of
evil
come
from
themselves
.
If
God
did
not
uphold
the
Sun
and
all
the
Stars
,
in
the
bounds
and
limits
wherein
he
has
plac'd
them
,
they
would
assuredly
consume
all
the
earth
.
The
creatures
may
greatly
hurt
us
,
and
no
ways
benefit
us
.
We
are
hurtful
to
our selves
,
and
if
we
had
not
stray'd
from
sense
,
and
lost
our
reason
,
it
were
impossible
that
we
would
be
led
to
love
the
creatures
,
and
not
to
love
the
Creator
.
I
told
her
:
That
there
were
creatures
so
lovely
,
that
one
must
be
insensible
not
to
love
them
,
and
that
we
cannot
hate
,
or
despise
,
that
which
does
so
strongly
tickle
our
senses
as
a
most
fair
humane
creature
would
do
,
and
likewise
so
many
other
different
beanties
which
God
has
created
.
She
said
:
Sir
,
I
perceive
well
that
you
are
yet
earthly
,
and
that
your
understanding
is
not
as
yet
raised
from
all
things
to
the
Lord
,
since
you
do
not
well
comprehend
my
saying
.
I
do
not
mean
,
but
that
we
may
love
all
the
beauties
and
goodness
in
the
world
;
for
God
has
created
them
all
for
men
[
n
](A28890-e14720-b)
n
1
Cor.
3.
22.
,
especially
for
his
elect
,
who
may
use
and
enjoy
them
at
their
wish
,
provided
they
take
them
in
God
who
is
their
fountain
:
but
I
blame
only
the
love
which
is
carry'd
to
the
creatures
for
themselves
;
for
else
we
must
love
the
beauties
and
goodness
of
the
creatures
if
we
love
God
,
because
we
cannot
see
the
beauty
and
goodness
of
God
but
by
his
creatures
:
He
,
being
an
invisible
and
incomprehensible
spirit
[
o
](A28890-e14730-b)
o
Wisd
▪
13.
3
,
4
,
5.
,
renders
▪
himself
visible
and
comprehensible
in
his
creatures
;
so
that
he
who
sees
a
fair
or
good
thing
,
sees
God
,
for
there
is
nothing
beautiful
and
good
but
he
alone
.
He
is
all
beauty
and
all
goodness
;
and
nothing
can
be
beautiful
and
good
without
deriving
it
from
God
.
But
all
that
is
blameable
herein
,
is
that
our
understanding
is
not
apply'd
to
the
consideration
of
the
beauties
of
God
,
in
considering
these
earthly
beauties
.
We
do
not
raise
our
mind
higher
than
these
material
beauties
,
which
do
debase
us
to
the
love
of
the
earth
,
in
diverting
us
from
that
which
we
ought
to
have
for
God
alone
.
For
example
;
if
you
regrrd
the
beauty
of
a
flower
,
and
love
it
because
it
tickles
your
Curiosity
,
you
commit
a
Folly
,
because
there
is
nothing
lovely
in
this
Flower
but
the
Art
of
the
Workman
,
who
made
it
:
For
it
it
can
give
you
no
other
but
a
vain
Contentment
to
the
Sight
or
Smell
,
which
are
things
that
pass
in
a
Moment
;
for
if
you
wait
but
one
Day
,
you
will
see
what
you
lov'd
turned
to
Dung
,
and
its
sweet
Smell
chang'd
into
Stink
.
I
have
seen
Flowers
bought
for
three
thousand
Florins
,
with
a
too
vehement
Ray
of
the
Sun
,
has
withered
in
one
Day
,
or
,
a
little
Rain
,
rotted
in
the
same
Time
:
And
,
which
is
more
,
an
Earth-worm
has
kill'd
its
Root
in
one
Night
,
Do
you
not
see
Objects
not
very
lovely
,
to
be
lov'd
by
reasonable
Creatures
,
capable
of
loving
a
God
?
Must
▪
not
a
Man
be
come
to
the
highest
degree
of
Folly
,
to
set
his
Affections
on
things
so
frail
,
as
to
be
in
one
Day
reduc'd
into
the
Dung-Hill
?
All
the
Creatures
are
no
other
thing
in
▪
themselves
:
He
who
sets
his
Affections
on
the
Beasts
,
sees
them
dye
,
to
his
Regret
:
He
who
places
them
in
Riches
,
sees
them
perish
by
a
renverse
of
Fortune
:
He
who
places
them
in
Honours
,
sees
them
perish
by
some
Disgrace
.
If
he
place
them
in
Sciences
,
and
in
Learning
,
all
this
perishes
by
a
small
Defluxion
falling
upon
the
Brain
.
Let
him
place
his
Affection
on
any
Human
Beauty
,
it
passes
as
quickly
as
a
Flower
,
and
is
reduc'd
to
Corruption
.
Even
so
are
the
Pleasures
of
the
Mouth
and
of
the
Body
,
which
afford
nothing
but
great
Putrefaction
.
In
short
,
if
we
love
our selves
,
in
whatsoever
it
be
,
we
render
our selves
miserable
,
for
we
cannot
be
reduc'd
to
a
greater
Slavery
than
to
be
subject
to
our
Passions
;
which
are
sometimes
so
insolent
that
they
render
the
most
perfect
Men
miserable
.
By
which
we
see
,
that
all
that
is
not
God
is
nothing
but
Misery
and
[
p
](A28890-e14760-b)
p
Eccl.
1.
14.
Vexation
of
Spirit
;
and
that
there
is
no
Happiness
in
the
Love
of
all
these
Creatures
,
when
they
are
not
regarded
in
their
Fountain
,
which
is
God
;
whom
if
we
did
regard
,
all
these
Creatures
would
not
be
capable
of
gaining
our
Affection
.
For
it
is
impossible
to
love
them
without
being
distracted
and
turned
away
from
God
:
For
if
we
considered
the
Qualities
of
God
,
and
compared
them
with
those
of
the
Creatures
,
we
would
see
that
those
are
but
Dung
compared
with
Gold
:
Besides
,
that
all
the
Creatures
together
cannot
save
us
[
q
](A28890-e14770-b)
q
Deut.
32.
39.
nor
give
us
so
much
as
one
Moment
of
Life
.
We
pass
sometimes
our
whole
Life
in
studying
to
render
our selves
accomplish'd
among
Men
,
and
they
have
no
Power
[
r
](A28890-e14780-b)
r
Isa.
33.
22.
to
make
us
happy
,
even
in
this
World
;
for
their
Friendship
is
changeable
and
their
Fortune
unconstant
.
Their
Fidelity
does
often
depend
upon
our
Complaisance
;
a
small
Word
ill
plac'd
will
render
them
your
Enemies
:
And
tho'
it
were
real
and
constant
,
death
can
rob
you
of
it
in
a
Moment
,
and
you
will
never
find
them
any
more
in
your
Need.
Do
you
not
see
that
all
things
are
frail
,
upon
which
there
is
no
leaning
?
no
Ground
to
let
our selves
be
charm'd
or
our
Senses
tickl'd
,
if
there
were
not
a
Disorder
of
Spirit
and
a
Forgetfulness
of
God!
And
if
this
were
remov'd
it
is
impossible
to
love
the
Creatures
in
themselves
,
and
to
cease
to
love
God
,
even
tho
he
had
never
commanded
us
.
Even
Natural
Instinct
[
s
](A28890-e14790-b)
s
Isa.
1.
11
,
23.
leads
us
to
his
Love
,
by
the
consideration
of
his
wonderful
Works
and
of
his
Benefits
which
we
receive
every
Moment
:
There
needed
no
other
Love
to
oblige
us
to
love
him
with
all
our
Heart
,
and
with
all
our
Strength
.
The
Sixteenth
Conference
.
Of
continual
Prayer
and
constant
Communion
with
God
,
for
which
we
were
created
:
And
how
we
are
distracted
from
it
by
the
Business
of
this
World
,
and
by
the
Enjoyment
of
frail
Creatures
.
I
Perceiv'd
most
clearly
that
all
this
was
true
,
and
moreover
,
that
all
Men
were
very
far
from
such
Sentiments
;
that
every
one
of
them
spent
their
Life
in
the
Affairs
and
Business
of
the
World
,
and
thought
not
themselves
obliged
to
keep
Communion
in
Spirit
with
God
,
fearing
that
this
might
rob
them
of
the
Time
and
Occasion
of
dispatching
well
their
Affairs
.
I
ask'd
her
,
Whether
every
one
was
oblig'd
to
keep
continual
Communion
with
God
?
If
this
was
not
the
particular
Business
of
the
Monks
;
the
Religious
or
other
Persons
,
who
make
Profession
of
a
Spiritual
Life
,
tending
to
Perfection
?
She
said
:
Sir
,
all
Christians
[
t
](A28890-e14910-b)
t
1
Pet.
2.
9.
are
Religious
,
for
there
can
be
no
other
Religion
but
a
Christian
Life
.
Every
one
,
who
would
be
sav'd
,
is
obliged
to
entertain
his
Spirit
continually
with
God
;
therefore
Jesus
Christ
says
[
u
](A28890-e14920-b)
u
Luke
18.
1.
,
That
we
ought
always
to
pray
and
never
faint
.
He
speaks
to
Persons
of
all
Conditions
;
not
to
the
Religious
only
,
for
there
were
none
in
his
Time
who
did
wear
disguised
Habits
,
as
they
do
now
,
but
all
Christians
were
religious
,
as
they
are
yet
at
present
.
Neither
the
Habit
nor
the
Cloyster
do
make
Religion
,
but
[
x
](A28890-e14930-b)
x
1
Cor.
7.
9.
the
Observance
of
the
Evangelical
Counsels
.
We
are
greatly
mistaken
if
we
think
that
God
has
a
Regard
to
the
States
and
Conditions
[
y
](A28890-e14940-b)
y
Col
3.
2.
of
Persons
:
He
regards
not
whether
we
be
Religious
or
Married
;
but
whether
we
observe
his
Commandments
and
his
Doctrine
.
Every
one
is
free
to
chuse
what
State
he
will
;
provided
that
in
it
he
observe
the
Christian
Doctrine
.
There
is
not
any
State
,
nor
any
Condition
that
can
exempt
a
Person
from
keeping
continual
Communion
with
God
:
For
he
invites
us
to
this
,
and
we
are
created
for
no
other
Thing
.
All
other
Affairs
or
Businesses
are
but
accidental
and
of
small
importance
;
whether
they
succeed
or
miscarry
,
it
matters
little
;
because
all
their
Successes
cannot
serve
us
but
for
this
short
Life
,
which
stands
not
in
need
of
much
,
if
we
would
content
our selves
with
what
is
necessary
only
:
In
which
we
would
be
more
happy
than
all
the
Kings
of
the
Earth
;
for
all
that
we
possess
beyond
this
Necessity
is
Affliction
and
Vexation
of
Spirit
.
God
created
us
to
love
him
only
;
and
that
[
z
](A28890-e14950-b)
z
Prov.
8.
31.
he
might
take
his
Delight
with
us
,
and
we
with
him
.
This
is
the
only
End
of
our
Creation
.
He
had
no
need
of
us
,
but
he
would
create
us
to
take
his
Pleasure
with
us
.
This
is
that
which
we
do
least
of
all
think
of
or
apply
our selves
unto
.
It
seems
we
would
change
the
Designs
that
God
has
concerning
us
,
while
we
will
not
follow
his
Ordinance
of
Praying
always
.
One
thinks
he
is
born
to
be
a
Lawyer
,
an
Advocote
,
a
Priest
,
a
Monk
,
a
Merchant
,
or
for
any
other
State
,
Office
or
Benefice
,
to
which
he
is
advanc'd
,
and
they
press
hard
to
perfect
themselves
,
to
increase
and
prosper
in
it
,
as
if
they
were
created
to
do
this
.
And
,
when
they
are
arriv'd
at
the
highest
of
their
Pretensions
,
Death
[
a
](A28890-e14960-b)
a
Psal.
146.
4.
comes
,
which
consumes
all
.
What
a
silly
Business
have
we
aim'd
at
?
What
a
poor
Stay
of
all
our
Hopes
?
Our
Riches
are
perish'd
:
[
b
](A28890-e14970-b)
b
Jam.
5.
2
,
3.
Our
Honours
remain
on
the
Earth
:
All
our
Travels
,
Cares
and
Labours
have
left
us
nothing
but
Ashes
and
Rottenness
in
Recompence
of
all
our
Acquests
.
The
Noble
and
the
Ignoble
,
the
Prince
and
the
Servant
being
all
reduc'd
to
the
same
Estate
,
all
naked
in
the
Grave
,
the
Poor
and
the
Rich
having
an
equal
Portion
.
Behold
the
End
of
all
the
Business
and
Affairs
of
the
World
,
for
the
Advancement
of
which
we
neglect
Communion
with
God
,
tho'
this
would
advance
them
more
if
we
were
habituated
to
this
Communion
,
which
would
perfect
all
things
.
I
said
to
her
:
That
Men
were
very
blind
,
in
not
considering
seriously
these
Truths
;
and
that
she
ought
to
pray
to
God
that
he
would
take
from
them
the
Vail
which
hindred
them
from
seeing
their
so
great
Misery
,
and
that
they
might
comprehend
the
Obligation
they
have
to
pray
always
,
which
they
were
very
far
from
doing
.
To
which
she
replyed
:
Men
,
Sir
,
are
as
far
from
Salvation
as
they
are
far
from
this
Knowledge
:
For
Jesus
Christ
has
said
nothing
in
vain
.
To
be
saved
we
ought
[
c
](A28890-e15020-b)
c
Luke
18.
1.
assuredly
to
pray
always
;
for
as
soon
as
we
shall
cease
to
have
our
Spirit
lifted
up
to
God
,
we
shall
fall
into
many
Evils
,
from
which
we
can
very
hardly
recover
our selves
,
because
Sin
blinds
the
Soul
,
and
[
d
](A28890-e15030-b)
d
Eph.
4.
18
,
19.
renders
it
often
insensible
of
its
Evils
.
If
this
were
not
true
,
how
could
it
be
that
one
should
see
every
Day
his
Brother
or
his
Neighbour
die
leaving
behind
him
all
upon
the
Earth
,
without
carrying
away
any
thing
;
and
that
he
should
not
thereby
discover
his
own
Folly
and
his
Blindness
,
in
labouring
with
so
much
Care
to
heap
up
earthly
Goods
,
which
at
Death
serve
for
nothing
?
What
,
tho'
I
pray
,
Sir
,
God
will
never
force
their
Wills
;
he
sends
them
occasions
enough
to
open
their
Eyes
.
But
as
[
e
](A28890-e15040-b)
e
1
Joh.
2.
15.
long
as
they
shall
continue
to
have
their
Affections
set
on
earthly
Goods
,
they
cannot
love
God
;
one
of
these
Affections
must
go
out
to
let
the
other
in
:
They
can
never
dwell
both
together
.
And
for
my
part
I
can
never
pray
for
an
unjust
thing
.
God
makes
no
body
blind
;
but
their
Sins
,
and
the
little
desire
they
have
to
seek
God
has
clos'd
their
Eyes
.
He
well
deserves
to
be
sought
,
and
Men
do
not
deserve
that
God
should
seek
them
.
There
are
a
great
many
Persons
who
say
,
[
f
](A28890-e15050-b)
f
Tit
,
2.
That
they
desire
to
love
God
,
but
they
desire
not
to
quit
their
earthly
Affections
.
It
is
to
no
purpose
to
pray
for
such
,
because
they
oppose
themselves
to
the
Grace
of
God
,
not
being
willing
to
part
with
that
which
resists
his
Grace
,
no
more
than
God
will
give
his
Graces
[
g
](A28890-e15060-b)
g
Deut.
4.
11
,
12.
●9
.
Jer.
29.
13.
14.
but
to
those
who
seek
and
desire
them
effectually
,
in
forsaking
themselves
and
all
other
created
things
,
to
find
God
.
I
said
to
her
:
That
all
her
Sentiments
were
very
far
from
the
Sentiments
of
Men
,
who
believed
that
they
might
love
God
,
while
they
loved
themselves
,
or
some
other
thing
,
not
vitiously
.
She
replied
to
me
:
All
Men
now
are
possess'd
with
the
Spirit
of
Error
and
of
Ignorance
:
For
to
believe
that
we
may
love
God
and
our selves
or
other
Creatures
,
[
h
](A28890-e15110-b)
h
Luke
14.
26.
is
a
great
Error
and
a
false
Persuasion
;
for
there
is
no
relation
between
God
and
the
Creature
,
that
they
could
dwell
together
in
the
same
Place
.
Our
Soul
was
created
Divine
and
Spiritual
,
to
the
End
God
may
rule
there
;
and
if
we
debase
it
by
the
Love
of
Material
and
Human
Things
,
it
is
rendred
uncapable
of
Divine
things
;
for
that
which
is
Carnal
[
i
](A28890-e15120-b)
i
Gal.
5.
17.
cannot
be
Spiritual
;
and
as
Cold
and
Heat
cannot
abide
together
,
so
Spiritual
Things
cannot
dwell
with
Natural
,
the
one
does
always
chase
away
the
other
,
a
Contrary
its
Contrary
.
Men
[
l
](A28890-e15130-b)
l
Eccl.
3.
18.
2
Pet.
10.
12.
live
now
as
carnally
as
the
Beasts
,
being
sensible
of
nothing
but
according
to
our
brutish
Senses
:
And
yet
we
would
persuade
our selves
that
we
are
Christians
.
In
which
we
are
greatly
deceiv'd
,
for
the
Life
of
a
Christian
is
a
Spiritual
Life
[
m
](A28890-e15140-b)
m
Phil.
3.
20.
,
not
a
Natural
.
The
Beasts
are
not
created
but
for
the
Nature
of
Men
;
but
these
are
created
for
God
,
who
is
a
Divine
Spirit
.
We
may
sufficiently
perceive
this
,
by
considering
the
Course
of
our
Life
,
which
is
nothing
but
Pains
,
Labours
,
Vexations
and
Miseries
.
Could
it
be
possible
that
God
should
have
created
us
for
Ends
so
miserable
as
what
we
possess
in
this
World
?
This
truly
would
be
a
miserable
End
.
God
can
never
do
such
an
Evil
:
For
no
Evils
can
proceed
from
him
[
n
](A28890-e15150-b)
n
Wisd.
1.
13
,
14.
,
but
all
sorts
of
Good
.
The
End
of
our
Creation
must
be
Divine
and
Spiritual
,
or
else
Man
would
have
Reason
to
curse
the
Day
of
his
Birth
,
which
makes
way
for
a
miserable
Life
;
wherein
those
who
are
esteemed
the
most
Happy
are
most
to
be
bewailed
.
We
will
esteem
that
Man
happy
who
is
a
King
,
a
Prince
,
or
a
Lord
;
and
they
are
all
more
miserable
than
a
poor
Peasant
,
who
has
no
other
Cares
but
to
maintain
his
Family
and
his
Person
;
whereas
these
others
are
oblig'd
to
maintain
their
Train
,
their
Subjects
,
their
Offices
,
their
Honours
,
which
they
are
sometimes
oblig'd
to
defend
at
the
Peril
of
their
Lives
:
Whereas
a
poor
Fellow
will
accomplish
the
Course
of
his
Life
in
Quietness
,
notwithstanding
of
the
Affronts
which
he
receives
.
A
rich
Man
is
likewise
esteem'd
happy
for
his
Riches
;
but
what
Labours
does
he
not
undergo
to
acquire
them
?
[
o
](A28890-e15160-b)
o
Psal.
39
▪
7.
Or
what
Cares
or
Disquiets
to
preserve
them
?
It
is
altogether
a
Trade
to
have
Riches
.
A
Man
needs
no
other
Work
for
all
his
Life-Time
but
to
keep
them
well
.
We
will
esteem
a
Person
happy
,
who
is
raised
to
an
Estate
,
Honour
and
Dignities
:
Nevertheless
there
is
nothing
more
miserable
,
he
being
subject
to
all
that
concerns
his
Office
,
not
having
sometimes
the
Leisure
to
attend
upon
himself
.
How
Circumspect
must
he
be
,
that
he
displease
not
the
Great
,
and
that
he
may
satisfie
every
Body
?
which
is
indeed
very
difficult
.
What
Care
must
he
take
to
provide
for
all
that
maintain
him
in
Honour
,
fearing
lest
he
fall
into
any
Disgrace
or
Contempt
?
How
must
he
bear
with
the
Envious
and
with
Slanderers
?
In
short
,
Sir
,
all
these
things
which
are
call'd
Happiness
in
this
World
,
are
nothing
but
phantastical
and
imaginary
Goods
,
and
real
Evils
.
They
are
so
many
Rattles
which
the
Devil
shakes
,
that
he
may
divert
the
Attention
we
ought
to
have
upon
God
,
and
he
makes
us
forget
the
End
for
which
we
are
created
,
by
all
these
Trifles
,
which
are
nothing
but
real
Amusements
of
Children
,
and
they
make
us
perish
through
Ignorance
,
rendring
us
uncapable
of
loving
God
.
I
ask'd
her
;
Whether
then
all
States
,
Riches
and
Honours
,
in
which
God
or
Nature
has
placed
Men
,
ought
to
be
abandon'd
?
And
if
we
could
not
love
God
with
any
of
these
things
?
She
replyed
:
They
[
p
](A28890-e15230-b)
p
Luke
14.
33.
must
be
certainly
left
,
Sir
,
before
God
can
be
lov'd
:
Not
that
all
these
things
are
evil
in
themselves
;
but
because
of
the
Infirmity
of
our
Nature
,
which
has
not
found
the
Art
of
possessing
them
in
God
;
and
while
we
possess
them
in
themselves
,
they
are
assuredly
evil
and
hurtful
to
our
Soul
,
hindring
it
from
Communion
with
God
,
and
from
attaining
to
the
End
for
which
it
was
created
.
It
is
just
the
same
as
if
a
Traveller
,
instead
of
advancing
on
his
Way
,
to
arrive
at
the
Place
which
he
aims
at
,
would
needs
stop
in
all
the
Gardens
through
which
he
must
pass
,
to
gather
and
eat
the
Fruits
which
he
found
in
them
;
or
to
pass
his
Time
in
Smelling
all
the
Flowers
which
he
saw
there
:
We
would
reckon
such
a
Person
a
Fool
,
as
in
effect
he
would
be
;
because
these
Amusements
and
his
Loss
of
Time
would
deprive
him
of
the
Happiness
of
arriving
at
the
Place
he
design'd
for
;
and
Night
surprizing
him
by
the
Way
,
would
put
him
in
hazzard
of
being
pillag'd
by
the
Robbers
or
devour'd
by
Wild-Beasts
,
or
at
least
incommoded
as
to
his
Rest
,
which
he
would
be
oblig'd
to
take
on
the
hard
Earth
,
with
many
Inconveniencies
and
Miseries
.
All
these
Evils
and
Dangers
would
befal
him
because
of
the
Folly
he
had
committed
,
in
stopping
among
these
Flowers
and
Fruits
.
If
he
had
only
look'd
on
them
at
a
distance
,
smell'd
them
as
he
past
along
,
or
pull'd
an
Apple
for
his
Thirst
,
this
had
not
retarded
his
Journey
;
but
might
have
made
it
more
Light
by
the
Smell
of
the
Flowers
,
and
the
Refreshment
of
the
Apple
.
Even
so
is
it
as
to
Wealth
,
Honours
and
Riches
;
[
q
](A28890-e15240-b)
q
1
Pet.
2.
11.
We
being
all
Travellers
and
Pilgrims
in
this
Life
,
which
ought
to
be
compar'd
but
to
a
Day
,
because
of
its
short
Continuance
.
We
travel
towards
Eternity
;
but
in
our
way
we
must
pass
through
the
Garden
of
this
World
,
wherein
we
perceive
Fruits
and
Flowers
which
tickle
our
Senses
.
On
one
Side
we
see
the
Riches
which
our
Parents
have
left
us
,
or
the
Honour
to
▪
which
we
have
succeeded
,
with
some
Place
or
Dignity
:
These
are
the
pleasant
Fruits
presented
to
our
Eyes
.
On
the
other
side
we
perceive
the
Odour
of
Wine
and
of
exquisite
Meats
,
rich
Moveables
,
beautiful
Faces
:
These
are
as
so
many
divers
Flowers
and
Fruits
,
which
charm
our
Smell
;
but
if
we
stop
to
taste
and
handle
them
,
we
hinder
our
Journey
to
Eternity
,
and
we
put
our selves
in
Hazzard
of
being
surpriz'd
by
Death
,
and
devour'd
by
the
Devil
,
who
is
always
watching
to
catch
us
in
this
Strait
.
Must
not
one
be
very
ill
advised
to
amuse
himself
with
these
Nothings
,
and
lose
those
things
of
so
great
Value
?
We
may
indeed
look
upon
all
these
earthly
things
at
a
Distance
,
even
with
Contentment
,
and
taste
them
according
as
we
have
need
of
them
,
for
they
are
created
for
us
,
while
we
receive
them
with
Thanksgiving
;
but
we
ought
never
to
fasten
our
Affections
on
them
,
else
we
shall
never
arrive
at
the
LOVE
OF
GOD
;
For
our
heart
cannot
be
divided
between
two
so
different
Objects
.
He
will
[
r
](A28890-e15270-b)
r
1
Sam.
7.
3.
Prov.
23.
26.
Jer.
3.
10.
have
all
our
Heart
or
none
of
it
:
And
it
can
never
be
fill'd
nor
fully
satisfied
but
with
him
alone
.
I
said
to
her
:
That
there
must
always
be
in
the
World
Persons
plac'd
in
States
and
Dignities
,
tho'
it
were
but
to
keep
the
People
in
good
Discipline
:
That
all
the
World
could
not
abandon
their
Offices
,
and
that
I
my self
was
charg'd
with
one
troublesom
enough
:
That
I
thought
I
held
it
of
God
,
for
that
I
did
not
seek
for
it
.
She
said
:
Sir
,
I
bewail
you
,
with
all
those
who
are
at
present
in
Charge
:
For
it
is
very
hard
for
them
to
keep
themselves
right
in
it
.
I
cannot
believe
that
God
will
place
therein
any
of
his
Friends
,
because
nothing
is
done
any
longer
for
his
Glory
;
and
the
Evil
is
so
far
advanc'd
that
it
cannot
be
resisted
any
longer
;
so
prevalent
is
it
,
that
the
Good
are
obliged
to
give
Place
,
and
yield
to
it
by
Force
:
So
that
a
good
Man
,
now
in
Office
,
must
ruin
himself
or
give
way
to
Evil
:
For
he
is
too
weak
to
resist
the
Force
of
the
Wicked
,
who
are
so
numerous
.
Therefore
I
said
,
heretofore
,
that
the
Good
serve
the
Devil
,
as
his
Slaves
,
because
they
are
oblig'd
to
acquiesce
to
Evil
,
through
Force
.
In
which
,
nevertheless
,
they
do
not
cease
to
sin
,
by
one
of
the
nine
Ways
,
by
which
we
commit
it
on
another
;
and
these
Sins
are
imputed
to
them
,
because
they
tolerate
[
s
](A28890-e15350-b)
s
Ezek.
33.
8.
the
Evil.
It
is
not
enough
that
they
cannot
hinder
it
:
For
in
not
hindring
it
,
if
they
could
,
they
would
commit
likewise
another
of
the
said
Sins
,
which
are
committed
in
another
,
there
being
nine
ways
by
which
the
Sins
of
another
are
laid
to
our
Charge
.
At
least
,
those
who
are
now
in
Offices
do
commit
that
of
Tolerating
Evil
,
and
cannot
escape
to
do
this
if
they
do
not
abandon
their
Offices
,
wherereby
they
would
shew
that
they
love
God
more
than
their
Offices
,
and
that
it
was
he
who
had
plac'd
them
in
them
;
but
to
believe
that
God
has
created
or
call'd
us
to
any
State
,
these
are
but
Fopperies
:
Because
he
has
created
us
for
no
other
thing
but
to
love
him
,
as
I
have
so
often
repeated
.
States
are
our
own
Choice
.
God
forces
no
Body
to
be
a
Pope
,
Bishop
,
Prebend
,
Pastor
or
Priest
,
nor
yet
to
be
an
Attorney
,
Advocate
,
Counsellor
,
President
,
Governour
,
or
of
any
other
such
Office
and
Benefice
whatsoever
.
Every
one
is
diligent
enough
to
seek
for
them
.
It
is
not
as
in
the
former
Times
,
when
a
S.
Nicholas
,
and
so
others
,
did
hide
themselves
,
that
they
might
not
be
Bishops
,
or
receive
other
Dignities
:
These
were
not
in
the
Darkness
and
Ignorance
in
which
we
live
at
present
,
while
we
prefer
Honours
and
Wealth
to
our
Salvation
,
and
that
with
so
fine
Pretences
,
that
all
the
World
judges
we
do
very
right
in
continuing
in
States
,
Offices
and
Benefices
,
believing
the
World
would
be
much
worse
if
all
these
good
Men
should
abandon
their
Stations
.
And
for
my
part
,
I
believe
it
would
be
much
better
:
Because
they
would
have
more
Leisure
to
attend
upon
their
own
Salvation
,
and
the
Perversness
of
the
Wicked
would
discover
it self
sooner
:
Which
remaining
hid
for
a
longer
Time
,
does
more
Harm
;
because
an
Evil
known
is
easier
avoided
.
I
said
to
her
:
It
was
very
evident
that
God
had
call'd
some
to
Employments
:
He
said
to
Peter
,
That
[
t
](A28890-e15400-b)
t
Matth.
16.
18.
he
was
the
Rock
upon
which
he
would
build
his
Church
.
She
said
:
'T
is
true
,
Sir
,
S.
Peter
was
call'd
to
the
Building
of
the
Church
by
Jesus
Christ
:
but
he
would
have
first
a
Testimony
of
him
,
to
know
if
he
lov'd
him
.
He
ask'd
him
[
u
](A28890-e15450-b)
u
Joh.
21.
15
,
16
,
17.
three
times
:
The
first
to
know
if
it
was
true
that
he
lov'd
him
in
the
Sight
of
God
;
the
second
,
if
he
lov'd
him
by
the
Testimony
of
his
own
Conscience
;
and
the
third
,
if
he
lov'd
him
by
the
Testimony
of
Men
?
to
teach
us
that
these
Conditions
are
needful
to
be
capable
of
Ruling
well
;
to
wit
,
the
Testimony
of
God
,
that
he
say
of
us
,
as
he
said
of
his
Servant
Job
,
[
x
](A28890-e15470-b)
x
Job
1.
8.
That
we
are
his
Servants
;
our
own
Testimony
[
y
](A28890-e15480-b)
y
Job
27.
6.
1
Cor.
4.
4.
to
search
if
our
Conscience
reprove
us
in
nothing
;
and
that
of
our
Neighbour
[
z
](A28890-e15490-b)
z
2
Cor.
5.
11.
if
our
Actions
are
such
as
may
make
them
judge
that
we
truly
love
God
.
These
are
the
Conditions
whereby
to
judge
if
God
calls
us
to
the
Government
of
his
Flock
:
In
confirmation
of
which
he
gives
all
the
Graces
requisite
to
govern
well
,
according
to
his
Spirit
.
But
when
we
perceive
that
we
have
neither
the
Love
of
God
as
to
his
Regard
of
us
,
nor
as
to
a
Testimony
in
our
own
Conscience
,
nor
yet
in
our
Works
,
for
the
Edification
of
our
Neighbour
,
we
ought
never
to
presume
that
we
are
call'd
of
God
for
any
State
or
Office
.
It
is
rather
to
be
believed
that
we
are
push'd
to
it
of
our selves
through
Presumption
;
and
when
we
do
not
govern
by
the
Direction
of
God
[
a
](A28890-e15500-b)
a
Jer.
23.
21
,
22.
we
fall
from
one
Fault
into
another
,
without
knowing
it
.
Our
Natural
Instinct
makes
us
to
govern
all
by
Human
Principles
.
That
of
the
Devil
makes
us
to
act
according
to
his
Principles
.
And
thus
we
commit
threefold
Evils
when
we
do
not
govern
purely
by
the
Principles
of
Jesus
Christ
.
It
were
better
to
be
Pastors
of
Sheep
than
of
Souls
,
and
to
be
Subjects
than
Lords
;
for
he
who
is
in
Imployments
,
Offices
or
Benefices
,
will
not
only
render
an
account
of
his
own
Soul
,
but
[
b
](A28890-e15510-b)
b
Heb.
13.
17.
also
of
those
whom
he
has
under
his
Charge
.
A
Pilgrim
is
well
pleased
to
have
no
Burthens
.
He
travels
the
more
lightly
when
he
has
nothing
but
his
own
Body
to
bear
,
and
accomplishes
his
Journey
the
sooner
.
Even
so
it
is
as
to
the
present
Times
,
in
which
nothing
can
be
done
any
longer
for
the
Glory
of
God
.
It
were
better
for
a
Man
to
work
out
his
own
Salvation
,
than
to
charge
himself
with
Offices
or
Benefices
,
which
,
if
we
remark
narrowly
,
are
sought
for
,
either
for
our
Honour
,
or
our
Pleasure
,
or
our
Interest
,
all
which
are
vain
and
earthly
Ends
,
unworthy
of
a
true
Christian
,
who
ought
only
[
c
](A28890-e15520-b)
c
Matth.
6.
33.
to
seek
the
Kingdom
of
Heaven
,
since
Jesus
Christ
has
promised
to
give
him
the
rest
,
which
is
but
a
contemptible
thing
.
I
said
to
her
:
That
I
was
wholly
prepar'd
to
quit
all
Offices
and
Benefices
,
if
I
knew
that
it
were
the
Will
of
God
:
That
I
would
desire
rather
to
save
my self
,
than
to
possess
all
the
Wealth
in
the
World
.
She
said
:
This
is
a
good
Design
,
Sir
;
but
if
you
wait
till
an
Angel
from
Heaven
come
to
tell
you
that
this
is
the
Will
of
God
,
you
will
never
do
it
;
for
God
has
no
Will
to
make
you
leave
it
more
than
he
had
any
to
make
you
undertake
it
.
It
concerns
every
one
to
examine
what
Mean
will
be
most
proper
for
him
to
facilitate
his
Salvation
.
One
may
sufficiently
perceive
in
his
Conscience
,
without
consulting
any
Body
,
whether
Offices
,
Estates
and
Benefices
have
been
to
us
the
means
of
more
Union
with
God
than
if
we
had
not
possess'd
them
;
and
if
they
have
made
us
draw
others
to
the
same
Union
.
If
we
do
not
find
this
,
it
is
to
be
feared
that
our
Offices
and
Benefices
have
not
been
sought
for
or
possest
for
the
Love
of
God
,
but
for
some
Human
Accommodation
,
which
respects
nothing
but
the
Earth
.
This
being
discover'd
,
it
is
in
your
Will
to
resolve
,
if
now
you
desire
to
labour
for
Heaven
,
or
rather
for
the
Earth
.
I
said
to
her
,
That
I
would
not
pretend
any
longer
to
any
thing
upon
Earth
;
that
I
was
very
sorry
that
I
had
had
some
Pretensions
thereto
,
but
that
I
durst
not
quickly
abandon
all
,
without
the
Advice
of
some
learn'd
Person
,
fearing
that
I
might
do
evil
.
She
replyed
:
Sir
,
You
are
yet
far
from
the
Kingdom
of
Heaven
,
when
you
will
needs
advise
with
Men
if
you
shall
follow
Jesus
Christ
.
Has
not
he
said
[
d
](A28890-e15610-b)
d
Luke
14
26
,
33.
He
who
leaves
not
Father
and
Mother
,
and
his
own
self
,
cannot
be
his
Disciple
?
Now
would
you
go
to
ask
Counsel
of
any
Man
,
when
Jesus
Christ
has
given
you
his
?
Where
could
you
find
better
?
Men
are
all
interested
in
their
own
Judgment
,
and
will
never
advise
but
what
they
judge
most
advantagious
for
Men
,
they
having
no
Light
to
perceive
any
other
thing
.
They
are
Flesh
,
and
judge
according
to
the
Flesh
.
Would
you
refer
what
concerns
the
Salvation
and
Perfection
of
your
own
Soul
to
their
Judgments
?
You
must
needs
perish
with
them
:
For
the
[
e
](A28890-e15630-b)
e
1
Cor.
3.
19
,
20.
Wisdom
of
Man
is
foolishness
before
God
.
All
the
Evils
of
the
World
do
proceed
from
this
,
That
Men
are
govern'd
and
advised
by
one
another
.
Is
it
not
said
somewhere
,
[
f
](A28890-e15640-b)
f
Jer.
17.
5.
Wo
to
the
Man
that
puts
his
Confidence
in
Man
?
I
have
also
told
you
[
g
](A28890-e15660-b)
g
Matth.
15.
14.
That
if
the
Blind
lead
the
Blind
,
both
shall
fall
into
the
Ditch
.
For
my
part
,
I
can
say
in
Truth
,
That
I
do
not
remember
that
I
ever
committed
any
Faults
,
but
when
I
believ'd
the
Counsel
of
Men.
We
ought
to
go
to
the
Source
,
Sir
,
and
let
alone
the
Streams
.
The
Gospel
is
left
us
in
Writing
for
our
Eternal
Rule
.
If
the
Apostles
and
other
Disciples
of
Jesus
Christ
had
gone
to
ask
Counsel
of
Men
,
they
would
never
have
follow'd
him
:
For
Men
would
have
call'd
it
a
Folly
to
abandon
all
,
as
they
do
yet
to
this
Day
:
For
being
of
the
Earth
,
they
respect
nothing
but
the
Earth
,
and
are
blind
in
the
things
of
the
Spirit
.
We
can
never
do
ill
to
follow
the
Counsels
of
the
Gospel
,
but
indeed
we
may
in
following
the
Counsels
of
Men
,
how
learn'd
soever
:
For
their
Doctrines
are
of
this
World
[
h
](A28890-e15690-b)
h
Joh.
3.
31.
,
and
that
of
Jesus
Christ
is
of
God
.
The
Seventeenth
Conference
.
How
to
discern
whether
the
Motions
which
do
press
us
to
leave
the
Outward
Hindrances
to
Divine
Communion
,
be
from
God
or
not
.
That
there
are
likewise
Inward
Hindrances
;
and
that
one
ought
not
to
be
wedded
even
to
good
Means
.
I
Said
to
her
,
That
I
had
not
Light
enough
to
be
sure
of
my
own
Motions
,
and
to
discern
whether
they
are
from
God
,
or
from
the
Devil
,
or
from
my self
.
She
said
:
That
it
was
good
to
discern
them
:
[
i
](A28890-e15780-b)
i
Matt.
4.
1-10
.
that
the
Motions
from
God
do
incite
always
to
humble
things
,
which
the
Devil
and
Nature
do
oppose
,
because
they
are
things
despised
by
Men
;
and
therefore
these
Enemies
do
abhor
them
.
What
comes
from
God
incites
to
Sufferings
and
to
Patience
;
the
things
which
come
from
the
Devil
and
from
Nature
do
incite
to
seek
our
Ease
and
Pleasures
,
without
desiring
to
suffer
any
thing
.
The
things
of
God
do
lead
to
Poverty
and
Self-denial
;
the
Devil
and
the
Flesh
do
desire
Riches
,
and
seek
to
be
esteem'd
and
praised
:
In
fine
,
Sir
,
says
she
,
what
comes
from
God
is
always
conformable
to
the
Doctrine
of
Jesus
Christ
:
For
God
cannot
be
contrary
to
himself
.
Therefore
the
Light
which
you
have
receiv'd
,
that
moves
you
not
to
seek
any
longer
for
any
thing
upon
Earth
,
is
but
too
sufficient
to
assure
you
that
this
Motion
comes
from
God
;
because
neither
the
Devil
nor
Nature
would
ever
rid
themselves
of
their
Pretensions
upon
each
:
For
they
cannot
profit
by
any
other
thing
:
Nature
could
not
sin
any
more
without
aiming
at
earthly
things
;
and
the
Devils
could
have
no
hold
of
a
Soul
which
did
not
aim
any
longer
at
any
thing
upon
Earth
:
We
might
walk
surely
on
such
a
Resolution
,
without
waiting
for
Counsel
from
Men
,
who
with
their
Wisdom
do
often
quench
the
Lights
of
the
Holy
Spirit
.
It
were
far
better
to
consult
the
Gospel
.
I
was
constrained
to
yield
to
such
Truths
.
I
said
to
her
,
that
I
would
abandon
all
,
and
would
follow
her
all
the
Days
of
my
Life
.
She
said
with
Joy
:
Sir
,
How
happy
will
you
be
to
abandon
all
?
Your
Soul
will
be
at
liberty
to
fly
unto
God
:
Your
Spirit
will
be
calm
and
your
Body
better
disposed
.
You
will
experience
thereby
both
Bodily
and
Spiritual
Good
:
But
I
intreat
you
,
do
not
resolve
to
follow
me
always
;
for
,
as
for
my self
,
I
am
willing
to
die
alone
;
and
as
for
your
concern
,
it
will
be
a
greater
Perfection
[
l
](A28890-e15830-b)
l
Pal.
73.
25
,
26.
that
you
be
disingaged
from
all
Creatures
,
to
the
end
you
may
wait
upon
God
alone
.
All
Company
,
how
perfect
soever
it
be
,
is
not
God
.
He
requires
our
Heart
so
pure
,
that
he
does
not
suffer
that
it
should
be
divided
.
So
long
as
I
can
be
helpful
to
you
,
I
love
indeed
to
discourse
with
you
:
But
I
wish
rather
that
you
may
speak
with
God
,
who
is
the
Fountain
of
all
Light
.
He
can
teach
you
more
in
one
Moment
than
all
the
Men
of
the
World
would
do
in
a
thousand
Years
.
So
soon
as
you
shall
have
found
his
Conversation
,
you
will
not
be
able
to
take
Pleasure
any
longer
in
any
other
.
Speak
to
him
always
,
Sir
,
until
that
he
answer
you
.
He
will
do
it
assuredly
.
According
as
you
shall
separate
your self
from
the
Creatures
,
accordingly
you
draw
the
nearer
unto
God
:
There
needs
but
to
remove
the
Hindrances
,
and
this
Divine
Sun
will
shine
fully
into
our
Souls
,
warming
them
with
his
Love
.
He
has
[
m
](A28890-e15840-b)
m
Luke
15.
20.
infinitely
more
Desire
and
Affection
to
receive
us
,
than
we
have
to
seek
him
,
even
tho'
we
be
great
Sinners
;
he
rejects
no
body
,
he
rather
embraces
them
as
the
Father
did
his
Prodigal
Son
.
You
are
his
Child
,
and
the
Work
of
his
Hands
.
Go
to
your
Father
with
great
Confidence
:
He
loves
you
:
He
seeks
you
and
calls
you
.
Do
not
delay
any
longer
:
Go
forward
,
seek
no
longer
for
any
other
thing
but
him
alone
.
With
extream
Joy
did
I
hear
this
Discourse
,
asking
her
by
what
means
I
might
find
this
Communion
with
God
,
and
what
I
ought
to
do
to
attain
to
so
great
a
Happiness
.
She
replyed
:
Sir
,
There
are
very
few
things
to
be
done
,
but
there
are
many
things
to
be
left
and
parted
with
.
It
is
a
great
Point
to
quit
Honours
,
Offices
and
Dignities
;
but
these
are
all
things
without
us
.
There
are
also
within
us
which
hinder
the
Operation
of
God
,
such
as
[
n
](A28890-e15890-b)
n
1
Joh.
15.
16.
the
coveting
of
all
that
pleases
our
Eyes
,
the
Lust
of
the
Flesh
,
and
the
Pride
of
Life
.
If
we
could
part
with
these
things
,
we
would
presently
find
God
.
For
,
if
our
Soul
had
no
hindrances
,
it
would
fall
into
him
,
even
as
a
Stone
cast
from
on
high
falls
into
its
Centre
,
which
is
below
.
[
o
](A28890-e15910-b)
o
Prov.
4.
23.
Our
Soul
has
God
for
its
Centre
;
it
can
never
repose
it self
but
in
him
.
Therefore
we
can
find
no
Rest
nor
Satisfaction
in
the
things
of
this
World
,
which
do
only
pull
us
out
of
our
Centre
,
which
is
God
.
But
if
we
could
part
with
that
Covetousness
,
that
Concupiscence
,
and
that
Pride
which
we
have
in
our
Heart
,
we
would
find
our selves
swallowed
up
in
God
,
without
knowing
how
.
There
is
no
need
of
doing
much
to
find
God
,
because
he
offers
himself
[
p
](A28890-e15920-b)
p
Rev.
3.
20.
always
of
himself
.
But
we
must
labour
to
remove
the
Hindrances
which
our
Vicous
Affections
do
give
him
.
In
this
the
[
q
](A28890-e15930-b)
q
Luke
16.
16.
Kingdom
of
Heaven
suffereth
Violence
,
for
we
cannot
without
Violence
quit
our
evil
Habits
.
God
,
in
the
mean
time
,
does
well
deserve
that
we
should
force
our selves
to
find
him
,
so
much
the
more
,
that
by
our
Wickedness
we
have
so
basely
forsaken
him
for
things
of
so
small
Continuance
:
For
all
that
can
be
coveted
in
this
World
passes
away
like
the
Smoak
[
r
](A28890-e15950-b)
r
Jam.
4.
14.
:
And
what
can
the
Lust
of
the
Flesh
give
us
,
but
Pains
and
Corruption
?
The
Pride
of
our
Heart
is
nothing
but
a
meer
Blast
of
Wind
,
which
puts
nothing
within
us
.
And
these
so
inconsiderable
things
do
nevertheless
oppose
themselves
to
God
,
building
,
as
it
were
a
strong
Wall
[
s
](A28890-e15960-b)
s
Is.
59.
2.
between
our
Soul
and
him
,
which
hinders
us
from
hearing
his
Voice
and
his
Word
.
There
are
no
other
means
but
to
break
it
down
by
Force
of
Combat
.
I
ask'd
her
,
;
To
what
Place
I
should
retire
,
since
she
would
not
that
I
should
follow
her
?
She
said
to
me
:
Sir
,
You
will
be
well
enough
in
any
Place
,
provided
you
be
with
God
.
There
is
no
Part
nor
Place
that
can
sanctifie
you
,
but
rather
a
Disingagement
from
your self
.
The
World
is
great
,
and
God
is
every-where
.
It
is
not
meet
to
affect
a
particular
Place
.
It
were
better
to
roul
from
one
Place
to
another
;
since
we
are
Pilgrims
upon
Earth
,
let
us
walk
always
towards
our
Centre
,
without
considering
in
what
Place
we
are
lodg'd
,
for
the
so
small
Time
that
our
Life
is
to
continue
.
Jesus
Christ
had
no
house
[
t
](A28890-e16010-b)
t
Luke
9
58.
of
his
own
,
yea
not
a
Stone
whereon
to
rest
his
Head
.
So
much
the
more
as
we
are
disingag'd
,
so
much
the
more
shall
we
be
united
unto
God
.
And
this
is
the
only
Reason
why
I
do
not
desire
your
Company
,
because
I
am
nothing
but
a
mere
Creature
,
as
you
are
,
not
a
God
,
from
whom
you
ought
to
look
for
all
things
.
I
said
to
her
:
That
her
Company
had
done
me
great
good
;
That
I
had
reason
to
desire
it
as
the
true
mean
of
attaining
to
Vnion
with
God
.
She
said
to
me
:
Sir
,
So
long
as
you
rest
upon
any
Means
you
will
never
arrive
at
the
End
:
Means
are
good
to
be
made
use
of
,
as
we
would
make
use
of
a
Way
to
travel
to
some
Place
;
but
they
are
not
good
to
be
relied
upon
.
Many
Souls
are
deceived
in
this
,
who
have
stopt
in
the
midst
of
the
Race
,
and
never
found
God
,
because
they
rested
upon
the
Means
:
How
Holy
and
Perfect
soever
the
Means
may
be
,
they
are
never
God
,
and
we
ought
not
[
u
](A28890-e16060-b)
u
1
Cor.
3.
21
,
22.
to
rest
but
upon
him
alone
.
The
Devil
has
likewise
so
many
Holds
,
when
he
finds
us
wedded
to
any
thing
.
He
makes
Mercury
of
every
Wood.
But
when
we
are
free
of
Matter
and
adhere
to
God
only
,
he
cannot
take
Hold
of
us
on
any
Side
.
The
Eighteenth
Conference
.
How
we
may
attain
to
Perfection
and
to
Communion
with
God
,
resigning
our selves
wholly
to
him
,
quitting
both
Human
Learning
and
the
being
Taught
of
others
for
a
Time
.
Christians
uncapable
of
being
taught
.
They
will
be
more
desolate
than
the
Jews
.
I
Entreated
,
That
,
before
I
parted
with
her
,
she
would
tell
me
in
particular
all
that
I
ought
to
do
,
to
have
Communion
always
with
God
:
That
she
ought
to
give
me
all
Saving
Instructions
.
She
says
:
Sir
,
God
sufficeth
you
,
and
Jesus
Christ
is
your
Master
[
x
](A28890-e16160-b)
x
Matth.
23.
8.
;
seek
no
other
Means
.
He
is
[
y
](A28890-e16180-b)
y
Joh.
14.
16.
the
Way
,
the
Truth
and
the
Life
.
He
has
omitted
nothing
in
his
Gospel
for
the
Teaching
us
all
things
:
His
Word
is
the
Bread
[
z
](A28890-e16200-b)
z
Joh.
6.
50.
which
is
come
down
from
Heaven
,
for
the
Nourishment
of
our
Souls
.
Do
not
seek
any
other
Pasture
;
because
there
are
now
so
many
wild
Herbs
,
which
are
poysonous
.
Feed
only
upon
the
Words
which
give
Life
[
a
](A28890-e16210-b)
a
8.
51.
,
and
you
shall
never
die
.
If
your
Soul
be
entertaining
itself
with
God
,
he
will
make
it
see
all
that
it
ought
to
do
and
avoid
,
more
clearly
than
we
perceive
sensible
Objects
.
Resign
your self
to
him
[
b
](A28890-e16220-b)
b
Psal.
37.
5.
and
he
will
always
guide
you
aright
.
Be
not
careful
any
longer
for
any
thing
;
when
you
forsake
all
you
shall
find
all
.
I
have
thus
experienc'd
it
:
According
as
I
disingag'd
my self
from
earthly
things
,
at
the
same
Time
God
replenish'd
my
Soul
with
Light
and
with
Consolation
.
I
can
give
you
no
other
Instructions
but
those
which
I
have
experienc'd
.
I
doubt
not
but
you
know
much
more
than
I
:
but
your
Wisdom
is
Human.
When
you
govern'd
,
it
was
but
by
Human
and
Natural
Principles
:
All
that
Wisdom
must
now
be
forsaken
,
since
Jesus
Christ
says
,
That
he
[
c
](A28890-e16230-b)
c
1
Cor.
1.
19.
will
destroy
it
;
and
as
a
Child
you
must
embrace
the
Gospel-Simplicity
,
for
he
says
,
[
d
](A28890-e16240-b)
d
Matth.
18.
3.
If
we
be
not
converted
,
and
become
as
little
Children
,
we
shall
not
enter
into
the
Kingdom
of
Heaven
.
Leave
therefore
all
your
Studies
,
Sir
,
and
hear
what
God
will
teach
you
,
and
follow
him
.
Hereby
you
will
be
the
most
wise
in
the
World
:
For
if
you
continue
your
Studies
,
they
will
serve
you
for
great
Hindrances
.
If
you
have
resolved
to
quit
your
Benefices
,
quit
also
your
Sciences
:
For
they
have
not
made
you
to
know
God
,
nor
yet
your self
.
Therefore
you
have
no
reason
to
love
them
;
but
rather
to
abandon
them
.
I
ask'd
her
,
If
I
ought
not
to
preach
any
more
,
nor
to
teach
any
Person
,
seeing
I
might
now
do
it
with
more
Perfection
than
I
had
done
it
formerly
;
for
I
had
receiv'd
by
her
Discourse
much
Light
of
the
Truth
,
and
of
Falshood
.
She
says
:
Sir
,
Do
not
teach
any
Body
until
you
have
found
Communion
with
God
:
For
how
can
you
give
to
another
what
you
do
not
possess
your self
?
You
have
made
so
many
useless
Sermons
,
and
so
many
Teachings
without
Profit
for
your self
or
others
:
There
is
Time
enough
lost
,
you
ought
now
to
employ
it
well
.
You
believe
that
you
can
do
it
with
more
Perfection
than
formerly
:
Which
I
doubt
very
much
;
for
if
you
think
to
teach
the
People
the
Evangelical
Life
,
and
do
not
observe
it
your self
,
this
is
[
e
](A28890-e16310-b)
e
Psal.
50.
16
,
17.
worse
than
to
hold
your
Peace
,
because
every
one
will
have
Ground
to
believe
that
it
is
nothing
but
a
Formality
,
which
must
be
observ'd
in
declaring
the
Gospel
,
and
that
there
is
no
need
to
put
it
in
Practice
,
seeing
they
who
teach
it
do
not
practise
it
themselves
.
I
think
in
this
Case
it
were
better
to
be
ignorant
of
it
[
f
](A28890-e16320-b)
f
2
Pet.
2.
21.
than
not
to
practise
it
when
we
know
it
:
At
least
,
it
is
a
less
Evil
never
to
have
understood
it
,
than
to
have
known
it
and
not
to
practise
it
;
tho'
both
are
evil
,
because
all
Christians
are
oblig'd
to
know
the
Gospel
,
for
we
cannot
without
Guilt
be
ignorant
of
it
;
but
to
hear
it
so
often
,
and
for
all
this
not
to
desire
to
follow
it
,
is
a
double
evil
,
because
of
the
Ingratitudes
which
are
committed
in
not
practising
what
we
know
by
the
Grace
of
God
.
It
is
a
Grace
to
be
caught
,
and
an
Ingratitude
not
to
follow
Instructions
.
Therefore
you
will
do
nothing
but
spend
your self
in
Teaching
,
and
will
not
replenish
others
:
Besides
,
that
in
Teaching
there
is
always
the
Hazard
of
Vain-Glory
,
because
Flattery
[
g
](A28890-e16330-b)
g
Prov.
27.
14.
2
Thess.
2.
5.
is
the
Ruine
of
our
Souls
;
and
perswades
us
that
we
have
that
which
they
say
we
have
.
I
said
unto
her
:
That
infallibly
many
would
put
in
Practice
the
Doctrine
of
the
Gospel
,
if
they
knew
it
as
I
do
at
present
,
because
these
Truths
are
so
clear
,
that
of
necessity
one
must
yield
to
them
.
She
said
:
Sir
,
Do
not
engage
your self
to
declare
the
Truths
which
God
now
makes
known
to
you
:
For
they
will
not
be
well
receiv'd
by
the
Learn'd
.
You
ought
first
to
have
overcome
all
Human
Regards
;
which
you
have
not
yet
done
.
Likewise
you
must
have
the
Courage
to
expose
your
Life
for
this
Truth
.
For
otherwise
you
will
be
opprest
without
any
Profit
;
because
they
would
outragiously
persecute
you
if
you
should
declare
the
naked
Truth
of
the
State
of
the
Church
at
present
;
and
if
you
teach
,
that
to
be
a
true
Christian
,
one
must
observe
the
Doctrine
of
the
Gospel
,
they
will
altogether
oppose
you
,
and
will
affirm
,
That
all
they
who
are
baptiz'd
are
Christians
,
however
Wicked
they
be
.
Thus
you
will
have
much
to
suffer
,
and
will
profit
others
nothing
:
Because
all
that
you
might
build
up
by
Teaching
of
the
Truth
,
the
Learn'd
will
destroy
by
their
Arguments
,
and
will
easily
dissuade
People
from
believing
you
,
even
rejecting
your
Doctrine
as
Evil
and
Seditious
;
for
they
study
nothing
so
much
as
to
flatter
the
World
[
h
](A28890-e16380-b)
h
2
Tim.
4.
3
,
4.
,
and
speak
as
they
are
desirous
to
hear
.
They
have
forgotten
that
Jesus
Christ
said
by
his
Apostle
,
That
[
i
](A28890-e16390-b)
i
Gal.
1.
10.
he
who
would
please
men
is
not
the
Servant
of
Jesus
Christ
.
There
can
be
no
Preaching
any
longer
without
Reproof
,
but
what
flatters
the
Ear
,
and
is
agreeable
to
the
People
;
for
the
Truth
which
[
l
](A28890-e16410-b)
l
Is.
59.
14
,
15.
reproves
is
so
disapproven
by
Men
,
that
I
believe
,
Sir
,
if
you
should
speak
publickly
the
Truths
which
I
in
confidence
have
told
you
,
they
would
cut
you
off
from
the
Church
,
declaring
you
an
Heretick
;
yea
,
they
would
even
pursue
you
to
Death
,
because
they
could
not
approve
the
Truth
without
condemning
themselves
,
their
Lives
being
contrary
thereto
;
and
no
Body
hates
his
own
Soul
:
Therefore
they
condemn
others
.
I
ask'd
her
:
If
I
ought
always
to
continue
idle
,
without
doing
any
thing
,
seeing
I
could
not
Teach
nor
Preach
any
more
,
and
that
I
had
no
other
Employment
,
for
that
I
had
passed
all
my
Life-Time
in
Study
,
and
in
the
Direction
of
Souls
.
She
said
:
Sir
,
Labour
first
for
your
own
Perfection
,
until
you
be
entirely
united
to
God
,
and
then
you
will
be
capable
of
other
things
.
If
there
be
no
Profit
to
be
reap'd
among
the
Catholicks
,
you
may
go
among
the
Heathens
,
and
Hereticks
,
who
will
be
more
disposed
to
receive
the
Truth
than
those
who
are
under
the
Roman
Church
:
Because
others
sin
through
Ignorance
,
and
these
Romanists
through
Malice
.
Many
Heathens
would
follow
the
Truth
if
they
knew
it
,
and
likewise
divers
Hereticks
,
because
they
seek
and
ask
it
always
.
Therefore
we
hear
them
dispute
willingly
,
to
shew
that
they
are
not
at
Rest
,
but
seek
and
ask
always
after
the
Truth
.
But
[
m
](A28890-e16480-b)
m
Rev.
3.
17.
18.
7.
the
Catholicks
do
opinionately
presume
of
their
Salvation
,
because
they
esteem
themselves
the
People
of
God
,
as
they
are
truly
,
even
as
the
Jews
were
,
who
are
now
abandon'd
,
but
shall
be
converted
[
n
](A28890-e16490-b)
n
Rom.
2.
25
—
29.
Rev.
19.
1
—
9.
so
soon
as
the
Roman
Church
shall
be
overthrown
.
Those
will
be
truly
capable
of
receiving
the
Spirit
of
Truth
,
acknowledging
their
Errors
and
Ignorances
.
Labour
,
in
the
mean
Time
,
Sir
,
for
your
own
Perfection
,
and
you
will
very
shortly
see
that
the
Harvest
will
be
ripe
,
and
that
there
will
be
need
of
Workmen
.
We
approach
so
near
,
that
I
fear
your
Soul
will
not
have
so
soon
acquir'd
its
own
Perfection
,
as
these
things
will
come
to
pass
.
Therefore
make
haste
,
fearing
to
be
sent
away
as
an
unprofitable
Servant
.
Occupy
the
Talent
which
God
has
given
you
,
for
he
will
come
very
shortly
to
demand
an
account
of
it
.
Apply
your self
to
your
own
Perfection
with
the
same
Earnestness
wherewith
you
formerly
applyed
to
the
Perfection
of
others
,
without
any
Profit
.
I
ask'd
her
,
If
she
believ'd
that
the
Roman
Church
would
be
Destroy'd
and
Ruin'd
,
and
the
Christians
scatter'd
as
the
Jews
are
at
present
?
She
replyed
;
Yes
,
Sir
,
and
much
more
,
for
the
Jews
have
continued
constantly
in
the
Jewish
Law
;
tho'
they
be
bodily
scatter'd
through
all
the
World
,
they
are
,
nevertheless
united
in
an
uniform
Faith
and
Belief
,
holding
still
the
Law
which
God
had
given
them
:
But
the
Christians
[
o
](A28890-e16580-b)
o
Luke
18.
8.
have
denied
their
Faith
,
tho'
they
be
yet
united
Bodily
:
How
would
they
preserve
it
in
Time
of
Persecution
,
when
all
this
Lustre
and
this
Magnificence
of
the
Church
shall
be
destroy'd
,
so
that
there
shall
[
p
](A28890-e16590-b)
p
Matth.
24.
2.
not
be
one
Stone
upon
another
in
its
outward
State
,
no
more
than
there
is
at
present
in
its
inward
?
This
must
needs
[
q
](A28890-e16600-b)
q
Rev.
19.
2.
come
to
pass
,
Sir
,
else
God
would
not
be
Just
,
for
the
Jews
might
Reproach
him
with
Reason
,
That
they
never
committed
such
an
Infidelity
against
their
God
as
the
Christians
do
.
It
is
very
true
,
they
kill'd
the
Body
of
Jesus
Christ
;
but
that
was
through
[
r
](A28890-e16610-b)
r
Acts
3.
17.
Ignorance
.
The
Christians
do
kill
it
a
thousand
times
out
of
pure
Malice
.
They
believe
that
the
same
Body
of
Jesus
Christ
is
in
the
Sacrament
of
the
Altar
,
and
they
give
it
daily
unto
Whores
,
Thieves
,
Murtherers
and
Sorcerers
;
and
yet
they
make
them
believe
that
they
shall
thereby
receive
Graces
.
The
Jews
never
believ'd
that
they
obtain'd
Grace
in
putting
Jesus
Christ
to
death
,
as
these
Christians
do
believe
in
receiving
him
unworthily
:
[
s
](A28890-e16620-b)
s
Matth.
27.
23
,
24.
For
Pilate
said
that
he
found
no
Fault
in
him
,
and
was
in
great
Fear
to
condemn
him
:
And
the
Christians
go
affrontedly
to
receive
him
,
with
a
Soul
full
of
Sins
,
believing
,
in
the
mean
Time
,
that
he
is
oblig'd
to
impart
unto
them
his
Graces
,
in
Recompence
of
the
Affronts
which
they
do
him
.
It
must
needs
be
,
Sir
,
that
all
these
Falshoods
be
discovered
,
and
that
God
[
t
](A28890-e16640-b)
t
Ezek.
16.
35
—
42.
shew
the
Villany
of
his
People
to
all
the
World
.
If
clear-sighted
and
illuminated
Men
would
discover
it
,
they
would
immediately
be
hated
and
[
u
](A28890-e16660-b)
u
Matth.
23.
34
,
3●
.
slain
between
the
Temple
and
the
Altar
;
therefore
the
Judgments
of
God
must
discover
them
.
The
Nineteenth
Conference
.
That
all
Christians
ought
to
Read
the
Holy
Scripture
.
Whether
the
Church
can
Err
?
Where
She
is
;
Where
not
.
I
said
unto
her
:
That
the
Jews
and
the
Hereticks
would
be
well-pleased
to
hear
such
Discourses
,
for
they
have
some
such
Sentiments
.
She
said
;
Sir
,
I
do
not
speak
[
x
](A28890-e16760-b)
x
Gal.
1.
10.
to
please
any
Body
,
and
I
regard
neither
Jews
,
nor
Hereticks
,
nor
Catholics
,
but
the
straight
Truth
,
according
as
the
Spirit
of
God
manifests
it
to
me
.
I
have
never
conversed
with
Hereticks
;
but
I
have
casually
heard
some
things
said
of
them
which
are
much
better
than
what
the
Catholicks
do
:
Tho'
it
were
in
nothing
but
this
,
That
they
take
Pleasure
to
read
the
Holy
Scriptures
,
and
carry
them
everywhere
with
them
,
studying
them
almost
Day
and
Night
.
This
is
a
very
laudable
[
y
](A28890-e16770-b)
y
Ps.
1.
2.
thing
;
because
we
ought
always
to
learn
what
we
ought
to
practise
:
If
we
do
not
learn
it
we
cannot
know
it
[
z
](A28890-e16780-b)
z
John
5.
39
,
40.
.
In
the
Bible
the
whole
Law
of
God
is
contain'd
,
and
also
the
Doctrine
of
Jesus
Christ
;
from
whence
may
be
deriv
▪
d
all
the
Nourishment
of
our
Souls
.
If
the
Hereticks
do
not
put
it
in
Practice
,
they
do
ill
as
well
as
the
Catholicks
;
but
they
have
this
Advantage
,
that
they
know
the
Truth
if
they
will
practise
it
.
But
the
Catholicks
are
only
stor'd
with
Books
compos'd
by
Men
,
and
depriv'd
of
that
which
God
hath
given
us
for
the
Nourishment
of
our
Souls
:
It
is
just
the
same
as
if
we
would
take
from
a
Child
his
Nourishment
,
and
give
him
an
Image
to
sustain
him
.
He
may
look
long
upon
it
before
his
Body
receive
Nourishment
and
Substance
from
it
.
It
seems
to
me
a
very
ill
thing
to
forbid
Christians
the
Reading
of
the
Bible
in
the
Vulgar
Tongue
,
since
[
a
](A28890-e16790-b)
a
2
Tim.
3.
16.
it
must
teach
us
all
that
we
ought
to
do
and
forsake
,
and
the
Advertisements
which
God
gives
us
,
by
his
Holy
Prophets
,
and
by
Jesus
Christ
himself
and
his
holy
Apostles
.
I
said
unto
her
,
That
the
Church
had
forbidden
to
read
the
Bible
in
the
Vulgar
Language
,
because
of
the
Abuses
which
were
thereby
committed
;
for
many
ignorant
Persons
would
interpret
it
amiss
;
from
whence
Heresies
arise
.
Secondly
,
Because
many
Bibles
were
changed
,
and
something
taken
away
or
diminish'd
from
the
Original
.
She
replyed
:
Truly
,
Sir
,
these
are
very
weak
Reasons
:
They
forbid
to
read
the
Bible
in
the
Vulgar
Tongue
,
lest
the
common
People
do
draw
Heresies
from
it
;
while
the
most
part
of
Heresies
are
introduc'd
into
the
Church
by
the
Learned
,
Priests
and
Monks
,
not
by
Simple
Ones
,
who
would
never
be
follow'd
in
their
new
Errors
;
for
they
would
have
but
small
Authority
and
Learning
to
Introduce
them
.
If
this
Reason
ought
to
have
place
,
it
would
be
more
expedient
to
forbid
it
to
the
Learned
,
since
they
have
invented
all
the
Heresies
,
and
not
the
Vulgar
:
[
b
](A28890-e16840-b)
b
John
7.
48
,
49.
Jesus
Christ
taught
the
Simple
People
more
than
the
Learn'd
;
to
shew
that
he
found
them
more
capable
and
susceptible
of
receiving
his
Doctrine
than
the
Great
and
the
learned
were
.
And
if
all
Christians
ought
to
practise
the
Doctrine
of
Jesus
Christ
,
by
the
same
Consequence
,
they
ought
to
Read
and
to
Learn
it
.
And
if
they
will
needs
forbid
the
Reading
of
it
,
because
of
the
Abuses
which
are
committed
thereby
,
they
must
also
forbid
the
going
to
Church
and
to
the
Communion
,
where
there
are
a
thousand
times
more
Abuses
committed
,
than
can
be
committed
by
the
Reading
of
the
Holy
Scriptures
,
which
was
not
made
for
the
Learn'd
,
but
for
[
c
](A28890-e16850-b)
c
1
Cor.
2
,
13
,
14.
Saints
,
from
whom
Men
will
needs
take
it
,
shewing
themselves
more
foreseeing
than
Jesus
Christ
,
to
hinder
Abuses
and
Errors
.
If
there
were
in
the
Church
a
Prohibition
only
to
read
the
Bibles
which
are
not
approv'd
of
,
there
would
be
a
Pretext
to
colour
this
Prohibition
;
but
seeing
all
are
forbidden
,
it
is
to
forbid
what
God
hath
commanded
.
I
ask'd
her
;
Whether
the
Church
might
indeed
err
in
this
Prohibition
,
or
in
any
other
thing
?
She
said
;
No
,
Sir
,
the
True
Church
can
never
err
,
because
God
has
promised
that
he
will
[
d
](A28890-e16900-b)
d
Matth.
16.
18.
always
maintain
it
:
But
I
would
willingly
know
where
the
Church
is
at
present
.
She
can
be
no
where
but
in
the
Souls
[
e
](A28890-e16910-b)
e
Joh
8.
31.
which
possess
the
Doctrine
of
Jesus
Christ
.
Behold
this
is
the
only
Place
where
the
Church
resides
.
Who
will
shew
me
these
Souls
?
I
would
gladly
know
them
,
I
would
love
and
follow
them
even
to
Death
.
I
have
not
yet
found
this
Happiness
.
You
believe
it
may
be
that
it
is
the
City
of
Rome
,
because
S.
Peter
did
reside
there
;
and
for
my
part
,
I
believe
that
Rome
is
[
f
](A28890-e16950-b)
f
Rev.
18.
5.
the
Babylon
of
Confusion
;
that
the
Holy
Spirit
does
no
more
govern
there
than
you
see
it
in
your
Chapter
.
You
have
Judgment
enough
to
discern
if
the
Holy
Spirit
directs
all
the
Resolutions
which
are
there
taken
.
He
does
it
far
less
in
the
Roman
College
:
For
there
he
has
no
more
Audience
;
and
if
he
should
appear
there
in
Form
of
a
Dove
(
as
he
did
at
the
Baptism
of
Jesus
Christ
)
all
these
Presidents
would
cast
their
Caps
at
him
to
chace
him
away
;
for
they
have
no
more
to
do
with
his
Light
,
since
they
have
made
themselves
Gods
[
g
](A28890-e16980-b)
g
Rev.
18.
23.
upon
Earth
.
The
Church
therefore
cannot
err
,
but
[
h
](A28890-e17000-b)
h
Jer.
7.
4.
Mal.
2.
7
,
8.
the
Men
who
are
call'd
Churchmen
may
err
,
and
do
truly
err
in
this
Prohibition
,
by
which
Christians
cannot
any
longer
read
the
Gospel
nor
the
Bible
,
in
which
is
contain'd
the
Law
of
God
.
How
then
can
they
observe
it
,
if
they
may
not
read
it
,
in
order
to
learn
it
?
This
is
an
Error
which
no
Body
is
oblig'd
to
follow
,
because
the
true
Church
cannot
thus
command
it
;
for
it
is
contrary
to
the
Doctrine
of
Jesus
,
who
says
,
[
i
](A28890-e17030-b)
i
Matth.
26.
26
,
27
,
28.
Take
,
eat
,
this
is
my
flesh
;
and
drink
,
this
is
my
Blood
of
the
New
Testament
,
And
these
Men
will
not
have
us
to
touch
it
,
but
as
far
as
it
pleases
them
to
give
it
:
Whereas
Jesus
Christ
says
,
Take
ye
it
,
and
eat
ye
it
.
He
speaks
to
every
one
.
The
Twentieth
Conference
.
Of
the
Word
of
Jesus
Christ
,
which
is
truely
his
Flesh
and
his
Blood
.
Of
the
Reading
of
the
Holy
Scripture
,
and
of
the
forbidding
it
.
How
the
Church
cannot
fail
;
and
what
is
the
Church
,
and
what
not
.
I
said
to
her
:
That
these
Words
were
understood
of
the
Eucharist
,
where
we
drink
his
Blood
and
eat
his
Flesh
.
She
reply'd
;
What
perfect
Sense
can
you
find
wherein
to
apply
these
Words
of
the
Lord
unto
the
Eucharist
,
seeing
he
says
,
That
[
l
](A28890-e17130-b)
l
Joh.
6.
54.
he
who
eats
his
flesh
and
drinks
his
blood
shall
live
for
ever
,
and
yet
so
many
thousand
Persons
,
who
commonly
receive
the
Eucharist
,
do
live
and
die
in
their
Sins
?
It
would
follow
that
the
Words
of
Jesus
Christ
were
not
true
,
when
he
says
,
That
they
shall
live
for
ever
.
He
has
said
elswhere
,
That
[
m
](A28890-e17160-b)
m
1
Cor.
6.
10.
neither
Whoremongers
nor
Drunkards
shall
enter
into
the
Kingdom
of
Heaven
.
Neverthelss
we
see
daily
such
Persons
receive
the
Eucharist
.
Can
they
live
for
ever
without
entring
into
the
Kingdom
of
Heaven
?
There
would
be
a
great
Contradiction
in
the
Words
of
Jesus
Christ
.
He
cannot
save
those
whom
he
condemns
,
nor
say
to
those
who
shall
not
enter
into
the
Kingdom
of
Heaven
that
they
shall
live
for
ever
.
[
n
](A28890-e17180-b)
n
Joh.
6.
63.
2
Joh.
9.
It
is
assuredly
his
Word
which
he
calls
his
Flesh
and
his
Blood
.
For
whosoever
shall
eat
it
,
that
is
to
say
,
incorporate
it
as
the
Nourishment
of
his
Soul
,
it
must
needs
be
that
he
live
▪
for
ever
[
o
](A28890-e17200-b)
o
Joh.
8.
51.
;
for
this
Word
gives
Life
Eternal
;
and
he
who
feeds
upon
it
as
on
his
daily
Bread
can
never
die
;
this
is
the
Tree
of
Life
,
seeing
it
gave
Life
to
all
things
.
This
Word
[
p
](A28890-e17220-b)
p
Joh.
1.
2.
Heb.
1.
3.
has
created
Heaven
and
Earth
of
nothing
▪
How
should
it
not
give
Life
unto
the
Soul
which
receives
it
?
And
if
it
have
the
Force
to
translate
Bread
into
the
Body
of
Jesus
Christ
,
as
they
teach
,
how
shall
it
not
change
our
Souls
into
the
Spirit
of
Life
Eternal
,
if
we
receive
and
incorporate
it
as
becomes
?
Jesus
Christ
said
[
q
](A28890-e17230-b)
q
Luke
8.
21.
These
are
my
Mother
,
my
Sisters
and
my
Brethren
,
who
hear
my
Word
and
do
it
:
To
shew
that
he
esteems
more
the
Receiving
of
his
Word
than
the
having
contributed
to
the
Formation
of
his
Human
Body
,
it
being
most
certain
that
the
Virgin
Mary
was
more
happy
in
receiving
and
doing
his
Word
,
than
in
being
his
natural
Mother
.
I
said
to
her
:
That
there
were
many
Errors
in
the
Church
,
if
the
Sense
that
she
proposed
ought
to
be
received
:
That
it
was
very
clear
and
intelligible
,
but
it
had
never
been
understood
after
this
manner
.
She
said
:
Blessed
be
God
,
Sir
,
that
he
grants
yet
this
Mercy
to
the
World
,
to
send
his
Light
amidst
the
so
obscure
Darkness
,
into
which
it
is
brought
at
present
.
All
the
highest
Mysteries
of
our
Faith
are
involved
in
this
Obscurity
;
nothing
is
understood
in
a
perfect
Sense
,
and
they
do
often
apply
Senses
contrary
to
the
Truth
.
[
r
](A28890-e17300-b)
r
●s
.
55.
9
10.
They
have
walk'd
as
groping
even
till
Now.
It
is
no
Wonder
if
they
fall
from
one
Error
into
another
insensibly
.
It
is
a
great
Happiness
that
it
has
pleas'd
God
to
let
us
live
even
until
the
Time
that
he
comes
to
enlighten
the
World
,
after
that
so
great
a
number
have
perish'd
through
Ignorance
.
We
have
no
more
deserv'd
it
than
they
.
Let
us
endeavour
to
apply
it
rightly
unto
our
Salvation
,
without
letting
the
occasion
slip
,
which
is
now
so
freely
offered
us
.
How
many
souls
are
there
of
such
a
tender
Conscience
,
that
they
dare
not
reject
a
Sentiment
which
comes
from
the
Roman
Church
,
or
any
Decree
of
its
College
,
fearing
to
offend
God
,
because
they
look
upon
it
and
take
it
for
the
Holy
Church
?
I
knew
a
Person
of
a
very
good
Life
,
a
Doctor
of
Theology
,
who
said
,
That
if
the
Pope
forbad
him
to
read
the
Gospel
,
he
durst
not
read
it
any
longer
:
So
much
was
he
preoccupied
with
this
Belief
,
that
Rome
is
the
Holy
Church
!
Upon
this
Supposition
all
the
most
pious
do
follow
that
which
is
Evil
,
without
perceiving
it
,
because
they
have
taught
us
that
we
owe
a
blind
Obedience
:
As
if
we
were
permitted
to
[
s
](A28890-e17340-b)
s
Exod.
23.
2.
follow
Evil
blindfold
;
which
is
a
great
Error
:
For
we
are
all
oblig'd
to
discern
[
t
](A28890-e17350-b)
t
Phil.
1.
10.
whether
what
we
follow
be
good
or
bad
.
For
Example
;
This
Doctor
could
not
abstain
from
Reading
of
the
Gospel
,
without
offending
God
highly
,
tho'
the
Pope
had
forbidden
him
to
read
it
,
because
this
Prohibition
is
contrary
unto
Jesus
Christ
,
who
has
brought
[
u
](A28890-e17360-b)
u
Job
.
6.
32
,
33.
his
Word
from
Heaven
,
to
be
the
Rule
of
our
Life
,
and
the
Nourishment
of
our
Souls
;
and
has
said
,
That
it
[
x
](A28890-e17380-b)
x
Is.
59.
21.
Matth.
24.
35.
must
abide
in
us
for
ever
.
How
could
we
cast
it
behind
us
because
a
Pope
forbids
it
,
who
cannot
destroy
what
God
has
establish'd
,
nor
forbid
what
he
has
commanded
,
without
being
Antichrist
?
for
all
that
is
against
Christ
is
assuredly
Antichrist
.
We
may
indeed
believe
and
follow
what
the
Pope
and
his
Councils
do
ordain
us
,
when
they
are
things
conformable
to
the
Law
of
God
,
and
the
Doctrine
of
Jesus
Christ
;
which
is
no
other
thing
but
the
Explication
of
the
Law
.
Tho'
this
were
taught
us
by
the
Devil
himself
,
we
could
not
do
ill
to
follow
it
:
But
the
things
which
are
contrary
ought
never
to
be
blindly
follow'd
.
God
has
made
us
Reasonable
Creatures
,
to
the
End
we
may
discern
Good
and
Evil.
All
the
Blindness
that
a
true
Christian
ought
to
have
,
is
to
[
y
](A28890-e17400-b)
y
2
Cor.
10.
5.
captivate
his
Spirit
under
the
incomprehensible
Works
of
God
,
not
to
captivate
it
to
believe
that
that
which
is
Evil
is
Good
.
A
man
must
have
lost
Sense
and
Spirit
to
abandon
himself
to
such
a
blind
Obedience
▪
which
,
nevertheless
the
most
part
of
pious
Christians
do
,
who
do
yield
in
all
things
to
the
Ordinances
of
the
Pope
or
of
his
Council
.
If
this
Mischief
be
not
shortly
at
an
End
,
and
if
the
Truth
be
not
discover'd
in
this
Point
,
all
the
World
will
perish
:
Because
many
things
will
be
determin'd
which
will
be
against
God
,
tho'
it
were
nothing
but
the
Infallibility
of
the
Pope
.
It
contradicts
directly
the
Truth
;
because
no
Man
can
ever
be
infallible
how
holy
soever
he
may
be
.
[
z
](A28890-e17410-b)
z
Matt.
26.
70.
S.
Peter
,
the
first
Pope
,
did
expresly
deny
his
Master
,
and
did
really
err
[
a
](A28890-e17430-b)
a
Gal.
2.
11.
in
dissembling
,
because
of
the
Jews
,
for
which
S.
Paul
reproves
him
.
Can
it
ever
be
said
,
without
Blasphemy
,
that
a
Man
is
Infallible
,
secing
Infallibility
appertains
to
God
alone
?
Neither
the
Pope
nor
any
other
can
err
or
fail
in
following
the
Doctrine
of
Jesus
Christ
;
but
in
following
their
own
Judgments
,
or
those
like
themselves
,
they
may
fail
,
and
err
greatly
.
I
ask'd
her
:
How
it
was
possible
that
God
should
have
left
his
Church
for
so
long
a
Time
in
Errors
?
She
said
:
Sir
,
God
has
not
left
his
Church
in
Errors
,
she
can
never
err
nor
fail
;
for
she
is
one
and
the
same
[
b
](A28890-e17490-b)
b
1
Cor.
6.
17.
thing
with
God
:
As
the
Bridegroom
is
but
one
Flesh
with
his
Spouse
;
even
so
the
Church
is
but
one
Spirit
with
God
:
Therefore
she
can
never
be
left
in
Errors
,
not
for
one
Moment
.
But
the
Errors
which
I
discover
to
you
,
Sir
,
are
in
Men
,
not
in
the
Church
,
for
the
Church
is
no
where
but
in
the
Souls
which
possess
the
Doctrine
of
Jesus
Christ
,
who
have
never
err'd
so
long
as
they
abide
in
it
.
The
Church
is
a
Spiritual
and
Invisible
Spirit
,
which
renders
it self
visible
by
the
Human
Bodies
which
this
Spirit
animates
.
So
long
as
these
Bodies
are
animated
and
possest
with
this
Spirit
of
Jesus
Christ
,
they
are
all
Members
.
which
make
up
this
Church
:
But
if
this
Spirit
withdraw
himself
,
they
are
no
more
but
Members
of
Flesh
,
not
Members
of
the
Church
[
c
](A28890-e17500-b)
c
Rom.
8.
9.
Errors
therefore
are
insinuated
into
these
Members
of
Flesh
,
not
into
the
Spirit
of
God
.
But
whereas
these
Members
of
Flesh
did
possess
formerly
the
Spirit
of
the
Church
,
they
have
retain'd
the
Name
[
d
](A28890-e17510-b)
d
Tit.
1.
16.
after
having
lost
the
Spirit
;
and
their
Souls
being
void
of
Faith
[
e
](A28890-e17520-b)
e
Heb.
10
38.
God
takes
no
longer
Pleasure
in
them
,
but
they
are
abandon'd
to
the
Spirit
of
Error
.
Not
that
God
on
his
part
leaves
the
Church
to
err
;
but
these
Men
having
forsaken
their
[
f
](A28890-e17530-b)
f
Jer.
2.
13.
God
,
have
form'd
a
Church
of
Flesh
,
which
cannot
be
the
true
Church
,
which
is
a
pure
Spirit
[
g
](A28890-e17540-b)
g
John
4.
23
,
24.
;
as
God
,
who
is
not
visible
but
by
his
Works
,
so
the
Church
is
not
visible
but
by
the
Bodies
of
those
who
possess
this
Spirit
.
It
appears
sufficiently
that
what
they
now
call
the
Church
is
not
govern'd
by
Divine
Principles
,
but
by
Human
and
Natural
.
I
ask'd
her
:
Whether
the
Pope
,
the
Cardinals
,
the
Bishops
,
Prelates
,
Pastors
,
Priests
,
Monks
and
other
Persons
,
making
Profession
of
the
Catholick
Faith
,
were
not
the
Church
?
And
if
all
these
Members
together
do
not
make
up
a
Church
?
She
said
:
No
,
Sir
,
all
these
Persons
,
tho'
met
and
assembled
in
one
and
the
same
Place
,
do
not
make
the
true
Church
,
so
long
as
[
h
](A28890-e17600-b)
h
2
Joh.
9.
they
do
not
possess
the
Doctrine
of
Jesus
Christ
.
It
is
nothing
but
an
Assembly
of
Flesh
,
subject
to
Corruption
.
Every
one
acts
there
according
to
his
own
Sense
.
There
they
propose
and
resolve
according
to
Human
Arguments
,
not
according
to
the
Spirit
of
God
,
who
is
not
to
be
found
where
things
are
manag'd
only
by
Civil
and
Politick
Measures
,
which
do
not
regard
the
Glory
of
God
,
but
human
Accommodations
.
The
holy
Spirit
does
not
animate
so
vile
Subjects
.
Nevertheless
,
he
governs
always
the
true
Church
,
in
what
Place
soever
it
be
:
[
i
](A28890-e17610-b)
i
Is.
59.
21.
He
never
abandons
it
.
But
who
can
discover
it
?
It
is
so
hid
and
unknown
that
no
Body
discerns
it
.
It
is
a
Treasure
hid
under
the
Earth
,
of
which
Jesus
Christ
has
spoken
by
Parable
,
saying
,
That
[
l
](A28890-e17620-b)
l
Matth.
13.
44.
the
Kingdom
of
Heaven
is
like
unto
a
Treasure
hid
in
the
Earth
;
and
that
he
who
has
discover'd
it
must
sell
all
that
he
has
to
buy
this
Ground
,
that
he
may
find
this
Treasure
.
There
is
no
Kingdom
of
Heaven
,
but
in
the
Church
;
that
is
to
say
,
There
is
no
Salvation
out
of
the
Church
;
and
not
knowing
where
to
find
it
,
who
can
look
for
Salvation
?
It
it
no
wonder
,
Sir
,
that
I
said
unto
you
heretofore
,
That
Paradise
was
shut
;
forasmuch
as
I
cannot
see
where
the
Church
is
;
and
consequently
where
Salvation
may
be
had
.
[
m
](A28890-e17640-b)
m
Psal.
80.
9-17
.
It
is
a
Vine
which
is
cut
even
by
the
Root
and
Ground
:
We
see
indeed
its
Branches
extended
far
enough
;
But
they
are
nothing
but
dead
Wood
;
being
cut
off
from
the
Root
,
no
Fruit
can
be
any
longer
expected
from
them
.
The
Members
,
which
at
present
they
call
the
Church
,
are
cut
off
from
the
Root
[
n
](A28890-e17660-b)
n
John
15.
4
,
16.
Col.
2.
7.
,
which
is
Jesus
Christ
,
which
brought
forth
great
Branches
:
But
since
they
have
been
cut
off
from
their
Root
,
they
are
fit
for
nothing
but
to
be
cast
into
the
Fire
;
which
you
will
see
very
shortly
,
Sir
,
in
case
God
give
you
yet
some
little
Time
to
live
.
The
Twenty
First
Conference
.
Where
the
true
Church
is
.
Where
God
is
.
How
he
speaks
to
the
Soul
and
the
Soul
to
him
;
and
how
we
ought
to
dispose
our selves
for
this
Divine
Conversation
.
I
Ask'd
her
:
If
there
was
no
fix'd
Place
,
where
we
might
find
the
Church
?
That
,
for
my
part
,
I
would
search
for
her
,
because
I
would
seek
to
be
saved
.
She
said
to
me
:
Sir
,
The
Church
is
everywhere
,
where
there
are
Souls
possessing
the
Doctrine
of
Jesus
Christ
.
There
are
no
other
Places
proper
or
destin'd
for
the
true
Church
to
reside
in
.
All
those
Persons
who
are
call'd
Churchmen
,
are
as
so
many
Stones
,
with
which
they
have
built
a
material
Church
,
which
serves
now
for
the
Offering
of
Sacrifice
,
and
it
may
be
shortly
will
serve
for
a
Stable
for
Horses
.
These
Stones
and
other
Materials
are
not
the
Church
,
tho'
they
serve
to
the
Structure
of
a
Building
,
which
may
be
both
for
Holy
and
Prophane
Uses
.
Therefore
,
Sir
,
the
Church
is
not
to
be
sought
for
in
any
fixt
Place
which
is
material
,
but
in
Spiritual
Souls
,
who
also
cannot
be
found
;
because
they
are
oblig'd
to
keep
[
o
](A28890-e17760-b)
o
Is.
26
20.
themselves
hid
,
as
the
Body
of
Jesus
Christ
did
before
his
Passion
:
For
they
would
do
them
no
less
Evil
than
they
did
to
him
;
because
the
Envy
of
the
Prelates
is
now
far
greater
than
was
ever
that
of
the
Pharisees
,
who
put
Jesus
Christ
to
Death
.
God
gives
you
a
holy
Desire
of
seeking
the
Church
,
for
he
has
said
,
[
p
](A28890-e17770-b)
p
Matth.
6.
33.
Seek
the
Kingdom
of
Heaven
,
and
the
rest
shall
be
added
to
you
.
This
is
a
Sign
that
the
Church
is
not
tied
to
any
material
Place
;
for
then
there
were
no
need
to
seek
it
,
but
to
go
to
the
Place
where
it
is
.
For
Example
:
If
the
Church
were
at
Rome
,
there
were
no
need
to
seek
it
.
We
would
know
assuredly
where
it
w●re
.
Since
Jesus
Christ
says
,
it
must
be
sought
,
this
is
indeed
a
Sign
that
it
is
hid
and
unknown
.
And
likewise
all
they
who
seek
Rome
,
do
not
for
this
receive
all
the
rest
in
Gift
,
since
so
many
things
are
wanting
to
them
,
even
after
they
are
Romanists
.
Which
would
not
befal
a
true
Christian
,
who
would
be
content
with
what
were
purely
necessary
,
with
which
God
would
always
infallibly
provide
him
.
I
said
to
her
:
That
I
was
not
truly
satisfied
for
the
Good
of
my
own
Soul
:
That
I
would
willingly
know
,
where
I
might
find
the
True
Church
,
that
I
might
have
Salvation
.
She
replyed
:
Sir
,
[
q
](A28890-e17860-b)
q
Luke
17.
21.
The
Church
is
within
you
.
If
you
seek
the
Kingdom
of
Heaven
only
,
let
Jesus
Christ
reign
in
your
Soul
by
his
Doctrine
,
then
the
Kingdom
of
Heaven
will
be
in
your
Soul
,
God
being
there
.
He
reigns
always
where
he
is
.
He
would
reign
in
all
the
Souls
of
Men
,
if
they
did
not
put
Hindrances
thereto
.
The
Centre
of
our
Souls
is
God
,
who
being
Salvation
and
Life
,
we
ought
not
to
seek
without
us
the
Church
nor
the
Kingdom
of
Heaven
.
For
he
is
not
an
Earthly
and
Temporal
God
,
but
Celestial
and
Eternal
.
The
Church
being
the
Word
of
God
[
r
](A28890-e17870-b)
r
Joh.
17.
17.
,
it
is
in
us
,
since
he
cannot
be
without
his
Word
,
as
we
are
always
in
the
Place
where
we
speak
.
He
is
not
Earthly
;
for
Jesus
Christ
says
,
That
[
s
](A28890-e17890-b)
s
Joh.
18.
36.
his
Kingdom
is
not
of
this
World
:
It
is
therefore
a
heavenly
Kingdom
which
is
in
us
,
because
God
is
there
,
whose
Kingdom
is
Celestial
and
Eternal
.
Where
then
would
you
seek
the
Church
and
the
Kingdom
of
Heaven
but
in
the
Centre
of
your
Soul
?
That
is
the
certain
Place
of
its
Residence
[
t
](A28890-e17910-b)
t
Eph.
3.
16
,
17.
.
We
may
be
deceiv'd
in
all
other
things
,
but
not
in
this
infallible
Truth
.
If
every
one
had
sought
the
Church
and
the
Kingdom
of
Heaven
in
the
Centre
of
his
Soul
,
there
would
not
have
been
so
many
Persons
deceiv'd
.
Since
they
have
sought
God
without
themselves
in
so
many
divers
means
,
they
have
gone
astray
from
him
by
the
same
means
by
which
they
ought
to
find
him
;
and
whilst
they
sought
for
the
Church
in
so
many
Masters
,
Doctors
and
Directors
,
they
have
stray'd
from
that
which
is
Holy
,
to
follow
a
Terrestrial
and
Carnal
Church
.
By
this
the
Devil
has
reaped
much
,
and
replenish'd
his
infernal
Granaries
to
our
Dammage
.
Therefore
I
intreat
you
,
Sir
,
that
you
would
not
seek
for
the
Church
in
any
other
Place
but
in
the
Centre
of
your
Soul
[
u
](A28890-e17920-b)
u
Matth.
24.
26.
:
For
there
is
so
much
Deceit
under
the
Mask
of
Piety
,
that
the
most
knowing
are
catch'd
by
it
.
Many
are
made
Saints
who
are
of
the
Synagogue
of
Satan
[
x
](A28890-e17930-b)
x
Rev.
3.
9.
.
I
said
to
her
:
That
I
had
not
that
Method
to
discern
and
find
God
in
the
Centre
of
my
Soul
;
entreating
she
would
declare
to
me
the
way
how
I
might
find
him
there
.
She
said
;
Sir
,
you
will
see
him
by
the
Eyes
of
Faith
.
If
you
believe
that
God
is
everywhere
,
he
is
also
truly
in
your
Soul
,
and
even
in
a
special
and
particular
manner
,
as
a
thing
which
is
most
like
to
him
.
He
is
in
the
Elements
,
giving
them
Being
and
Subsistence
,
else
they
could
not
subsist
.
He
is
in
the
Herbs
,
Trees
and
other
Plants
,
in
giving
them
Vegetation
.
He
is
in
the
Animals
,
giving
them
Life
as
he
does
our
Bodies
:
For
if
God
were
not
in
all
these
things
,
they
would
resolve
into
the
same
Nothing
,
from
whence
they
have
been
taken
;
for
no
created
thing
can
keep
so
much
as
one
Plant
of
an
Herb
in
Life
.
It
is
God
that
does
all
.
We
see
this
with
our
Natural
Eyes
;
how
much
more
firmly
ought
we
to
believe
that
he
is
in
our
Soul
,
which
is
Divine
and
Incomprehensible
?
This
Quality
comes
nearer
to
God
than
any
other
Creature
:
We
cannot
comprehend
what
a
Soul
is
,
no
more
than
we
can
comprehend
what
God
is
.
It
has
Qualities
so
approaching
to
him
,
that
it
may
with
Reason
be
call'd
a
dependent
Deity
:
For
we
see
indeed
the
Works
which
it
operates
in
our
Body
;
but
we
cannot
see
what
it
is
but
by
its
Operations
,
as
we
cannot
know
God
or
perceive
what
he
is
but
by
the
Works
which
he
produces
to
our
Knowledge
.
Our
Soul
gives
Motion
to
our
Body
,
and
Agility
to
our
Understanding
,
makes
the
Memory
to
remember
,
and
moves
all
the
other
Powers
of
the
Soul
.
We
feel
and
see
that
this
is
done
in
us
;
nevertheless
no
Body
can
comprehend
how
this
is
done
,
but
we
must
confess
that
our
Soul
is
a
thing
incomprehensible
,
as
well
as
God
;
and
since
there
cannot
be
many
Gods
,
we
must
conclude
that
God
is
the
Centre
of
Souls
,
and
that
they
spring
from
him
as
a
Branch
from
the
Root
.
And
as
Trees
cannot
bear
Branches
without
having
a
Root
,
so
the
Soul
cannot
have
a
Being
if
God
do
not
give
and
produce
it
.
By
which
you
may
abundantly
perceive
,
Sir
,
that
of
necessity
God
is
the
Centre
of
our
Soul
,
and
that
it
cannot
move
but
by
him
[
y
](A28890-e17980-b)
y
Acts
17.
28.
,
no
more
than
the
Body
moves
it self
but
by
the
Motion
of
our
Soul
.
This
being
so
,
we
ought
therefore
to
seek
God
where
he
is
,
and
he
being
no
where
so
expressly
as
in
the
Centre
of
our
Soul
,
it
is
there
[
z
](A28890-e17990-b)
z
Is.
26.
9.
that
he
must
be
sought
,
as
in
the
true
Place
of
his
Residence
.
And
if
you
ask
me
the
Method
and
the
Way
,
to
find
him
in
the
bottom
of
your
Soul
,
there
is
no
other
,
but
to
remove
all
the
Hindrances
,
casting
out
of
your
Soul
all
earthly
Affections
,
that
you
may
have
no
other
but
for
him
.
Your
Soul
will
no
sooner
be
free
from
all
these
Earthly
Affections
,
than
it
will
fall
into
God
,
as
the
Stone
falls
into
its
Centre
.
I
know
no
other
Method
but
this
Disingagement
from
our selves
,
and
from
all
other
things
,
to
find
God
,
and
to
become
one
with
him
.
I
have
sometimes
sought
him
without
me
,
by
Actions
which
did
seem
good
▪
but
I
have
since
remark'd
,
that
those
serv'd
for
Distractions
;
and
the
more
I
acted
outwardly
,
so
much
the
more
did
I
stray
from
my
God
.
Therefore
,
Sir
,
become
wise
by
my
Loss
,
and
do
not
lose
your
Time
in
seeking
means
out
of
your self
;
for
they
serve
us
often
for
Hindrances
.
Our
Soul
is
his
true
Temple
[
a
](A28890-e18000-b)
a
1
Cor.
3.
16
,
17.
and
the
Place
of
his
Rest
.
Let
us
only
remove
all
that
is
between
him
and
our
Soul
,
and
we
shall
see
him
Face
to
Face
,
to
speak
after
our
manner
:
That
is
to
say
,
we
shall
see
him
clearly
by
Faith
,
and
shall
know
him
by
the
Operations
which
he
will
make
in
us
,
and
shall
taste
him
by
the
Repose
and
Consolation
of
our
Conscience
.
I
thought
that
I
understood
well
enough
this
Truth
,
and
that
Faith
dictates
to
us
that
God
is
the
true
Centre
of
our
Soul
:
But
to
taste
him
,
and
speak
sensibly
to
him
,
by
his
Operations
and
Notices
,
this
was
above
my
Capacity
;
entreating
her
to
tell
me
how
this
was
done
.
She
said
to
me
:
Sir
,
The
Soul
is
a
Spirit
,
and
God
is
a
Spirit
,
and
communicates
himself
in
Spirit
,
not
with
verbal
Words
but
spiritual
Motives
:
Which
,
nevertheless
are
more
intelligible
than
the
finest
Eloquence
of
the
World
.
God
communicates
himself
to
the
Soul
,
as
the
Sun
to
his
Rays
;
and
the
Soul
to
its
God
,
as
the
Rays
to
the
Sun
,
by
the
great
Unity
and
Dependence
there
is
between
God
and
the
Soul
.
When
once
it
is
denuded
of
its
self
it
has
no
more
need
of
Sight
or
Mouth
to
understand
God
,
than
we
have
need
of
Words
to
understand
our
own
Conceptions
.
So
soon
as
the
Soul
is
disingag'd
from
it self
it
is
so
transform'd
into
God
,
that
it
is
entirely
swallow'd
up
in
him
,
and
becomes
one
thing
with
him
,
having
no
longer
any
Will
but
his
,
nor
Desires
but
what
he
wishes
;
and
it
does
not
move
it self
any
longer
but
by
the
Motions
of
God
:
So
that
the
Soul
and
God
are
not
any
more
but
one
and
the
same
thing
:
And
if
you
do
not
taste
God
,
and
understand
not
his
Will
,
it
is
assuredly
because
there
is
yet
some
Hindrance
.
Do
not
afflict
your self
for
this
,
Sir
,
but
take
the
Pains
to
disingage
your
Soul
as
much
as
is
possible
for
you
.
This
is
all
that
you
can
do
.
For
to
be
troubled
that
you
do
not
feel
nor
understand
the
Motions
of
God
,
would
be
a
Presumption
;
for
if
your
Soul
were
capable
of
it
,
God
would
abundantly
give
it
.
He
wants
your
Disingagement
,
fearing
that
you
would
abuse
his
Graces
in
living
yet
to
your self
.
I
was
wholly
ravish'd
with
Pleasure
to
hear
how
God
communicates
himself
to
the
Soul
:
But
perceiving
that
I
was
yet
far
from
this
Happiness
,
I
ask'd
her
,
By
what
means
I
might
be
disingag'd
from
my self
,
and
from
every
other
thing
,
that
my
Soul
might
taste
God
?
She
said
to
me
:
It
is
very
easie
,
Sir
,
to
be
disingag'd
from
every
thing
,
by
considering
what
it
is
.
For
if
we
were
not
distracted
and
wandring
in
our
Mind
,
it
would
be
impossible
that
we
could
love
our selves
or
other
created
Things
.
We
cannot
do
it
but
through
a
Diversion
(
or
straying
)
of
the
Mind
:
For
if
we
seriously
reflect
and
consider
what
we
love
in
loving
our selves
or
other
Creatures
,
we
must
confess
that
we
are
Senless
.
For
what
do
we
in
loving
our selves
?
we
love
a
thing
very
Miserable
,
Impotent
,
Unconstant
and
of
short
continuance
,
there
being
no
created
thing
more
subject
to
all
sorts
of
Miseries
than
we
are
in
our selves
,
nothing
more
changing
,
nothing
more
weak
,
nothing
more
perishing
.
Is
this
capable
of
our
Love
?
An
Abridgment
of
all
sorts
of
Miseries
,
more
infirm
than
any
Animals
!
and
the
things
which
are
without
us
are
yet
of
far
less
consideration
.
〈◊〉
we
love
Meat
and
Drink
,
is
there
any
thing
more
〈◊〉
for
as
soon
as
we
have
swallow'd
them
they
are
corrupted
and
chang'd
into
Putrefaction
.
If
we
love
the
Pleasures
of
the
Sight
,
this
is
a
thing
that
passes
in
a
Moment
,
and
cannot
give
Satisfaction
.
The
more
we
would
satisfie
our
Senses
,
the
more
they
thirst
;
for
the
[
b
](A28890-e18090-b)
b
Eccl.
1.
8.
Eye
is
never
satisfied
with
seeing
,
no
more
than
the
Ear
with
hearing
.
Even
so
of
the
Lust
of
the
Flesh
;
These
are
all
insatiable
things
,
of
the
nature
of
Salt-Water
;
the
more
we
drink
of
it
,
the
more
we
thirst
.
And
,
as
for
the
Pride
of
Life
,
what
does
it
put
in
us
but
a
Blast
of
Wind
?
For
if
a
Woman
bow
,
or
a
Man
be
discovered
in
our
Presence
,
what
does
that
give
us
?
These
are
all
but
imaginary
Goods
,
which
put
nothing
in
him
that
loves
them
.
If
we
would
search
into
these
Truths
,
it
would
be
very
easie
to
strip
us
of
our selves
,
and
of
all
created
Things
:
For
they
are
not
at
all
lovely
,
but
to
those
who
have
lost
their
Wits
.
Our
Soul
is
created
for
things
more
great
.
It
ought
not
to
debase
its
self
to
Objects
so
unworthy
of
its
Love
.
It
is
very
easie
to
forsake
our selves
,
and
all
things
,
when
we
enter
into
the
Consideration
of
things
that
are
everlasting
.
All
our
Amusements
proceed
from
this
,
that
we
come
not
to
the
Knowledge
of
God
and
our selves
:
For
if
we
knew
God
we
could
not
any
longer
love
any
other
thing
[
c
](A28890-e18110-b)
c
Jo●
.
4.
10
,
14.
1
Jo●
.
4.
7
,
8.
;
and
if
we
knew
our selves
,
we
would
hate
our selves
and
all
things
,
because
we
have
nothing
in
our selves
which
is
not
[
d
](A28890-e18120-b)
d
Tit.
3.
3.
hateful
.
Thus
all
the
Love
which
we
bear
to
our selves
and
to
other
things
,
proceeds
from
pure
Ignorance
and
the
want
of
Serious
Reflection
on
our selves
,
and
on
all
created
Things
.
I
ask'd
her
;
How
I
might
make
this
Serious
Reflection
and
discover
the
Nothingness
of
all
created
Things
:
And
said
,
That
I
must
acknowledge
her
Saying
was
true
,
that
there
is
nothing
worthy
of
our
Love
▪
But
I
could
not
discover
the
cause
of
the
Blindness
of
my
Mind
in
this
,
since
I
had
a
Desire
to
discover
the
Truth
,
and
to
be
taken
up
entirely
with
God
.
She
said
:
Sir
,
the
Fault
of
your
Straying
,
as
that
of
all
the
World
,
proceeds
from
this
,
That
Men
amuse
themselves
with
the
speculation
of
visible
and
sensible
things
by
which
they
forget
the
invisible
and
spiritual
:
And
thus
they
go
on
always
in
a
[
e
](A28890-e18170-b)
e
Is.
5.
12
,
13.
Forgetfulness
of
God
and
of
their
own
Salvation
.
Men
do
even
serve
for
a
Hindrance
to
one
another
▪
For
being
all
full
of
these
Distractions
and
Wandrings
of
Mind
,
they
speak
almost
of
no
other
thing
.
One
speaks
of
his
Health
,
another
of
his
Meat
,
another
of
that
which
seems
fair
and
good
to
him
:
And
thus
they
fill
one
another's
Minds
with
earthly
Idea's
,
and
they
neglect
the
consideration
of
heavenly
things
,
upon
which
alone
their
Happiness
depends
.
That
Application
of
Spirit
which
we
give
to
our selves
,
to
others
,
to
our
Affairs
,
Business
or
other
things
,
which
respect
only
this
present
Life
,
do
rob
us
of
that
Time
and
Attention
which
appertains
to
God
:
For
we
are
not
created
[
f
](A28890-e18180-b)
f
1
Cor.
15.
19.
for
this
present
Life
,
but
only
[
g
](A28890-e18190-b)
g
Wisd.
2.
23.
to
live
for
ever
with
God
.
If
we
are
oblig'd
to
remain
here
for
some
space
of
Time
,
this
is
only
to
satisfie
the
Justice
of
God
;
who
being
offended
by
us
,
has
destin'd
this
short
Life
for
the
time
of
our
Penitence
:
which
being
finish'd
,
he
will
pardon
us
,
and
restore
us
into
our
true
Country
,
which
is
his
Presence
.
We
ought
continually
to
aspire
after
it
,
without
pleasing
our selves
in
our
Exile
and
Prison
.
What
Folly
,
to
take
Pleasure
in
Sufferings
!
The
Riches
,
the
Honours
and
the
Pleasures
of
this
World
are
all
troublesome
and
painful
things
,
and
we
reckon
them
for
Happiness
!
We
glory
even
in
our
Chains
and
Fetters
!
Our
Sin
has
discovered
our
Nakedness
,
and
its
Shame
has
oblig'd
us
to
cover
our
Body
;
and
this
same
Covering
which
ought
to
serve
us
as
matter
of
continual
Confusion
,
serves
us
,
on
the
contrary
,
for
Vain-Glory
,
which
is
altogether
foolish
,
since
our
Habits
are
the
Marks
of
Sin
,
and
we
wear
them
to
glory
in
them
.
If
you
desire
,
Sir
,
to
discover
these
Truths
,
and
to
be
entirely
taken
up
with
God
,
fix
your
Understanding
on
the
Consideration
of
all
the
things
which
are
not
God
;
and
you
will
find
them
all
Vain
and
Transitory
,
even
your
Life
it self
:
It
passes
every
Moment
,
and
ought
rather
to
be
call'd
Death
than
Life
,
for
we
die
daily
:
And
from
thence
ascend
to
the
Consideration
of
God
and
of
our
Soul
,
which
are
things
Solid
and
Eternal
.
You
will
by
this
Mean
be
oblig'd
to
love
the
one
and
forsake
the
other
.
But
you
can
never
make
these
serious
Remarks
,
if
you
do
not
quit
the
Commerce
of
Men
,
and
abstain
from
all
that
is
unprofitable
,
and
what
does
not
avail
for
the
Glory
of
God
.
By
the
means
of
these
Omissions
,
you
will
acquire
a
clear
Understanding
of
the
Truth
,
and
a
continual
Communion
with
God
:
For
the
Cause
of
our
Blindness
of
Mind
proceeds
from
this
,
that
we
divert
our selves
always
with
Men
,
or
the
other
Creatures
,
who
do
distract
us
from
the
Knowledge
of
God
and
of
our selves
.
For
all
that
is
not
God
,
is
nothing
.
The
Twenty
Second
Conference
.
That
no
true
Contentment
can
be
had
but
in
God
alone
:
How
to
return
thither
:
Of
Gifts
:
And
of
those
which
are
made
to
Churches
,
which
will
perish
.
I
Receiv'd
a
great
deal
of
Light
by
such
firm
Reasonings
,
to
which
all
Men
of
the
World
must
needs
yield
.
I
said
to
her
,
That
I
found
only
a
Difficulty
to
withdraw
my self
from
all
things
,
and
to
think
of
God
only
,
because
our
Spirit
does
easily
wander
.
She
said
:
Sir
,
all
the
Difficulty
there
is
in
doing
this
,
is
only
in
our
Imagination
,
for
in
the
Practice
there
is
great
Contentment
.
For
he
who
entertains
himself
always
with
God
[
g
](A28890-e18290-b)
g
Ps.
●
.
7
,
8
,
9.
is
in
a
continual
Feast
,
more
pleasant
even
to
the
Senses
than
the
most
sumptuous
earthly
Banquet
would
be
:
For
the
Soul
having
full
Satisfaction
,
the
Spirit
is
in
Peace
and
the
Body
at
rest
,
all
the
Senses
having
a
Satiety
and
Contentment
;
whereas
in
the
Commerce
of
Men
,
none
of
them
can
find
full
Satisfaction
;
for
as
long
as
the
Soul
does
not
repose
in
its
God
,
it
is
like
a
Stone
in
the
Air
,
which
never
rests
until
it
have
found
its
Centre
;
or
like
a
Fish
that
is
out
of
the
Water
,
which
remains
without
Vigour
,
dries
up
and
dies
if
it
be
not
put
into
it
again
.
Even
so
,
a
Soul
which
is
out
of
God
,
dries
up
[
h
](A28890-e18300-b)
h
Joh.
15.
6.
and
dies
,
not
being
able
to
find
true
Contentment
,
even
as
to
the
Body
,
out
of
him
.
There
is
nothing
but
a
Life
truly
Christian
,
that
is
free
and
pleasant
,
for
it
[
i
](A28890-e18310-b)
i
Rom.
14.
17.
flows
from
God
the
Fountain
of
all
Joy
and
Pleasures
.
An
Human
Life
is
a
Life
of
Constraint
.
The
Life
of
Sinners
is
a
Life
of
Slavery
.
There
is
none
but
the
Life
of
a
true
Christian
that
is
fill'd
with
Delights
.
The
Human
Life
must
force
it self
,
for
to
maintain
it self
aright
in
State
and
Honour
,
and
constrain
its
Nature
and
its
Inclinations
,
to
yield
unto
and
please
Men
,
fearing
to
offend
or
disoblige
them
;
therefore
we
are
often
constrained
to
bow
as
a
Reed
under
the
Power
of
the
Great
,
or
those
in
Authority
,
having
no
more
Liberty
than
the
Good
or
Bad
Opinion
of
Men
gives
us
.
The
Life
of
a
Sinner
is
[
l
](A28890-e18330-b)
l
Joh.
8.
23.
Rom.
6.
16
,
18
,
22.
a
real
Slavery
,
for
he
is
tortur'd
with
his
own
Passions
,
which
do
often
serve
as
an
Executioner
both
to
Body
and
Soul
,
destroying
both
the
one
and
the
other
.
What
Pain
is
there
in
doing
Evil
?
What
Displeasures
and
Remorse
when
the
Evil
is
done
!
How
is
a
Sinner
hated
by
others
,
and
a
Burthen
to
himself
?
He
has
not
sometimes
the
Freedom
to
speak
or
lift
up
his
Head
,
for
fear
his
Sin
be
discovered
.
Is
it
not
therefore
more
easie
to
abandon
all
,
and
to
entertain
our selves
only
with
God
,
than
to
undergo
the
Yoke
of
a
Human
or
of
a
Sinful
Life
?
Seeing
he
who
is
resign'd
to
God
lives
as
a
Child
,
without
Care
,
who
is
carried
in
the
Arms
of
his
Father
.
He
fears
nothing
[
m
](A28890-e18340-b)
m
Ps.
91.
being
under
the
Guard
of
the
Almighty
;
he
desires
nothing
more
[
n
](A28890-e18350-b)
n
Ps.
73.
25
,
26.
,
for
he
has
found
all
.
He
can
seek
nothing
,
because
all
things
are
found
in
God
:
Riches
,
Beauty
,
Honour
,
Pleasure
,
all
are
there
in
abundance
[
o
](A28890-e18360-b)
o
Prov.
8.
14
,
21.
.
The
Soul
is
joyful
,
the
Heart
content
,
and
the
Body
in
Repose
.
How
can
you
find
Difficulty
,
Sir
,
in
a
thing
agreeable
and
full
of
all
Good
!
It
should
rather
be
found
in
the
Life
which
you
lead
:
Tho
it
be
honest
,
yet
it
is
subject
to
a
thousand
Disquiets
and
Cares
to
maintain
you
aright
,
and
to
please
every
Body
.
To
quit
all
things
is
to
quit
very
little
for
to
find
the
All.
And
not
to
think
but
upon
God
is
to
do
that
which
naturally
we
would
do
upon
the
ceasing
of
the
eagerness
of
our
Imagination
,
which
frames
to
it self
some
imaginary
Pleasure
in
the
Conversation
of
Men
,
which
is
nevertheless
interwoven
with
a
great
many
Displeasures
and
Discontents
.
All
this
may
be
overcome
by
retiring
our
Spirit
with
God
.
I
said
to
her
:
That
I
wish'd
nothing
more
than
to
find
my self
in
so
happy
a
State
,
which
would
yield
me
Communion
with
God
.
That
for
this
cause
I
would
willingly
abandon
a
thousand
Worlds
:
Begging
she
would
tell
me
in
order
what
I
ought
to
do
for
the
first
.
She
said
:
Sir
,
After
that
you
shall
have
wholly
abandon'd
the
World
,
present
your self
before
God
as
the
Prodigal
Son
[
p
](A28890-e18440-b)
p
Luke
15.
18.
,
acknowledging
that
you
have
wasted
so
many
Graces
,
which
he
had
imparted
to
you
,
that
you
might
love
him
,
and
that
you
have
applied
them
to
please
Men.
Tell
him
plainly
that
you
have
sinned
against
him
and
Heaven
:
And
then
he
will
give
you
the
first
Robe
of
Innocence
in
imbracing
you
as
his
Son
.
Resign
your self
wholly
to
him
,
as
a
Child
newly
born
again
,
and
then
he
will
govern
you
in
all
your
Ways
;
learning
you
to
speak
,
to
walk
,
to
eat
,
and
all
the
rest
that
hitherto
you
did
not
know
how
to
do
aright
;
for
if
you
walk'd
,
it
has
been
to
seek
Temporal
Things
;
and
if
you
have
eaten
,
it
was
but
for
the
Maintenance
of
your
Body
;
and
if
you
spoke
,
it
was
only
to
please
or
satisfie
Men
:
All
which
things
are
Vain
,
and
Unworthy
of
a
true
Child
of
God
.
Quit
therefore
,
Sir
,
all
your
old
Habits
,
and
suffer
your self
now
to
be
conducted
by
God
,
who
is
your
true
Father
.
Receive
[
q
](A28890-e18450-b)
q
Job
2.
10.
from
him
what
shall
befal
you
.
If
Prosperities
come
upon
you
,
[
r
](A28890-e18460-b)
r
Ps.
118.
bless
him
;
if
Adversities
,
receive
them
with
Joy
;
[
s
](A28890-e18470-b)
s
Jam.
1.
2.
for
he
had
no
other
things
,
whilst
in
this
World
,
but
Tribulations
.
Esteem
your self
happy
to
imitate
him
[
t
](A28890-e18480-b)
t
Acts
5.
41.
.
Seek
no
longer
any
other
thing
but
what
[
u
](A28890-e18490-b)
u
Phil.
4.
11
,
12.
God
shall
permit
to
befal
you
,
and
then
you
will
find
that
the
Lord
is
good
and
gracious
.
[
x
](A28890-e18500-b)
x
Phil.
1.
28
,
29.
1
Pet.
4.
12
,
13
,
14.
Tho'
Tribulations
seem
sometimes
bitter
,
yet
they
are
made
sweet
by
the
Conformity
of
the
Life
of
Jesus
Christ
.
Pains
suffered
with
Jesus
Christ
are
rendred
agreeable
.
This
Resignation
to
God
is
the
first
part
of
Blessedness
,
which
draws
along
with
it
all
the
rest
.
When
you
shall
be
resigned
to
his
Government
you
will
have
no
longer
need
of
Masters
or
any
other
Helps
:
For
he
alone
is
your
Protector
in
this
Valley
of
Miseries
,
which
will
not
last
but
for
a
Moment
in
respect
of
Eternity
.
[
y
](A28890-e18510-b)
y
2
Tim.
2.
12.
Let
us
suffer
with
him
,
if
we
would
reign
with
him
.
I
ask'd
:
What
I
should
do
with
my
temporal
Goods
?
if
I
should
distribute
them
to
the
Poor
,
or
to
Churches
,
or
rather
to
religious
Convents
?
She
said
;
Sir
,
Keep
your
Temporal
Goods
for
your
Entertainment
:
For
he
who
has
not
wherewith
to
maintain
himself
now-a-days
,
when
Charity
is
dead
,
would
have
Vexations
to
seek
and
find
it
:
So
much
the
more
that
Justice
requires
rather
to
retain
what
we
have
lawfully
acquired
,
for
our
own
Nourishment
,
than
to
give
it
away
,
and
to
be
oblig'd
afterwards
to
ask
of
others
.
This
Pretext
of
Voluntary
Poverty
hath
introduc'd
among
the
Religious
great
Avarice
;
for
after
having
abandon'd
their
own
,
they
seek
with
more
Greediness
the
Wealth
of
Others
than
ever
they
did
their
own
.
Which
obliges
them
to
flatter
People
,
and
often
to
give
way
to
evil
,
that
they
may
have
where
withal
to
live
,
and
they
are
unsatiable
to
augment
and
increase
it
.
It
is
a
kind
of
Robbery
to
take
the
Goods
of
others
by
way
of
Alms
,
when
we
have
the
Means
to
live
upon
our
own
.
But
if
you
have
more
than
suffices
for
your
Entertainment
,
distribute
it
to
Christian
Brethren
,
who
have
need
of
it
,
as
the
first
Christians
did
,
so
that
[
z
](A28890-e18570-b)
z
Acts
4.
34.
no
Body
among
them
had
need
of
any
thing
,
because
the
Rich
did
impart
to
the
Poor
what
was
necessary
for
them
:
There
being
then
no
Proposal
of
Building
so
many
Churches
and
Monasteries
as
at
present
,
which
are
built
more
for
the
Commodity
and
Pleasures
of
Monks
,
than
for
the
Glory
of
God
,
which
does
not
consist
in
material
Temples
,
as
it
does
in
the
Living
Temples
of
the
Souls
of
true
Christians
.
These
are
[
a
](A28890-e18580-b)
a
2
Cor.
6.
16.
the
true
Temples
of
God
,
where
he
will
reside
to
all
Eternity
:
But
not
in
these
Machines
of
Stone
or
Wood
,
which
will
perish
very
shortly
with
their
Builder
;
who
will
be
oblig'd
to
suffer
Poverty
by
Force
,
since
they
would
not
suffer
it
voluntarily
,
according
to
the
Vows
and
Promises
which
they
make
publickly
of
it
.
If
at
present
you
do
not
find
true
Christians
,
to
whom
to
give
of
your
Abundance
,
keep
it
,
for
the
Love
of
God
,
until
you
shall
know
them
.
His
Mercy
will
very
shortly
form
a
great
number
of
them
.
For
to
give
to
the
Wicked
is
to
co-operate
to
their
Vices
.
Having
remark'd
that
she
spoke
of
the
Destruction
of
Churches
and
Monasteries
;
I
ask'd
her
,
If
she
believ'd
that
they
would
be
shortly
ruin'd
?
She
said
:
Sir
,
I
believe
that
God
will
very
shortly
grant
this
great
Mercy
to
the
World
,
which
is
very
desirable
,
seeing
that
he
cannot
be
known
so
long
as
this
Lustre
of
Honour
and
Riches
rules
in
the
Church
.
She
will
never
be
holy
till
after
[
b
](A28890-e18630-b)
b
Rev.
19.
1-9
.
the
Destruction
of
all
these
visible
and
magnificent
Things
,
which
have
chas'd
away
the
Holy
Spirit
,
and
have
rendred
it
the
Babylon
of
Confusion
.
God
can
never
be
glorified
in
the
same
Place
where
Men
do
attribute
all
the
Glory
to
themselves
;
and
the
Church
,
cannot
subsist
but
by
the
Virtue
and
Holiness
in
which
its
lawful
Bridegroom
Jesus
Christ
did
establish
it
.
If
she
be
joyned
and
allied
with
Honour
and
Riches
,
she
has
play'd
the
Adultress
,
and
deserves
to
be
rejected
by
her
lawful
Husband
,
who
has
for
so
long
a
Time
born
with
her
Whoredoms
,
that
they
are
come
to
a
heighth
,
being
become
unsupportable
to
those
who
have
fully
discover'd
them
.
How
much
more
must
they
be
so
to
the
clear-sighted
Eyes
of
her
lawful
Husband
?
We
ought
to
wait
for
,
yea
[
c
](A28890-e18650-b)
c
Psal.
137.
7
,
8
,
9.
Rev.
6.
10.
to
wish
and
desire
those
Ruins
,
which
will
discover
where
the
true
Christians
are
.
This
Mask
of
Hypocrisy
being
taken
off
,
we
will
see
them
with
open
Face
:
Which
will
be
a
far
less
Evil
;
because
there
will
be
far
less
of
Deceit
in
it
.
It
is
now
as
in
a
Comedy
,
where
the
Servant
acts
the
Part
of
a
King
;
and
so
soon
as
it
is
finish'd
we
will
see
indeed
that
the
King
was
nothing
but
the
Servant
.
Those
who
reign
at
present
in
the
Church
,
being
stript
of
their
Apparel
,
it
will
then
appear
whether
they
are
Prelates
for
God
,
or
for
Mony
and
Honour
.
The
Twenty
Third
Conference
.
Of
the
Destruction
of
the
Church
,
and
of
the
Vprightness
of
God
in
his
Judgments
,
and
in
all
that
he
does
.
I
ask'd
her
:
If
there
was
no
way
to
appease
God
by
Prayer
or
Penances
,
that
this
total
Ruin
of
the
Church
might
be
prevented
,
which
is
replenish'd
with
so
great
a
Number
of
Persons
,
as
well
of
Priests
as
Religious
,
which
make
some
say
,
that
the
Church
was
never
so
numerous
,
nor
in
so
fine
Order
as
now
.
She
reply'd
:
Sir
,
There
were
never
so
many
Religious
,
and
so
little
of
Religion
.
It
is
of
this
great
Diversity
that
Jesus
Christ
said
[
d
](A28890-e18740-b)
d
Matth.
24.
2.
,
Do
you
see
all
these
things
?
I
tell
you
,
there
shall
not
be
be
left
one
Stone
upon
another
,
that
shall
not
be
overthrown
.
The
Temple
of
Jerusalem
was
only
the
Figure
of
the
Church
,
of
which
Jesus
Christ
spoke
in
a
perfect
Sense
,
saying
,
That
all
these
Orders
,
all
these
Priests
,
all
these
Religious
Persons
and
Zealots
which
compose
the
Church
,
with
all
other
Christians
,
should
be
destroy'd
after
such
a
manner
,
that
two
should
not
abide
together
:
So
that
all
shall
be
destroyed
and
displac'd
.
These
things
must
needs
come
to
pass
,
because
all
study
to
be
Priests
and
Religious
,
and
no
Body
to
be
a
true
Christian
.
Jesus
Christ
cannot
reign
in
all
these
things
.
He
must
needs
demolish
them
,
and
cast
down
the
mighty
from
their
Seats
,
and
abolish
the
Wisdom
of
the
Wise
;
and
then
he
shall
reign
.
Would
you
,
Sir
,
Pray
,
and
do
Penance
,
that
Jesus
Christ
may
not
reign
?
If
his
Kingdom
be
inseparable
[
e
](A28890-e18770-b)
e
Rom.
14.
17.
from
his
Gospel-Spirit
,
it
must
be
establish'd
that
he
may
reign
there
;
and
it
cannot
be
establish'd
if
Riches
,
Power
and
Honours
be
not
banish'd
out
of
the
Church
.
For
tho
indeed
he
should
come
bodily
into
the
World
,
as
he
did
in
the
time
of
the
Jews
,
he
would
not
be
received
by
the
Church
:
She
would
rather
Murther
him
a
thousand
times
,
than
either
hear
or
follow
him
;
for
she
will
Rule
and
not
Submit
,
and
will
persevere
in
the
Glory
and
Wealth
of
the
World
,
and
contempt
of
the
humility
and
poverty
of
Spirit
,
wherein
Jesus
Christ
has
placed
her
.
Therefore
of
necessity
all
these
Riches
,
Grandeurs
and
Honours
,
must
be
destroyed
before
Jesus
Christ
can
reign
in
his
Church
.
He
has
no
need
of
that
great
number
of
Priests
,
nor
of
the
multitude
of
Monks
.
But
he
cherishes
[
f
](A28890-e18780-b)
f
Is
66.
1
,
2
,
5.
Souls
humbled
and
despised
for
his
Word
.
All
that
splendor
and
that
order
which
appears
beautiful
in
Men's
Eyes
,
is
defective
before
the
Lord
,
who
has
chosen
Contempt
and
Reproach
for
our
Example
.
I
said
to
her
:
Seeing
the
wrath
of
God
was
so
great
that
it
will
not
be
appeased
,
we
must
resolve
to
suffer
;
but
it
was
very
hard
to
see
the
total
ruin
of
the
Church
,
in
which
among
others
there
might
be
yet
a
great
many
good
men
who
would
suffer
innocently
.
She
said
:
Sir
,
you
do
not
know
God
yet
,
since
you
imagin
that
he
is
angry
and
will
not
be
appeased
,
and
that
he
does
hard
things
in
his
universal
Chastisements
;
yea
,
that
he
seems
cruel
in
making
the
Innocent
to
suffer
with
the
Guilty
.
Believe
me
,
Sir
,
all
these
Sentiments
are
Blasphemies
which
you
utter
against
God
,
without
knowing
it
,
for
want
of
not
considering
sufficiently
that
God
is
a
Being
All-just
,
All-good
,
and
All-powerful
.
If
he
be
All-just
,
he
can
never
commit
Injustice
;
if
he
be
All-good
,
he
can
never
do
an
evil
thing
;
if
he
be
All-powerful
,
nothing
can
be
wanting
to
him
,
nor
fail
him
.
How
say
you
that
his
Wrath
cannot
be
appeased
,
since
an
infinite
Goodness
cannot
have
Wrath.
?
[
g
](A28890-e18830-b)
g
Is.
27.
4.
And
if
he
could
not
be
appeased
,
he
were
not
Merciful
.
If
he
[
h
](A28890-e18840-b)
h
Wisd.
12.
14.
did
a
hard
thing
,
this
would
likewise
offend
his
Goodness
.
And
if
he
should
make
the
Innocent
suffer
with
the
Guilty
,
he
would
act
against
his
Justice
.
All
which
things
can
never
be
done
by
God
.
But
our
narrow
mind
not
comprehending
that
Almighty
Power
,
Goodness
and
Righteousness
,
judgeth
rashly
of
God
:
We
imagin
that
he
is
in
anger
when
he
does
not
pardon
any
more
:
And
if
we
would
fix
our
minds
to
consider
the
reasons
why
he
does
not
Pardon
,
we
would
easily
perceive
that
he
[
i
](A28890-e18850-b)
i
Jer.
15.
1
,
5
,
6.
cannot
in
justice
pardon
any
longer
,
because
our
sins
are
very
numerous
and
without
repentance
:
We
love
them
,
and
we
will
not
part
with
them
.
Must
he
then
not
chastise
them
if
he
love
Righteousness
?
and
instead
of
perceiving
that
they
constrain
God
to
this
chastisement
,
we
see
nothing
but
that
God
is
greatly
in
wrath
!
as
if
he
were
subject
to
vicious
Passions
like
to
ours
.
We
judge
likewise
that
he
will
not
be
appeased
when
he
chastiseth
▪
notwithstanding
our
Prayers
;
but
we
do
not
see
that
these
Prayers
are
not
effectual
,
because
they
are
not
accompanied
with
[
m
](A28890-e18860-b)
m
Is.
1.
15.
regret
and
resolution
of
amendment
.
We
pray
that
God
may
pardon
us
,
and
not
chastise
us
,
[
n
](A28890-e18870-b)
n
Jam.
4.
3.
that
we
may
the
more
peaceably
continue
in
our
Sins
which
peace
and
prosperity
do
nourish
.
Would
God
be
merciful
if
he
should
pardon
us
,
or
be
appeased
in
such
a
case
?
He
would
rather
be
unmerciful
in
being
appeased
,
and
in
giving
us
time
and
means
to
sin
the
more
.
Who
does
not
see
that
our
judgments
are
deceived
,
and
that
we
would
by
them
blame
God
for
our
own
faults
?
as
when
we
say
,
that
it
is
a
hard
thing
to
have
universal
Chastisements
,
when
we
believe
there
are
yet
many
good
Men
among
others
who
are
wicked
,
and
do
not
perceive
that
the
evil
is
universal
when
the
punishments
are
so
.
The
sacred
History
of
the
Scripture
makes
appear
to
us
,
[
o
](A28890-e18880-b)
o
Gen.
18.
32.
that
God
would
have
pardoned
all
that
were
in
Sodom
,
if
there
had
been
but
ten
Righteous
within
it
.
We
believe
there
are
a
great
many
good
men
according
to
our
judgment
,
whereas
it
may
be
before
God
there
are
none
;
and
even
tho
there
were
divers
,
yet
it
is
a
good
thing
[
p
](A28890-e18900-b)
p
1
Pet.
1.
6
,
7.
that
the
Righteous
be
tried
by
Tribulation
,
for
they
testifie
by
it
the
fidelity
they
have
toward
God
,
in
continuing
constantly
faithful
to
him
in
adversity
,
as
well
as
in
prosperity
;
and
likewise
they
thereby
try
themselves
:
For
many
are
deceived
who
[
q
](A28890-e18910-b)
q
Mat.
13.
20
,
21.
thought
they
were
faithful
to
God
in
Prosperity
,
and
yet
Adversities
have
made
them
stumble
in
the
midst
of
their
Race
,
or
they
have
perish'd
at
the
first
essay
of
Temptation
.
So
that
God
manifests
always
great
Righteousness
and
great
Mercy
,
chiefly
in
sending
universal
I
was
obliged
to
confess
,
That
I
had
done
a
great
wrong
in
speaking
thus
of
God
,
according
to
my
Sentiment
.
I
asked
her
how
▪
I
ought
to
behave
my self
,
that
I
may
not
any
more
fall
into
the
like
faults
,
and
that
I
might
make
a
right
judgment
of
God
.
She
said
:
Sir
,
never
judge
according
to
what
you
see
outwardly
,
but
give
always
time
to
your
Spirit
to
examin
the
works
of
God
,
and
you
will
discover
that
all
that
he
does
and
permits
is
accompanied
with
[
r
](A28890-e19020-b)
r
Ps.
45.
5.
Ps.
89.
14
,
15.
Jer.
32.
17
,
18.
Righteousness
,
Goodness
and
Power
,
which
are
his
Qualities
,
without
which
he
does
nothing
.
Men
do
deceive
themselves
,
and
the
most
wise
err
in
this
point
,
when
they
will
censure
the
works
of
God
.
In
which
they
are
real
Ignorants
;
for
if
they
had
any
small
Light
,
they
would
admire
and
adore
them
only
,
without
making
any
judgments
of
them
;
for
of
necessity
what
they
make
is
unjust
,
injurious
,
or
rash
,
because
no
human
Spirits
are
capable
of
[
s
](A28890-e19060-b)
s
Ps.
147.
5.
R.
m.
11.
33
.
-36
.
fathoming
the
works
of
God
,
for
they
are
all
incomprehensible
.
We
can
only
see
that
in
them
[
s
](A28890-e19070-b)
s
Ps.
111.
7
,
8.
there
is
all
sort
of
Goodness
,
Righteousness
and
Power
.
If
we
consider
only
a
grain
of
Corn
,
we
shall
find
in
it
these
three
things
,
Power
is
in
its
frame
,
because
no
man
is
able
to
make
a
grain
of
Corn
how
Great
and
Learned
soever
he
be
.
We
percieve
also
in
this
grain
the
goodness
of
God
,
who
gives
so
liberally
to
the
Good
and
to
the
Wicked
their
necessary
Food
.
We
will
there
likewise
find
Righteousness
,
because
having
made
Man
subject
to
be
nourished
with
this
grain
,
he
provides
it
for
him
,
even
tho
he
be
his
Enemy
,
that
he
may
find
no
injustice
in
God
,
to
have
subjected
him
to
a
thing
which
afterwards
should
be
denied
him
.
He
wills
that
we
may
comprehend
aright
that
all
his
works
are
Just
,
and
Good
,
and
Powerful
,
tho
we
be
ignorant
how
he
makes
them
.
The
Twenty
fourth
Conference
.
Of
the
Enquiry
about
the
most
Holy
Trinity
,
and
concerning
Grace
;
and
that
the
Saints
themselves
are
mistaken
therein
,
none
being
Infallible
.
I
Said
to
her
:
That
I
had
committed
a
great
many
faults
in
this
matter
;
that
often
I
would
needs
dive
into
the
works
of
God
,
even
his
highest
Mysteries
,
such
as
that
of
Grace
and
the
Trinity
;
and
that
many
holy
Doctors
had
pass'd
all
their
Life
in
such
Studies
,
to
declare
how
God
begets
his
Word
,
or
how
God
bestows
Grace
differently
.
She
replied
,
Sir
,
It
is
very
ill
done
for
a
silly
Worm
of
the
Earth
to
seek
to
comprehend
that
which
a
God
does
.
It
is
enough
[
u
](A28890-e19160-b)
u
Mic.
6.
8.
always
for
a
Servant
to
know
what
is
agreeable
to
his
Master
in
the
matter
of
the
duty
of
his
Service
,
without
its
being
permitted
him
to
enquire
into
his
most
secret
particular
Affairs
.
He
has
performed
his
Duty
when
he
has
done
that
which
is
commanded
and
ordain'd
him
by
his
Master
.
Much
more
blame
worthy
is
it
that
a
Creature
should
inform
it self
how
God
begets
his
Word
,
or
how
he
distributes
his
Graces
unto
Men
:
This
is
beyond
our
Duty
.
We
ought
to
reckon
our selves
very
happy
to
learn
that
God
has
so
much
Goodness
;
[
x
](A28890-e19170-b)
x
Prov.
1
.
20.-23
.
9
.
1-6
.
that
he
always
imparts
to
us
Grace
sufficient
to
enable
us
to
love
and
serve
him
.
Every
one
may
find
this
in
his
own
Conscience
;
and
Experience
,
which
is
the
Mistress
of
all
Scienc
,
can
testifie
that
every
one
has
received
Grace
from
God
,
even
tho
he
be
a
great
Sinner
.
What
need
is
there
after
this
to
inform
our selves
how
God
gives
these
Graces
?
Or
if
he
give
more
to
one
than
to
another
?
If
this
be
not
to
seek
matter
to
condemn
God
of
Partiality
,
or
to
make
him
have
respect
of
Persons
,
and
so
to
render
him
less
Lovely
.
There
is
yet
less
ground
to
inform
our selves
what
the
Holy
Trinity
is
,
for
no
body
is
capable
of
comprehending
it
,
nor
yet
how
the
Father
[
y
](A28890-e19200-b)
y
Prov.
30.
4.
begets
the
Son
;
so
much
the
rather
,
that
to
render
unto
God
agreeable
Service
,
there
is
no
need
of
knowing
any
other
thing
than
what
he
commands
and
ordains
us
.
[
z
](A28890-e19210-b)
z
John
14.
21.
What
is
more
is
unprofitable
or
evil
;
for
all
that
we
should
be
able
to
say
or
know
of
the
Trinity
,
cannot
but
greatly
lessen
the
glory
of
his
Being
,
which
is
above
all
that
is
most
Beautiful
,
most
Good
,
and
most
Great
.
There
is
nothing
that
can
be
compared
to
God
;
neither
are
there
any
words
that
can
give
us
the
least
signification
of
the
Being
of
God
,
who
comprehends
all
things
.
If
God
were
Man
,
we
would
say
that
his
Heart
is
the
Father
,
His
Mouth
the
Son
,
and
his
Understanding
the
Holy
Spirit
;
because
the
Heart
of
Man
is
the
feat
of
Love
;
his
Mouth
is
the
Channel
by
which
this
love
is
communicated
;
and
his
Understanding
is
the
Garden
wherein
the
Conceptions
do
grow
to
make
his
Love
be
comprehended
.
These
three
things
are
but
one
Person
tho
it
have
these
three
diverse
Operations
.
The
Holy
Trinity
is
but
one
God
,
who
is
all
Love
,
[
a
](A28890-e19220-b)
a
1
Joh.
18.
8.
he
loves
Man
incomprehensibly
.
We
may
call
this
Love
[
b
](A28890-e19230-b)
b
1
Joh.
4.
10
,
14.
the
Father
.
Now
,
no
Being
is
perfect
if
it
be
not
communicated
.
The
Word
has
communicated
unto
Man
this
Love
;
therefore
it
may
be
call'd
the
Son
.
[
c
](A28890-e19240-b)
c
Joh.
1
14.
And
this
Word
cannot
be
comprehended
without
Understanding
,
which
has
likewise
been
given
unto
Man
to
comprehend
this
Love
;
which
understanding
may
be
call'd
[
d
](A28890-e19250-b)
d
1
Joh.
4.
13.
5.
20.
the
Holy
Spirit
.
All
three
together
are
but
that
sole
Love
,
which
is
God
.
There
is
not
in
the
Holy
Trinity
a
Man
,
a
Child
,
nor
a
Dove
,
as
they
paint
it
unto
us
;
but
these
are
all
Figures
to
make
us
conceive
something
of
God
,
who
nevertheless
is
unconceivable
:
And
all
that
they
can
say
to
us
of
him
are
but
contempts
or
reproaches
which
we
commit
against
God
;
for
he
is
not
to
be
compar'd
to
any
thing
.
We
must
force
our selves
to
love
him
,
not
to
comprehend
him
.
The
Saints
themselves
committed
great
faults
while
they
would
needs
embark
into
these
Studies
.
I
believe
the
Devil
has
raised
Disputes
thereupon
,
to
amuse
Men
in
useless
things
,
rather
than
profitable
,
and
to
seek
to
comprehend
what
ought
to
be
adored
.
I
ask'd
her
,
if
the
holy
Doctors
could
indeed
have
committed
such
faults
,
since
we
held
that
they
had
the
Holy
Spirit
.
She
said
:
Yes
,
Sir
,
they
committed
many
others
through
Ignorance
:
They
err'd
in
many
things
:
The
Holy
Spirit
did
not
always
guide
their
Pen
,
nor
their
Understandings
:
They
were
always
frail
Men
so
long
as
they
lived
upon
Earth
.
They
might
always
fail
and
err
;
for
Jesus
Christ
says
,
that
[
e
](A28890-e19300-b)
e
1
Joh.
1.
10.
He
who
says
he
is
without
Sin
,
is
a
Liar
.
I
believe
I
have
also
told
you
heretofore
Sir
,
that
none
is
Infallible
but
God
.
Men
who
have
the
Holy
Spirit
,
are
not
always
so
disengaged
from
themselves
that
the
Holy
Spirit
has
that
absolute
dominion
over
them
.
Their
own
sense
of
things
gives
them
frequent
hindrances
;
and
as
long
as
they
act
naturally
,
they
stray
from
the
Holy
Spirit
,
and
do
often
commit
in
these
wandrings
great
faults
,
as
David
did
,
[
f
](A28890-e19330-b)
f
1
Sam.
11.
16.
4.
19.
29.
24.
tho
God
says
,
that
He
was
a
Man
according
to
his
own
Heart
:
And
Solomon
,
who
[
g
](A28890-e19360-b)
g
1
Kings
,
ii
.
4.
ii
.
had
received
the
Spirit
in
fulness
,
did
notwithstanding
Sin
greatly
against
the
Faith
it self
,
and
against
the
Commandments
of
God
.
You
must
not
wonder
therefore
that
the
Holy
Fathers
have
committed
faults
in
the
Church
;
the
Apostles
themselves
committed
them
,
[
h
](A28890-e19380-b)
h
Gal.
ii
.
2
14.
though
they
had
visibly
received
the
Holy
Spirit
.
We
must
never
build
on
a
Foundation
so
weak
as
Men
are
:
They
may
all
err
,
tho
they
were
Saints
,
and
have
erred
in
many
things
in
upholding
the
Church
:
For
as
soon
as
they
perceived
that
it
failed
in
the
Souls
of
Christians
,
and
that
its
Honour
and
Authority
was
fallen
,
they
would
needs
redress
it
by
worldly
Honours
and
Riches
,
and
even
defend
it
by
Disputes
and
by
Arms
;
all
which
things
are
Buildings
made
with
Mens
hands
,
which
shall
be
ruined
.
[
i
](A28890-e19400-b)
i
Ps.
127.
1.
For
that
which
God
has
not
built
,
shall
be
Destroyed
.
Jesus
Christ
knew
far
better
the
means
that
were
proper
to
uphold
his
Church
:
He
saw
the
time
to
come
as
well
as
the
present
.
He
has
not
ordain'd
that
it
should
be
maintain'd
by
Silver
,
Authority
,
Arms
,
or
Disputes
,
but
[
l
](A28890-e19410-b)
l
Joh.
17.
17
,
19.
Eph.
5.
26
,
27.
by
Holiness
.
The
Twenty
fifth
Conference
.
That
the
Holy
Spirit
sends
always
new
Influences
;
and
that
we
must
not
bound
his
Lights
▪
nor
the
Interpretation
of
the
Scriptures
to
that
which
the
Holy
Fathers
have
formerly
had
.
I
Could
not
resist
so
clear
Truths
,
perceiving
well
that
all
Men
are
Fallible
:
But
because
every
one
had
always
received
the
Opinions
of
the
Holy
Fathers
,
as
things
certain
,
I
said
to
her
,
that
I
had
sworn
to
receive
no
other
Explications
of
the
Holy
Scriptures
,
but
those
of
the
Holy
Fathers
;
and
that
the
Church
did
oblige
all
Persons
plac'd
in
Dignities
,
to
do
the
same
:
So
that
in
all
Benefices
received
,
they
still
take
this
Oath
before
they
enter
in
possession
of
them
.
She
said
:
Sir
,
the
Church
can
oblige
no
body
to
resist
the
Holy
Spirit
.
Your
Oath
is
not
obligatory
in
this
case
.
If
God
favour
you
,
or
some
other
Person
of
your
Acquaintance
with
any
new
Light
,
must
you
reject
it
to
obey
Men
?
Jesus
Christ
did
not
forbid
this
.
On
the
contrary
he
has
said
,
[
m
](A28890-e19500-b)
m
Joh.
20.
22.
Receive
the
Holy
Spirit
:
And
[
n
](A28890-e19520-b)
n
14.
26.
When
he
shall
come
,
he
will
teach
you
all
things
.
He
speaks
to
the
Apostles
,
and
to
all
Christians
in
them
.
This
Holy
Spirit
is
never
idle
:
He
operates
always
new
Graces
in
those
who
receive
him
,
and
gives
still
more
clear
Interpretations
of
the
Holy
Scriptures
[
o
](A28890-e19540-b)
o
Jer.
30.
24.
Dan.
12.
9.
;
according
as
the
end
of
the
World
approaches
we
shall
every
day
understand
them
more
clearly
:
We
see
the
figure
of
this
in
the
Sciences
of
Natural
things
:
There
is
at
present
more
knowledge
of
them
than
ever
,
and
Men
now
do
know
much
more
of
Natural
things
,
which
those
who
are
gone
before
us
were
ignorant
of
,
yea
,
understood
them
in
a
sense
quite
contrary
to
the
truth
.
They
taught
that
the
Sun
goes
round
about
the
Earth
:
Now
they
teach
that
the
Earth
turns
,
and
that
the
Sun
is
fixt
;
which
is
more
to
be
believed
.
And
thus
in
many
Natural
things
they
have
discovered
many
Secrets
since
Sciences
were
encreas'd
:
The
Figure
is
never
so
accomplish'd
as
the
thing
figured
:
Wherefore
then
should
the
Light
of
the
Holy
Spirit
,
or
the
understanding
of
the
Holy
Scriptures
be
bounded
to
what
the
holy
Fathers
understood
of
them
?
Every
one
of
them
had
Discoveries
according
to
his
Talent
,
and
no
more
.
I
believe
Sir
,
that
if
you
examin
them
narrowly
,
you
will
find
that
they
do
not
accord
in
all
things
;
yea
,
even
that
they
sometimes
contradict
one
another
,
which
cannot
come
from
God
;
for
there
is
never
any
contradiction
in
him
.
Each
of
the
Fathers
saw
as
far
as
his
view
reached
,
and
no
more
.
God
does
always
farther
discover
his
Secrets
.
Can
Men
cause
others
to
swear
,
or
can
they
swear
themselves
,
that
they
shall
not
receive
any
other
Discoveries
,
but
that
which
the
holy
Fathers
have
received
,
without
opposing
the
Grace
and
Light
of
God
?
This
would
be
,
to
speak
after
our
way
,
to
clip
the
wings
of
the
Holy
Spirit
,
that
he
might
not
flie
farther
than
Men
had
marked
out
to
him
.
Truly
Sir
,
there
are
great
Errors
in
all
things
.
It
seems
Men
would
take
from
God
Power
and
Authority
to
attribute
it
to
themselves
,
giving
him
Laws
,
and
forbidding
Men
to
obey
him
.
The
holy
Fathers
could
not
be
so
rash
as
to
believe
that
no
body
could
understand
the
Holy
Scriptures
farther
than
they
,
for
they
affirm
that
there
are
depths
of
hidden
Treasure
,
which
they
cannot
comprehend
.
In
effect
I
believe
that
nothing
has
been
yet
understood
[
p
](A28890-e19550-b)
p
1
Cor.
1●
.
9
,
10.
in
a
perfect
sense
of
all
the
Holy
Scripture
,
even
till
now
;
and
that
likewise
there
is
nothing
accomplished
but
the
Death
of
Jesus
Christ
.
Nevertheless
[
q
](A28890-e19560-b)
q
●s
.
11.
9.
all
must
be
understood
and
accomplish'd
in
a
perfect
Sense
,
before
the
end
of
the
World
.
God
has
not
said
or
done
any
thing
in
vain
:
He
will
give
to
Men
the
full
understanding
of
all
that
he
has
said
by
his
holy
Prophets
from
the
beginning
of
the
World
;
and
nothing
is
so
hid
but
it
shall
be
discovered
before
the
World
end
.
Why
then
should
they
forbid
to
receive
other
Interpretations
than
those
which
the
holy
Fathers
in
past
times
have
received
?
It
were
better
to
command
to
Pray
continually
[
r
](A28890-e19570-b)
r
Eph.
1.
17.
18.
for
greater
Light
,
that
we
may
know
the
better
the
Mysteries
of
our
Faith
,
that
we
may
the
better
observe
and
follow
them
;
for
we
can
never
have
so
much
love
for
a
thing
unknown
,
as
for
that
which
we
know
.
I
said
to
her
,
that
this
Oath
was
not
ordained
to
oppose
directly
the
Holy
Spirit
,
but
rather
to
hinder
every
one
from
Interpreting
the
Scriptures
after
his
own
way
,
from
which
many
Errors
might
proceed
,
if
there
were
not
an
uniform
Belief
among
all
Christians
.
She
replied
,
Truly
Sir
,
you
cannot
cover
these
Evils
,
for
they
are
too
manifest
.
Whether
this
opposition
to
the
Holy
Spirit
be
made
directly
or
indirectly
,
it
is
always
evil
.
They
may
indeed
perswade
the
People
to
believe
that
the
Holy
Fathers
had
more
light
for
understanding
the
Holy
Scriptures
,
than
Laick
Persons
,
taken
up
about
the
Affairs
of
the
World
:
But
to
oblige
Priests
to
take
Oaths
not
to
receive
any
other
Interpretations
than
those
of
the
ancient
Fathers
,
is
to
make
them
Swear
indirectly
that
they
shall
oppose
the
Holy
Spirit
;
Seeing
they
would
believe
they
falsified
their
Oath
in
receiving
a
new
Light
of
the
Holy
Spirit
,
which
the
Fathers
had
not
received
.
If
new
Light
must
come
before
the
end
of
the
World
,
and
the
Priests
have
sworn
not
to
receive
it
,
Laicks
receiving
it
will
be
yet
less
approved
by
that
which
you
call
the
Church
,
than
the
Priests
,
who
have
the
first
Rank
there
.
To
whom
then
shall
the
Holy
Spirit
address
to
spread
his
Light
upon
the
Earth
?
He
must
of
necessity
bestow
it
on
the
Turks
,
Jews
,
or
Heathens
,
since
those
who
are
called
Christians
will
not
,
or
cannot
receive
it
,
for
fear
of
falsifying
their
Oath
.
And
if
God
reveal
his
Secrets
to
Babes
,
[
s
](A28890-e19620-b)
s
Mat
ii
.
25.
as
he
ordinarily
does
;
who
among
the
Christians
would
receive
this
Revelation
?
The
particular
Priests
could
not
do
it
because
of
their
Oath
;
and
if
they
would
present
it
to
what
is
called
the
Body
of
the
Church
,
They
would
examin
whether
the
ancient
Fathers
have
said
the
same
things
,
which
if
they
did
not
find
,
they
would
reject
it
as
a
Heresie
,
since
their
resolution
is
not
to
receive
any
thing
,
but
what
the
ancient
Fathers
have
said
.
If
the
Church
were
that
which
Jesus
Christ
brought
from
Heaven
,
it
would
be
always
uniform
,
and
guided
by
the
same
Holy
Spirit
.
There
would
be
no
need
to
fear
that
every
one
would
Interpret
the
Holy
Scriptures
after
his
own
way
,
for
there
could
not
be
but
one
and
the
same
Belief
:
For
all
would
be
Saints
,
and
capable
of
Interpreting
the
Scriptures
;
yea
,
[
t
](A28890-e19650-b)
t
Joel
2
28
,
29.
even
of
Prophecying
,
according
as
God
,
who
is
free
,
should
grant
Light
to
every
one
;
tho
Men
would
indeed
Captivate
and
limit
him
by
their
new
Laws
.
The
Twenty
sixth
Conference
.
How
and
wherefore
the
Holy
Scripture
has
not
been
understood
in
a
perfect
Sense
,
as
yet
in
any
thing
;
which
is
shewn
by
new
Explications
,
touching
the
Creation
of
Man
,
his
Fall
,
the
Coming
of
Jesus
Christ
in
Disgrace
,
and
his
coming
in
Glory
upon
Earth
,
to
reign
there
for
ever
.
Of
the
Glorification
of
the
Creatures
,
both
Animate
and
Inanimate
;
and
what
makes
Paradise
and
Hell
;
and
that
universal
Plagues
and
Rods
shall
preceed
all
these
things
.
HAving
remarked
that
she
spake
so
often
of
the
Holy
Scriptures
,
which
she
said
had
not
been
understood
hitherto
in
their
perfect
Sense
;
I
asked
her
how
she
could
speak
of
them
,
since
she
had
told
me
that
for
a
long
time
past
she
had
not
read
them
,
nor
made
use
of
any
Books
;
and
from
whence
could
she
know
that
they
were
not
understood
in
their
perfect
Sense
.
She
said
,
Sir
,
I
will
tell
you
,
trusting
in
your
Secrecy
,
that
God
hath
given
me
the
understanding
of
all
the
Holy
Scripture
,
without
having
read
it
;
and
when
by
chance
,
or
casually
I
hear
Sermons
or
other
Conferences
to
Explain
it
,
I
perceive
plainly
that
they
do
not
speak
of
it
in
its
perfect
Sense
.
Sometimes
they
explain
something
in
part
,
and
at
other
times
in
a
sense
altogether
contrary
,
or
ill
applied
,
for
what
they
say
is
repugnant
to
what
I
know
in
my
Intercourse
;
and
the
Spirit
of
God
cannot
have
contrary
Senses
;
either
the
one
or
the
other
must
be
deceived
.
As
for
me
,
I
think
my
Sentiment
is
immediately
given
to
me
from
God
,
because
I
never
studied
nor
learned
any
thing
from
Men
;
and
this
likewise
cannot
come
from
my
Imagination
,
because
I
never
give
way
to
Speculation
,
and
desire
not
to
know
nor
learn
any
thing
;
for
I
stop
my
Ears
to
all
that
they
would
teach
me
,
fearing
lest
there
should
remain
in
my
Understanding
any
Idea's
of
the
Things
which
I
had
read
or
heard
,
which
would
mingle
themselves
with
the
Light
which
God
gives
me
.
I
would
be
very
presumptuous
to
believe
that
these
so
clear
Interpretations
come
from
my self
.
I
said
to
her
,
That
I
remember
she
had
divers
times
cited
some
Passages
of
Scripture
,
and
even
referr'd
to
the
Chapter
of
the
Text
,
as
speaking
of
the
last
Times
,
in
the
24th
Chapter
of
S.
Matthew
,
entreating
me
to
read
it
:
asking
her
,
How
she
could
know
this
?
She
said
to
me
:
Sir
,
I
have
read
sometimes
transiently
the
New
Testament
,
having
obtain'd
Permission
of
a
certain
Bishop
:
But
as
soon
as
I
began
to
read
I
perceiv'd
in
what
I
read
,
all
my
Sentiments
explain'd
,
so
that
if
I
were
to
write
the
Sentiments
which
I
carry
within
me
,
I
should
compose
a
Book
like
that
of
the
New
Testament
:
so
much
do
I
find
them
altogether
conformable
.
And
it
seeming
to
me
that
it
would
be
useless
to
read
what
I
did
so
sensibly
possess
,
I
left
off
to
read
,
except
where
there
was
occasion
to
speak
of
the
Gospel
,
or
any
other
thing
contain'd
in
the
said
Testament
,
I
was
then
well
pleas'd
to
cite
it
,
that
by
this
mean
,
my
Saying
might
be
more
authoriz'd
by
the
Holy
Scripture
,
than
by
my
simple
Word
:
tho'
it
be
altogether
conformable
thereunto
.
And
that
24th
Chapter
of
S.
Matthew
,
is
so
much
the
more
in
my
Heart
that
I
see
it
treats
of
the
Time
in
which
we
are
fallen
at
present
.
I
wish
all
the
World
would
read
it
,
that
they
might
apprehend
the
more
the
Danger
in
which
we
live
,
without
perceiving
it
.
I
said
to
her
;
I
had
read
that
Chapter
divers
Times
,
and
,
nevertheless
did
not
comprehend
that
it
spoke
of
this
present
Time
:
entreating
she
would
explain
it
to
me
.
She
said
:
Sir
,
I
will
do
it
,
by
the
Grace
of
God
:
But
I
must
have
Time
to
rest
:
Let
us
still
go
on
our
Way
;
and
how
soon
I
shall
stop
,
I
will
give
you
that
Explication
in
Writing
.
[
*
](A28890-e19840-b)
*
See
this
Explication
in
the
last
Letter
of
the
First
Part
,
of
La
Numiere
n●●
en
Tenebres
.
Give
me
only
the
Text
,
and
I
believe
you
will
receive
great
Light
from
it
.
You
may
also
confront
it
with
the
Explications
which
the
Holy
Fathers
have
made
of
it
.
You
will
see
which
of
all
will
have
the
most
perfect
Sense
.
That
will
be
a
small
Sample
;
which
will
shew
what
the
whole
Piece
will
be
.
For
it
seems
to
me
,
that
I
will
be
oblig'd
one
Day
to
explain
all
the
Holy
Scripture
in
general
;
but
for
this
end
I
will
need
to
keep
my self
without
the
Reach
of
the
Roman
Church
,
because
by
speaking
the
Truth
of
it
,
I
will
be
liable
to
their
Reproof
.
Truth
does
alway
shock
Lying
,
as
Righteousness
does
Unrighteousness
:
I
know
I
cannot
but
speak
the
Truth
,
and
also
that
they
who
do
not
follow
it
,
do
resist
it
.
For
this
cause
they
kill'd
the
Holy
Prophets
and
Jesus
Christ
himself
,
because
they
bear
Witness
to
the
Truth
.
I
can
expect
no
less
Recompence
from
Christians
now
;
for
they
being
without
the
Truth
will
strongly
resist
it
;
and
practising
Unrighteousness
,
they
will
not
suffer
Righteousness
in
their
presence
;
because
it
would
reprove
them
:
I
can
very
well
hold
my
Peace
,
as
I
have
done
for
so
many
Years
by-gone
:
But
when
God
shall
will
that
I
speak
,
I
will
cry
to
all
the
World
,
[
t
](A28890-e19870-b)
t
Matth.
10.
27
,
28.
without
fearing
those
who
can
but
kill
the
Body
.
Death
would
be
agreeable
to
me
,
if
with
it
I
could
enlighten
my
Christian
Brethren
,
and
draw
them
out
of
Error
.
I
said
to
her
:
That
the
Church
did
not
put
to
death
the
Holy
Fathers
,
who
had
explain'd
the
Holy
Scriptures
:
But
,
on
the
contrary
,
had
honour'd
and
esteem'd
them
:
That
neither
ought
she
to
be
afraid
of
being
ill
treated
by
them
:
but
rather
receiv'd
and
approved
in
explaining
the
Scriptures
.
She
said
to
me
:
Sir
,
You
would
always
excuse
this
Church
,
because
you
have
espous'd
her
,
as
I
have
also
done
.
It
proceeds
from
this
,
that
you
do
not
yet
distinguish
what
the
true
Church
is
,
tho'
I
have
so
often
spoke
to
you
of
it
.
The
Church
,
in
a
perfect
and
defin'd
Sense
,
is
no
other
thing
but
the
Souls
[
u
](A28890-e19930-b)
u
Joh.
17.
19
-
,
26.
which
are
united
in
Heart
and
Will
wholly
unto
God
.
These
are
his
only
Spouses
.
He
never
had
any
others
,
no
more
under
the
Old
Testament
than
the
New
,
yea
from
the
Beginning
of
the
World
,
and
will
never
have
,
even
to
the
End
,
yea
throughout
all
Eternity
.
Nothing
can
be
the
Church
,
but
that
which
is
united
wholly
unto
God
:
No
more
than
a
Woman
can
be
a
Man's
Spouse
,
if
she
be
not
united
to
him
.
For
if
she
joyn
herself
to
another
she
is
an
Adultress
;
the
same
is
it
,
without
Comparison
,
in
the
Alliance
which
God
makes
with
Souls
.
If
[
x
](A28890-e19940-b)
x
Hos.
2.
2.
they
withdraw
from
him
,
and
joyn
themselves
to
any
other
thing
,
they
are
Adultresses
,
and
worthy
of
being
divorc'd
.
If
God
permit
a
Man
to
forsake
his
Wife
for
Whoredom
,
wherefore
should
not
this
Law
be
observ'd
by
himself
?
If
Rome
,
with
its
College
,
does
remain
united
to
God
in
the
Spirit
of
Truth
,
she
is
the
Church
,
and
his
Spouse
:
But
if
she
be
separated
from
that
Truth
and
Righteousness
,
she
is
no
more
but
a
Civil
and
Political
Assembly
.
Make
always
this
Distinction
,
Sir
,
or
otherwise
you
will
be
deceiv'd
,
taking
Falshood
for
Truth
.
If
there
were
a
thousand
Popes
,
with
as
many
Counsellors
,
assembled
,
and
if
they
did
not
possess
the
Spirit
of
God
,
they
are
not
the
Church
;
but
if
a
simple
Woman
,
that
spins
on
a
Distaff
,
do
possess
the
Spirit
of
God
,
she
is
the
Church
.
The
Holy
Fathers
were
not
ill
treated
by
Rome
,
in
expounding
the
Holy
Scriptures
,
because
there
were
yet
perhaps
in
their
Time
,
in
those
Assemblies
,
some
Souls
,
which
were
Churches
,
and
who
,
by
confequence
,
did
defend
the
Truth
:
But
at
present
this
Support
is
not
to
be
expected
,
but
rather
mortal
Persecutions
.
An
evil
thing
,
Sir
,
ought
not
to
be
maintain'd
blindly
,
as
if
it
were
good
:
Therefore
God
has
given
you
a
good
Judgment
to
make
this
Distinction
;
for
if
you
continue
always
fix'd
in
the
Resolution
,
to
take
this
outward
Body
of
the
Roman
Church
for
the
Holy
Church
,
it
is
in
vain
for
me
to
discover
to
you
her
Evil
and
the
Infidelity
she
has
committed
toward
her
lawful
Husband
.
You
would
do
as
he
who
would
permit
his
Wife
to
play
the
Adultress
,
in
dissembling
it
without
being
desirous
to
know
or
discover
it
.
The
Sin
is
as
great
to
tolerate
it
,
as
to
do
it
.
If
God
permit
me
to
speak
the
Truth
openly
to
that
Church
which
you
esteem
,
you
would
see
with
Regret
how
ill
she
would
treat
me
,
you
could
not
deliver
me
from
the
Peril
,
to
which
your
pious
Belief
would
expose
me
.
I
said
to
her
:
That
for
the
Exposition
of
the
Holy
Scriptures
she
needed
offend
no
Body
:
That
this
was
but
what
God
had
declar'd
unto
us
:
That
every
one
ought
to
desire
to
have
still
a
more
clear
Vnderstanding
of
them
,
yea
even
the
Wicked
themselves
,
that
this
ought
not
to
displease
them
.
I
entreated
her
to
write
boldly
.
She
said
:
When
you
shall
read
,
Sir
,
the
24th
Chapter
,
which
I
have
promised
you
,
it
may
be
,
you
will
change
your
Opinion
;
for
the
Word
of
God
[
y
](A28890-e20040-b)
y
Heb.
4.
12.
is
like
to
a
two-edged
Sword
.
Truth
cuts
all
that
it
meets
with
,
in
Opposition
to
it
:
So
that
without
respecting
any
Body
,
we
cut
all
sorts
of
Errors
and
Lies
,
in
following
only
the
streight
Truth
blindly
;
and
without
knowing
it
we
do
often
wound
those
of
whom
we
are
not
thinking
.
If
the
Word
of
God
were
well
explain'd
,
it
would
offend
all
the
Persons
that
live
now
in
the
World
,
yea
those
who
are
esteem'd
Holy
and
Perfect
.
For
as
we
do
not
see
so
many
little
Atoms
flying
in
the
Air
when
the
Sun
does
not
shine
brightly
,
as
we
do
when
he
spreads
his
Beams
clearly
;
even
so
the
Souls
which
are
full
of
Sins
and
Imperfections
,
[
z
](A28890-e20050-b)
z
Rom
7.
9.
do
not
perceive
them
so
long
as
the
clear
Understanding
of
true
Perfection
is
not
given
them
.
They
believe
that
they
are
very
clean
;
but
so
soon
as
this
Divine
Light
shall
give
its
Rays
,
every
one
will
see
evidently
that
he
is
deceiv'd
,
that
he
has
no
Righteousness
,
and
that
he
is
no
true
Christian
.
Therefore
the
Devil
will
hinder
,
as
much
as
he
can
,
this
Light
from
being
discover'd
,
and
will
oppose
himself
thereunto
,
even
by
those
that
have
most
Authority
;
that
very
few
may
perceive
their
Blindness
:
For
if
these
Explications
were
maturely
consider'd
by
every
one
,
all
the
World
would
be
converted
,
for
there
is
nothing
more
charming
than
to
consider
that
which
God
has
done
for
Man
from
his
Creation
,
and
continued
even
till
now
,
which
is
nothing
but
a
continued
Course
of
Benefits
,
all
corresponding
to
one
another
,
always
in
great
Perfection
.
The
Creation
,
the
Law
of
Moses
,
the
Prophets
,
the
Gospels
,
are
all
the
same
thing
,
by
an
excellent
Harmony
.
I
ask'd
her
;
Whether
the
Ancient
Fathers
had
not
discover'd
these
things
aright
,
and
if
they
had
not
declar'd
this
to
the
World
by
so
many
Expositions
and
Books
which
they
had
written
?
She
said
:
Sir
,
It
was
not
necessary
that
the
Ancient
Fathers
should
have
the
Understanding
of
all
things
:
It
was
enough
that
they
understood
that
which
Men
had
need
of
then
;
but
since
we
draw
near
to
the
Fulness
of
time
,
it
is
expedient
for
Men
now
,
that
they
learn
that
which
must
fall
out
in
their
Time
.
Therefore
God
now
reveals
the
Secrets
which
he
would
then
have
to
be
kept
hid
.
When
the
Apostles
ask'd
Jesus
Christ
,
when
these
things
,
which
Jesus
Christ
had
told
them
,
should
come
to
pass
?
He
answer'd
them
,
That
[
a
](A28890-e20120-b)
a
Act.
1.
6
,
7.
it
was
not
for
them
to
know
the
Times
,
which
the
Father
had
in
his
own
power
:
To
shew
,
that
unseasonable
Light
ought
not
to
be
desir'd
;
and
that
to
him
alone
appertains
the
knowing
the
Time
and
the
Hour
of
all
things
.
Thus
he
thought
fit
to
reserve
the
Understanding
of
the
Scriptures
,
till
the
[
b
](A28890-e20140-b)
b
Jer.
30.
24.
Dan.
12.
9.
Rev.
10.
4.
necessary
time
,
which
is
at
present
.
The
Holy
Fathers
could
not
know
then
what
he
would
reserve
till
now
;
and
all
that
they
declar'd
of
it
by
so
many
Expositions
and
Books
,
was
but
what
they
could
know
by
Divine
Light
,
joyn'd
to
their
own
Conceptions
,
which
were
not
always
guided
by
the
Holy
Spirit
:
For
their
Studies
and
proper
Sentiments
often
hindred
this
Knowledge
,
and
serv'd
for
Clouds
to
that
Divine
Sun
,
who
could
not
dilate
his
Beams
fully
upon
their
Souls
,
because
they
were
not
entirely
free
and
disingag'd
from
their
own
Idea's
and
Preoccupations
.
It
is
true
,
they
said
many
things
useful
for
that
Time
,
but
not
sufficient
enough
to
enlighten
those
of
the
present
Time
.
All
now
must
be
known
as
it
is
.
The
Prophets
have
indeed
declar'd
all
that
must
come
to
pass
,
even
to
the
End
of
the
World
;
but
neither
they
themselves
,
nor
any
others
understood
their
Sayings
;
Jesus
Christ
himself
declar'd
what
they
had
said
,
by
[
d
](A28890-e20180-b)
d
Matth.
13.
34
,
35.
Parables
,
not
being
willing
to
give
the
Understanding
of
them
,
but
only
tell
them
:
That
they
might
adore
the
Marvels
of
God
,
when
they
should
see
the
Things
come
to
pass
,
which
had
been
for
so
long
a
Time
foretold
.
I
ask'd
her
;
If
she
had
received
from
God
those
Discoveries
,
which
have
been
for
so
long
time
hid
from
all
the
World
.
She
said
:
Yes
,
Sir
,
I
may
say
it
with
Confusion
,
That
it
hath
pleased
God
to
communicate
his
Secrets
to
me
,
which
he
had
[
e
](A28890-e20230-b)
e
Matth.
11.
25.
hid
from
the
Wise
and
Great
of
the
Earth
.
If
such
has
been
his
Will
,
who
can
reprove
it
,
or
find
Fault
with
that
which
he
finds
good
?
Is
not
he
the
absolute
Lord
of
all
things
?
That
which
he
wills
,
he
can
do
,
without
Men's
being
able
to
contradict
it
:
[
f
](A28890-e20270-b)
f
Psal.
92.
5
,
6.
of
Joy
to
think
of
it
.
What
Joy
to
see
it
[
g
](A28890-e20280-b)
g
Rev.
19.
7.
brought
to
pass
!
If
you
saw
it
as
I
do
,
Sir
,
you
could
no
longer
love
any
other
thing
,
no
more
than
all
other
Men
:
For
no
Delights
can
be
imagin'd
greater
than
those
which
Jesus
Christ
[
h
](A28890-e20290-b)
h
Is.
64.
4.
1
Cor.
2.
9.
has
promised
to
Men
,
to
Live
,
to
Converse
[
i
](A28890-e20300-b)
i
Rev.
20.
4.
21.
3.
and
to
reign
among
them
,
Visibly
and
Bodily
upon
Earth
.
This
is
a
thing
which
ravishes
my
Soul
with
Joy
and
Contentment
.
You
need
not
be
astonish'd
that
I
take
no
more
Pleasure
in
earthly
things
,
since
these
heavenly
ones
do
take
me
up
entirely
.
I
heard
all
these
things
with
Admiration
,
not
knowing
what
to
answer
,
but
to
entreat
her
that
she
would
explain
herself
a
little
more
upon
this
Subject
.
She
said
;
Consider
,
Sir
,
God
created
Man
to
[
l
](A28890-e20350-b)
l
Prov.
8
21.
take
his
Delight
with
him
.
For
this
End
he
made
him
after
his
own
Image
and
Likeness
,
because
there
can
be
nothing
more
delightful
than
to
rejoyce
[
m
](A28890-e20370-b)
m
Cant
4.
10.
with
ones
like
.
Therefore
he
made
Man
[
n
](A28890-e20380-b)
n
Wisd.
2.
23.
with
a
Divine
and
Immortal
Soul
,
like
to
himself
.
He
made
him
Good
,
Righteous
and
Powerful
,
in
nothing
different
from
himself
,
but
in
this
,
that
he
must
depend
upon
God
,
as
his
Creator
,
whereas
God
has
a
Sovereign
Independency
,
without
Origine
or
Beginning
,
and
Man
receiv'd
Being
at
a
certain
Time
,
produc'd
by
the
Goodness
and
Power
of
God
;
whom
he
ought
always
to
acknowledge
and
obey
.
But
instead
of
doing
this
,
he
slighted
this
Dependence
,
desiring
to
stand
by
himself
,
and
,
as
God
,
to
know
all
things
;
Which
destroyed
and
ruin'd
him
;
for
no
sooner
did
he
conceive
the
Desire
of
knowing
Good
and
Evil
[
o
](A28890-e20390-b)
o
Gen.
3.
6.
,
and
of
equalling
himself
unto
God
,
eating
the
Apple
which
God
had
forbidden
him
,
for
an
outward
Mark
of
his
Ambition
,
but
he
presently
perceived
the
Misery
into
which
he
had
reduc'd
himself
,
finding
himself
stript
of
all
the
Graces
and
Prerogatives
into
which
God
had
so
freely
plac'd
him
;
and
fell
into
Derision
with
God
,
because
of
his
Arrogance
.
Notwithstanding
of
this
,
God
does
not
change
,
and
will
never
change
his
Designs
[
p
](A28890-e20400-b)
p
Is.
4●
.
10.
.
He
desires
to
take
his
Delight
with
Men
:
For
he
created
them
for
no
other
End
.
Therefore
he
will
not
destroy
or
annihilate
them
,
as
they
merited
;
but
makes
[
q
](A28890-e20410-b)
q
Wisd.
12.
2.
them
only
know
the
Fault
which
they
had
committed
,
in
desiring
to
shake
off
their
Dependence
upon
him
;
and
he
gives
them
a
certain
time
to
do
Penitence
for
this
Fault
,
to
the
end
that
this
(
Penitence
)
being
finish'd
,
he
may
receive
them
again
into
his
Favour
,
and
give
them
the
first
Robe
of
Innocence
,
with
the
same
Goodness
and
Power
wherein
he
created
them
,
that
throughout
all
Eternity
he
might
accomplish
his
first
Designs
,
which
are
to
take
his
Delight
with
Men.
This
Time
of
Penitence
is
this
short
Life
,
wherein
we
breath
at
present
,
which
is
the
Exile
into
which
we
were
banish'd
from
Paradice
,
which
was
the
Presence
of
God
,
that
Adam
enjoy'd
before
his
Sin
,
for
he
then
communicated
himself
to
him
as
a
Friend
unto
his
Friend
.
This
makes
Paradise
,
there
being
no
other
Place
[
r
](A28890-e20450-b)
r
Psal.
73.
2●
▪
26.
that
can
make
it
but
this
Presence
of
God
;
this
alone
is
the
Paradise
of
Delights
▪
For
tho'
indeed
Adam
had
remain'd
in
the
earthly
Paradise
,
in
which
he
was
,
he
had
continued
as
miserable
as
on
the
Earth
which
we
possess
at
present
,
after
having
quit
the
Conversation
of
God
▪
through
his
own
Fault
,
because
nothing
can
be
Paradise
but
this
Divine
Canversation
.
And
if
Adam
had
remain'd
in
this
Earthly
Paradise
after
his
Sin
,
he
had
been
even
much
more
miserable
than
we
are
in
this
strange
Land
:
Because
he
might
have
eaten
of
the
Tree
of
Life
[
s
](A28890-e20500-b)
s
Gen.
3.
22.
that
he
should
not
die
,
and
consequently
have
continued
always
miserable
without
ever
finishing
his
Penance
,
which
the
goodness
of
God
foreseeing
,
he
banish'd
him
out
of
it
,
that
his
Penance
might
be
only
temporal
and
passing
.
In
this
he
has
shewn
us
great
Mercy
:
For
as
soon
as
we
shall
have
finish'd
this
short
Penance
which
he
has
enjoyn'd
us
[
t
](A28890-e20510-b)
t
Rev.
21.
7.
we
shall
return
into
the
same
Conversation
with
God
that
Adam
had
before
his
Sin
,
and
even
more
familiar
,
since
God
is
become
Man-like
to
us
;
and
then
our
Souls
only
were
like
to
him
.
It
is
a
more
perfect
and
accomplish'd
Conversation
of
Body
and
Soul
than
that
of
the
Soul
only
.
But
because
God
will
give
in
the
End
an
accomplishment
to
all
things
,
in
an
altogether
perfect
Sense
,
he
would
have
taken
Human
Flesh
,
that
he
might
converse
with
us
perfectly
,
even
tho'
Adam
had
never
sinn'd
;
and
tho'
there
had
not
been
any
need
of
redeeming
us
by
his
Death
.
God
is
not
become
Man
,
to
suffer
or
to
die
,
but
to
converse
with
us
and
reign
in
us
visibly
and
sensibly
upon
Earth
▪
[
u
](A28890-e20540-b)
u
Ps.
95
,
&
96
▪
&
9●
.
Rev.
5.
10.
Rev.
21.
1.
which
will
be
made
the
Paradise
of
the
Delights
of
God
with
Men.
I
ask'd
her
;
If
it
was
not
needful
that
God
should
become
Man
,
to
redeem
us
,
since
we
were
all
lost
by
Sin
?
She
said
:
No
,
Sir
,
God
is
not
subject
to
any
thing
[
x
](A28890-e20640-b)
x
Acts
17.
24.
and
has
no
necessity
.
He
had
no
need
to
become
Man
,
to
redeem
us
.
He
might
with
a
Word
have
render'd
us
the
first
Grace
;
seeing
that
with
the
same
Word
he
had
created
the
whole
World
.
He
could
have
created
a
thousand
Adams
,
and
a
thousand
earthly
Paradises
with
the
same
Perfection
in
which
he
had
created
the
first
of
nothing
,
whom
he
might
justly
have
let
perish
eternally
,
instead
of
becoming
Man
to
redeem
them
:
But
he
could
not
take
his
Delight
with
Men
,
perfectly
,
unless
he
made
himself
Man
,
like
to
them
.
If
Man
had
been
like
to
God
,
and
as
if
he
had
never
offended
him
.
He
will
speak
with
God
,
[
z
](A28890-e20690-b)
z
1
Cor.
13
12.
Face
to
Face
,
by
his
Humanity
,
which
will
be
rendred
immortal
[
a
](A28890-e20700-b)
a
Job
19.
25
,
26
,
27.
as
well
as
that
of
Jesus
Christ
,
that
they
may
delight
themselves
perfectly
together
upon
Earth
,
which
will
then
be
rendred
Paradise
,
by
the
lovely
Presence
of
God
,
who
for
these
Ends
became
Man
;
not
that
he
might
suffer
or
die
;
which
he
would
needs
do
by
accident
for
the
Instruction
of
Men
and
their
Relief
.
I
said
unto
her
;
That
this
had
never
been
understood
after
this
manner
,
and
that
many
Fathers
had
call'd
the
fall
of
Adam
happy
,
which
had
caus'd
the
Incarnation
of
the
Son
of
God
,
without
which
Fall
God
would
not
have
become
Man
.
She
said
:
Sir
,
This
is
very
ill
understood
.
The
Fault
of
Adam
ought
rather
to
be
call'd
very
unhappy
,
which
has
caus'd
the
Sufferings
and
the
Death
of
Jesus
Christ
,
who
would
assuredly
have
become
Man
,
not
suffering
,
but
reigning
;
not
despis'd
,
but
honour'd
by
every
one
;
not
poor
and
vile
,
but
in
Riches
and
in
Glory
;
not
in
Reproach
,
but
ador'd
by
all
Men
living
;
He
would
have
become
Man
,
to
reign
,
not
to
suffer
,
for
if
the
design'd
End
of
his
Incarnation
had
been
Suffering
and
Death
,
the
Fathers
of
the
Antient
Law
would
not
have
had
Ground
to
have
so
much
desir'd
and
aspir'd
after
that
happy
Day
,
that
they
might
see
with
their
Eyes
God
made
Man
,
who
should
deliver
them
from
their
Captivity
.
Could
they
Desire
their
Deliverance
at
so
dear
a
Price
as
the
Passion
and
the
Death
of
Jesus
Christ
?
They
would
have
had
a
pure
Self-love
in
regarding
only
their
own
Deliverance
,
and
not
the
Glory
of
God
,
which
could
not
be
met
with
in
the
Reproaches
,
Affronts
,
Pains
and
Death
of
Jesus
Christ
,
which
are
all
things
repugnant
to
his
Glory
,
who
could
not
be
honour'd
by
being
hang'd
between
two
Malefactors
.
So
many
Holy
Prophets
,
who
have
foretold
the
Coming
of
Jesus
in
the
Flesh
,
did
not
speak
of
his
Coming
to
suffer
,
but
of
his
Coming
in
Glory
.
When
David
[
b
](A28890-e20780-b)
b
Psal.
9●
▪
9●
,
97.
148
,
149
,
50.
invites
all
Creatures
to
praise
the
Lord
,
he
does
not
speak
but
of
the
Time
that
he
must
reign
upon
Earth
:
For
he
says
;
Heavens
,
Waters
,
Earth
,
and
all
Creatures
bless
the
Lord
.
Nothing
of
all
this
has
blest
him
in
his
first
Coming
in
the
City
of
Bethlehem
:
For
even
Men
themselves
did
then
reject
and
pursue
him
to
put
him
to
Death
:
As
King
Herod
search'd
for
him
,
a
little
after
his
Nativity
.
If
the
Angels
did
sing
then
[
c
](A28890-e20850-b)
c
Iuke
2.
14.
Glory
to
God
in
the
highest
,
and
on
Earth
Peace
,
to
Men
of
Good
Will
:
This
could
not
be
but
by
a
Prophetick
Spirit
,
in
regarding
his
Glorious
Coming
,
which
will
glorifie
God
,
and
will
give
universal
Peace
to
all
Men
of
Good
Will
,
who
shall
then
be
upon
Earth
;
seeing
that
at
his
Birth
,
as
since
,
Men
of
Good
Will
have
never
been
in
Peace
,
but
pursued
and
persecuted
;
yea
,
even
Jesus
Christ
himself
.
And
how
should
God
have
been
glorified
by
this
Birth
,
seeing
that
he
has
been
the
more
blasphemed
by
Men.
I
entreated
her
to
tell
me
,
for
what
Reason
Jesus
Christ
became
a
Suffering
Man
,
since
he
could
have
redeem'd
us
without
Suffering
or
becoming
Man
,
before
the
Time
of
his
glorious
Coming
.
She
said
:
The
[
d
](A28890-e20910-b)
d
Joh.
3.
1●
.
LOVE
,
Sir
,
which
God
bears
unto
Man
,
made
him
take
Human
Flesh
before
his
Coming
in
Glory
,
he
perceiv'd
that
Men
would
stray
always
more
from
him
,
and
altogether
forget
their
Duty
,
so
that
almost
no
Body
would
any
longer
acknowledge
God
.
Atheism
was
almost
through
all
the
World
.
Even
his
own
People
,
which
were
the
Jews
,
had
made
his
Law
void
by
their
Traditions
.
Every
one
follow'd
[
e
](A28890-e20920-b)
e
Luke
11.
52.
the
Learned
,
and
were
lost
through
Ignorance
.
To
remedy
which
,
God
became
Man
,
that
he
might
come
and
teach
them
,
and
redress
their
Faults
by
Deeds
more
than
by
Words
.
For
these
Ends
,
therefore
,
he
takes
a
Human
Body
,
like
to
us
,
to
the
End
he
might
walk
first
in
the
Life
,
which
he
would
point
out
unto
us
;
and
perceiving
that
Men
were
undone
by
the
Wealth
and
Honours
of
the
World
,
he
takes
a
poor
Mother
,
who
was
so
despis'd
and
abandon'd
,
that
she
was
oblig'd
to
bring
him
forth
in
a
Stable
,
with
all
the
Inconvenience
that
Poverty
brings
along
with
it
.
And
to
make
appear
to
Men
that
Prosperities
,
the
Friendships
and
Caresses
of
Men
did
serve
for
Hindrances
of
Conversation
with
God
,
he
leaves
his
Country
to
go
into
Aegypt
,
out
of
all
Acquaintance
,
being
oblig'd
to
this
by
the
Pursuits
and
Persecutions
of
Herod
.
He
[
f
](A28890-e20950-b)
f
Matth.
6.
3.
labours
for
gaining
his
Bread
,
that
Men
might
willingly
labour
for
accomplishing
their
Penitence
.
At
length
he
begins
to
teach
by
Word
,
and
to
shew
to
Men
wherein
they
were
wanting
,
that
they
might
attain
to
Salvation
.
He
explains
to
them
wherein
the
Law
of
God
consists
,
and
gives
them
the
Evangelical
Counsels
for
observing
it
aright
.
He
is
despis'd
and
rejected
by
the
Great
Men
of
this
World
.
He
is
also
Reproach'd
,
Buffeted
,
held
for
a
Wicked
One
:
To
shew
that
the
Praises
of
Men
are
not
to
be
sought
for
,
but
their
Reproaches
rather
to
be
endur'd
for
the
Love
of
God
.
At
last
he
is
put
to
Death
for
the
Truth
,
enduring
all
with
Patience
:
To
teach
us
to
suffer
patiently
,
even
to
Death
.
And
all
that
he
has
endur'd
has
been
[
g
](A28890-e20960-b)
g
1
Pet.
2.
21.
to
give
us
an
Example
.
I
ask'd
her
;
In
case
Men
had
not
come
to
so
great
Extremity
of
Evil
,
whether
she
believ'd
that
Jesus
Christ
would
have
come
so
soon
to
take
Human
Flesh
?
She
Replied
:
No
,
Sir
,
he
would
not
have
come
till
the
end
of
the
World
to
judge
and
condemn
Men
,
in
abolishing
Evil
:
He
would
have
come
in
the
glory
of
all
his
Majesty
,
with
all
his
Angels
;
not
in
Contempt
and
Sufferings
:
He
would
have
come
to
Reign
,
not
to
undergo
an
infamous
Death
.
If
you
read
attentively
the
Prophets
,
Sir
,
you
will
find
that
they
speak
far
more
of
this
coming
in
Glory
,
than
of
that
in
Reproach
:
For
the
coming
of
Jesus
Christ
in
Glory
,
is
as
it
were
THE
SUM
OF
THE
DESIGNS
WHICH
GOD
HAS
OVER
MEN
:
And
the
coming
in
Reproach
,
is
as
it
were
the
Accident
of
the
said
Designs
.
Therefore
there
will
be
much
more
spoken
of
through
all
the
Holy
Scriptures
.
Read
Sir
,
attentively
all
the
said
Scriptures
from
the
creation
of
the
World
,
you
will
find
that
they
all
will
aim
at
this
Kingdom
of
Jesus
Christ
on
Earth
with
Men
,
for
this
is
the
end
of
their
Creation
.
God
can
never
reign
fully
in
Men
until
the
time
of
this
coming
in
Glory
;
because
that
they
living
yet
in
the
liberty
of
doing
evil
,
do
not
yet
give
full
possession
to
God
to
reign
in
their
Souls
;
for
very
often
,
or
at
least
by
accident
,
Sins
do
rule
there
:
Which
we
have
seen
in
the
greatest
Saints
of
the
World
.
A
David
,
a
Solomon
,
all
the
Apostles
and
Disciples
of
Jesus
Christ
,
yea
,
all
those
who
have
since
been
esteemed
Saints
,
have
all
in
general
fallen
into
Trespasses
,
and
have
strayed
from
God
for
some
time
:
By
which
he
could
not
find
in
them
his
perfect
reign
,
as
he
will
do
after
his
glorious
Coming
:
For
then
all
will
be
[
h
](A28890-e21040-b)
h
1
Cor.
15.
28.
Deify'd
,
Bodies
as
well
as
Souls
:
And
there
will
be
an
end
of
all
Evil.
God
will
then
have
his
full
dominion
over
all
Flesh
;
which
has
never
been
:
For
the
most
part
of
Men
in
all
times
have
Blasphemed
and
Despised
him
,
tho
all
were
created
by
him
to
love
him
and
to
adore
him
.
They
have
yielded
their
honour
and
love
to
the
Creatures
instead
of
the
Creator
.
Is
it
not
fit
,
Sir
,
that
these
things
be
one
day
repaired
,
and
that
God
be
worshipped
in
Spirit
and
in
Truth
,
by
his
Creatures
?
[
i
](A28890-e21050-b)
i
Mal.
1.
16.
I
said
to
her
,
That
assuredly
God
would
after
that
manner
be
adored
in
Heaven
;
but
that
I
could
not
comprehend
how
he
could
be
so
here
upon
Earth
.
She
said
:
I
perceive
,
Sir
,
that
you
take
for
Heaven
and
Paradise
,
some
precise
place
,
or
some
particular
part
which
ferves
for
a
Residence
to
God
:
And
for
my
part
I
cannot
believe
that
there
is
any
thing
capable
of
containing
God
,
for
he
is
greater
than
all
things
,
and
cannot
be
contain'd
by
any
thing
less
than
himself
.
The
Heaven
is
but
his
Creature
,
which
we
say
is
on
high
,
and
God
has
neither
high
nor
low
,
for
he
contains
all
.
Heaven
and
Paradise
is
always
in
him
,
for
there
can
be
no
other
but
his
Presence
;
and
he
who
is
in
his
Presence
is
in
Heaven
and
Paradise
.
For
my
part
,
I
know
no
other
.
They
tell
us
many
imaginary
things
of
God
and
of
Paradise
,
which
have
very
little
relation
to
what
they
are
.
It
seems
God
is
like
an
earthly
King
,
who
is
lodged
in
some
Palace
of
Wood
or
Stone
:
These
are
all
Speculations
of
Men
,
as
earthly
,
as
their
Affections
:
For
God
cannot
have
any
fixt
place
for
his
Residence
,
seeing
he
comprehends
all
things
.
When
I
say
that
God
will
be
upon
Earth
reigning
with
Men
,
the
Earth
will
then
be
Paradise
;
for
in
all
Places
where
he
is
,
there
is
always
Paradise
.
If
God
were
in
Hell
,
Hell
would
then
be
Paradise
,
there
being
no
other
but
the
presence
of
God
.
That
makes
in
all
places
where
it
is
,
Heaven
and
Paradise
.
When
this
presence
is
in
our
Soul
,
our
Soul
is
Heaven
.
How
,
can
you
not
comprehend
,
Sir
,
that
God
could
be
truly
adored
in
Spirit
and
in
Truth
,
upon
Earth
,
seeing
he
has
so
often
promised
[
l
](A28890-e21100-b)
l
Jer.
32.
40.
to
make
an
Alliance
with
Men
?
Must
not
this
Alliance
be
made
upon
Earth
?
God
being
a
pure
Spirit
,
has
no
need
of
any
Station
;
but
Man
having
a
Body
,
has
need
of
some
Place
to
contain
him
.
The
Earth
was
created
[
m
](A28890-e21120-b)
m
Isa.
45.
18.
for
this
necessity
,
that
it
might
contain
the
Bodies
of
Men.
Why
then
should
not
God
come
upon
Earth
to
dwell
with
them
,
seeing
they
cannot
go
where
God
is
,
in
that
purity
of
Spirit
?
Of
necessity
he
must
either
come
upon
Earth
,
or
indeed
they
could
not
be
entirely
united
together
.
I
asked
her
:
When
Jesus
Christ
shall
come
to
reign
upon
Earth
,
and
to
Allie
himself
with
Men
?
She
said
:
[
m
](A28890-e21170-b)
m
Isa.
45.
18.
As
sooon
as
the
Plagues
shall
have
rooted
out
all
the
Wicked
,
or
the
greatest
part
of
them
;
then
He
will
appear
in
the
Clouds
,
and
all
the
World
shall
see
him
.
You
may
indeed
live
till
then
,
Sir
,
if
God
please
.
For
my
part
,
I
hope
to
see
him
and
to
reign
with
him
Eternally
.
In
this
all
my
hopes
and
my
joy
do
consist
:
For
this
Life
is
too
miserable
to
take
any
contentment
in
it
,
without
the
hope
of
this
time
to
come
.
I
say
,
it
will
be
very
shortly
,
for
I
see
the
Measure
full
,
and
Mens
sins
are
come
to
the
height
:
They
cannot
be
more
numerous
:
And
if
there
were
not
some
small
Veil
of
Human
respect
,
they
would
Murther
,
Rob
,
commit
Adultery
,
and
do
all
sorts
of
Abomination
publickly
,
as
well
as
they
do
them
before
God
.
But
Pride
keeps
these
things
yet
concealed
,
that
they
may
not
be
despised
by
Men
:
And
as
for
what
passeth
only
before
God
,
or
a
few
Persons
,
they
[
o
](A28890-e21210-b)
o
Mat.
24.
1●
.
The
abomination
of
Desolation
is
in
the
Sanctuary
.
Tho
Christians
be
the
People
of
God
,
they
have
denied
his
Faith
,
and
have
abandoned
it
to
become
Idolaters
of
one
another
.
Every
one
has
his
proper
Idol
;
one
worships
his
own
Body
,
another
his
own
Spirit
,
another
his
Learning
,
another
his
Riches
,
another
his
Honours
,
another
his
Children
,
or
other
Creatures
:
In
short
,
none
adore
God
but
[
p
](A28890-e21230-b)
p
Is.
29.
13.
with
their
Lips
.
Is
it
a
wonder
that
the
Judgment
is
near
,
when
we
see
that
all
Men
have
abandoned
their
God
?
Is
it
not
time
that
he
likewise
abandon
them
?
which
he
cannot
do
;
but
according
as
Man
withdraws
himself
from
God
,
by
the
same
consequence
God
is
withdrawn
from
Man
;
for
two
things
cannot
stay
together
when
the
one
withdraws
it self
;
the
one
withdrawing
,
makes
a
separation
as
if
they
both
withdrew
:
So
that
God
is
as
much
remov'd
from
Man
,
as
Man
has
remov'd
himself
from
him
.
And
having
thus
abandoned
God
,
what
can
we
expect
but
universal
Plagues
,
which
our
universal
Evils
have
drawn
down
upon
our
guilty
Heads
?
Which
Plagues
having
purg'd
our
[
q
](A28890-e21260-b)
q
Mat.
3.
12.
Crimes
,
and
burnt
the
Tares
,
the
good
Grain
will
then
be
gathered
into
the
Granary
of
God
,
which
is
the
Kingdom
of
Jesus
Christ
.
I
ask'd
her
:
Whether
this
Kingdom
of
Jesus
Christ
shall
remain
upon
Earth
for
ever
.
She
saith
;
yes
,
Sir
,
It
will
be
Eternal
,
[
r
](A28890-e21320-b)
r
Ps.
72.
17.
Dan.
2.
44.
and
never
end
.
If
you
believe
in
Life
Eternal
,
which
is
an
Article
of
our
Creed
,
you
believe
in
the
Kingdom
of
Jesus
Christ
upon
Earth
.
I
have
also
told
you
,
that
there
is
no
other
Paradise
but
the
Presence
of
God
:
And
whereas
Jesus
Christ
is
God
,
as
my
word
is
me
,
his
Body
must
have
some
Station
,
as
also
all
the
other
Bodies
of
the
blessed
God
,
being
a
pure
Spirit
,
has
no
need
of
any
Station
,
nor
yet
our
Soul
,
which
is
also
a
Spirit
.
A
Spirit
is
through
all
,
and
comprehends
what
is
at
a
distance
,
as
well
as
that
which
is
near
:
As
our
Thoughts
have
no
need
of
a
way
to
go
to
Jerusalem
:
They
go
thither
in
the
twinkling
of
an
eye
,
for
they
do
not
stay
in
any
place
.
Even
so
God
has
no
need
of
Heaven
,
nor
of
Earth
to
stay
in
,
being
a
pure
Spirit
;
nor
yet
our
Souls
,
which
are
in
Paradise
when
they
are
united
unto
God
:
But
our
Body
has
need
of
Heaven
and
Earth
,
and
of
all
the
other
things
which
God
has
created
for
it
;
because
it
is
material
,
it
must
also
stay
upon
material
things
,
suitable
unto
its
nature
.
Therefore
God
has
created
all
this
World
,
with
all
that
is
in
it
,
that
Man
may
have
his
full
delights
as
well
in
his
Body
as
in
his
Soul
:
For
God
makes
nothing
imperfect
;
but
all
his
Works
shall
have
their
compleat
Perfections
:
And
resolving
to
create
Man
a
kind
of
Creature
Spiritual
and
Bodily
both
together
,
he
gives
himself
to
him
for
to
satisfie
his
Soul
,
which
is
a
Spirit
;
he
will
give
him
likewise
all
created
things
to
satisfie
his
Body
:
So
that
the
Soul
shall
take
its
delights
with
God
,
and
the
Body
its
delights
with
Heaven
and
Earth
,
and
all
the
other
Creatures
:
For
God
has
created
them
for
those
ends
,
and
for
no
other
thing
,
that
Man
might
have
his
full
perfect
contentment
of
Body
and
Mind
in
that
Life
Eternal
,
wherein
Jesus
Christ
will
reign
always
in
Body
and
Soul
with
the
Bodies
and
Souls
of
the
Blessed
,
who
shall
be
united
in
Spirit
unto
God
,
and
in
Body
unto
the
Body
of
Jesus
Christ
.
Behold
the
alliance
which
God
promised
unto
Abraham
,
which
he
did
not
see
[
s
](A28890-e21350-b)
s
See
Heb.
ii
.
13.
but
very
far
of
,
and
we
see
it
now
very
near
.
Do
you
not
think
,
Sir
,
that
this
Kingdom
of
Jesus
Christ
must
be
upon
Earth
,
seeing
that
he
has
taken
a
Human
Body
like
unto
ours
?
A
spiritual
thing
cannot
support
but
that
which
is
spiritual
:
But
a
material
must
have
a
stay
agreeable
to
its
Nature
,
which
is
also
material
.
Who
can
or
would
change
that
Excellent
Order
which
God
has
establish'd
in
all
his
Works
so
just
and
so
perfect
,
which
alone
are
worthy
of
Admiration
as
the
Author
is
of
Adoration
?
Can
you
yet
doubt
,
Sir
,
that
Jesus
Christ
shall
reign
upon
Earth
,
seeing
it
is
a
just
and
necessary
thing
?
Would
you
believe
that
God
should
create
all
this
beautiful
World
only
for
this
miserable
Life
of
Penitence
;
and
that
at
the
end
of
it
he
should
abolish
this
great
Work
of
his
Hands
,
or
that
he
should
consume
by
Fire
the
whole
Universe
?
This
would
not
be
a
just
thing
that
he
had
made
all
these
things
only
for
our
Miseries
.
This
would
be
as
much
as
to
say
,
that
God
had
had
little
Wisdom
.
I
was
ravish'd
out
of
my self
,
to
hear
things
so
unheard
of
,
so
admirable
and
so
charming
:
And
that
I
might
understand
a
little
more
,
I
ask'd
her
,
if
the
Earth
and
the
World
would
abide
for
ever
?
She
said
:
Yes
,
Sir
,
the
[
t
](A28890-e21410-b)
t
Eccl.
1.
4.
Baruch
3.
32.
Earth
,
and
all
the
rest
that
God
has
created
will
abide
for
ever
in
the
State
in
which
he
established
them
at
their
Creation
;
For
the
whole
works
of
God
[
u
](A28890-e21420-b)
u
Ps.
138.
8.
Eccl.
16.
31.
are
all
Everlasting
.
Therefore
he
has
created
all
things
with
Seeds
for
to
spring
and
to
engender
Eternally
.
All
which
Generations
must
be
made
for
the
delight
of
Man
,
without
Pain
or
Labour
.
All
things
would
have
brought
forth
their
Kind
according
to
their
Species
in
a
good
and
delightful
manner
.
(x)
The
Sun
would
have
given
his
light
and
heat
in
measure
,
without
any
Excess
;
the
Air
without
Storms
;
the
Sea
without
Tempests
:
The
Fire
could
not
have
burn'd
us
,
nor
the
Water
drowned
us
,
nor
the
Earth
brought
forth
Thorns
,
nor
the
Beasts
bitten
and
poyson'd
us
;
but
all
sort
of
things
would
have
served
us
for
Delight
and
Recreation
.
So
many
little
Beasts
which
are
upon
the
Earth
,
and
in
the
Air
,
which
se●ems
useless
to
us
,
were
created
to
the
end
that
even
the
least
of
our
Senses
might
be
Recreated
.
Even
the
diversity
of
Flies
,
and
many
other
sorts
of
Animals
,
Herbs
,
Trees
and
Flowers
;
all
these
were
created
not
only
for
the
necessities
of
Men
,
but
also
for
their
Delights
.
Which
things
had
nothing
but
Goodness
and
Perfection
,
without
Sharpness
,
Prickings
,
or
Bitings
.
How
much
more
ought
Man
to
be
Good
and
Perfect
,
seeing
all
these
other
things
which
were
subjected
to
him
,
had
so
much
Goodness
and
Perfection
!
You
might
ask
me
,
from
whence
it
comes
that
all
these
Creatures
are
become
Evil
,
seeing
they
were
created
so
good
and
perfect
?
I
will
answer
you
,
That
[
y
](A28890-e21450-b)
y
Rom.
8.
20.
Prov.
8.
31.
the
sin
of
Man
has
caused
all
these
Disorders
,
and
with
Justice
.
For
all
the
Creatures
of
God
ought
to
rise
up
against
Man
,
and
take
vengeance
of
his
Ingratitude
,
according
to
their
power
,
because
he
had
merited
that
all
that
was
given
him
for
Joy
,
should
serve
him
for
Grief
:
Seeing
he
who
ought
to
have
serv'd
for
a
delight
(z)
unto
his
God
,
turns
away
from
him
to
offend
him
;
his
Justice
would
require
that
all
the
Creatures
should
do
the
same
toward
him
,
since
he
had
done
it
toward
his
God
,
who
had
infinitely
benefitted
him
more
than
any
other
Creatures
,
which
might
well
offend
Man
,
and
become
his
Enemy
,
when
he
was
become
the
Enemy
of
God
;
who
tho
he
could
not
render
his
Creatures
Evil
,
because
he
is
the
source
of
all
Goodness
,
from
whence
nothing
that
is
evil
can
ever
proceed
;
yet
he
might
well
permit
,
that
his
Justice
should
be
exercised
by
those
inferior
Creatures
,
when
Man
had
so
justly
deserved
it
.
I
asked
her
,
If
all
those
Creatures
,
Animate
and
Inanimate
would
have
an
eternal
Being
?
She
said
:
Yes
,
Sir
:
nothing
will
perish
of
all
that
God
hasmade
:
But
the
evil
that
is
in
all
these
Creatures
[
a
](A28890-e21510-b)
a
Rom.
8.
20.
shall
be
taken
away
,
because
it
does
not
come
from
him
;
and
all
that
comes
from
Men
shall
Perish
.
For
Example
,
That
the
Sun
burns
us
and
dazles
the
eyes
which
look
upon
him
:
This
comes
from
Man
,
who
has
distempered
that
excellent
Star
by
his
Sin
:
That
the
Air
is
stormy
;
that
the
Water
is
troubled
;
That
the
Earth
brings
forth
[
b
](A28890-e21520-b)
b
Gen.
3.
17
,
18.
Thorns
and
Thistles
:
This
is
for
no
other
reason
but
to
take
Vengeance
of
the
Disobedience
which
Man
hath
committed
against
God
.
The
Dog
bites
;
The
Wolf
devours
;
the
Serpent
Poysons
;
and
all
those
other
Evils
which
the
Beasts
do
to
Man
,
this
is
for
no
other
reason
,
but
to
render
him
the
Punishment
that
he
has
merited
by
his
Sin
.
If
the
Fire
burn
him
;
if
the
Air
infect
him
;
if
the
Water
suffocate
him
,
this
is
but
for
a
just
Punishment
.
If
the
Earth
doth
not
bring
forth
its
Fruits
without
Labour
,
this
is
but
for
a
Penance
of
Man's
Sin
.
In
short
,
all
the
Creatures
whatsoever
,
even
to
a
Flea
,
are
obliged
to
hurt
Man
,
because
of
the
Disobedience
that
he
has
committed
against
their
Creator
;
and
this
by
Right
and
Justice
.
But
as
soon
as
his
Penitence
shall
be
accomplished
,
and
he
shall
obtain
the
absolute
pardon
of
his
Sin
,
all
shall
be
re-established
in
their
first
Estate
,
and
shall
not
fall
away
any
more
,
for
the
glorious
presence
of
Jesus
Christ
will
confirm
them
in
Grace
,
maintaining
them
in
eternal
Peace
,
all
the
Creatures
with
men
;
and
they
shall
do
then
what
they
should
have
done
from
the
beginning
of
the
Creation
,
Man's
Rebellion
against
God
ceasing
.
[
d
](A28890-e21530-b)
d
Is.
65.
18
,
—
25.
This
will
then
be
a
continual
I
ask'd
her
:
If
Men
will
be
confirm'd
in
Grace
,
without
being
able
to
sin
or
fall
any
more
,
as
they
have
done
once
in
Adam
?
She
said
:
Men
,
Sir
,
will
not
remain
without
Sin
,
by
constraint
or
necessity
,
because
God
would
have
them
in
a
Free
State
[
e
](A28890-e21610-b)
e
Ps.
110.
3.
,
that
the
love
he
bears
them
might
be
perfect
;
but
they
[
f
](A28890-e21620-b)
f
Is.
4.
2
,
3.
and
33.
24.
canuot
fall
nor
sin
any
longer
,
for
they
will
be
eternally
united
unto
Jesus
Christ
,
beholding
God
in
Spirit
,
and
that
glorious
Body
in
Flesh
,
who
will
Govern
them
,
and
take
his
continual
Delight
with
them
;
which
will
hinder
them
from
thinking
of
sinning
,
or
falling
.
It
is
true
,
Adam
did
converse
sometimes
with
God
,
but
in
a
manner
that
was
not
Humane
;
and
had
also
Intervals
:
For
if
he
had
always
continued
in
Conversation
with
God
,
he
could
not
have
Fallen
:
But
in
diverting
himself
from
him
to
hearken
to
his
Wife
and
the
Serpent
,
he
falls
into
Disobedience
,
through
the
wandring
of
his
Spirit
.
Now
,
in
the
Kingdom
of
Jesus
Christ
,
there
can
be
no
Straying
,
he
will
be
always
[
g
](A28890-e21640-b)
g
Rev.
22
3
,
4.
present
with
them
;
he
will
replenish
them
with
Graces
and
Joys
so
abundant
,
that
nothing
can
any
more
divert
them
:
No
body
will
say
any
longer
,
[
h
](A28890-e21650-b)
h
Jer.
31.
34.
Know
the
Lord
:
For
all
shall
Know
him
and
Love
him
.
The
fault
of
Adam
,
and
the
hard
Penitence
which
it
occasion'd
,
will
make
them
see
abundantly
what
it
is
to
forsake
God
.
Likewise
they
shall
not
be
any
longer
subject
to
Concupicense
;
for
they
shall
all
be
satisfied
in
Body
and
Spirit
,
by
the
glorious
Spiritual
and
Bodily
Presence
of
Jesus
Christ
,
who
having
removed
all
their
Sins
,
will
replenish
them
with
the
Holy
Spirit
in
Fulness
;
so
that
they
cannot
have
any
more
inclinations
to
any
Evil
;
so
much
the
more
,
that
it
shall
be
removed
from
the
whole
Earth
;
and
that
all
that
is
evil
shall
perish
.
I
said
to
her
:
That
all
the
Interpreters
who
speak
of
Judgment
,
say
,
That
the
last
Fire
must
consume
all
the
World
.
She
said
:
Sir
,
These
Interpreters
could
see
no
farther
than
their
Sight
reach'd
;
but
hold
for
certain
all
that
I
tell
you
.
These
are
Divine
Truths
.
[
i
](A28890-e21720-b)
i
Ps.
102.
26
,
27.
The
World
will
not
be
utterly
Destroyed
,
but
all
Evil
shall
be
Consumed
.
[
l
](A28890-e21730-b)
l
Zach.
13.
8
,
9.
One
part
of
wicked
Men
will
die
by
the
Sword
;
another
part
by
the
Pestilence
and
Famine
,
and
all
those
Beauties
and
Riches
which
have
served
as
Fewel
to
sin
,
will
be
all
burnt
and
consum'd
by
Fire
,
which
will
purge
the
whole
Earth
by
its
heat
:
And
as
heretofore
the
World
was
once
purged
by
the
waters
of
an
universal
Deluge
,
even
so
shall
it
be
then
by
Fire
.
The
World
did
not
perish
by
the
Waters
;
but
indeed
all
wicked
Men
,
with
all
their
Wickedness
and
the
Subjects
of
it
.
The
same
altogether
will
come
to
pass
by
Fire
,
which
will
burn
and
purge
all
Iniquity
,
without
sparing
any
thing
:
But
nothing
will
perish
of
the
Works
of
God
.
The
whole
Globe
of
the
Earth
will
remain
.
The
Heavens
and
the
Elements
will
be
shaken
,
but
will
not
perish
,
no
more
than
the
Servants
of
God
;
for
whom
he
will
reserve
[
m
](A28890-e21740-b)
m
Is.
26.
20
,
31.
Is.
56.
4
,
5.
Rev.
12.
14.
some
little
corner
of
the
Earth
,
to
save
them
from
Shipwrack
,
as
he
saved
Noah
in
the
Ark.
How
greatly
desirable
is
it
to
be
of
that
Little
Number
!
I
asked
her
,
If
these
things
would
fall
out
at
the
day
of
Judgment
,
or
rather
at
the
coming
of
Jesus
Christ
in
his
Glory
?
She
said
:
Sir
,
We
speak
of
Judgment
,
as
if
it
would
be
done
in
one
day
,
or
as
suddenly
as
an
Enchantment
.
This
will
not
be
done
as
we
think
.
The
Judgment
[
n
](A28890-e21830-b)
n
Joh.
12.
31.
is
already
made
,
I
believe
I
have
told
you
heretofore
.
The
irrevocable
Sentence
is
given
;
there
needs
no
more
but
to
put
it
in
execution
.
The
Unrighteousness
of
Men
has
so
opposed
the
Righteousness
of
God
,
that
it
cannot
be
any
longer
without
Chastisements
,
or
otherwise
he
would
not
be
Just
.
The
Sword
of
Justice
must
needs
cut
off
all
that
it
meets
in
opposition
to
it
:
And
at
this
time
all
oppose
this
Righteousness
.
Therefore
all
must
be
cut
off
.
This
is
the
Sentence
wich
shall
not
be
revoked
,
because
Men
will
not
revoke
[
o
](A28890-e21840-b)
o
Rev.
9.
20.
their
Unrighteousness
.
This
Sentence
will
be
put
in
execution
;
not
in
one
day
,
as
People
imagin
,
but
by
little
and
little
,
to
give
time
and
leisure
to
Men
to
be
Converted
,
if
they
will
seriously
think
on
it
.
[
p
](A28890-e21850-b)
p
Wisd.
12.
9.
2
Pet.
9.
4.
Wars
are
the
beginnings
[
q
](A28890-e21870-b)
q
Luke
21.
of
Sorrows
:
After
that
will
follow
the
Pestilence
and
Famine
;
Earthquakes
in
several
places
:
Yea
,
even
Fire
it self
[
r
](A28890-e21890-b)
r
Ps.
50.
3.
as
the
forerunner
and
giver
of
Advertisement
.
All
this
will
prove
worse
until
the
consummation
of
all
Evil
:
As
the
waters
of
the
Deluge
always
continued
,
yea
,
encreased
untill
they
had
carried
away
all
the
People
who
then
lived
upon
the
Earth
;
so
shall
it
be
of
the
last
Plagues
,
which
are
already
begun
,
and
will
continue
;
yea
,
and
will
encrease
even
to
the
end
of
the
wicked
World
.
I
begg'd
She
would
yet
tell
me
one
thing
upon
this
Head
;
Whether
Jesus
Christ
would
come
upon
Earth
before
these
Plagues
,
or
in
the
time
of
them
,
or
after
them
?
She
replied
:
He
will
not
come
before
these
Plagues
,
Sir
,
since
they
are
already
begun
;
nor
in
the
time
of
them
,
for
that
will
be
the
remnant
of
the
Reign
of
Anti-christ
,
whom
Jesus
Christ
will
overthrow
by
the
breath
of
his
Mouth
:
[
s
](A28890-e21950-b)
s
Is
.
ii
.
4.
2
Thess.
2.
8.
His
coming
will
be
the
end
of
that
incarnate
Devil
,
who
[
t
](A28890-e21980-b)
t
Rev.
19.
20.
will
be
confin'd
for
all
Eternity
into
Hell
,
as
he
shall
deserve
;
but
the
Plagues
will
go
before
[
u
](A28890-e21990-b)
u
Mat.
24.
6
,
7.
the
coming
of
Jesus
Christ
,
by
which
the
Servants
of
God
shall
be
tried
[
x
](A28890-e22000-b)
x
1
Pet.
4.
17.
18.
19.
22
as
Gold
in
the
Furnace
.
They
must
drink
the
Cup
of
Penitence
,
before
they
enter
into
the
Kingdom
of
Jesus
Christ
.
This
is
what
he
enquired
of
the
two
Sons
of
Zebedee
,
[
y
](A28890-e22020-b)
y
Mat.
2.
20.
if
they
were
able
to
drink
this
Cup
;
that
is
,
to
suffer
Tribulations
,
that
they
might
enter
into
his
Kingdom
:
For
they
will
be
so
great
,
[
z
](A28890-e22030-b)
z
Mat.
24.
21.
that
the
like
hath
never
been
since
the
Creation
of
the
World
.
The
Plagues
are
as
the
Forerunner
of
Jesus
Christ
,
who
Preached
Penitence
,
and
said
in
Figuring
these
last
Times
[
a
](A28890-e22070-b)
a
Mark
14
Acts
13.
24.
I
Baptize
with
Water
;
but
there
cometh
one
after
me
who
shall
Baptize
with
the
Spirit
.
The
Water
represents
Penitence
,
which
must
prepare
us
to
receive
the
Holy
Spirit
,
which
Jesus
Christ
will
bring
upon
the
Earth
,
to
Baptize
in
Spirit
all
those
who
shall
be
washed
with
the
water
of
Penitence
.
Jesus
Christ
therefore
will
come
upon
Earth
in
Glory
toward
the
end
of
the
Plagues
,
and
at
the
end
of
the
reign
of
Anti-christ
;
and
he
will
judge
the
Quick
and
the
Dead
,
that
is
,
the
Good
and
the
Bad
,
who
shall
then
remain
upon
the
Earth
,
and
[
b
](A28890-e22100-b)
b
Mat.
25.
32
,
-41.
will
draw
the
Wicked
apart
,
saying
unto
them
,
Go
,
ye
Cursed
,
depart
from
me
into
everlasting
Fire
.
And
to
the
Good
he
will
say
,
Cowe
,
blessed
of
my
Father
,
Inherit
the
Kingdom
prepared
for
you
from
the
beginning
of
the
World
.
In
sending
the
Wicked
away
from
him
,
he
sends
them
into
Hell
:
For
Hell
is
the
privation
of
the
Presence
of
God
,
as
Paradise
is
the
enjoyment
of
that
Presence
.
So
that
to
give
Paradise
unto
the
Good
,
he
does
not
send
them
into
Heaven
,
or
some
particular
place
,
but
only
says
,
Come
unto
me
,
and
you
shall
Inherit
the
Kingdom
of
Heaven
.
By
which
he
shews
,
that
this
Kingdom
is
his
Presence
.
I
entreated
her
to
tell
me
,
how
Souls
shall
Perish
,
since
she
had
said
heretofore
,
that
never
any
of
the
Works
of
God
shall
perish
.
Now
,
Souls
are
the
Works
that
he
has
made
,
those
of
the
Wicked
as
well
as
those
of
the
Good
;
for
Body
and
Soul
are
his
Workmanship
.
She
said
:
Sir
,
The
Souls
of
the
Wicked
shall
not
perish
,
but
shall
only
be
deprived
of
all
sort
of
Good
,
and
shall
live
for
ever
in
all
sort
of
Evil.
It
would
be
a
far
less
evil
unto
them
to
Perish
and
be
Annihilated
;
because
thereby
their
evils
would
be
at
an
end
:
But
because
they
are
the
works
of
God
,
they
will
never
end
,
but
will
have
a
miserable
Eternity
.
Being
banished
from
the
presence
of
God
,
they
will
[
c
](A28890-e22190-b)
c
25.
46.
be
sent
into
the
Abyss
of
endless
Miseries
,
as
the
Good
will
be
preserved
in
the
Abyss
of
endless
Happiness
,
by
the
presence
of
God
,
which
comprehends
all
Good
:
Therefore
it
cannot
be
found
any
where
else
;
for
All
is
in
God
.
And
according
as
they
are
estrang'd
from
Happiness
;
they
are
plung'd
into
Evil
,
being
no
other
thing
but
the
privation
of
Good
.
Once
contrary
from
it
,
is
always
contrary
from
it
.
In
like
manner
Hell
is
not
Sir
,
what
People
imagin
it
to
be
;
there
needs
no
material
Fire
to
burn
the
Devils
,
nor
the
Souls
of
the
Wicked
;
for
they
are
but
Spirits
,
upon
which
Matter
has
no
power
,
as
being
a
far
less
thing
.
The
Hell
of
Devils
and
damned
Souls
,
is
no
other
thing
but
a
separation
from
God
,
who
is
all
Good
;
and
in
the
privation
of
him
,
consists
All
Evil
:
For
nothing
can
be
Good
but
the
privation
of
all
Evil
,
and
nothing
can
be
Evil
but
the
privation
of
all
Good
;
which
the
Devils
and
damned
Souls
do
possess
,
when
once
they
have
abandoned
God
,
who
alone
contains
all
Good
.
Wicked
Souls
who
live
yet
upon
Earth
,
have
not
altogether
abandoned
God
;
for
they
have
yet
some
hope
in
him
,
notwithstanding
their
Wickedness
,
and
therefore
they
are
not
as
yet
fallen
into
all
sort
of
Evils
;
for
they
have
not
forsaken
all
Good
:
But
[
d
](A28890-e22200-b)
d
4
Esdr.
9.
9
.
-12
.
these
Souls
which
have
past
the
time
of
their
Saving
Penitence
,
are
Desperate
,
for
they
cannot
any
more
approach
to
any
Good
,
which
consists
all
in
God
alone
,
whom
they
have
forsaken
of
their
own
will
,
and
consequently
are
abandoned
to
all
sorts
of
Evil.
I
said
unto
her
,
That
I
had
read
some
Authors
of
good
Note
,
who
affirm
,
that
there
is
material
Fire
in
the
Hell
of
Devils
and
damned
Souls
.
She
said
:
Sir
,
These
Authors
may
indeed
have
had
some
Light
,
that
there
will
be
material
Fire
in
Hell
.
,
[
e
](A28890-e22250-b)
e
Is.
13
,
21
,
22.
Rev.
19.
2.
as
well
as
things
hurtful
to
Man
,
even
Naturally
:
But
they
have
confounded
one
Time
with
another
,
not
knowing
to
discern
the
works
of
God
,
neither
in
regard
of
the
joy
of
Blessed
Souls
,
nor
of
the
pains
of
the
Miserable
;
and
therefore
they
have
committed
great
faults
in
desiring
to
know
things
before
the
time
that
God
would
reveal
them
.
There
will
therefore
be
truly
,
Sir
,
material
Fire
in
the
Hell
of
the
Devils
and
the
Damned
,
and
likewise
Darkness
,
Poyson
,
Thunders
and
Lightnings
;
bitings
of
Beasts
,
tempests
of
Water
;
storms
of
Wind
;
gnawings
of
Worms
,
prickings
of
Flies
and
Thorns
;
and
all
things
that
are
hurtful
will
be
materially
in
Hell
:
Even
so
blindness
of
Eyes
,
deafness
of
Ears
,
leprosie
of
Body
,
with
all
other
sorts
of
Maladies
and
natural
Infirmities
.
But
this
will
be
only
after
the
Judgment
,
when
God
shall
take
away
[
f
](A28890-e22260-b)
f
Is
.
ii
.
4
,
-9.
all
Malignity
from
the
Earth
,
and
from
all
the
other
Elements
;
when
he
shall
take
away
the
Venom
from
Serpents
,
Scorpions
,
and
other
venomous
Beasts
;
and
even
Maladies
[
g
](A28890-e22280-b)
g
Is.
33.
24.
and
infirmities
from
the
Bodies
of
Men
and
Beasts
;
yea
,
weaknesses
and
imbecilities
from
Spirits
[
h
](A28890-e22290-b)
h
35.
3.
4.
40.
31.
Rev.
21.
4.
All
this
shall
be
reduc'd
unto
some
corner
of
the
Earth
,
all
in
a
Mass
,
that
these
Malignities
may
act
together
upon
the
Bodies
of
the
Damned
;
and
that
the
works
of
their
hands
may
[
i
](A28890-e22300-b)
i
Is.
3.
ii
.
be
rendred
unto
them
;
For
God
has
never
made
any
of
all
these
evils
;
He
created
all
things
Good
.
Men
only
by
their
Wickedness
have
given
Malignity
unto
all
Created
things
,
and
therefore
it
ought
to
appertain
to
them
,
and
to
be
rendred
them
by
right
of
Justice
;
which
will
come
to
pass
at
the
Judgment
,
when
the
Bodies
of
the
Wicked
shall
rise
also
,
that
none
of
the
works
of
God
may
Perish
,
and
shall
be
sent
into
that
miserable
Corner
with
all
the
Evils
,
which
shall
be
removed
from
the
Blessed
,
and
from
the
whole
Earth
;
from
Plants
,
Beasts
and
all
the
Elements
,
that
all
these
things
may
serve
them
only
for
Delight
and
Pleasure
,
without
being
able
to
do
any
more
evil
,
as
they
were
in
the
beginning
of
their
Creation
;
and
all
the
Malignities
which
they
have
contracted
by
the
Sins
of
Men
,
shall
be
rendred
unto
their
Authors
.
The
Fire
of
Hell
will
not
be
like
that
which
we
see
,
because
it
is
now
a
mixture
of
the
works
of
God
,
with
the
malignity
of
the
works
of
Men
,
as
all
other
things
are
.
God
has
given
unto
Fire
a
sweet
and
agreeable
Light
and
Heat
;
and
Sin
has
given
it
blackness
and
to
burn
:
These
two
evils
shall
be
removed
and
confin'd
to
Hell
,
that
it
may
burn
and
blacken
the
Bodies
of
Men
,
who
have
thus
spoil'd
the
works
of
God
by
their
Rebellion
.
There
will
not
be
in
Hell
Elements
,
or
Beasts
,
or
other
things
as
God
has
made
them
,
but
only
the
malignity
which
every
one
of
all
these
Creatures
has
contracted
by
sins
.
For
Example
,
the
Venom
will
be
removed
from
Serpents
and
other
creeping
things
,
and
will
be
reserved
for
Hell
:
As
also
the
fury
from
Lions
and
Bulls
,
that
they
may
converse
with
the
Blessed
with
Meekness
and
Gentleness
;
and
that
nothing
may
be
able
any
longer
to
give
them
pain
;
that
Fire
may
give
heat
and
light
without
burning
;
that
the
Air
may
surround
them
without
being
troubled
;
that
the
Water
may
refresh
and
recreate
them
without
being
moved
;
that
the
Lyons
,
Serpents
and
all
other
wild
Beasts
may
sport
with
Men
for
their
Delight
and
Recreation
,
and
that
all
things
may
remain
on
the
Earth
to
render
the
Body
of
Man
happy
,
that
with
his
Soul
,
it
may
have
a
perfect
eternal
contentment
;
seeing
that
the
Body
has
born
with
the
Soul
the
saving
Penitence
which
God
had
ordain'd
it
:
Whereas
,
on
the
contrary
,
the
Bodies
of
the
Wicked
have
rebelled
against
this
Penitence
,
and
desiring
to
take
their
Delights
instead
of
Sufferings
:
To
which
the
miserable
Soul
acquiescing
,
they
have
justly
merited
to
suffer
joyntly
in
Hell
,
which
will
likewise
be
Material
and
upon
Earth
,
that
it
may
act
upon
Bodies
as
well
as
Souls
;
which
was
not
necessary
before
the
Judgment
,
since
that
Devils
and
Damned
Souls
had
no
need
of
a
material
Place
for
their
being
Tormented
;
for
all
the
evil
of
Souls
consists
in
the
privation
of
the
Presence
of
God
.
The
Twenty
seventh
Conference
.
That
a
care
to
withdraw
from
the
Plagues
is
even
a
self
Love
;
and
than
the
Conversation
of
our
Souls
with
God
suffices
us
in
all
Places
.
I
Said
to
her
,
That
I
saw
evidently
we
drew
near
to
the
end
of
the
World
,
because
God
gave
these
Discoveries
of
many
things
,
which
never
any
body
had
understood
:
That
her
Light
was
not
Human
:
And
I
entreated
her
for
the
love
of
God
,
to
tell
me
where
that
little
corner
of
the
Earth
might
be
which
God
would
reserve
for
his
Servants
,
that
I
might
save
my self
during
the
Plagues
.
She
said
to
me
:
Sir
,
be
not
curious
to
know
where
this
material
Place
will
be
,
which
God
will
reserve
for
his
Friends
.
I
my self
durst
not
ask
him
,
fearing
to
seek
my self
or
my
own
repose
.
We
are
yet
in
the
time
of
Penitence
.
If
we
would
withdraw
that
we
may
not
suffer
,
this
would
be
but
self-Love
.
We
shall
be
every
where
in
security
,
when
our
Soul
shall
be
united
with
God
;
and
even
tho
our
Body
should
feel
the
Plagues
,
our
Soul
shall
be
comforted
in
the
midst
of
Sorrows
;
as
S.
Lawrence
was
in
the
midst
of
burning
Coals
,
and
so
many
other
holy
Martyrs
.
Let
us
rather
think
of
conversing
always
with
God
,
than
of
putting
our
Body
in
a
place
of
Security
,
because
it
will
be
always
secure
in
conversing
with
God
.
If
there
be
a
danger
which
he
would
not
have
us
suffer
,
he
will
warn
us
of
it
always
in
time
,
as
he
did
Noah
,
Lot
and
so
many
others
of
Friends
.
He
will
not
permit
any
thing
to
befall
us
,
but
that
[
n
](A28890-e22420-b)
n
1
Cor.
10.
13.
in
which
he
would
try
or
purge
us
.
Do
not
so
much
desire
to
know
the
place
where
you
may
retire
,
as
to
know
the
place
where
God
resides
,
to
converse
with
him
:
For
in
this
alone
consists
all
our
safety
,
both
Bodily
and
Spiritual
.
You
might
indeed
withdraw
bodily
into
some
place
of
Security
,
where
your
Souls
notwithstanding
would
not
be
sure
of
being
Saved
.
And
if
this
were
,
it
would
be
but
a
poor
Safety
;
for
our
Life
is
so
miserable
,
that
to
lose
it
is
more
desirable
than
to
preserve
it
,
were
it
not
the
fear
of
not
having
yet
accomplish'd
the
Penitence
due
for
our
Sins
:
Otherwise
Death
is
pleasant
,
and
this
Life
grievous
,
were
it
not
that
it
may
have
God
to
converse
with
.
Without
this
,
there
is
nothing
but
Miseries
.
I
asked
her
,
In
what
place
I
might
find
this
continual
Conversation
with
God
,
that
I
might
be
every
where
in
Security
,
and
not
fear
Death
?
She
said
:
Sir
,
You
must
not
go
out
of
your self
;
for
God
is
the
Centre
of
your
Soul
.
You
must
not
seek
him
among
the
publick
Places
of
the
City
,
as
[
o
](A28890-e22470-b)
o
Cant.
3.
2
,
3.
the
Spouse
in
the
Canticles
did
,
who
was
beaten
by
the
Soldiers
:
But
re-enter
into
your self
,
and
you
will
find
him
.
He
is
no
where
more
particularly
than
in
[
p
](A28890-e22490-b)
p
Eph.
3.
17.
the
Souls
of
Men.
These
are
his
real
[
q
](A28890-e22500-b)
q
2
Cor.
6.
16.
living
Temples
,
where
[
r
](A28890-e22510-b)
r
Cant.
1.
7.
he
rests
at
Noon
,
that
is
in
his
most
clear
Light
.
There
entertain
your
Spirit
with
him
,
and
he
will
entertain
himself
with
you
.
He
is
more
desirous
to
hear
us
than
we
are
to
speak
to
him
;
[
s
](A28890-e22530-b)
s
Cant.
2.
14.
neither
going
out
nor
in
,
nor
any
other
affairs
whatsover
,
can
hinder
this
inward
Conversation
:
On
the
contrary
,
it
perfects
all
things
.
So
soon
as
our
Affections
are
taken
off
,
from
all
other
Objects
,
and
set
upon
God
alone
,
we
will
find
him
every
where
,
and
he
will
never
cease
to
give
us
his
Graces
,
to
accomplish
perfectly
all
our
Enterprizes
,
how
little
so
ever
they
be
;
for
his
Spirit
was
the
true
Wisdom
,
which
is
not
ignorant
of
any
thing
;
no
more
of
Temporal
things
than
of
Spiritual
.
This
Spirit
perfects
all
sort
of
things
.
There
is
no
place
or
condition
be
what
it
will
,
that
can
divert
us
from
this
Conversation
,
when
our
Affections
are
carried
toward
it
.
Make
a
little
Experience
of
it
,
Sir
,
and
you
will
find
what
I
say
to
be
true
:
You
could
not
any
longer
fear
Death
,
in
possessing
the
Author
of
Life
:
for
whether
we
live
or
die
,
we
will
be
always
in
the
Earthly
Paradise
;
in
which
nevertheless
we
may
indeed
sin
,
as
Adam
did
,
because
there
are
yet
in
this
miserable
Life
so
many
things
which
may
divert
us
from
God
,
that
without
great
violence
we
cannot
remain
in
this
Spiritual
Conversation
:
but
if
Nature
must
do
so
great
violence
to
it self
at
Death
to
separate
from
the
Soul
,
why
may
it
not
do
a
less
to
separate
it self
from
that
which
hinders
our
union
with
God
?
It
is
in
this
that
Jesus
Christ
says
,
[
t
](A28890-e22560-b)
t
Mat.
5.
29
,
30.
if
your
Eye
,
your
Foot
,
or
any
other
Members
of
your
Body
do
offend
you
,
cut
them
off
,
pluck
them
out
,
and
cast
them
from
you
;
To
shew
that
we
must
force
our selves
to
part
with
all
that
may
hinder
this
our
Conversation
with
God
,
even
tho
it
were
our
own
Eye
,
which
we
ought
to
pluck
out
if
it
hinder
us
.
The
Twenty
eighth
Conference
.
How
we
ought
to
Pray
,
and
to
understand
the
Lord's
Prayer
in
its
perfect
Sense
?
which
regards
the
Dispositions
and
Graces
that
shall
be
bestowed
on
us
in
the
Glorious
Kingdom
of
Jesus
Christ
,
of
which
there
are
here
Marvellous
things
spoken
.
I
Asked
her
,
How
I
ought
to
Pray
,
to
the
end
I
might
attain
to
this
continual
Communion
?
She
said
to
me
:
Sir
,
This
Conversation
is
true
Prayer
,
which
consists
in
the
[
u
](A28890-e22680-b)
u
Joh.
4.
23.
elevation
of
ones
Spirit
unto
God
:
And
as
long
as
we
converse
with
God
,
we
are
still
in
Prayer
,
whether
we
adore
him
for
his
Almighty
Power
,
or
bless
him
for
his
Favours
,
or
beg
of
him
his
Light
,
and
that
which
is
necessary
for
us
.
This
is
to
Pray
always
as
long
as
our
Spirit
is
elevated
unto
God
.
I
know
no
other
method
of
Praying
.
If
you
ask
of
me
words
for
Praying
,
I
will
tell
you
what
Jesus
Christ
told
his
Disciples
when
they
intreated
him
that
he
would
teach
them
to
Pray
[
x
](A28890-e22690-b)
x
Luke
ii
.
1.
4.
Mat.
6.
9.
as
St.
John
did
his
Disciples
?
Say
,
Our
Father
,
which
art
in
Heaven
;
hallowed
be
thy
Name
;
and
the
rest
of
the
Lord's
Prayer
;
in
which
is
comprehended
all
that
we
can
ever
ask
of
God
,
for
his
Honour
and
our
Salvation
.
In
these
words
are
comprehended
all
the
Adorations
which
we
owe
to
God
;
all
the
Thanksgivings
which
we
can
render
him
;
and
all
that
we
may
,
or
ought
to
ask
of
him
,
for
our selves
,
and
for
all
others
.
This
is
the
Prayer
which
Jesus
Christ
himself
did
compose
,
and
the
only
one
which
he
taught
his
Disciples
,
of
which
we
ought
to
make
more
reckoning
than
of
all
the
Prayers
in
the
World
.
Many
Persons
give
themselves
to
divers
Vocal
Prayers
,
composed
by
some
Saints
;
or
to
a
number
of
Beads
;
saying
,
a
great
many
Paters
and
Aves
without
reflection
,
so
that
if
we
should
enquire
of
these
Petitioners
,
what
they
ask'd
of
God
by
so
long
Prayers
,
it
may
be
it
would
be
hard
for
them
to
tell
,
because
all
passes
in
many
words
,
without
much
attention
.
Others
who
seem
more
Pious
,
and
advanced
in
Virtue
,
give
themselves
to
some
mental
Prayers
,
and
pass
many
hours
in
silence
on
a
design
to
pray
to
God
:
But
at
the
upshot
of
all
,
there
does
not
proceed
any
fruits
from
all
these
Prayers
,
for
we
see
them
as
imperfect
at
the
end
of
twenty
Years
of
their
Prayers
,
as
the
first
day
that
they
began
them
.
Yea
,
very
often
they
break
their
Head
,
and
crack
their
Brains
by
the
force
of
multiplied
Conceptions
;
one
Petition
only
of
the
Lord's
Prayer
well
understood
,
is
of
more
worth
than
all
these
.
I
said
to
her
;
That
I
did
not
well
understand
the
Petitions
of
the
Lord's
Prayer
,
entreating
her
,
that
she
would
explain
them
to
me
.
She
said
to
me
:
Sir
,
you
ask
a
thing
which
a
long
time
ago
I
judged
necessary
for
all
People
:
For
I
think
no
body
does
yet
well
understand
that
Prayer
.
But
we
will
need
a
little
time
to
rest
to
declare
it
to
you
in
particular
.
Let
us
sit
down
here
,
and
I
will
tell
it
you
.
First
when
we
say
,
Our
Father
which
art
in
Heaven
,
Hallowed
be
thy
Name
:
We
acknowledge
,
That
God
is
our
Father
,
that
it
is
he
who
has
Created
and
Formed
us
.
Who
art
in
the
Heavens
:
That
is
,
higher
than
all
things
.
We
use
the
word
Heaven
because
we
know
nothing
by
our
Humane
Understanding
,
which
is
higher
than
the
Heavens
;
and
when
we
would
say
that
God
is
above
all
things
,
we
say
,
he
is
in
the
Heavens
;
to
make
our
Sentiments
in
a
certain
manner
to
be
understood
.
And
when
we
say
,
His
Name
be
Hallowed
,
this
is
to
wish
that
all
Creatures
may
adore
and
bless
him
,
which
has
never
yet
come
to
pass
on
Earth
;
where
Men
themselves
do
Blaspheme
his
Holy
Name
on
all
occasions
,
by
Word
and
Deed.
God
could
not
have
formed
this
Petition
for
us
,
if
he
were
not
one
day
to
grant
it
to
us
:
For
he
[
y
](A28890-e22840-b)
y
Joh.
16.
23
,
24.
could
not
make
us
ask
a
thing
which
he
would
not
give
:
And
whereas
all
his
Works
will
be
perfect
,
it
cannot
suffice
that
some
particular
Souls
do
hallow
his
Name
[
z
](A28890-e22850-b)
z
Ps.
148.
150.
:
It
must
be
in
a
perfect
sense
,
that
all
Men
in
general
,
with
all
other
Creatures
do
hallow
him
,
which
will
not
be
untill
Jesus
Christ
Reign
in
his
Glory
upon
Earth
.
Then
[
a
](A28890-e22860-b)
a
●s
.
96
98.
all
things
will
hallow
the
Name
of
God
,
but
never
before
.
And
when
we
say
:
Thy
Kingdom
come
:
This
is
no
other
thing
but
to
Pray
,
that
we
may
arrive
at
that
blessed
Kingdom
,
wherein
Jesus
Christ
shall
reign
over
all
the
Souls
and
Bodies
of
the
Blessed
,
and
over
all
Creatures
:
For
we
have
never
had
this
Happiness
that
God
should
Reign
entirely
,
even
in
our
own
Souls
:
Having
always
given
hindrances
thereunto
by
our
corrupt
Nature
,
yea
,
even
in
the
Souls
of
the
Apostles
and
other
Saints
[
b
](A28890-e22890-b)
b
Rom.
7.
23.
,
God
has
never
compleatly
reigned
,
having
always
there
met
with
some
hindrances
or
rebellions
of
their
own
Will
against
his
.
He
can
never
reign
perfectly
in
us
,
until
he
have
rooted
out
all
our
Evils
and
Miseries
that
we
may
Reign
with
him
.
Which
we
have
never
as
yet
done
,
tho'
we
have
desired
to
be
wholly
unto
God
,
we
have
never
reigned
over
all
our
Passions
and
Affections
,
so
as
that
we
might
reign
fully
with
God
:
But
we
hope
that
after
the
Judgment
,
this
Kingdom
of
God
will
come
unto
us
.
This
is
the
hope
of
our
Prayers
,
Thy
Kingdom
come
.
And
when
we
say
,
Thy
will
be
done
on
Earth
,
as
it
is
in
Heaven
,
We
beg
also
the
same
Kingdom
:
For
in
our
present
state
we
cannot
obtain
that
the
Will
of
God
,
be
fulfilled
in
us
and
in
others
as
it
is
fulfilled
in
God
,
who
is
always
without
any
contradiction
.
No
body
can
perceive
his
own
Will
to
be
so
united
unto
the
Will
of
God
,
as
that
of
the
Blessed
who
are
dead
in
the
Lord
:
On
the
contrary
,
many
do
directly
resist
his
Will
;
and
the
most
Perfect
follow
it
at
some
distance
,
and
not
as
the
Angels
and
the
Blessed
do
in
Heaven
:
For
where
God
is
,
all
his
Will
is
accomplished
;
and
where
he
is
not
,
all
is
there
contradicted
.
Therefore
in
this
Life
we
never
do
the
compleat
Will
of
God
,
as
we
shall
do
it
in
the
Kingdom
of
Jesus
Christ
,
where
Earth
and
Heaven
will
be
the
same
thing
:
Then
his
Will
shall
be
fulfilled
in
Earth
as
it
is
in
Heaven
;
which
we
must
always
pray
for
untill
we
have
obtain'd
it
,
as
also
,
That
He
give
us
daily
Bread
.
That
is
,
what
we
stand
in
need
of
daily
for
the
Soul
and
for
the
Body
.
Now
likewise
we
cannot
obtain
these
two
things
during
this
Life
:
For
he
who
would
have
bodily
aliment
,
ought
always
to
labour
,
and
take
pains
,
and
be
sollicitous
,
both
in
Body
and
Mind
to
obtain
his
aliment
;
and
when
we
receive
it
,
it
is
but
in
form
of
a
reward
,
because
of
our
Cares
and
Labours
:
For
otherwise
we
must
dye
for
want
,
if
we
did
not
labour
both
in
Body
and
Mind
.
So
that
this
daily
Bread
is
not
given
us
,
but
acquired
by
Cares
and
Labours
:
No
more
than
the
Food
of
our
Soul
which
is
the
Word
of
God
,
which
ought
daily
to
maintain
it
.
This
is
not
given
us
daily
;
for
we
must
be
at
great
care
to
search
for
it
,
yea
,
we
know
not
where
to
find
it
.
So
many
Glosses
,
so
many
Explications
of
this
word
,
that
they
would
indeed
make
us
swallow
Poyson
for
Bread
.
We
must
indeed
watch
,
and
be
at
pains
to
find
this
true
Food
of
our
Souls
.
But
in
the
Kingdom
of
Jesus
Christ
the
Word
of
God
will
be
given
us
by
the
mouth
of
Jesus
Christ
himself
[
c
](A28890-e22950-b)
c
Rev.
7.
17.
which
will
nourish
and
fully
satisfie
our
Soul
:
As
likewise
all
things
necessary
for
the
Entertainment
of
our
Body
,
shall
be
given
us
without
pains
,
care
or
labours
.
The
Fruits
will
grow
so
agreeable
and
substantial
that
it
will
require
no
other
pains
to
be
sustain'd
by
them
,
but
the
delight
of
eating
them
.
Our
Bodies
will
have
no
longer
need
to
be
covered
or
warmed
;
for
all
the
Elements
will
of
themselves
serve
them
with
delight
.
All
this
will
be
daily
real
gifts
;
for
they
will
be
all
freely
given
us
of
God
without
our
Care
or
Labour
:
Whereas
in
this
World
we
have
nothing
,
but
are
as
Workmen
who
receive
the
Wages
of
their
Labours
.
So
that
God
cannot
have
made
us
ask
the
things
which
are
impossible
for
us
to
obtain
in
this
World
.
Of
necessity
he
must
give
us
another
,
in
which
we
may
obtain
in
Perfection
the
effect
of
our
Perfections
:
For
as
much
as
he
never
gives
any
thing
imperfectly
;
neither
will
he
have
us
to
put
up
unprofitable
Requests
,
as
the
seven
of
the
Lords
Prayer
would
be
:
For
there
is
not
one
of
them
which
can
be
perfectly
given
in
this
World
.
For
if
God
did
not
forgive
us
our
Offences
but
in
the
same
manner
that
we
forgive
those
who
have
offended
us
,
there
would
befal
us
no
great
Happiness
in
Paradise
,
because
those
whose
Offences
we
forgive
are
not
always
in
our
presence
,
on
the
contrary
,
we
withdraw
from
them
.
Sometimes
out
of
Aversion
,
sometimes
that
we
may
have
no
more
occasion
of
being
offended
by
them
.
If
God
pardon
us
after
this
manner
,
we
would
be
of
the
Damned
Souls
:
For
the
Hell
of
our
Soul
is
no
other
but
the
privation
of
the
presence
of
God
:
And
as
we
do
not
give
our
Goods
nor
our
Favours
to
those
who
have
offended
us
,
and
we
think
we
do
them
enough
of
favour
when
we
do
not
wish
them
Evil
,
nor
rejoyce
in
their
Misery
;
If
God
,
after
he
has
pardon'd
us
our
Sins
,
should
give
us
no
more
of
his
Goods
and
Graces
than
we
give
unto
those
who
have
offended
us
;
what
Felicity
could
we
hope
for
after
the
Pardon
of
our
Sins
,
but
to
fall
again
yet
into
greater
Faults
!
For
his
Graces
and
Benefits
are
necessary
for
us
every
moment
to
preserve
us
from
Evil.
And
if
he
did
not
give
us
his
Kingdom
and
his
Treasures
,
from
whom
could
we
expect
for
Happiness
?
For
no
other
but
he
can
give
it
.
By
which
it
appears
clearly
,
that
we
cannot
ask
for
this
World
here
,
That
he
forgive
us
our
Offences
,
as
we
forgive
those
who
have
Offended
us
,
because
we
would
ask
an
Evil
thing
for
our selves
.
It
must
needs
be
that
we
ask
these
things
for
the
time
that
we
shall
live
with
Jesus
Christ
in
his
Kingdom
,
where
being
united
unto
his
great
Mercy
,
we
shall
pardon
our
Enemies
so
perfectly
,
that
we
shall
desire
the
same
Happiness
for
them
which
we
shall
receive
from
God
,
who
will
not
only
pardon
us
our
Sins
,
but
will
deal
with
us
as
if
we
had
never
offended
him
,
giving
us
his
Treasures
and
his
Glory
,
which
will
oblige
us
to
do
the
same
with
those
who
shall
have
offended
us
:
For
it
would
be
unjust
for
us
not
to
shew
to
our
Neighbour
the
same
Mercy
which
we
receive
from
God
.
This
we
cannot
do
,
nor
comprehend
,
during
this
miserable
Life
,
where
being
remov'd
from
his
perfect
Mercy
,
we
are
as
far
from
the
Commiseration
of
our
Neighbour
;
and
we
can
no
ways
beg
of
God
that
he
deal
with
us
as
we
deal
with
our
Brethren
,
without
begging
our
ruin
,
seeing
if
he
should
grant
us
this
Request
,
he
would
confine
us
to
Hell
,
which
is
the
privation
of
the
Vision
of
God
.
From
whence
it
appears
[
d
](A28890-e22990-b)
d
2
Pet.
3.
13.
Is
.
65.
17-24
.
,
That
we
look
for
another
Heaven
and
another
Earth
,
where
God
will
grant
us
all
the
Requests
that
he
has
made
us
to
ask
by
this
Prayer
,
seeing
that
not
one
of
them
can
be
granted
in
this
present
World
.
For
if
we
examine
also
the
Sixth
,
Lead
us
not
into
Temptation
:
We
will
find
that
the
more
we
Pray
,
the
more
we
are
Tempted
:
For
the
Holy
Spirit
says
,
[
e
](A28890-e23050-b)
e
Eccles.
2.
2.
If
you
would
serve
God
,
prepare
your
Heart
for
Temptation
.
Could
Jesus
Christ
have
made
us
to
pray
not
to
be
led
into
it
,
while
in
the
mean
time
he
lets
us
fall
into
it
the
more
strongly
?
This
would
be
unjust
.
He
has
taught
us
to
ask
nothing
,
but
what
he
will
give
us
in
a
compleat
and
perfect
sense
:
But
this
will
be
after
that
we
shall
have
accomplished
this
short
penitence
,
and
shall
go
to
reign
with
him
.
Then
there
will
no
longer
be
any
thing
in
us
that
will
lead
us
into
Temptation
,
for
we
shall
be
fully
satisfied
with
the
presence
of
God
,
not
being
able
to
love
nor
desire
any
other
thing
,
nor
to
move
but
by
the
motion
of
the
Holy
Spirit
;
who
will
deifie
even
our
Bodies
,
which
can
no
longer
be
led
into
Temptation
,
as
they
will
be
always
during
this
Life
:
For
the
Devil
[
f
](A28890-e23070-b)
f
Eph.
6.
12.
will
never
cease
to
make
War
against
us
,
and
more
against
the
Good
than
the
Wicked
,
who
are
his
own
without
trouble
:
But
for
the
Good
,
he
must
win
them
by
the
strength
of
Temptations
.
Therefore
we
must
not
hope
to
obtain
in
this
Life
the
Sixth
Petition
of
this
Prayer
,
Which
is
not
to
be
led
into
Temptation
;
no
more
than
the
seventh
and
last
,
wherein
we
pray
that
God
May
deliver
us
from
Evil
:
For
we
shall
[
g
](A28890-e23100-b)
g
Rom.
7.
24.
never
be
delivered
from
Evil
:
Seeing
we
are
still
more
and
more
opprest
with
it
;
and
the
Just
themselves
are
never
without
suffering
of
Evils
which
the
Wicked
do
them
in
abundance
,
Despising
,
Persecuting
and
pursuing
them
even
to
Death
.
If
these
are
never
delivered
from
Evil
,
how
much
less
can
others
be
,
who
are
likewise
charged
with
the
Evils
of
the
Soul
besides
those
of
the
Body
,
which
are
common
to
all
?
Could
we
always
pray
to
be
delivered
from
Evil
,
without
ever
obtaining
it
?
What
vain
Prayer
would
this
be
,
to
groan
under
the
burthen
of
all
sorts
of
Evils
,
in
Body
by
so
many
kinds
of
Diseases
;
and
in
Spirit
by
so
many
Infirmities
,
Weaknesses
and
Inconstances
;
and
in
Soul
by
so
many
Sins
and
Imperfections
;
and
with
this
to
pray
to
be
delivered
from
the
Evils
which
are
unseparable
from
this
Life
!
It
must
needs
be
that
God
would
have
us
to
ask
at
present
what
we
ought
to
obtain
afterward
.
And
if
this
Kingdom
of
Heaven
were
nothing
but
spiritual
or
imaginary
,
as
they
would
sometimes
make
us
believe
,
why
would
Jesus
Christ
have
made
us
to
ask
so
many
different
things
?
If
Paradise
were
not
accompanied
with
the
Earth
,
and
with
all
the
Creatures
which
we
see
,
and
with
our
Body
with
all
its
Functions
,
why
must
we
pray
to
have
our
daily
Bread
,
when
there
will
be
no
need
of
Eating
:
Why
should
we
pray
that
the
Name
of
God
may
be
Hallowed
,
seeing
all
the
Blessed
have
always
Hallowed
it
,
and
will
never
cease
to
do
it
,
tho'
we
should
not
pray
for
it
?
Must
there
not
be
in
this
a
Sense
which
we
have
not
as
yet
discovered
,
and
that
this
Hallowing
of
the
Name
of
God
ought
to
be
underderstood
,
[
h
](A28890-e23120-b)
h
Is.
45.
22
,
23.
that
all
the
Men
who
are
upon
Earth
may
Hallow
his
Name
;
for
it
cannot
be
done
fully
by
Angels
,
by
the
Blessed
,
and
by
some
particular
Souls
living
upon
Earth
?
But
this
Name
must
be
Hallowed
generally
by
all
Men
in
Body
and
in
Soul
.
Which
will
be
when
this
Kingdom
shall
come
,
wherein
the
Will
of
God
shall
be
done
upon
Earth
,
as
the
Angels
and
the
Blessed
do
it
in
Heaven
;
and
wherein
shall
be
given
us
also
our
daily
Bread
,
that
is
,
every
day
in
particular
Graces
in
abundance
for
our
Souls
;
and
all
sort
of
delights
to
satisfie
our
Bodies
;
wherein
we
shall
pardon
our
Brethren
their
Sins
,
as
we
shall
see
that
God
has
pardoned
us
,
in
giving
us
besides
Pardon
Eternal
Happiness
;
wherein
there
shall
be
no
Temptations
of
the
Enemy
,
nor
of
our
Nature
,
for
it
will
not
any
longer
feel
any
vicious
Inclinations
;
where
in
short
there
can
never
enter
any
Evil
,
but
all
sort
of
Happiness
,
of
Joy
,
and
of
Contentments
,
Perfect
and
Compleat
,
Incomprehensibly
Delightful
.
This
is
what
S.
Paul
saw
,
when
he
said
,
[
i
](A28890-e23140-b)
i
1
Cor.
2.
9.
That
they
had
never
entred
into
the
Mind
of
Man
,
the
things
which
God
had
prepared
for
his
Elect.
All
the
Holy
Scriptures
are
full
of
this
Kingdom
which
is
to
come
to
us
.
This
is
the
Feast
signified
by
the
Parable
of
[
l
](A28890-e23160-b)
l
Math.
22.
2.
the
King
,
Who
made
a
Marriage
for
his
Son
.
This
Son
is
Jesus
Christ
,
who
is
Allied
with
the
Human
Creature
.
His
Nativity
in
Flesh
was
but
the
betrothing
,
wherein
he
has
indeed
promised
unto
Man
an
Alliance
,
as
he
had
done
before
to
Abraham
,
which
will
be
accomplish'd
and
consummated
only
at
the
coming
of
Jesus
upon
Earth
in
Glory
,
when
he
shall
be
perfectly
United
to
Man
,
Body
and
Soul
with
the
Divinity
all
together
.
This
is
that
also
which
is
signified
unto
us
by
the
Parable
[
m
](A28890-e23190-b)
m
Math.
25.
15.
Of
the
Master
who
went
into
a
far
Country
,
giving
Talents
to
his
Servants
,
to
every
one
according
to
his
Ability
,
and
at
his
return
,
he
demanded
of
each
of
them
an
account
to
give
them
their
Wages
.
Jesus
Christ
having
given
his
Graces
and
Talents
by
his
Gospel
,
has
ascended
unto
his
Father
,
which
is
the
Long
Journey
:
But
he
will
return
in
his
Glory
to
demand
an
account
of
every
one
of
all
the
Graces
received
in
this
time
,
and
to
place
his
faithful
Servants
over
great
things
,
and
make
them
enter
into
the
Joy
of
their
Lord
.
This
is
also
the
Parable
[
n
](A28890-e23210-b)
n
Luk.
14.
16.
Of
the
Master
who
made
a
Feast
,
and
sent
his
Servants
to
call
those
that
were
bidden
,
who
all
excused
themselves
:
One
had
bought
Oxen
,
another
a
Field
,
another
had
taken
a
Wife
.
The
Birth
of
Jesus
Christ
was
the
time
when
he
came
to
invite
Men
to
the
Feast
which
God
would
make
that
he
might
take
his
delight
with
Men
;
and
as
soon
as
the
day
shall
come
,
that
all
shall
be
ready
upon
Earth
for
receiving
the
Son
of
Man
in
his
Glory
,
those
who
were
invited
by
his
Evangelical
Doctrin
,
will
excuse
themselves
.
One
will
say
,
I
have
been
a
Merchant
,
I
must
wait
upon
my
Merchandise
,
I
cannot
attend
it
:
Another
will
say
,
I
have
been
a
Labourer
,
I
must
take
care
of
my
Labours
,
I
cannot
attend
it
:
Another
will
say
,
I
have
been
Married
,
I
must
satisfie
my
Wife
and
Family
,
I
cannot
attend
it
.
And
when
Jesus
Christ
will
swear
that
none
of
those
who
were
called
shall
taste
of
his
Banquet
:
That
is
,
that
all
they
who
have
received
the
Gospel
,
and
have
not
obeyed
it
,
shall
never
enter
into
his
Kingdom
;
For
no
State
or
Condition
ought
to
hinder
the
observing
of
the
Doctrin
of
the
Gospel
:
For
Jesus
Christ
has
not
brought
it
from
Heaven
for
the
Monks
or
Religious
only
,
seeing
there
were
none
such
then
;
but
he
has
brought
it
for
all
Christians
in
general
,
whom
he
has
particularly
invited
to
make
this
Alliance
with
them
.
And
they
who
would
not
observe
this
Holy
Doctrin
,
shall
never
taste
the
Delights
of
that
Marriage
Feast
.
All
the
other
Parables
speak
of
nothing
but
this
Kingdom
of
Jesus
Christ
upon
Earth
,
when
he
compares
this
Kingdom
of
Heaven
to
[
o
](A28890-e23230-b)
o
Math.
13.
31.
A
Grain
of
Mustard
,
he
signifies
,
that
it
will
be
only
the
Little
and
the
Humble
who
shall
inherit
this
Kingdom
;
and
when
they
shall
be
mortified
upon
Earth
,
they
will
grow
so
strongly
,
that
the
Angels
of
Heaven
shall
come
to
rest
in
their
Branches
.
And
when
this
Kingdom
of
Heaven
is
compared
[
p
](A28890-e23250-b)
p
Math.
13.
44.
To
a
Treasure
hid
in
the
ground
,
that
he
,
who
has
found
it
ought
to
sell
All
that
he
has
to
buy
this
ground
,
that
he
may
have
this
Treasure
:
That
is
,
that
this
Kingdom
of
Jesus
Christ
is
hid
from
the
Judgment
of
the
Wise
,
being
as
it
were
sunk
in
the
ground
till
the
time
appointed
,
and
then
it
shall
be
found
by
the
Simple
,
who
labour
in
this
Life
to
find
the
Kingdom
of
Heaven
;
and
when
they
shall
discover
it
,
they
will
sell
all
that
they
have
,
that
they
may
follow
this
Evangelical
Life
.
In
short
,
Sir
,
time
would
fail
me
to
relate
to
you
in
particular
all
the
Parables
,
with
all
the
Passages
of
Holy
Scripture
,
which
treat
of
this
Kingdom
of
Jesus
Christ
upon
Earth
,
because
it
treats
of
nothing
so
much
as
this
,
as
well
in
the
Old
as
in
the
New
Testament
.
[
q
](A28890-e23290-b)
q
Luk.
1.
68.
The
Song
of
Zaohary
is
that
he
saw
by
a
Prophetical
Spirit
,
the
Re-establishment
of
the
People
of
God
in
the
Kingdom
of
Jesus
Christ
.
The
[
r
](A28890-e23310-b)
r
1.
46.
Song
of
the
Virgin
Mary
speaks
of
no
other
thing
.
For
what
ground
would
she
have
had
to
rejoyce
in
the
Lord
,
since
all
his
Life
was
a
train
of
Sadness
and
Sorrow
?
What
ground
would
she
have
had
to
Sing
his
Magnificence
,
since
she
saw
him
so
Poor
and
Despised
in
the
Stable
of
Bethlehem
,
and
pursued
to
Death
in
his
Tender
Infancy
,
as
he
was
all
the
rest
of
his
Life
?
What
ground
of
rejoycing
to
see
him
Imprisoned
and
Accused
as
a
Malefactor
?
[
s
](A28890-e23340-b)
s
Luk.
2.
35.
The
Sword
of
Sorrow
had
always
pierc'd
her
Heart
,
to
see
her
Son
,
God
and
Man
,
Beaten
,
Torn
,
and
at
last
Hang'd
upon
a
Cross
in
her
presence
.
It
must
needs
be
that
her
Joy
proceeded
from
a
Prophetick
Spirit
,
in
seeing
that
one
day
he
would
be
upon
Earth
in
Glory
,
wherein
all
Generations
would
call
her
Blessed
,
which
has
never
been
done
:
For
none
Praise
her
but
a
small
number
of
Christians
amidst
so
many
Nations
:
And
that
sometimes
in
such
a
manner
,
that
very
often
instead
of
calling
her
Blessed
,
they
offend
her
by
those
Idolatries
which
they
give
to
her
Image
;
and
Jesus
Christ
himself
would
not
suffer
that
they
should
call
her
Blessed
[
t
](A28890-e23360-b)
t
Luk.
11.
27
,
28.
for
having
born
him
in
her
Womb
,
and
suckled
him
with
her
Breasts
.
By
which
it
appears
,
that
it
is
not
in
this
Life
,
that
all
Generations
call
her
Blessed
;
that
it
must
needs
be
that
She
saw
in
her
Spirit
that
Kingdom
of
her
Son
in
Glory
,
wherein
her
Joy
shall
be
accomplished
,
and
her
Spirit
Shall
rejoyce
in
God
her
Saviour
.
It
will
be
then
that
he
shall
Cast
down
the
Mighty
from
their
Seats
,
and
Exalt
the
Humble
:
Which
as
yet
has
never
been
done
:
For
the
Mighty
have
greatly
Exalted
themselves
since
the
coming
of
Jesus
Christ
;
and
the
Humble
have
been
,
as
they
are
yet
,
despised
and
rejected
.
The
Holy
Virgin
could
not
lie
in
her
Song
called
the
Magnificat
;
but
she
spoke
of
the
time
to
come
,
which
she
saw
as
present
in
her
Spirit
:
Which
made
her
rejoyce
and
utter
all
the
things
which
must
come
to
pass
in
the
Kingdom
of
Jesus
Christ
,
in
which
all
Generations
will
call
her
Blessed
,
and
all
Souls
will
Magnifie
this
Glory
;
where
the
Humble
will
be
Exalted
,
and
the
Mighty
Abased
,
and
Humbled
.
I
was
quite
Transported
beside
my self
to
hear
things
so
Admirable
,
which
had
never
been
heard
of
;
and
I
saw
them
so
clearly
in
my
Vnderstanding
,
that
I
could
not
but
say
within
my self
:
It
is
so
,
these
are
clear
Truths
.
I
nevertheless
said
to
her
,
that
many
of
these
things
are
understood
of
the
Empyreal
Heaven
,
which
is
the
Divine
Place
where
the
Souls
of
the
Blessed
will
live
Eternally
with
God
,
where
the
Body
and
the
Soul
shall
have
four
Qualities
,
Agility
,
Splendor
,
Impassibility
,
Subtility
,
which
being
like
Spirits
,
will
have
no
longer
need
of
any
thing
,
but
the
presence
of
God
.
She
said
:
Sir
,
these
are
Speculations
of
Men
,
who
not
having
the
gift
of
Understanding
,
would
nevertheless
conceive
something
of
what
they
do
not
understand
.
If
these
Bodies
of
the
Blessed
had
need
of
nothing
,
wherefore
should
God
create
so
many
beautiful
Creatures
to
serve
only
for
Man's
Misery
?
For
Gold
,
Silver
,
Precious
Stones
,
and
so
many
other
things
not
very
necessary
for
the
maintenance
of
his
Life
,
would
then
have
been
created
only
for
his
Mischief
,
since
they
did
not
serve
but
for
this
Life
,
where
the
most
part
of
Men
do
Destroy
and
Damn
themselves
for
Mony
.
Wherefore
then
would
God
have
created
so
many
fine
Fruits
and
other
things
for
the
nourishment
of
Man
,
only
for
so
short
a
time
of
Penitence
as
this
livfe
?
Would
it
have
been
worth
the
pains
to
have
made
the
Sun
,
the
Moon
,
the
Stars
,
and
all
the
Elements
,
that
they
might
remain
for
so
small
a
time
?
Would
God
amuse
himself
for
a
little
profit
?
No
,
Sir
,
this
will
not
go
as
People
imagin
;
for
all
the
Works
of
God
are
eternal
,
and
will
never
Perish
;
as
I
have
told
you
heretofore
,
all
things
will
continue
in
their
kinds
eternally
[
x
](A28890-e23440-b)
x
Ps.
119.
89
,
90
,
91.
to
serve
and
rejoyce
the
Body
of
Man
made
Blessed
,
after
he
shall
have
finished
his
short
Penitence
.
Gold
and
the
other
Metals
will
serve
to
build
his
Houses
,
and
the
precious
Stones
to
adorn
them
.
They
will
not
be
Buildings
made
by
Men's
hands
,
with
the
sweat
of
their
Faces
,
but
wrought
by
the
power
of
God
,
who
has
form'd
the
Body
,
and
will
likewise
form
the
abode
of
the
same
Body
.
And
when
the
Holy
Spirit
speaks
of
the
heavenly
Jerusalem
[
y
](A28890-e23460-b)
y
Rev.
21.
22
,
that
its
Gates
shall
be
of
precious
Stones
,
and
its
Walls
of
Gold
.
This
is
not
only
in
a
mystical
and
spiritual
Sense
,
but
also
in
a
material
Sense
;
as
all
things
must
be
perfect
and
accomplish'd
in
their
time
,
Spiritually
,
Corporeally
,
and
Materially
.
For
God
cannot
do
any
thing
Imperfectly
[
z
](A28890-e23470-b)
z
Deut.
32.
4.
Mat.
26.
29.
I
ask'd
her
,
If
they
should
eat
and
drink
in
the
Kingdom
of
Heaven
?
She
said
:
Yes
,
Sir
:
Do
you
not
see
in
the
Gospel
(a)
that
Jesus
Christ
says
a
little
before
his
Death
,
That
he
will
eat
no
more
of
the
fruit
of
the
Vine
,
until
he
shall
drink
it
with
his
Disciples
in
the
Kingdom
of
his
Father
.
This
is
applied
to
the
Mystical
sense
,
because
they
know
no
other
thing
:
But
it
will
be
also
in
a
Material
sense
,
that
they
shall
drink
delicious
Wine
with
Jesus
Christ
,
besides
the
Mystical
Wine
of
the
admiration
of
his
Glory
,
which
will
inebriate
Souls
.
They
shall
eat
also
at
the
Table
of
the
Lord
,
where
Jesus
Christ
himself
says
,
[
b
](A28890-e23540-b)
b
Luke
12.
37.
That
he
will
come
forth
and
serve
us
;
And
when
he
says
▪
[
c
](A28890-e23560-b)
c
Luke
6.
21
,
25.
Woe
to
you
that
are
rich
,
that
are
full
;
for
you
shall
be
hungry
:
He
adds
,
Blesled
are
they
that
hunger
and
thirst
;
for
they
shall
be
satisfied
.
Read
,
Sir
,
the
Holy
Scripture
,
you
will
find
there
in
many
places
,
that
of
necessity
it
must
be
understood
that
we
shall
drink
and
eat
Bodily
in
the
Kingdom
of
Heaven
,
with
all
sort
of
felicity
,
Bodily
as
well
as
Spiritual
:
For
our
[
d
](A28890-e23600-b)
d
1
Cor.
6.
19.
Bodies
are
the
Temples
of
the
Holy
Ghost
,
in
which
he
will
dwell
eternally
.
When
the
Children
of
Israel
were
brought
out
of
Aegypt
,
they
eat
and
drank
with
Delight
:
Their
[
e
](A28890-e23630-b)
e
Deut.
29
:
5
,
6.
Cloaths
and
Shoes
did
not
wax
old
,
and
they
increased
with
their
Bodies
;
even
their
Nails
had
no
need
of
being
cut
:
So
particularly
did
God
provide
for
their
Necessities
.
This
nevertheless
was
but
the
Figure
of
eternal
Life
.
If
he
provided
for
them
Cloaths
,
Meat
,
and
all
things
which
were
even
delicious
,
without
their
care
or
labour
,
tho
they
still
offended
him
,
how
will
he
not
provide
the
delights
of
the
Bodies
of
the
Blessed
,
who
will
bless
him
always
?
I
ak'd
her
:
If
there
would
be
likewise
human
Propagation
in
this
Kingdom
of
Heaven
?
She
said
:
Yes
,
Sir
,
there
will
be
[
f
](A28890-e23680-b)
f
Is.
65.
23.
Propagation
eternally
,
but
altogether
Holy
;
altogether
pure
and
Deify'd
.
It
will
be
produced
more
leisurely
than
in
this
World
,
because
God
by
his
Mercy
has
here
abridged
our
days
,
to
abridge
our
Penitence
:
But
that
Kingdom
being
of
eternal
duration
,
will
give
time
and
leisure
to
Propagate
stayedly
,
without
Pain
or
Sorrow
,
or
concupiscible
Appetite
,
but
by
pure
union
of
Charity
in
God
,
which
will
extend
it self
to
the
production
of
new
Creatures
,
to
the
glory
of
their
Creator
;
which
is
very
reasonable
:
For
,
since
this
World
was
created
,
few
Men
have
been
brought
forth
who
have
glorified
their
God
:
On
the
contrary
,
in
all
Times
and
Ages
the
Devil
has
derived
his
Glory
from
Men
;
for
[
g
](A28890-e23690-b)
g
Gen.
3.
1
,
-6.
when
there
were
yet
but
two
Persons
upon
Earth
,
they
yielded
to
the
Devil
,
and
followed
his
Suggestions
,
in
abandoning
their
God
:
And
when
the
World
was
fully
replenish'd
,
Men
gave
themselves
to
yet
greater
Evils
:
For
at
[
h
](A28890-e23700-b)
h
6.
7.
the
time
of
the
Deluge
,
eight
Persons
only
of
all
that
great
Universe
were
found
obedient
to
the
Word
of
God
:
And
in
time
of
the
Children
of
Israel
,
when
they
were
brought
out
of
Aegypt
,
to
go
into
the
promised
Land
,
[
i
](A28890-e23730-b)
i
Numb.
14.
30.
two
Persons
only
did
enter
into
it
.
In
the
Cities
of
Sodom
and
Gomorrah
,
L●t
alone
with
his
Family
did
fear
God
:
And
when
God
would
have
forgiven
that
People
,
[
l
](A28890-e23760-b)
l
Gen.
18.
32.
providing
that
Abraham
had
found
but
ten
in
it
,
he
would
not
have
consum'd
them
.
And
when
Jesus
Christ
himself
came
upon
Earth
,
all
was
corrupted
,
having
[
m
](A28890-e23780-b)
m
Mat.
15.
6.
made
void
the
Law
of
God
by
the
Traditions
of
Men
;
as
he
reproach'd
the
Jews
with
it
,
who
were
then
his
People
.
And
now
,
Sir
,
since
we
have
had
the
Doctrin
of
the
Gospel
,
what
a
small
number
[
n
](A28890-e23790-b)
n
Is.
53.
1.
of
Persons
do
you
see
who
have
remain'd
constant
in
it
?
And
on
the
contrary
,
how
many
wicked
Christians
are
there
besides
the
Turks
,
Jews
,
Heathens
,
and
so
many
other
Sects
,
who
are
Enemies
of
God
?
Should
it
not
be
said
that
God
had
created
the
Earth
,
and
so
many
reasonable
Creatures
,
only
for
the
glory
of
the
Devil
and
his
adherents
,
if
he
did
not
renew
the
Earth
and
make
it
bring
forth
fruit
for
his
glory
?
This
would
be
an
evil
thing
,
which
God
can
never
do
.
And
that
the
Creation
of
Men
may
be
good
,
of
necessity
there
must
be
a
time
in
which
they
may
glorifie
their
God
:
And
if
there
were
no
Generation
in
the
Kingdom
of
God
,
a
very
small
number
would
bless
him
;
even
tho
you
should
sum
up
the
Prophets
,
the
Apostles
,
and
other
Saints
,
this
could
not
suffice
to
give
glory
to
God
,
for
the
least
favour
that
he
had
bestowed
upon
Men.
It
must
needs
be
that
the
Generation
of
the
Blessed
multiply
eternally
,
as
the
Generation
of
the
Miserable
does
multiply
temporally
from
the
beginning
of
the
World
;
or
otherwise
God
would
not
be
just
.
I
said
to
her
:
That
some
Writers
had
spoken
of
this
reign
of
Jesus
Christ
upon
Earth
,
but
that
the
Roman
Church
had
condemn'd
it
as
Heresie
.
She
said
:
Sir
,
No
body
can
have
spoke
truly
of
this
Kingdom
of
Jesus
Christ
,
because
it
is
[
o
](A28890-e23840-b)
o
Mat.
13.
44.
the
hidden
Treasure
,
which
has
not
yet
been
discovered
nor
revealed
to
any
.
They
may
well
have
said
something
of
it
according
to
the
Speculation
of
Men
:
But
they
could
never
understand
it
;
for
the
time
was
notcome
to
discover
it
.
This
is
the
Master-piece
of
all
the
Works
of
God
,
and
the
accomplishment
of
all
the
Holy
Scripture
.
Whether
the
Roman
Church
approve
it
or
disapprove
it
,
that
makes
nothing
▪
Truth
continues
always
Truth
.
Tho
all
the
World
should
disapprove
it
,
it
will
never
change
.
That
which
is
true
,
cannot
become
a
Lie
,
by
the
approbation
or
reprobation
of
Men.
There
can
be
no
Heresie
in
that
which
the
Holy
Spirit
has
spoken
by
the
Mourh
of
the
holy
Prophets
,
of
Abraham
,
David
,
Solomon
,
the
Apostles
,
and
Jesus
Christ
himself
,
who
have
all
largely
spoken
of
this
Kingdom
of
Jesus
Christ
upon
Earth
,
as
well
by
Prophecy
as
Parables
,
and
other
ways
,
tho
the
full
understanding
of
it
has
been
reserved
for
the
last
Times
[
p
](A28890-e23890-b)
p
Dan.
12.
9.
12.
,
in
which
we
live
at
present
.
All
the
Revelation
of
St.
John
speaks
of
no
other
thing
.
If
they
would
have
received
any
understanding
of
it
,
this
could
not
be
but
by
application
,
and
not
in
a
perfect
Sense
:
And
they
who
said
they
understood
nothing
of
it
,
have
been
the
most
wise
;
because
till
this
time
none
has
understood
any
thing
of
it
.
In
short
,
Sir
,
the
Kingdom
of
Jesus
Christ
,
are
the
Treasures
of
God
,
Which
he
has
reserved
unto
Men
;
of
which
S.
Paul
has
said
,
That
Eye
hath
not
seen
,
nor
Ear
heard
,
nor
has
entred
into
the
Heart
of
Man
,
what
God
hath
laid
up
for
his
Servants
.
It
were
also
better
to
adore
all
these
Mysteries
,
than
to
dive
into
them
out
of
Curiosity
:
For
the
great
and
the
wise
of
this
World
do
understand
nothing
of
them
:
They
will
be
revealed
unto
the
little
ones
,
for
such
is
the
will
of
God
:
For
which
Jesus
Christ
blesses
his
Father
,
[
r
](A28890-e23930-b)
r
Mat.
11.
25
,
26.
That
he
had
hid
these
things
from
the
great
Men
and
the
Wise
,
to
reveal
them
unto
Babes
.
I
said
to
her
,
That
I
was
very
desirous
to
know
when
this
Kingdom
shall
come
,
and
how
it
shall
begin
?
She
said
:
Sir
,
I
do
not
know
the
day
[
s
](A28890-e23990-b)
s
Mat.
24.
36.
,
but
that
this
indeed
will
be
as
soon
as
the
wickedness
of
Men
shall
be
so
multiplied
,
that
in
Justice
they
will
draw
upon
them
his
universal
Plagues
,
which
will
purge
away
all
Iniquity
.
Then
shall
the
Son
of
Man
appear
in
his
Glory
and
Majesty
[
t
](A28890-e24000-b)
t
Mat.
16.
27.
2.
Thess.
1.
10.
to
render
unto
every
one
according
to
his
Works
.
In
that
day
[
u
](A28890-e24010-b)
u
Zach.
13.
8
,
9.
the
remnant
of
all
Nations
shall
appear
before
him
,
for
the
most
part
shall
be
dead
with
distress
and
fears
;
and
then
he
will
judge
them
.
And
those
who
shall
be
found
dead
unto
his
Grace
,
he
will
banish
into
eternal
Fire
:
But
those
who
shall
be
found
living
in
his
Grace
,
shall
be
confirm'd
in
it
,
to
live
in
Body
and
in
Soul
eternally
with
him
;
of
whom
shall
begin
the
eternal
Generation
,
as
it
began
in
Adam
and
Eve
,
our
first
Parents
.
Then
all
malediction
[
x
](A28890-e24040-b)
x
Rev.
22.
3.
shall
be
removod
from
the
Earth
,
[
y
](A28890-e24070-b)
y
Is.
65.
16
,
17.
the
Reasonable
ones
,
who
shall
live
without
any
Maladies
or
Infirmities
,
either
of
the
Body
,
or
of
Spirit
and
Soul
:
Too
much
heat
[
z
](A28890-e24080-b)
z
Rev.
7.
16
,
17.
or
cold
,
shall
not
any
more
incommode
them
;
no
evils
shall
touch
them
:
They
shall
handle
fire
without
being
burnt
,
and
[
a
](A28890-e24090-b)
a
Is.
11.
8.
Serpents
without
being
Stinged
:
Our
Passions
shall
be
well
regulated
,
there
being
no
longer
Lusts
there
,
neither
of
the
Eyes
,
nor
of
the
Flesh
,
nor
of
the
Spirit
:
No
more
Sorrows
,
Griefs
or
Groanings
;
no
more
of
Love
that
heats
;
no
more
of
Desire
that
makes
thirsty
;
no
more
Terror
;
no
more
Fear
;
no
more
Forgetfulness
;
no
more
Sloth
;
no
more
Pusilanimity
;
no
more
Cares
and
Anxieties
:
In
short
,
no
more
of
any
thing
that
can
hurt
,
shall
be
found
upon
the
Earth
:
But
all
things
shall
serve
for
the
recreation
of
Men
,
who
shall
love
one
another
in
a
perfect
unity
in
Christ
Jesus
,
being
not
only
re-establish'd
into
the
Estate
of
Innocence
,
wherein
Adam
was
before
his
Sin
,
but
with
a
thousand
times
more
Perfections
.
Man
shall
possess
all
things
in
the
glorious
presence
of
Jesus
Christ
,
[
c
](A28890-e24110-b)
c
Rev.
21.
4.
who
will
wipe
away
all
Tears
from
his
Servants
,
giving
them
Glories
in
time
to
come
for
their
Sufferings
,
by
a
streight
Justice
,
each
what
they
shall
have
merited
in
this
Valley
of
Tears
,
for
he
is
the
[
d
](A28890-e24120-b)
d
21.
5.
Restorer
of
all
things
.
Ought
not
Sir
,
all
these
things
to
be
re-established
?
How
many
Innocents
are
there
here
accused
as
Guilty
?
How
many
of
these
Persecuted
wrongfully
?
How
many
Injustices
done
to
the
Just
?
How
many
sufferings
do
the
Good
endure
?
Does
not
all
this
[
e
](A28890-e24130-b)
e
Luke
18.
7.
Rev.
5.
8.
cry
to
God
for
Vengeance
●
Must
he
not
render
it
?
and
how
could
he
render
it
in
a
Spiritual
Paradise
,
as
they
make
us
believe
?
The
Body
has
here
suffered
with
the
Soul
:
Is
it
not
just
that
it
should
rejoyce
also
with
it
?
The
Body
of
Jesus
Christ
,
which
has
received
so
many
affronts
and
sufferings
,
should
it
not
be
seen
glorious
in
this
World
,
as
it
has
been
seen
suffering
:
What
reparation
can
be
made
of
all
material
things
in
a
spiritual
Heaven
?
I
wish
for
this
glorious
Reign
,
that
all
the
World
may
soe
and
acknowledge
the
Justice
of
God
,
which
will
[
f
](A28890-e24170-b)
f
2
Thess.
5
,
6
,
7.
a
recompence
;
no
more
than
our
evil
deeds
without
a
punishment
,
which
every
one
shall
receive
by
the
just
ballance
of
his
Righteousness
:
To
accomplish
which
,
we
must
in
this
World
have
reparation
of
all
the
wrongs
which
have
been
done
us
,
and
the
falshood
must
be
discovered
;
the
Mask
must
be
taken
off
from
all
Men
,
that
their
deceits
and
their
hypocrisies
may
be
known
:
How
they
have
dealt
fraudulently
with
the
Innocent
.
All
must
[
g
](A28890-e24180-b)
g
Rom.
6.
16.
4.
Esd.
16.
65.
be
discovered
at
the
coming
of
Jesus
Christ
in
Glory
,
and
all
things
,
even
material
,
which
have
served
for
our
reproach
,
must
serve
for
our
glory
:
As
to
S.
Lawrence's
his
Grid-Iron
,
and
to
S.
Andrew
his
Cross
:
And
so
of
all
the
other
Martyrs
,
and
chiefly
the
Instruments
of
the
Passion
of
Jesus
Christ
,
which
will
shine
in
his
glory
like
precious
Stones
,
and
that
materially
;
for
otherwise
there
could
not
be
had
a
perfect
and
compleat
reparation
,
if
we
looked
but
for
a
spirtual
Paradise
,
because
we
suffer
here
in
Body
and
Spirit
both
together
.
[
h
](A28890-e24210-b)
h
Luke
21.
26
,
31.
This
Kingdom
approaches
,
Sir
,
for
the
Plagues
are
already
begun
.
I
said
unto
her
,
That
no
body
believ'd
that
the
last
Plagues
were
begun
;
nor
the
Kingdom
of
Jesus
Christ
upon
Earth
.
She
said
:
Sir
,
[
i
](A28890-e24260-b)
i
Rev.
21.
8.
The
incredulous
will
go
with
Sorcerers
:
For
he
who
has
no
belief
of
this
Kingdom
,
can
never
well
suffer
the
Plagues
which
go
before
it
.
There
is
nothing
but
(
k
)
this
hope
alone
that
can
give
force
to
sustain
those
so
great
Persecutions
;
that
there
never
were
any
like
unto
them
.
It
is
therefore
to
be
feared
,
that
these
incredulous
will
perish
with
the
Wicked
:
For
if
we
do
not
believe
that
we
are
fallen
into
the
last
times
,
and
that
the
Plagues
are
begun
,
we
will
assuredly
be
deceived
by
that
pernicious
one
Antichrist
,
who
reigns
in
Persons
in
Authority
.
whom
we
take
sometimes
for
Holy
and
Vertuous
,
and
believe
that
we
do
well
to
let
our selves
be
guided
and
govern'd
by
them
,
if
we
lay
aside
the
doubt
or
belief
that
we
are
fallen
into
that
dangerous
time
foretold
by
Jesus
Christ
,
wherein
Evil
is
covered
with
Piety
:
And
if
we
[
m
](A28890-e24280-b)
m
Luke
21.
9
,
19.
do
not
believe
that
the
Plagues
which
are
begun
are
the
beginnings
of
Sorrows
,
with
which
God
will
purge
the
[
n
](A28890-e24310-b)
n
1
Pet.
4.
15
,
19.
do
Thieves
and
Murtherers
:
Whereas
did
we
believe
that
we
are
fallen
into
the
last
times
,
and
that
the
Plagues
are
begun
,
we
would
return
to
God
by
Penitence
,
taking
all
from
his
Hand
,
as
well
the
Rod
as
the
Bread
:
For
all
these
things
must
come
to
pass
,
and
by
Sufferings
we
must
enter
into
his
Glory
,
[
o
](A28890-e24320-b)
o
Luk.
21.
26.
as
Jesus
Christ
has
pav'd
the
way
.
I
said
unto
her
,
That
I
my self
could
hardly
believe
that
the
last
plagues
were
begun
,
and
also
that
Jesus
Christ
would
come
to
reign
upon
the
Earth
,
were
it
not
that
she
gave
me
the
view
and
understanding
of
these
things
.
She
said
:
Sir
,
this
proceeds
partly
from
want
of
Application
of
Spirit
,
and
partly
because
the
Devil
has
bewitched
the
Spirits
of
all
Men
,
that
they
may
not
discover
the
truth
of
their
Happiness
,
nor
of
their
Misery
:
For
if
this
were
known
,
many
Persons
would
get
out
of
Darkness
,
and
would
follow
the
Light
of
Truth
:
Whereas
by
that
infatuation
of
Spirit
,
the
Good
perish
with
the
Wicked
:
And
thus
he
gains
all
to
himself
.
To
give
you
a
firm
belief
that
Jesus
Christ
will
come
to
reign
upon
Earth
,
Sir
,
apply
your
mind
seriously
to
the
reading
of
the
Holy
Scriptures
:
You
shall
find
through
all
that
they
declare
this
glorious
coming
,
and
all
that
Man
shall
receive
thereby
.
This
has
been
figured
from
the
beginning
of
the
World
,
and
by
all
that
has
past
in
it
since
;
all
has
been
nothing
but
the
Figures
of
this
glorious
Reign
of
Jesus
Christ
.
You
have
now
a
little
prospect
of
this
by
what
I
have
declar'd
unto
you
.
Search
into
the
matter
,
you
will
find
the
thing
more
true
than
all
the
other
mysteries
of
our
Faith
:
There
is
no
more
obscurity
in
it
,
for
the
time
is
come
for
the
understanding
of
it
.
What
the
Fathers
in
past
times
have
explain'd
with
so
much
pains
,
and
so
imperfectly
,
will
be
easie
to
you
,
and
in
a
perfect
sense
.
No
body
will
be
able
to
doubt
or
be
ignorant
of
it
,
who
will
submit
his
Spirit
unto
God
with
Humility
of
Heart
.
All
that
Jesus
Christ
and
the
Apostles
have
said
,
has
been
fulfilled
but
in
part
:
But
you
will
find
the
accomplishment
and
the
perfect
sense
in
this
[
p
](A28890-e24370-b)
p
Luk.
22.
16.
glorious
Reign
of
Jesus
Christ
:
By
discovering
assuredly
that
all
which
they
thought
fit
to
declare
cannot
be
understood
of
any
other
thing
but
of
this
Reign
.
Remark
all
the
Petitions
of
the
Lord's
Prayer
,
which
I
have
elsewhere
explained
to
you
.
No
body
can
imagine
that
all
that
we
ask
in
that
Prayer
can
be
obtained
during
this
miserable
Life
,
and
it
must
needs
be
granted
,
that
we
pray
for
another
Life
,
which
we
do
not
yet
know
[
q
](A28890-e24380-b)
q
1
▪
Joh.
3.
2.
,
and
that
this
Life
also
must
be
material
,
as
well
as
spiritual
:
For
if
it
were
only
divine
,
we
would
not
ask
for
daily
Bread
,
nor
that
the
will
of
God
should
be
done
there
,
or
that
his
Name
should
be
Hallowed
:
For
all
these
things
are
done
always
in
the
Empyreal
Heaven
,
where
no
body
has
need
of
material
Bread
,
Spirits
being
filled
with
the
presence
of
God
:
There
is
nothing
there
likewise
to
be
forgiven
,
for
no
body
there
offends
his
Brother
:
Temptations
are
banish'd
from
thence
,
and
Evils
cannot
enter
there
.
The
blessed
Life
that
we
look
for
,
must
needs
be
material
as
well
as
spiritual
,
in
which
we
shall
have
need
of
all
the
things
which
we
ask
in
the
Lord's
Prayer
,
since
they
cannot
be
obtain'd
in
this
present
Life
,
and
Jesus
Christ
could
not
have
made
us
ask
for
unprofitable
things
,
or
for
those
which
he
would
not
give
.
This
could
not
be
done
by
a
God
who
can
do
and
know
all
things
:
For
it
would
be
altogether
unprofitable
to
ask
what
we
cannot
obtain
here
,
and
it
would
be
a
superfluous
thing
to
ask
that
of
which
we
would
have
no
need
in
the
Empyreal
Heaven
,
as
they
imagine
Paradise
to
be
;
all
the
other
Doctrins
of
Jesus
Christ
,
are
also
like
to
the
petitions
of
that
Prayer
:
For
when
he
says
[
r
](A28890-e24400-b)
r
Math.
6.
33.
seek
the
Kingdom
of
Heaven
,
and
the
rest
shall
be
given
you
,
this
also
will
not
come
to
pass
in
this
Life
:
For
the
Servants
themselves
who
seek
the
Kingdom
of
Jesus
have
suffered
many
Necessities
;
and
Lazarus
at
the
the
Rich
Man's
Feet
could
not
obtain
a
crum
of
Bread
,
tho'
he
did
not
cease
to
ask
it
.
If
the
Promise
which
Jesus
Christ
has
made
of
giving
the
rest
to
those
who
shall
seek
his
Kingdom
were
to
be
understood
of
this
present
Life
,
none
if
the
Friends
of
God
would
stand
in
need
of
any
thing
,
tho'
they
should
not
ask
of
any
,
it
would
be
needful
that
God
accomplish
what
he
has
promised
them
.
And
if
the
Kingdom
of
Heaven
were
only
spiritual
,
as
People
do
imagine
,
there
would
be
no
need
of
any
rest
(
or
other
things
)
after
having
obtain'd
this
Kingdom
,
which
would
suffice
fully
.
Do
you
not
see
,
Sir
,
that
this
promise
of
Jesus
Christ
is
to
be
understood
of
his
Kingdom
upon
Earth
,
where
he
will
give
besides
his
Glory
,
all
material
things
for
the
delights
of
our
Body
?
Which
he
calls
,
The
Rest
;
and
makes
us
understand
,
that
we
shall
not
need
to
seek
and
labour
to
have
them
,
but
that
he
will
give
them
freely
as
an
excess
of
Blessedness
.
And
when
Jesus
Christ
says
,
[
s
](A28890-e24430-b)
s
Mark
10.
29
,
30.
He
,
who
shall
leave
Father
,
Mother
,
Brethren
,
Sisters
,
Lands
,
or
any
other
thing
for
his
Name
,
shall
have
a
hundred
fold
in
this
World
,
neither
can
this
be
understood
of
this
present
Life
,
for
the
Apostles
,
and
so
many
other
Saints
,
who
abandon'd
all
to
follow
him
,
had
not
an
hundred
fold
in
Earth
,
Mother
,
Brethren
,
Sisters
,
Houses
or
Lands
,
but
on
the
contrary
,
had
need
of
many
things
after
having
abandon'd
them
.
Jesus
Christ
himself
,
after
having
abandoned
the
delights
of
Heaven
,
says
,
That
[
t
](A28890-e24450-b)
t
Luk.
9.
58.
he
had
not
in
this
Life
a
stone
where
to
rest
his
Head
.
How
then
should
his
Promises
be
true
,
that
he
would
render
a
hundred
fold
in
this
Life
?
Jesus
Christ
can
he
lie
,
and
make
all
who
have
abandon'd
all
for
his
sake
,
to
be
afterward
in
want
of
things
necessary
?
which
would
be
very
far
from
having
the
hundred
fold
of
them
.
We
see
the
Wicked
have
ordinarily
more
Prosperity
in
Earthly
Goods
,
than
the
Just
.
Jesus
Christ
would
be
a
deceiver
,
to
falsifie
his
Promise
which
he
has
made
unto
all
those
who
shall
forsake
all
for
his
sake
.
This
cannot
be
thought
:
But
he
promised
to
those
who
shall
have
left
Father
,
Mother
,
or
any
other
thing
for
his
sake
,
that
they
shall
possess
Life
Eternal
,
which
shall
be
in
that
World
,
when
Jesus
Christ
shall
come
to
dwell
with
his
Creatures
;
where
he
shall
render
the
hundred-fold
of
all
the
things
which
they
shall
have
forsaken
for
his
sake
for
one
Father
they
shall
find
an
hundred
;
because
all
those
Blessed
Ones
shall
have
the
Hearts
of
a
Father
and
Mother
toward
their
Neighbour
:
All
shall
be
Brethren
and
Sisters
under
the
government
of
one
and
the
same
Father
:
And
the
Earth
being
purg'd
from
all
the
Wicked
,
shall
suffice
to
give
unto
the
Just
an
hundred
times
as
much
as
they
shall
have
abandoned
in
this
miserable
Life
.
Lo
,
thus
the
Promises
of
Jesus
Christ
shall
be
accomplish'd
in
a
perfect
sense
in
his
Kingdom
,
which
can
in
no
wise
be
accomplish'd
in
a
perfect
sense
elsewhere
;
no
more
in
the
Empireal
Heaven
,
as
is
imagined
,
than
in
this
time
of
Penitence
.
There
would
need
years
of
time
,
to
relate
unto
you
,
Sir
,
all
the
passages
of
Holy
Scripture
which
verifie
these
Truths
;
for
when
Gabriel
says
of
Jesus
Christ
,
[
u
](A28890-e24490-b)
u
Luke
1.
32.
that
he
shall
be
great
,
and
be
called
the
Son
of
the
most
High
;
he
cannot
speak
of
his
coming
in
the
Stable
of
Bethlehem
,
for
he
was
but
a
little
Infant
,
abandoned
and
neglected
of
Men
;
where
his
Grandeur
did
consist
of
Poverty
and
Miseries
:
And
when
he
began
to
be
known
and
to
speak
in
publick
,
they
call
him
[
x
](A28890-e24530-b)
x
Mat.
13.
55.
the
Son
of
the
Carpenter
and
of
Mary
,
amongst
the
common
People
:
Which
is
very
far
from
being
call'd
[
y
](A28890-e24570-b)
y
Luke
1.
32.
the
Son
of
the
most
High
;
and
how
should
[
z
](A28890-e24590-b)
z
Luke
1.
69.
he
lift
up
his
Horn
,
seeing
he
was
wrapt
up
in
Swadling-cloths
,
and
bound
with
Swathing-bands
:
And
it
seems
he
had
not
strength
to
resist
King
Herod
and
the
Pharisees
,
who
pursued
him
to
death
,
before
whom
he
fled
,
instead
of
resisting
.
Do
you
not
see
,
Sir
,
that
nothing
has
in
this
World
its
perfect
Sense
?
Nevertheless
,
all
that
is
spoken
by
the
Holy
Spirit
,
must
be
intirely
fulfilled
:
And
if
we
hope
that
this
accomplishment
ought
to
come
to
pass
in
this
time
of
Penitence
,
we
deceive
our selves
;
for
the
more
it
shall
continue
,
the
more
will
Men
mistake
the
greatness
of
God
,
and
the
less
will
they
call
him
the
Son
of
the
Most
High
,
and
the
less
will
he
make
his
strength
appear
,
that
he
may
give
place
to
Man
to
use
his
Free-will
.
But
as
soon
as
the
time
of
the
Reign
of
Jesus
Christ
shall
come
,
he
will
exalt
his
Horn
,
to
exercise
his
Power
,
and
condemn
the
Wicked
;
and
he
shall
be
known
of
all
Men
for
the
Son
of
the
Most
High
:
For
he
will
come
in
Majesty
and
Power
to
rule
[
a
](A28890-e24650-b)
a
Zach.
14.
5.
9.
over
all
things
:
Whereas
in
the
Empireal
Aether
there
will
be
no
need
of
exalting
his
Horn
,
and
shewing
his
Power
,
seeing
all
submit
to
him
by
Love
.
It
is
therefore
of
the
day
when
he
shall
come
to
reign
upon
the
Earth
,
that
Zacharias
[
b
](A28890-e24670-b)
b
Luke
1.
68-79
.
speaks
by
his
Prophetical
Spirit
,
when
he
saw
the
Glory
of
Jesus
Christ
upon
Earth
:
And
when
he
himself
says
,
[
c
](A28890-e24690-b)
c
John
12.
22
,
If
I
be
lifted
up
,
I
will
draw
all
unto
me
,
he
does
not
speak
but
of
this
Kingdom
to
come
:
For
he
has
not
drawn
all
unto
him
by
his
death
upon
the
Cross
,
because
the
most
part
of
Men
has
since
voluntarily
yielded
themselves
unto
the
Devil
.
The
Twenty
ninth
Conference
.
Of
the
Marks
to
know
that
we
are
fallen
into
the
last
Times
;
and
that
the
World
is
Judged
;
to
wit
,
That
Men
are
without
Righteousness
,
Truth
and
Goodness
,
before
God
;
and
that
the
execution
of
the
Plagues
,
makes
it
already
effectually
to
appear
.
I
said
to
her
,
That
I
understood
sufficiently
what
she
meant
by
this
Reign
of
Jesus
Christ
upon
Earth
;
that
I
would
apply
my self
to
discover
it
more
,
intreating
her
to
tell
me
the
Marks
,
whereby
to
know
that
we
were
in
the
last
times
,
and
that
the
Judgments
were
at
present
begun
.
She
said
:
Sir
,
observe
well
the
deportment
of
Men
,
and
you
will
see
clearly
,
that
it
must
needs
be
that
they
are
Condemned
,
for
therein
you
do
not
perceive
any
Penitence
,
nor
desire
of
amendment
:
On
the
contrary
they
grow
every
day
worse
,
and
cannot
so
much
as
suffer
that
the
truth
of
their
faults
should
be
shewn
them
,
and
reckon
themselves
more
secure
in
evil-doing
,
than
the
Good
have
ever
been
in
well-doing
:
For
the
Saints
themselves
have
feared
God
and
dreaded
Death
:
Whereas
,
Men
at
present
have
lost
the
fear
of
God
,
and
fear
only
Men
;
and
instead
of
dreading
the
passage
of
Death
,
they
dread
only
the
day
in
which
they
must
lose
their
Life
,
which
they
love
more
than
God
.
Every
one
lyes
in
a
desperate
Estate
,
without
knowing
it
,
and
far
less
fearing
it
.
God
has
reason
to
say
of
Christians
now
,
[
d
](A28890-e24790-b)
d
Jer.
2.
13.
My
People
has
forsaken
me
,
because
no
body
knows
God
any
longer
.
Every
one
lives
as
if
there
were
no
God
,
and
yet
they
would
have
Prosperity
and
Salvation
;
as
if
God
were
our
Servant
,
obliged
to
serve
us
by
force
.
We
have
changed
the
Order
that
he
gave
us
,
of
doing
Penitence
here
,
and
we
[
f
](A28890-e24810-b)
f
Is.
22.
12
,
13.
would
here
take
our
pleasures
and
rest
at
ease
;
and
instead
of
labouring
and
suffering
,
we
would
rule
and
rejoice
.
God
ordain'd
that
[
g
](A28890-e24820-b)
g
Gen.
3.
17.
the
Earth
bring
forth
Thorns
and
Thistles
,
and
we
would
gather
nothing
from
it
but
Roses
without
Thorns
.
He
said
to
the
Woman
[
h
](A28890-e24830-b)
h
3.
16.
that
she
shall
bring
forth
her
fruit
with
Sorrow
,
and
she
will
needs
conceive
in
Delight
;
in
which
she
would
also
bring
forth
,
if
it
were
in
her
power
.
So
that
no
body
acquiesces
in
the
Ordinances
of
God
but
by
force
;
and
instead
of
embracing
the
Penitence
which
he
ordain'd
us
,
we
resist
it
with
all
our
power
;
for
we
seek
nothing
but
ease
and
repose
,
in
the
time
in
which
we
ought
to
labour
,
watch
and
be
at
pains
.
Thus
we
resist
God
and
all
the
designs
that
he
has
about
us
.
This
is
the
most
assured
Mark
to
discover
that
all
Men
have
forsaken
God
,
and
that
no
body
fears
nor
knows
him
any
longer
.
It
is
very
true
,
that
in
all
times
there
have
been
wicked
Persons
,
and
such
as
did
not
know
God
:
But
when
all
in
general
do
forget
him
,
it
is
to
be
believed
,
that
we
are
assuredly
in
the
last
times
,
and
that
the
Judgment
is
given
out
,
because
the
Measure
is
full
,
and
the
Evil
cannot
be
greater
than
generally
it
is
,
and
without
hope
of
remedy
.
I
said
to
her
,
That
to
me
it
seem'd
there
were
yet
many
good
Men
mingled
among
the
People
,
that
all
had
not
forsaken
God
.
She
said
:
Sir
,
there
are
many
good
Men
in
appearance
,
but
none
who
are
such
before
God
.
They
are
good
Men
in
respect
of
those
who
outwardly
do
more
evil
,
but
I
do
not
know
if
they
do
less
evil
inwardly
in
their
Souls
,
because
presumption
possesses
them
,
and
hypocrisie
blinds
[
i
](A28890-e24900-b)
i
Luke
18.
10.
The
Example
of
the
Publican
and
the
Pharisee
,
who
prayed
in
the
Temple
,
ought
to
make
us
fear
,
that
these
outwardly
good
Men
will
be
rather
Condemned
than
the
ill-Livers
outwardly
,
because
they
condemn
themselves
for
Sinners
,
and
smite
their
Breasts
with
Humility
;
whereas
the
others
rely
upon
their
own
Righteousness
,
and
become
Impenitent
.
I
do
not
see
that
either
the
one
or
the
other
are
good
Men
at
present
:
For
no
Sinners
smite
their
Breasts
through
Penitence
,
far
less
do
we
see
them
change
their
Life
,
or
forsake
their
Sins
:
And
the
Righteous
in
appearance
,
do
live
and
die
in
the
presumption
of
their
Salvation
,
not
desiring
to
change
a
manner
of
Life
which
they
esteem
to
be
good
;
tho
all
have
abandoned
God
to
follow
their
Passions
.
If
some
follow
them
in
Wrath
,
or
in
Luxury
or
even
in
Robbery
,
they
become
the
enemies
of
God
:
But
others
who
are
of
more
mild
Complexions
,
follow
their
Passions
in
Jealousie
,
or
in
Self-love
,
or
in
the
esteem
of
their
own
Virtues
.
Is
not
all
this
before
God
reckoned
the
same
evil
?
Is
it
not
enough
that
we
have
forsaken
him
to
cleave
to
our selves
,
and
are
become
Idolaters
of
our
own
Inclinations
?
Tho
even
they
were
not
Vicious
before
Men
,
yet
they
are
sufficient
to
Destroy
and
Damn
us
,
because
unless
[
l
](A28890-e24930-b)
l
Ps.
7●
.
27.
we
be
wholly
resigned
to
God
,
we
can
never
be
Saved
.
Therefore
if
God
should
say
to
me
as
he
did
to
Abraham
,
[
m
](A28890-e24950-b)
m
Gen.
18.
32.
that
he
would
pardon
the
World
,
provided
there
were
yet
Ten
righteous
Persons
in
it
,
I
would
not
hope
for
this
of
being
able
to
deliver
it
from
the
Plagues
,
or
to
revoke
the
Sentence
by
which
the
World
in
general
is
Condemned
,
because
I
cannot
find
so
much
as
one
;
which
I
must
say
with
great
regret
.
I
said
to
her
,
That
I
knew
divers
of
my
Friends
,
who
seem'd
to
me
to
be
truly
Just
and
Pious
,
fearing
God
.
She
said
:
Sir
,
if
you
were
in
union
with
God
,
you
would
partake
of
his
Righteousness
,
of
his
Goodness
,
and
of
his
Truth
:
And
then
you
would
perceive
well
,
that
the
Righteousness
of
Men
now
is
not
true
;
and
that
their
goodness
is
but
Natural
,
and
their
Truths
are
Lies
;
because
all
the
Virtues
which
you
believe
,
you
see
in
them
,
are
nothing
but
Moral
Virtues
,
which
do
oppose
those
of
God
.
Their
RIGHTEOUSNESS
is
only
Human.
They
would
not
do
wrong
to
any
Body
,
because
Injustice
and
Cheating
,
is
blamable
in
all
Men
of
Honour
;
and
he
who
desires
to
preserve
his
Reputation
,
will
beware
of
deceiving
or
cheating
any
Body
,
and
you
will
esteem
such
a
Person
Just
,
because
he
renders
unto
every
one
what
appertains
to
him
.
Believe
me
,
Sir
,
this
Righteousness
is
nothing
but
a
Moral
Virtue
,
which
is
recompenced
by
the
good
Reputation
they
acquire
among
Men.
[
*
](A28890-e25040-b)
*
Mat.
6
▪
2
,
5.
It
must
not
at
all
be
expected
that
God
will
recompence
in
the
other
World
what
has
been
done
for
this
.
A
Man
gives
satisfaction
to
every
one
,
that
he
may
have
the
reputation
of
being
a
just
Man
,
which
being
obtain'd
,
he
is
fully
satisfied
.
Even
so
is
it
of
GOODNESS
,
wherein
divers
Persons
are
Born
,
their
natural
temper
being
enclined
to
sweetness
,
renders
them
lovely
to
every
body
:
This
goodness
makes
them
takea
ll
in
good
part
:
Even
●vil
things
they
desire
to
believe
they
are
good
:
If
the
evil
of
one
were
told
which
might
grieve
them
,
they
would
reject
this
Truth
as
evil
,
and
would
say
,
I
will
not
believe
ill
of
my
Neighbour
:
And
even
tho
they
knew
the
evil
openly
,
they
are
too
good
to
resist
it
or
oppose
it
.
This
is
the
disposition
of
the
good
Men
of
the
World
,
who
love
rather
to
be
deceived
with
evil
,
than
to
believe
it
,
that
they
may
avoid
it
.
All
this
goodness
is
but
natural
,
and
is
recompenced
with
the
contentment
they
have
of
being
good
:
They
even
endure
Injustice
,
without
having
the
force
to
resist
it
:
And
upon
this
,
it
will
be
said
of
such
a
Person
that
he
is
patient
and
good
:
Not
discerning
that
this
Patience
and
Goodness
proceeds
from
an
effeminacy
of
Heart
,
which
makes
them
presume
upon
a
false
goodness
and
patience
,
which
is
nothing
but
Human
,
Hypocritical
and
Deceitful
.
Even
so
is
it
of
Moral
VERITY
,
which
before
God
is
Falshood
.
One
will
say
,
I
am
your
Servant
;
and
he
will
deny
his
Brother
the
least
Service
!
One
will
say
,
I
am
a
great
Sinner
,
while
in
the
mean
time
he
presumes
that
he
is
a
good
Man
!
for
if
he
did
believe
himself
truly
to
be
a
Sinner
,
he
would
seek
the
means
to
be
converted
.
One
will
say
,
I
am
not
worthy
of
drawing
near
to
God
,
and
he
will
receive
every
day
the
Sacrament
,
and
will
say
,
that
it
is
to
receive
Grace
;
which
is
nothing
but
a
Cloak
to
the
former
Lie
:
For
Men
experience
sufficiently
that
they
have
not
received
Grace
by
receiving
it
so
often
.
One
will
say
,
I
am
for
the
Service
of
God
;
and
he
is
as
careful
to
have
Honours
and
Riches
as
Secular
Persons
!
One
says
,
that
he
loves
God
,
and
he
loves
nothing
but
himself
.
One
says
,
I
am
retired
from
the
World
;
nevertheless
he
has
as
much
affection
for
it
as
before
,
and
studies
to
satisfie
himself
.
In
Short
,
Sir
,
there
is
nothing
but
Lies
and
deceit
among
all
Men
,
even
those
whom
you
esteem
to
be
good
Men
,
they
have
nothing
but
apparent
Vertues
,
which
are
very
displeasing
to
God
,
and
draw
down
his
avenging
hand
upon
our
criminal
Heads
:
Because
no
body
fears
God
any
longer
,
but
by
word
;
and
they
who
fear
their
Damnation
,
perswade
themselves
,
that
they
fear
God
,
while
out
of
pure
self-love
they
fear
the
evil
due
to
their
Sins
,
that
they
may
continue
in
them
;
and
they
place
their
Piety
in
outward
Devotions
,
with
which
they
do
more
distract
their
Understanding
from
God
,
than
fix
it
upon
him
.
And
[
n
](A28890-e25140-b)
n
Is.
29.
13.
yet
they
believe
they
are
Just
and
Pious
,
fearing
God
;
tho
in
the
mean
time
they
have
neither
the
one
nor
the
other
of
these
Virtues
.
Thus
you
are
deceived
with
thousands
of
others
who
are
in
the
good
Opinion
,
that
there
are
yet
many
good
Persons
upon
Earth
.
I
ask'd
her
:
How
we
might
know
the
true
Righteousness
nd
Virtues
of
Men
?
She
said
:
Sir
,
no
body
can
know
it
as
to
others
,
but
they
who
possess
it
themselves
.
Therefore
I
told
you
,
that
[
o
](A28890-e25190-b)
o
1
Cor.
2.
ii
.
—
15.
union
with
God
is
needful
for
to
know
true
Virtue
.
This
union
makes
us
partake
of
the
Virtues
of
God
;
so
that
he
who
is
in
God
,
partakes
of
his
Righteousness
,
of
his
Goodness
,
and
of
his
Truth
.
The
RIGHTEOUSNESS
of
God
,
is
always
just
[
p
](A28890-e25240-b)
p
Ps.
119.
137.
doing
justly
to
all
,
as
well
to
our
Enemies
as
to
our
Friends
,
not
enduring
any
Injustice
no
more
in
our selves
than
in
others
,
neither
in
small
matters
nor
in
great
-
Our
Works
are
always
accompanied
with
this
Righteousness
,
and
also
our
Words
,
our
Counsels
,
our
Business
,
and
even
our
good
Works
:
Knowing
well
that
without
this
divine
Righteousness
,
nothing
can
be
good
.
And
even
as
God
never
does
any
thing
without
this
Righteousness
;
So
we
do
all
things
righteously
;
so
much
as
we
draw
near
to
God
,
we
are
as
much
Righteous
,
and
no
more
:
and
he
who
partakes
of
this
divine
Righteousness
,
discerns
and
knows
very
easily
the
Righteousness
and
Unrighteousness
of
others
:
For
if
their
Righteousness
be
of
God
,
it
will
always
be
conform
to
that
which
we
partake
of
the
same
God
,
and
if
it
be
not
,
it
will
directly
oppose
it
.
There
are
some
who
would
believe
that
one
had
the
art
of
Divination
,
when
he
can
discover
false
things
which
appear
true
to
the
eyes
of
Men
:
But
this
does
not
proceed
from
any
Divination
,
but
only
from
the
Righteousness
of
God
:
When
it
refides
in
a
Soul
,
it
perceives
immediately
that
these
apparent
Righteousnesses
do
resist
and
are
contrary
unto
the
Righteousness
of
God
.
For
Example
,
a
Judge
will
give
good
Justice
to
a
Party
,
because
he
is
recommended
to
him
by
some
of
his
Friends
.
This
is
nothing
but
an
Human
Justice
,
because
it
has
had
respect
to
Men
:
For
to
be
Divine
,
it
ought
to
have
respect
only
to
good
Right
;
which
is
not
observed
in
the
present
time
,
wherein
the
Proverb
says
,
He
who
has
good
Right
,
has
need
of
good
Help
.
It
is
the
same
as
to
Piety
and
Devotion
:
If
they
go
to
Church
,
to
the
Mass
,
and
the
frequenting
of
the
Sacraments
,
out
of
natural
custom
or
inclination
,
or
because
it
is
good
and
laudable
.
This
Righteousness
is
not
of
God
,
because
it
respects
our selves
or
Men.
And
if
you
partake
of
the
GOODNESS
of
God
,
Sir
,
you
will
do
good
to
all
Creatures
indifferently
,
as
he
does
,
without
wishing
good
to
your
Friends
,
and
hating
your
Enemies
,
or
not
helping
them
in
their
need
.
But
when
our
good
deeds
are
partial
,
respecting
our
Kindred
,
our
Allies
,
our
Friends
,
and
Neighbours
;
then
our
goodness
is
nothing
but
Human.
This
is
easie
to
be
observed
by
him
who
partakes
of
the
goodness
of
God
,
who
loves
nothing
but
that
wihch
is
good
and
conformable
to
Righteousness
and
Truth
:
Whereas
Human
goodness
respects
nothing
but
that
which
is
sensible
to
Nature
,
leaving
sometimes
Righteousness
and
Innocence
without
help
,
to
succour
its
Friends
;
yea
,
even
to
excuse
or
cover
their
Iniquities
.
These
are
all
goodnesses
without
Fruit
,
having
received
in
this
World
the
reward
of
such
good
Works
.
For
if
we
do
good
to
our
Friends
,
they
will
do
the
like
to
us
;
and
so
we
shall
be
payed
,
without
having
right
to
pretend
any
other
recompence
therefore
in
Heaven
.
Jesus
Christ
has
advertis'd
us
of
this
,
[
q
](A28890-e25260-b)
q
Luke
14.
12
,
13
,
14.
saying
,
When
you
make
Feasts
,
do
not
call
the
Rich
,
lest
they
bid
you
also
,
and
thereby
you
receive
no
reward
.
And
if
you
partake
of
the
TRUTH
of
God
,
Sir
,
you
will
very
easily
discover
Lying
,
because
this
strait
Truth
does
always
oppose
that
which
is
contrary
thereunto
.
There
needs
but
to
walk
Strait
to
overturn
that
which
is
Crooked
.
The
Spirit
of
Truth
,
is
incompatible
with
that
of
Error
.
There
needs
but
to
speak
the
Truth
simply
,
to
reprove
Lying
.
Many
Persons
are
troubled
to
understand
the
Truth
,
who
if
they
were
not
in
Lies
,
could
not
be
troubled
at
it
,
because
it
is
always
desirable
and
enlightens
the
Understanding
.
Truth
being
God
,
ought
to
be
loved
and
received
by
every
one
,
and
as
much
as
it
is
now
out
of
credit
,
it
is
so
much
an
evidence
,
that
all
have
abandoned
God
,
in
abandoning
Truth
,
Righteousness
and
Goodness
.
There
is
no
other
God
but
he
[
r
](A28890-e25270-b)
r
Eph.
5.
9.
Ps.
89.
15.
who
is
the
source
of
these
three
Vertues
,
of
which
Men
now
have
not
retain'd
any
foot-steps
,
and
at
present
those
are
esteemed
Saints
who
have
but
human
Righteousness
,
natural
Goodness
,
and
political
Truth
,
and
yet
they
will
not
believe
that
we
are
in
the
last
Times
,
and
that
the
World
is
Judged
.
What
more
certain
Marks
can
we
have
?
Outward
Signs
are
a
very
small
matter
in
respect
of
seeing
that
all
Men
have
Abandon'd
their
God
.
Draw
near
to
God
,
Sir
,
and
[
s
](A28890-e25280-b)
s
Ps.
36.
10.
you
will
discover
it
as
well
as
I.
I
said
to
her
:
That
if
it
were
needful
to
exercise
the
very
same
Righteousness
,
Goodness
and
Truth
,
of
which
she
spoke
to
me
,
that
all
the
World
would
Perish
,
and
no
body
should
be
saved
:
For
all
Men
are
very
far
from
it
.
She
said
:
It
is
true
,
Sir
,
all
the
Wicked
will
perish
,
among
whom
notwithstanding
there
will
be
yet
some
sav'd
:
because
they
are
so
thro'
Ignorance
:
These
indeed
will
yet
receive
the
Light
of
Truth
,
with
which
they
will
discover
the
Lyes
,
which
have
been
taught
them
:
For
many
have
entred
into
the
Spirit
of
Error
,
thinking
they
did
well
,
and
if
they
had
been
taught
there
is
no
Salvation
but
for
those
who
resign
themselves
wholly
to
God
,
and
unite
their
Wills
to
his
,
they
would
assuredly
force
themselves
to
find
this
Unity
of
their
Wills
with
God
,
and
would
have
resign'd
themselves
to
him
far
more
easily
than
they
have
done
,
to
follow
so
many
different
Exercises
of
Devotion
.
For
one
has
taken
the
Order
of
S.
Francis
,
and
goes
bare-footed
,
without
wearing
Linnen
upon
his
Body
:
Another
that
of
the
Carthusians
,
never
to
eat
Flesh
,
nor
converse
in
the
World
:
Others
rise
in
the
Night
to
pray
:
Others
wear
Sackcloth
,
and
exercise
Discipline
,
making
long
Prayers
and
singing
Psalms
,
vowing
Obedience
,
Poverty
and
Chastity
,
with
a
great
many
other
Things
,
painful
to
the
Body
and
to
the
Spirit
:
In
which
all
the
People
desire
to
imitate
them
according
to
their
Condition
:
Some
will
fast
sometimes
a
Week
,
will
take
Directors
to
submit
their
Wills
to
them
,
will
force
themselves
to
say
a
great
many
Chaplets
,
or
other
Prayers
,
and
to
be
in
Churches
as
much
as
is
possible
for
them
,
with
a
great
many
other
things
which
are
troublesome
,
and
oft-times
of
little
profit
for
the
Salvation
of
their
Souls
.
But
if
they
had
been
taught
.
That
to
be
saved
they
must
resign
themselves
to
God
,
they
would
more
easily
have
found
this
Resignation
than
all
those
things
which
are
superfluous
for
many
,
and
would
more
easily
have
resign'd
their
Wills
to
that
of
God
,
than
to
some
Man
,
subject
to
all
sorts
of
Passions
.
Those
,
I
say
,
having
discover'd
the
Truth
will
be
converted
by
the
Plagues
,
and
will
endeavour
to
approach
to
the
Righteousness
,
Goodness
and
Truth
of
God
;
as
much
as
they
are
now
far
from
it
,
thro'
Ignorance
.
No
Body
must
any
longer
be
flatter'd
,
Sir
.
All
those
who
shall
not
have
this
Righteousness
of
which
I
have
spoken
to
you
,
[
t
](A28890-e25350-b)
t
Matth.
5.
20.
will
not
be
sav'd
:
Neither
you
nor
I
,
nor
any
Body
,
be
who
they
will
,
can
be
sav'd
,
but
by
God
,
therefore
Jesus
Christ
has
said
,
[
u
](A28890-e25360-b)
u
19.
26.
That
with
Men
it
was
impossible
to
be
sav'd
,
but
that
it
was
possible
with
God
:
To
shew
that
upon
this
Union
with
him
our
Salvation
does
depend
:
And
that
all
those
means
introduc'd
by
Men
are
a
very
small
matter
,
for
they
can
serve
only
to
some
for
means
to
attain
to
this
Union
,
serving
for
others
for
great
Hindrances
:
For
this
Union
requires
a
Recollection
of
Spirit
,
and
not
the
Diversion
of
it
to
so
many
different
things
.
I
said
to
her
:
That
no
Body
doubted
that
our
Salvation
depended
upon
God
:
That
no
Body
could
save
either
himself
or
others
:
That
this
Passage
of
the
Gospel
was
so
understood
.
She
said
:
Sir
,
you
do
not
understand
me
well
.
Our
Salvation
does
not
depend
upon
God
,
as
you
believe
it
,
that
he
saves
one
and
damns
another
without
our
contributing
thereunto
.
This
is
an
Error
which
puts
the
Salvation
of
the
most
pious
in
hazard
.
For
God
will
damn
no
Body
without
Sin
,
and
likewise
he
will
save
no
body
unless
they
give
themselves
to
him
[
x
](A28890-e25420-b)
x
John
7.
37.
of
their
own
Free-will
.
And
what
Jesus
Christ
said
to
his
Apostles
.
It
is
impossible
as
to
Men
to
be
sav'd
,
but
that
it
is
not
impossible
to
God
;
is
to
be
understood
,
as
long
as
a
Man
shall
live
to
himself
,
it
is
impossible
for
him
to
be
sav'd
:
But
if
he
come
to
unite
himself
to
God
,
returning
with
the
Heart
to
him
,
he
will
save
him
.
And
when
you
say
to
me
,
That
all
the
World
will
perish
if
they
must
needs
Exercise
the
very
same
Righteousness
of
which
I
speak
,
because
Men
are
very
far
from
it
;
it
is
a
certain
Truth
,
that
continuing
in
the
State
in
which
they
are
,
they
will
[
y
](A28890-e25440-b)
y
Luke
13.
3.
all
perish
:
For
living
to
themselves
,
it
is
impossible
as
to
them
:
But
if
they
be
converted
,
and
return
unto
God
,
he
will
save
them
.
No
Body
can
look
for
Salvation
after
the
manner
that
they
live
at
present
,
for
they
know
not
God
any
longer
,
all
having
abandon'd
him
.
I
ask'd
her
;
How
she
perceiv'd
that
the
World
is
judged
,
and
that
the
irrevocable
Sentence
is
given
?
She
said
:
Sir
,
I
perceive
this
by
the
Justice
of
God
,
which
cannot
suffer
an
Universal
Evil
without
an
Universal
Chastisement
.
When
there
have
been
particular
Wicked
Men
,
God
has
condemn'd
them
in
particular
:
For
his
upright
Justice
never
exceeds
nor
diminishes
any
thing
from
the
Merit
or
Demerit
of
Men
,
doing
always
justly
,
as
well
to
the
Evil
as
to
the
good
.
Now
Men
having
generally
all
of
them
abandon'd
their
God
,
have
,
in
doing
this
,
given
Sentence
of
the
general
Destruction
of
the
World
,
which
shall
not
be
recall'd
,
because
the
Will
of
Man
is
not
inclin'd
to
return
to
him
;
but
rather
to
be
the
more
estrang'd
from
him
,
if
the
Plagues
should
yet
be
delay'd
.
Therefore
I
affirm
with
Assurance
,
Sir
,
that
the
irrevocable
Sentence
is
given
to
purge
the
whole
World
by
divers
Plagues
of
War
,
Pestilence
and
Famine
,
which
are
fram'd
of
the
three
means
which
have
caus'd
Men
to
abandon
God
.
Three
general
Sins
[
z
](A28890-e25510-b)
z
Ezek
5.
12.
15.
21.
will
have
Three
General
Plagues
.
The
first
is
,
that
Men
have
all
abandon'd
the
Love
of
their
Neighbour
,
and
instead
of
loving
him
as
themselves
,
according
to
the
Commandment
of
God
,
every
one
endeavours
to
make
War
against
him
by
Contempt
,
Envy
and
Jealousie
:
By
Quarrels
,
Lyes
and
Cheatings
.
All
these
things
have
made
Man
abandon
God
in
his
Neighbour
,
who
is
his
true
Image
.
They
study
not
only
not
to
love
him
as
themselves
,
but
also
to
vex
him
in
all
things
.
There
is
nothing
but
Wars
and
Divisions
even
among
Kinsfolk
,
yea
between
the
Father
and
the
Son
.
All
these
Discords
together
,
do
they
not
make
an
Universal
War
?
We
are
astonish'd
to
see
the
Wars
of
Provinces
and
of
Kings
,
without
considering
that
every
body
does
the
same
thing
,
according
to
his
Power
.
A
Clown
will
sometimes
fight
with
his
Companion
for
a
Farthing
.
He
does
as
much
Evil
,
in
proportion
,
as
a
King
,
who
fights
against
his
Equal
for
a
Kingdom
;
for
God
regards
nothing
but
the
Wickedness
of
the
Heart
,
and
not
the
Worth
of
the
Subject
.
If
he
permit
Kingdoms
to
be
everywhere
in
Wars
,
it
is
by
an
exact
Justice
,
when
all
private
Men
are
so
already
.
Could
he
deny
Kings
the
same
Liberty
that
he
permits
to
all
others
,
since
they
were
all
equally
created
with
the
Disposal
of
their
Free
Will
,
the
King
as
well
as
the
Clown
?
Would
it
be
just
that
God
should
take
from
Kings
the
Power
to
make
War
,
and
permit
it
to
private
Persons
?
He
would
be
a
partial
God
,
an
accepter
of
Persons
.
If
we
did
live
in
Peace
with
our
Neighbour
,
God
would
only
punish
in
particular
the
Kings
which
make
War
:
But
our
Domestick
Wars
do
merit
that
we
should
suffer
Universal
Wars
;
and
that
by
a
just
Judgment
.
Since
we
will
not
continue
in
Peace
with
God
,
with
our selves
and
with
our
Neighbours
,
it
is
not
at
all
meet
that
we
should
be
so
with
Kings
:
For
our
Wars
have
made
us
abandon
the
God
of
Peace
,
and
draw
upon
our selves
the
Plague
of
War
by
our
Sin
of
Dissension
.
The
Plague
of
Pestilence
is
also
justly
prepar'd
for
us
:
Because
all
Men
in
general
have
abandon'd
their
God
for
the
Affection
which
they
bear
to
this
miserable
Life
.
It
is
therefore
just
that
it
be
taken
away
from
us
,
since
it
has
serv'd
us
for
a
mean
to
abandon
our
God
,
who
gave
it
unto
us
,
only
that
we
might
love
him
,
and
we
have
loved
the
Gift
more
than
the
Giver
;
our
Life
being
the
Time
of
Penitence
,
wherein
we
ought
always
to
aspire
to
that
which
will
be
eternal
:
But
,
on
the
contrary
,
we
would
be
content
to
lose
it
(
the
Eternal
)
provided
we
might
live
here
always
:
All
Men
almost
are
in
this
Error
;
by
which
they
draw
down
the
Plague
of
Pestilence
,
to
put
an
End
to
Desires
so
impious
,
which
have
made
them
abandon
their
God
.
This
Life
must
needs
be
taken
away
from
us
,
since
it
serves
as
a
mean
to
withdraw
us
from
God
.
The
Plague
of
Pestilence
is
justly
sent
upon
us
to
give
Death
to
those
who
love
their
Lives
more
than
God
.
As
is
also
that
of
Famine
,
because
so
many
Men
have
abandon'd
their
God
,
for
the
Pleasures
of
the
Mouth
.
How
many
are
there
who
love
[
a
](A28890-e25570-b)
a
Is.
5.
11
,
12.
Phil.
3.
18
,
19.
Meat
and
Drink
more
than
Spiritual
Delights
?
Provided
the
Mouth
and
the
Belly
be
satisfied
,
they
care
very
little
for
God
.
Is
it
not
fit
that
they
endure
Hunger
who
think
of
nothing
but
of
filling
themselves
?
This
evil
is
so
general
that
in
the
best
Assemblies
of
Christians
,
now-a-days
,
they
speak
for
the
most
part
of
Eating
and
Drinking
,
to
keep
themselves
chearful
.
Is
it
not
fit
that
this
should
be
chastised
with
Justice
by
an
universal
Hunger
,
since
this
Sensual
Appetite
has
caused
an
universal
Sin
,
by
almost
all
the
Men
of
the
World
?
From
whence
I
draw
the
certainty
that
all
are
judg'd
,
and
that
the
Sentence
is
irrevocable
:
Because
no
Body
repents
of
these
three
Sins
,
which
form
the
last
Plagues
,
and
God
cannot
defer
longer
to
send
them
[
b
](A28890-e25580-b)
b
4
Esd.
15.
16.
14-18
.
.
I
ask'd
her
;
how
we
could
believe
that
the
last
Plagues
were
begun
?
She
said
:
Sir
,
Do
you
not
[
c
](A28890-e25630-b)
c
Rom.
1.
28.
2
Thess.
2.
11.
perceive
that
we
are
abandon'd
to
the
Spirit
of
Error
?
That
Lying
prevails
,
and
[
d
](A28890-e25640-b)
d
Jer.
9.
3
,
4.
that
Truth
is
opprest
?
That
Men
[
e
](A28890-e25650-b)
e
Jer.
6.
14.
8.
11.
Ez.
1●
.
18.
promise
themselves
Peace
and
Security
in
the
midst
of
such
evident
Perils
?
That
there
is
[
f
](A28890-e25660-b)
f
Is.
59.
3
,
4
,
8.
no
longer
Righteousness
nor
Sincerity
or
Fidelity
among
Men
?
That
Evils
are
conceiv'd
without
Fear
,
and
brought
forth
without
Reprehension
?
That
the
Just
[
g
](A28890-e25670-b)
g
Ez.
13.
19.
is
punish'd
as
guilty
,
and
the
Guilty
supported
and
defended
?
That
there
is
no
longer
[
h
](A28890-e25680-b)
h
Jer.
5.
1.
7.
28.
neither
Faith
nor
Law
among
Christians
,
and
that
they
live
in
a
Neglect
of
God
and
of
their
Salvation
?
Are
not
these
the
greatest
Plagues
that
could
ever
befal
the
World
?
They
are
more
to
be
dreaded
than
Fire
,
Pestilence
,
War
and
bodily
Famine
,
which
can
but
kill
Bodies
:
Whereas
these
Spiritual
Plagues
kill
the
Soul
,
which
is
an
Eternal
Spirit
.
Behold
,
Sir
,
with
the
Eyes
of
Truth
,
and
you
will
see
that
all
Souls
perish
without
perceiving
it
.
Which
is
the
greatest
Punishment
that
God
can
ever
permit
to
befal
Men.
Many
say
blindly
,
We
are
at
the
End
of
the
World
,
for
Wickedness
abounds
in
all
places
:
There
is
no
Trust
to
be
given
to
any
:
They
deceive
one
another
without
Faith
or
Honesty
.
In
saying
this
they
speak
the
Truth
,
without
knowing
it
,
far
less
apprehending
it
.
Many
Signs
have
appear'd
[
i
](A28890-e25700-b)
i
Joel
2.
30
,
31.
4
Esd.
5.
1-12
.
in
Heaven
,
in
the
Sun
,
in
the
Stars
,
fearful
Comets
,
menacing
great
Evils
,
which
did
affright
some
at
first
,
but
so
soon
as
the
Devil
had
Leisure
to
make
his
Adherents
study
to
find
out
Reasons
,
shewing
that
these
were
but
natural
things
,
engendred
in
the
Air
,
he
made
the
Fear
of
those
threatnings
of
God
,
sent
as
the
Forerunners
of
his
Justice
,
to
evanish
out
of
their
Minds
.
The
Sea
has
yielded
blood
▪
And
as
soon
as
this
has
ceas'd
,
the
Memory
of
it
has
been
effac'd
.
Fire
has
burnt
many
Cities
,
and
they
have
presently
found
out
some
Invention
to
cover
all
these
Warnings
which
God
gives
us
,
saying
,
That
these
are
Casual
and
Natural
Things
:
As
also
the
swallowing
up
of
several
Towns
and
Cities
,
caus'd
by
Earthquakes
:
They
attribute
all
these
Things
to
future
and
to
natural
Causes
,
saying
;
That
these
Countries
,
situate
toward
the
Sea
,
are
subject
to
Earthquakes
.
In
short
,
Sir
,
they
make
all
the
Threatnings
and
Warnings
of
God
to
evanish
out
of
Men's
Minds
,
that
no
Body
may
enter
into
himself
to
be
converted
unto
him
through
Fear
and
Trembling
.
Some
Stroaks
of
Thunder
us'd
sometimes
to
shake
intire
Cities
;
where
the
People
ran
to
Confession
,
to
prepare
themselves
for
Death
.
But
now
,
when
they
see
so
many
several
Effects
of
the
Justice
of
God
,
by
Men's
being
abandon'd
to
all
sorts
of
Sins
,
and
also
by
all
those
outward
Sings
in
Heaven
and
Earth
,
which
have
appear'd
in
our
Time
and
to
our
Eyes
,
no
body
is
converted
unto
God
for
this
:
Far
less
do
they
Imbrace
the
Spirit
of
Penitence
.
It
seems
they
mock
at
God's
Warnings
,
saying
;
These
are
Natural
Things
.
But
I
would
willingly
demand
of
these
Ear-flatterers
,
If
God
ought
not
to
send
his
Plagues
but
by
supernatural
Things
,
and
to
make
Chimera's
in
the
Air
?
He
,
who
has
created
all
the
Elements
,
must
not
he
make
Use
of
them
[
l
](A28890-e25720-b)
l
Wisd.
11.
16.
to
chastise
the
Offences
which
we
commit
against
him
?
Is
there
not
need
of
Natural
Things
to
make
our
Body
suffer
,
which
are
likewise
Natural
?
If
the
Bodies
of
the
damn'd
shall
indeed
be
punish'd
with
Natural
Things
,
why
should
not
,
in
like
manner
our
Bodies
,
which
are
yet
living
upon
Earth
?
Since
they
are
not
sensible
but
of
Natural
Things
,
they
must
needs
have
Subjects
conformable
to
their
Nature
.
The
Deluge
was
made
by
a
Natural
Rain
:
And
the
last
Plagues
will
be
made
by
Pestilence
,
War
,
Famine
and
Fire
,
all
Natural
Things
,
because
the
Heaven
,
the
Earth
and
all
the
Elements
ought
to
rise
up
against
us
,
to
avenge
the
Offence
that
we
do
against
their
Creator
and
ours
.
If
the
Fire
shall
kindle
by
some
accident
,
or
the
Earth
quake
by
the
Tossings
of
the
Sea
,
and
overturn
Cities
,
would
[
m
](A28890-e25730-b)
m
Amos
3.
6.
this
be
accidental
unto
God
,
who
says
[
n
](A28890-e25740-b)
n
Matth.
10.
30.
that
,
to
him
,
the
Hairs
of
our
Heads
are
numbred
?
Would
he
thus
let
such
grievous
Accidents
fall
out
Without
his
Permission
?
this
cannot
be
true
.
But
the
Devil
,
to
divert
us
from
believing
that
these
things
are
[
o
](A28890-e25750-b)
o
Matth
24.
8.
the
beginnings
of
the
last
Plagues
,
makes
it
be
said
by
his
Adherents
,
that
these
are
Natural
Things
that
no
Body
may
turn
to
Repentance
.
The
Thirtieth
Conference
.
How
God
permits
Man
to
be
abandon'd
to
the
Spirit
of
Error
.
I
Ask'd
her
;
How
God
permits
that
we
should
be
thus
abandon'd
to
the
Spirit
of
Error
?
She
said
:
Sir
,
[
p
](A28890-e25840-b)
p
Kings
22.
22.
God
permits
it
by
his
Justice
,
because
we
have
left
[
q
](A28890-e25850-b)
q
Rom.
1.
28.
2
Thess.
2.
10
,
11
,
12.
his
Spirit
of
Truth
,
to
hearken
unto
and
follow
[
r
](A28890-e25860-b)
r
Jer.
13.
25.
Ezek.
13.
19.
Lyes
.
He
compels
no
Body
,
leaving
every
one
in
the
Liberty
wherein
he
created
them
.
If
Man
therewith
will
needs
abandon
his
God
and
adhere
unto
the
Devil
[
s
](A28890-e25870-b)
s
Ps.
81.
12
,
13.
he
lets
him
,
for
he
will
not
take
away
again
the
Free-Will
which
he
has
once
given
him
,
which
God
will
never
take
back
again
,
for
he
is
[
t
](A28890-e25880-b)
t
Jam.
1.
17.
unchangeable
in
all
his
Doings
:
And
having
once
found
it
good
that
Man
should
be
a
kind
of
Creature
altogether
free
,
he
cannot
afteward
find
it
evil
,
but
will
leave
him
this
absolute
Liberty
unto
all
Eternity
.
If
he
will
use
it
to
love
God
,
he
will
follow
the
End
for
which
it
has
been
given
him
;
and
if
he
will
use
it
to
do
evil
,
and
to
withdraw
himself
from
God
,
he
is
free
:
God
will
not
be
mov'd
for
this
,
remaining
always
,
Just
,
Good
and
True
.
Whatever
Man
does
,
God
remains
always
what
he
is
in
himself
without
being
mov'd
,
and
without
hindring
Man
to
withdraw
himself
from
him
,
when
he
will
needs
do
it
by
his
own
Free
Will.
God
can
lose
nothing
,
even
tho'
all
the
Men
of
the
World
would
follow
the
Devil
.
They
only
wrong
themselves
.
God
will
never
take
away
again
the
Free
Will
that
he
has
given
them
,
for
their
evil
Deeds
;
but
permits
them
still
to
use
it
,
as
well
to
their
Damnation
as
to
their
Salvation
.
All
the
other
Creatures
do
the
Will
of
God
of
Necessity
,
as
a
Servant
does
the
Will
of
his
Master
by
force
,
for
it
is
necessary
to
the
other
Creatures
,
as
well
animate
as
inanimate
to
do
the
Will
of
God
without
their
being
able
to
resist
it
,
being
bounded
,
limitted
and
constrain'd
not
to
pass
over
the
Bounds
and
the
Limits
wherein
God
has
plac'd
them
:
But
Man
alone
,
who
participates
of
the
Deity
,
has
the
Liberty
to
resist
the
Will
of
God
,
which
he
will
not
oppose
,
for
he
cannot
repent
[
u
](A28890-e25890-b)
u
Rom.
11.
29.
of
the
Liberty
that
he
has
given
unto
Man
.
Thus
God
permits
Man
to
abandon
himself
unto
the
Spirit
of
Error
,
and
to
forsake
that
of
Truth
:
For
he
would
act
against
his
Goodness
,
to
take
back
again
that
great
Advantage
which
he
has
given
unto
Man
,
of
his
Free
Will
,
with
which
he
ought
to
rule
over
the
Earth
as
a
little
God
,
independent
from
every
other
thing
which
is
not
God
.
And
if
he
did
not
permit
Man
to
follow
the
Spirit
of
Error
,
when
he
will
needs
follow
it
,
he
would
render
him
a
limited
and
forc'd
Creature
,
as
all
the
rest
,
which
serve
the
Will
of
God
by
Force
,
as
,
Servants
and
Slaves
:
Which
would
be
contrary
to
the
Designs
of
God
,
who
has
chosen
our
Souls
for
his
Spouses
[
x
](A28890-e25900-b)
x
Cant.
4.
10
,
11
,
12.
Apoc.
19.
7.
in
making
them
partake
of
his
Power
,
to
do
that
which
shall
be
most
agreeable
unto
them
.
The
End
of
the
First
Part.
THE
SECOND
PART
OF
THE
LIGHT
OF
THE
WORLD
.
Being
a
Continuation
of
the
Conferences
which
Antonia
Bourignon
had
with
the
deceast
Mr.
Christian
de
Cort
;
which
deserves
to
be
read
,
understood
and
considered
by
all
who
desire
to
be
saved
.
Written
originally
in
French
.
S.
Paul
to
the
Romans
,
XI
.
19
,
&c.
Be
not
high
minded
,
but
fear
:
For
if
God
spared
not
the
natural
Branches
(
the
Jews
)
take
heed
,
lest
he
also
spare
not
thee
.
Behold
therefore
the
Goodness
and
Severity
of
God
:
on
them
which
fell
,
Severity
;
but
towards
thee
,
Goodness
,
if
thou
continue
in
the
State
wherein
his
Goodness
has
plac'd
you
;
otherwise
thou
also
shalt
be
cut
off
;
and
they
also
if
they
bide
not
still
in
Vnbelief
,
shall
be
grafted
in
:
For
God
is
able
to
graft
them
in
again
.
LONDON
,
Printed
in
the
Year
MDCXCVI
.
TO
THE
READER
.
Dear
Reader
,
IT
is
more
than
twelve
Years
since
I
had
the
following
Conferences
in
this
second
Part
of
the
Light
of
the
World
,
and
those
also
which
shall
follow
in
the
third
Part
;
which
you
may
afterwards
see
,
when
it
shall
please
God
that
they
be
publish'd
;
and
I
had
no
Inclinations
to
make
them
publick
:
For
all
these
Questions
were
propos'd
to
me
by
the
deceast
Mr.
Christian
de
Cort
,
when
he
was
a
Priest
in
the
Roman
Church
,
Pastor
of
the
Church
of
S.
John
in
the
City
of
Mechlin
in
Brabant
and
Superiour
of
the
Congregation
of
the
Fathers
of
the
Oratory
in
that
City
;
who
being
desirous
to
understand
the
Matters
relating
to
his
Religion
,
propos'd
to
me
divers
Theological
Questions
,
touching
the
Faith
and
Manners
of
Christians
who
aspire
to
the
Perfection
of
their
Souls
:
To
which
I
answered
according
to
the
Wisdom
and
Experience
that
God
gave
me
.
This
the
deceast
de
Cort
having
exactly
noted
and
set
down
in
Writing
,
he
design'd
to
have
printed
it
in
the
Year
1667.
But
it
was
afterwards
delayed
by
the
Advice
of
many
of
his
Friends
;
who
knowing
the
Partiality
and
Jealousie
of
many
Divines
of
the
Roman
Church
,
were
afraid
,
that
the
said
de
Cort
and
I
might
be
put
into
the
Inquisition
for
having
declar'd
too
openly
the
Faults
and
Corruptions
which
are
crept
into
the
Roman
Church
;
telling
us
,
that
this
would
be
insupportable
to
many
Zealots
of
that
Religion
.
But
the
deceast
de
Cort
being
very
earnest
to
make
the
plain
Truth
known
to
the
People
,
resolved
to
go
to
Holland
,
and
to
print
all
these
Conferences
there
,
judging
it
very
necessary
that
they
should
be
communicated
to
sincere
Persons
,
who
he
thought
were
perishing
thro'
Ignorance
,
saying
often
I
was
deceived
as
to
Matters
of
Faith
and
Manners
:
And
thro'
this
Blindness
I
have
also
deceived
others
,
by
teaching
them
Shadows
for
Substances
;
and
I
'll
never
be
at
rest
till
I
have
communicated
to
them
the
Truths
of
God
that
you
have
declared
to
me
:
And
so
by
his
Persuasions
and
many
importunate
Requests
,
I
resolved
to
go
with
him
to
Holland
to
cause
him
to
print
all
these
Conferences
,
that
we
had
had
together
for
a
long
time
.
I
was
much
averse
to
this
;
because
I
had
not
yet
printed
any
of
my
Writings
;
and
also
the
Matters
contain'd
in
these
Conferences
would
greatly
shock
many
who
are
in
the
Roman
Church
,
whom
I
lov'd
tenderly
,
and
desired
not
to
offend
them
,
esteeming
them
my
Brethren
,
and
I
had
never
yet
convers'd
with
any
,
nor
had
I
been
in
any
Place
or
Country
,
without
the
Obedience
of
the
Roman
Church
:
And
I
knew
not
what
sort
of
People
I
might
meet
with
elsewhere
:
For
I
imagined
I
should
find
there
People
that
were
monstrous
,
or
of
a
different
Shape
from
those
of
my
own
Country
,
where
they
represent
to
Children
those
who
are
not
Romanists
,
a
Wolves
covered
with
Sheeps
Skins
,
that
they
may
imprint
on
the
tender
Hearts
of
the
Children
,
a
mortal
Enmity
against
those
who
in
all
things
have
not
the
same
Opinions
that
are
profess'd
in
the
Roman
Church
.
This
made
me
afraid
to
go
to
Holland
to
cause
these
Conferences
to
be
printed
.
But
after
I
had
seriously
recommended
it
to
God
,
I
resolved
to
go
on
that
Errand
:
For
God
made
me
understand
,
That
't
is
not
Religion
that
saves
the
Soul
,
but
the
Love
of
God
that
begets
true
Vertue
:
And
that
I
ought
to
love
all
,
and
to
do
good
to
those
of
every
Religion
,
and
to
declare
the
Truth
of
God
impartially
.
And
this
inward
Voice
planted
in
my
Soul
an
Impartiality
towards
all
sorts
of
Religions
indifferently
,
without
caring
to
inform
my self
of
what
Religion
Persons
were
,
or
the
Places
and
Countries
to
which
I
was
to
go
,
nor
with
whom
I
was
to
speak
.
This
has
been
my
Practice
ever
since
,
regarding
only
the
Disposition
of
the
Souls
with
whom
I
was
to
treat
without
considering
what
Religion
they
profess'd
,
or
what
Party
they
were
of
as
to
outward
Worship
;
since
in
Effect
in
all
Kinds
of
States
,
Professions
and
Religions
I
've
met
with
Persons
disposed
to
receive
the
Truth
that
comes
from
God
:
Yea
,
some
of
those
that
are
without
the
Roman
Church
,
are
more
ready
to
receive
it
,
than
they
who
call
themselves
Roman
Catholicks
;
tho'
this
they
hold
for
an
Article
of
Faith
,
that
none
can
be
saved
out
of
her
Communion
.
This
is
very
ill
conceiv'd
,
since
God
is
universal
,
and
he
's
to
be
found
every
where
by
those
who
seek
and
worship
him
:
For
he
's
not
fix'd
to
any
material
Body
.
All
Souls
who
take
their
Delight
in
him
,
are
his
Spouses
,
call
them
by
what
Name
or
Religion
you
please
:
For
all
these
different
Names
or
Opinions
do
not
make
a
Christian
▪
but
only
the
Practice
of
the
Doctrine
of
Jesus
Christ
makes
a
Christian
.
And
all
those
who
put
in
Practice
the
Doctrine
of
the
Gospel
,
are
Christians
and
Disciples
of
Jesus
Christ
,
even
tho'
they
were
Turks
or
Heathens
:
Of
which
Professions
,
I
believe
several
condemn
and
judge
the
nominal
and
professing
Christians
since
God
has
[
a
](A28890-e26430-b)
a
Acts
10.
34.
no
Respect
of
Persons
▪
and
will
judge
all
Men
according
[
b
](A28890-e26440-b)
b
Rom.
2.
6.
to
their
Works
.
This
the
Scripture
▪
confirms
,
saying
[
c
](A28890-e26460-b)
c
Matth.
12.
37.
by
your
Works
you
shall
be
judged
,
and
by
your
Works
you
shall
be
condemn'd
:
And
Jesus
Christ
himself
taught
the
Truth
of
God
his
Father
,
to
the
Samaritan
Woman
,
and
to
many
other
Nations
who
were
not
Jews
,
saying
to
his
Apostles
,
[
d
](A28890-e26490-b)
d
Mark
16.
15.
16.
Go
,
teach
all
Nations
;
He
that
believes
,
shall
be
saved
.
He
even
ate
,
and
conversed
with
Sinners
,
to
see
if
any
of
them
would
receive
the
Truths
of
his
Father
,
and
put
them
in
Practice
;
and
tho'
at
first
he
rejected
the
Canaanitish
Woman
as
a
Dog
,
yet
he
shew'd
her
Grace
and
Mercy
by
her
Conversion
and
persevering
Humility
.
For
the
same
Reason
he
says
to
Christians
,
[
e
](A28890-e26520-b)
e
Matth.
8.
11
,
12.
that
Publicans
and
Sinners
shall
enter
into
the
Kingdom
of
God
,
and
the
Children
of
the
Kingdom
shall
be
cast
out
;
which
still
farther
confirms
this
Truth
,
That
Religion
does
not
save
a
Man
;
but
the
Love
of
God
that
sanctisies
him
.
This
made
me
get
over
all
Humane
Respects
and
declare
the
Truth
of
the
things
which
were
ask'd
me
by
so
many
different
Conferences
,
all
about
the
Roman
Church
:
For
at
that
time
I
knew
no
other
Religions
;
and
(
with
Compassion
)
I
booked
upon
all
those
who
died
out
of
the
Roman●
Church
as
damn'd
(
as
our
Divines
taught
.
)
So
that
being
ask'd
by
a
Romish
Priest
,
I
answered
plainly
to
all
his
Questions
:
Vpon
which
,
many
took
Occasion
to
say
that
I
had
chang'd
my
Religion
,
and
was
become
an
Enemy
of
the
Roman
Church
;
which
is
not
true
,
since
being
born
in
it
,
I
will
live
and
die
therein
,
without
changing
Name
or
Religion
;
but
only
my
Manners
and
Life
:
And
will
endeavour
to
be
regenerated
in
the
Spirit
of
Jesus
Christ
,
and
to
follow
and
imitate
him
even
to
Death
,
letting
Ignorant
Men
say
and
judge
of
me
as
they
please
.
In
the
mean
time
I
offer
this
LIGHT
OF
THE
WORLD
to
all
good
Souls
who
seek
the
Truth
,
and
desire
to
become
true
Christians
,
that
they
may
truly
discern
Reality
from
Appearance
:
For
this
prevails
now
through
all
the
World
,
among
all
sorts
of
Sects
and
Religions
,
where
every
one
cleaves
to
the
Bark
,
and
does
not
touch
the
Wood
,
fancying
that
Vertue
consists
in
having
a
fine
Religious
Name
of
that
of
the
Reformed
,
the
Evangelicks
,
the
Catholicks
;
Yea
,
that
,
they
are
persons
guided
by
the
Holy
Spirit
,
of
which
the
Quakers
boast
,
though
all
these
sorts
of
Names
are
false
,
and
not
at
all
suitable
to
the
Life
and
Manners
of
those
who
call
themselves
so
.
For
if
they
,
who
are
called
Reformed
,
were
truly
so
,
we
would
see
the
Reformation
in
their
Life
and
Manners
:
Whereas
we
find
they
all
live
according
to
Flesh
and
Blood
;
which
the
Scripture
says
,
[
f
](A28890-e26610-b)
f
1
Cor.
15.
50.
shall
not
enter
into
the
Kingdom
of
Heaven
.
They
are
neither
reformed
in
their
Moveables
nor
their
Apparel
,
nor
in
their
Eating
or
Drinking
:
They
seek
in
all
the
finest
and
the
best
:
They
labour
and
trade
diligently
,
that
they
may
have
wherewith
to
maintain
themselves
in
Pomp
,
Excess
or
Plenty
as
much
as
they
can
,
without
bridling
their
fleshly
Appetites
or
their
Sensualities
in
any
thing
;
still
coveting
more
,
that
they
may
give
it
as
much
Satisfaction
as
they
can
,
that
in
this
World
they
may
have
Ease
,
Honours
and
Pleasure
.
Thus
they
are
called
Reformed
,
though
in
Effect
they
will
not
reform
themselves
in
the
least
thing
for
the
Kingdom
of
Heaven
.
By
which
we
see
that
they
who
call
themselves
Reformed
bear
a
false
Name
,
that
makes
them
Hypocrites
,
and
Deceivers
of
others
and
of
themselves
.
As
those
also
are
deceived
who
call
themselves
the
Evangelicks
:
For
in
all
their
Works
and
Practices
,
there
is
nothing
conformable
to
the
Gospel
,
but
all
directly
opposite
to
it
:
For
they
do
not
observe
so
much
as
one
Point
of
the
Evangelical
Councils
:
For
instead
of
loving
voluntary
Poverty
,
;
they
love
the
Abundance
and
Riches
of
this
World
unsatiably
;
and
they
who
ought
to
be
the
Guides
to
those
Evangelical
Perfections
,
are
the
farthest
remov'd
from
them
,
abandoning
their
Flocks
and
Churches
to
find
others
that
afford
them
more
temporal
Profit
:
They
are
far
from
imitating
the
Apostles
,
who
said
[
g
](A28890-e26680-b)
g
Matth.
10.
8.
freely
I
have
received
,
and
freely
I
give
thee
;
since
these
modern
Evangelicks
give
at
the
greatest
Price
,
and
to
him
that
bids
most
.
And
therefore
they
do
not
justly
bear
the
Name
of
Evangelicks
,
since
they
neither
teach
nor
Practise
so
much
as
one
Council
of
the
Gospel
,
and
have
nothing
but
false
Names
and
Parades
,
that
they
may
appear
to
be
in
the
Sight
of
Men
what
they
are
not
at
all
in
the
Sight
of
God
.
No
more
than
those
are
Catholicks
who
bear
the
Name
,
since
to
call
one
a
Catholick
,
is
to
say
,
he
is
a
Person
joyn'd
in
the
Communion
of
Saints
;
which
these
are
not
who
call
themselves
Catholicks
,
since
we
perceive
not
any
Holiness
in
their
Lives
,
but
much
Vice
and
Injustice
,
accompanied
with
Hypocrisie
,
and
seeming
Vertue
,
without
any
Reality
or
Sanctification
.
They
boast
that
they
are
Abraham's
Children
,
without
doing
the
Works
of
Abraham
;
or
that
they
are
Christians
,
without
observing
the
Commands
of
Christ
:
They
content
themselves
to
be
called
Catholicks
without
conforming
their
Lives
to
those
who
liv'd
holily
upon
the
Earth
,
whose
Lives
and
Histories
they
read
without
endeavouring
to
become
holy
,
as
they
were
whose
Feast
▪
s
they
solemnize
,
tho'
they
shall
never
be
in
their
Communion
,
nor
truly
Catholicks
,
till
in
their
Lives
they
follow
their
Vertues
,
and
walk
in
the
streight
Way
that
leads
to
Life
.
So
that
this
Name
of
Catholick
,
will
condemn
them
rather
than
justifie
them
,
whereas
they
presume
to
be
preferr'd
by
God
to
all
other
Religions
;
because
they
are
of
the
most
Holy
and
Perfect
Religion
,
according
to
the
Name
of
Catholick
,
which
they
bear
.
This
would
really
be
if
their
Souls
were
united
to
Jesus
Christ
in
the
Communion
of
Saints
;
which
only
and
no
other
thing
,
makes
a
Catholick
.
By
which
we
see
that
these
Persons
bear
a
false
Name
,
since
they
presume
of
their
Salvation
,
because
of
the
Name
Catholick
;
and
be-believe
they
are
in
the
true
Church
,
out
of
which
they
say
,
there
is
no
Salvation
.
This
would
be
true
,
if
the
Roman
Church
were
the
only
Communion
of
Saints
:
But
because
Souls
who
are
not
sanctified
,
are
not
truly
Catholick
,
neither
will
they
be
saved
for
their
Religion
,
since
no
Religion
saves
,
unless
the
Heart
be
truly
Religious
,
or
truly
Catholick
.
In
which
also
those
who
are
called
Quakers
,
do
greatly
deceive
themselves
,
who
through
a
foolish
Imagination
,
fancy
that
they
are
guided
by
the
Holy
Spirit
as
soon
as
they
have
begun
to
conform
themselves
to
this
Sect
,
as
if
it
had
more
Force
to
sanctifie
Men
,
than
all
the
other
Religions
together
,
even
the
most
perfect
,
none
of
which
can
save
so
much
as
one
Soul
:
For
there
is
nothing
that
saves
,
but
the
LOVE
OF
GOD
,
and
not
a
Religion
.
Every
one
ought
to
hold
the
Religion
that
serves
him
as
a
Mean
to
attain
to
this
LOVE
,
without
taking
his
Religion
for
the
End
of
his
Salvation
,
if
they
would
not
be
greatly
deceived
at
Death
,
thinking
to
plead
their
Religion
which
they
imagine
to
be
the
best
,
as
the
Quakers
believe
they
have
the
Holy
Spirit
,
and
so
take
the
Name
of
Quakers
,
tho
they
have
him
only
by
Imagination
,
and
false
Persuasions
;
and
the
Devil
makes
them
believe
they
are
better
than
all
the
rest
of
Men
;
because
they
have
quitted
outwardly
the
gross
Sins
of
Drunkenness
,
Theft
,
Lying
,
and
the
like
,
tho'
in
their
Manners
they
be
as
vicious
as
others
,
presuming
that
they
have
the
Holy
Spirit
,
which
they
have
not
,
living
in
an
Esteem
of
themselves
,
and
a
Contempt
of
others
,
calling
themselves
spiritual
,
while
they
remain
carnal
,
despising
all
the
Means
of
Piety
and
Devotion
to
adhere
to
their
own
Caprices
;
and
they
imagine
they
are
illuminated
by
the
Holy
Spirit
when
they
are
mov'd
only
by
their
own
disorderly
Passions
,
which
do
often
precipitate
them
into
fruitless
Sufferings
and
Persecutions
,
with
the
Scandal
of
their
Neighbour
:
So
that
no
body
has
Ground
to
believe
that
he
shall
be
saved
for
being
of
the
Quakers
Opinion
,
no
more
than
the
being
of
any
other
Sect
or
Religion
,
since
all
these
Names
do
nothing
to
the
Salvation
of
Souls
:
But
to
be
sav'd
of
Necessity
,
we
must
be
renewed
in
the
Life
of
God
:
And
the
Scripture
says
,
[
h
](A28890-e26900-b)
h
1
James
15.
22.
Obedience
is
better
than
Sacrifice
.
This
shews
that
it
's
better
to
be
resigned
entirely
to
the
Will
of
God
to
be
ruled
thereby
,
than
to
profess
any
Religion
how
good
and
holy
soever
we
think
it
to
be
.
These
material
Bodies
do
not
save
the
Soul
,
but
the
Love
that
it
bears
to
its
God
will
save
it
,
and
nothing
else
.
In
which
Men
deceive
themselves
,
when
they
lay
the
Stress
of
their
Salvation
upon
some
means
which
they
make
use
of
to
be
saved
.
How
good
soever
these
outward
things
be
,
they
give
nothing
to
the
Essence
of
the
Soul
,
which
is
wholly
divine
and
spiritual
,
and
cannot
attain
to
Salvation
,
if
it
be
not
united
to
its
God
,
who
created
it
for
this
End
;
tho'
the
Blindness
that
Sin
has
brought
upon
Man's
Spirit
,
does
not
often
persuade
him
that
he
shall
be
saved
by
other
Means
:
as
by
going
oft
to
Church
,
frequenting
the
Sacraments
,
hearing
many
Preachings
or
spiritual
Books
,
or
in
being
able
to
discourse
of
these
things
,
in
giving
to
the
Poor
out
of
his
Abundance
,
in
making
long
Prayers
and
so
many
other
Actions
which
they
call
pious
;
as
if
God
to
save
us
,
had
need
of
these
things
!
Which
is
a
great
Delusion
:
For
it
is
only
our
Infirmity
and
Weakness
that
has
need
of
these
outward
Things
:
For
it
is
written
,
[
i
](A28890-e26930-b)
i
John
4.
23.
that
the
true
Worshippers
shall
worship
God
in
Spirit
and
in
Truth
,
and
not
in
the
Temple
nor
on
the
Mountain
;
That
is
to
say
,
not
in
material
Temples
,
nor
in
Mountains
of
high
Speculations
;
but
the
Spirit
and
the
Heart
must
be
truly
possest
with
the
Love
of
God
,
without
which
no
body
will
be
saved
.
Not
that
I
would
reject
or
despise
all
these
pious
Means
or
good
outward
Works
(
as
these
Reformed
do
blindly
reject
all
sorts
of
good
Works
as
evil
)
since
these
good
Works
may
serve
as
effectual
Means
to
attain
to
this
Love
of
God
,
seeing
the
covetous
Man
mortifies
his
Avarice
by
giving
his
Goods
to
the
Poor
;
and
he
who
cannot
pray
to
God
in
his
House
for
the
Distraction
of
his
Affairs
,
does
well
to
go
to
Church
,
that
he
may
be
the
more
recollected
;
Or
he
who
feels
more
Compunction
and
Piety
in
his
Soul
,
in
frequenting
the
Sacraments
;
or
has
more
inward
and
saving
Light
by
going
to
Sermons
or
reading
the
Scripture
or
some
other
spiritual
Book
,
he
is
oblig'd
to
use
all
the
Means
which
lead
him
to
the
Love
of
God
,
without
despising
the
least
Mean
that
may
help
his
Weakness
in
raising
him
to
the
Love
of
God
;
since
every
one
is
oblig'd
to
seek
the
Means
of
his
Perfections
:
I
blame
only
the
Abuse
that
is
made
of
these
things
,
in
taking
them
for
the
End
of
Salvation
;
whereas
they
are
only
Means
to
assist
Humane
Weakness
,
which
forgets
easily
Eternal
and
invisible
things
if
she
be
not
often
put
in
Remembrance
of
them
by
outward
things
:
But
I
blame
those
who
are
so
ignorant
as
to
believe
that
they
shall
be
saved
for
being
of
some
Religion
,
or
for
using
the
Sacraments
,
and
doing
some
good
Work
,
since
these
things
do
not
sanctifie
us
,
being
of
themselves
dead
Works
which
cannot
give
Life
to
our
divine
Souls
;
and
the
Devil
himself
might
do
all
these
outward
things
tho'
he
shall
never
be
sav'd
.
I
believe
indeed
some
captious
Spirits
will
take
Occasion
to
say
that
I
am
not
truly
Catholick
in
speaking
against
the
Vse
of
the
Sacraments
and
other
Ceremonies
of
the
Roman
Church
;
but
I
cannot
preserve
my self
from
the
Calumny
of
partial
Persons
,
who
love
their
Darkness
rather
than
the
Light
that
I
offer
them
from
God
,
who
has
given
me
his
Holy
Spirit
promis'd
by
Jesus
Christ
which
teaches
me
all
Truth
,
since
Jesus
Christ
himself
could
not
avoid
the
being
calumniated
,
imprison'd
,
persecuted
,
and
at
last
put
to
Death
by
means
of
the
Jewish
Priests
,
who
said
they
were
in
God's
stead
,
and
sate
in
Moses's
Chair
,
as
the
Priests
of
all
Religions
say
now
:
While
in
the
mean
time
they
outragiously
persecute
the
Truths
which
I
learn
immediately
from
God
,
without
Study
,
without
Meditation
,
Discourse
,
Reading
or
any
other
Means
,
which
would
rather
prove
a
Hindrance
to
me
,
than
an
Illustration
of
the
Light
of
the
Holy
Spirit
who
endites
to
me
all
things
necessary
for
the
Salvation
of
Souls
,
and
gives
me
also
his
Gift
of
Strength
to
bear
joyfully
those
Persecutions
and
Outrages
,
which
these
more
than
Pharisaical
Priests
exercise
against
me
:
For
they
will
not
suffer
that
the
Truth
of
God
should
come
to
light
by
any
but
themselves
,
tho'
they
've
rendred
themselves
most
unworthy
of
it
,
because
they
will
not
apply
themselves
to
the
Imitation
of
Jesus
Christ
,
nor
to
the
Sanctification
of
their
Souls
;
and
if
these
be
wanting
,
they
shall
never
understand
the
inward
Voice
of
God
.
'T
would
be
a
great
Vertue
in
them
,
if
at
least
they
would
suffer
another
to
understand
it
:
But
they
can't
attain
to
this
Christian
Vertue
of
rejoycing
in
the
Good
of
another
.
They
cry
out
against
me
as
the
Jews
cry'd
out
against
Jesus
Christ
:
[
l
](A28890-e27020-b)
l
John
18.
15.
Away
with
him
,
away
with
him
,
Crucifie
him
.
And
I
believe
if
the
Priests
had
me
in
their
Power
,
they
would
gladly
cut
me
off
;
and
would
have
done
it
long
'ere
now
.
But
God
sav'd
me
from
their
Power
that
I
might
yet
farther
declare
his
Truths
to
good
Souls
who
seek
and
desire
them
,
which
in
Obedience
to
God
I
'll
do
,
even
at
the
Peril
of
my
Life
;
since
Jesus
Christ
expos'd
his
to
teach
me
the
Way
of
Salvation
:
And
I
entreat
the
Reader
to
peruse
with
Attention
this
Second
Part
of
the
Light
of
the
World
,
waiting
till
the
Third
follows
.
He
shall
therein
find
the
Wisdom
of
the
Holy
Spirit
,
the
Truth
of
God
and
the
Light
of
Truth
,
which
must
teach
all
Truth
:
The
Truth
of
the
Impartiality
of
Christian
Charity
,
and
of
the
Knowledge
of
Good
and
Evil
,
and
particularly
the
discerning
of
true
Vertue
from
that
which
is
but
apparent
,
and
the
Errours
crept
into
Holy
Things
more
clearly
than
they
've
ever
yet
been
discover'd
in
the
World
.
Receive
it
therefore
as
a
Present
of
great
Value
from
her
Hand
,
who
loves
only
the
Salvation
of
your
Soul
,
and
continues
,
Friendly
Reader
,
Your
very
Affectionate
in
Jesus
Christ
,
Anthoinette
Bourignon
.
THE
SECOND
PART
OF
THE
LIGHT
OF
THE
WORLD
.
The
First
Conference
.
How
the
Opinions
of
the
Learned
are
injurious
to
God
,
they
being
ignorant
of
his
Works
.
Of
God's
Presence
,
and
of
his
Grace
.
Of
the
Liberty
,
Power
,
and
Weakness
of
Man
;
and
of
the
State
of
Infants
before
the
Vse
of
their
Reason
.
I
Said
to
her
,
That
never
any
Body
had
known
so
much
of
the
Works
of
God
,
and
that
many
Disputes
and
Questions
had
been
raised
in
the
Church
to
discover
such
Secrets
.
She
said
;
Sir
,
I
have
often
trembled
upon
the
hearing
so
many
Blasphemies
as
they
thunder
out
against
God
by
such
Disputes
.
One
makes
God
the
Author
of
Evil
;
another
makes
him
the
Complice
;
another
unjust
and
partial
:
some
attribute
to
him
the
Cause
of
Mens
Damnation
;
others
the
Want
of
their
Salvation
:
every
one
judges
of
the
Works
of
God
according
to
his
Fancy
,
Liking
,
and
Inclinations
.
The
Learned
do
greatly
deceive
themselves
,
while
they
will
needs
comprehend
by
humane
Sentiments
,
his
Divine
Works
.
If
any
simple
Woman
of
a
humble
Heart
,
would
seriously
consider
the
Works
that
God
does
in
her
Interiour
,
she
might
give
a
better
Definition
of
all
his
Secrets
,
than
all
the
Doctors
of
the
World
wou'd
ever
do
with
their
Learning
.
They
amuse
themselves
in
contending
about
Words
,
or
some
Terms
that
they
lay
down
upon
which
to
found
their
Disputes
;
and
thereon
they
raise
great
Buildings
without
any
solid
Foundation
:
and
the
more
they
will
dive
into
the
Matter
,
the
more
they
trouble
it
;
because
God
[
a
](A28890-e27180-b)
a
Matth.
11.
25.
hides
his
Secrets
from
the
great
and
the
wise
of
the
World
,
and
reveals
them
to
Babes
and
to
the
simple
;
for
he
says
,
[
b
](A28890-e27220-b)
b
Matth.
18.
3.
and
20.
27.
Except
you
be
converted
,
and
become
as
little
Children
,
you
shall
not
enter
into
the
Kingdom
of
Heaven
:
making
appear
sufficiently
,
that
it
will
not
be
by
Philosophical
Reasons
or
Disputes
that
we
shall
discover
the
Truth
of
his
Works
,
but
by
a
dove-like
Simplicity
.
I
said
to
her
;
That
many
believed
that
Man
has
his
full
Liberty
to
do
evil
,
but
that
he
is
not
so
free
to
do
well
.
She
said
;
These
are
all
Errours
;
for
Man
has
even
more
Advantage
and
Inclination
to
do
good
than
evil
,
if
he
did
not
[
c
](A28890-e27280-b)
c
Prov.
4.
23.
go
out
of
himself
,
by
diverting
himself
to
hear
the
Discourses
of
Mens
Inventions
;
for
God
having
created
him
for
Salvation
,
did
consequently
imprint
in
him
the
Instinct
of
doing
good
,
and
the
Will
also
;
because
good
is
always
agreeable
and
lovely
.
Evil
then
must
needs
be
contracted
from
without
us
:
for
God
being
the
Centre
of
our
Soul
,
cannot
but
lead
it
unto
Good
;
and
if
it
followed
its
self
,
it
s
Bent
and
Inclination
,
it
could
not
do
Evil
:
because
Evil
is
[
d
](A28890-e27300-b)
d
Gen.
4.
7.
without
us
,
we
being
led
to
it
either
by
the
Devil
,
or
some
other
Creatures
without
us
,
who
stir
our
Passions
,
and
the
Powers
of
our
Soul
,
to
pervert
them
to
the
Will
of
doing
evil
:
otherwise
't
is
far
more
easie
for
us
to
do
good
than
evil
.
And
as
the
Ray
cannot
be
separated
from
the
Sun
,
so
the
Soul
cannot
be
separated
[
e
](A28890-e27310-b)
e
Psal.
13.
3
,
5
,
7.
from
God
,
the
Fountain
of
all
Good
;
because
it
has
the
same
Relation
to
him
that
the
Ray
has
to
the
Sun
.
If
our
free
Will
did
not
put
a
stop
to
the
Rayes
of
Grace
,
they
would
enlighten
our
Soul
continually
,
and
could
not
cease
from
illuminating
and
warming
it
:
But
[
f
](A28890-e27320-b)
f
Isa.
59.
2.
Sins
and
vicious
Affections
do
stifle
and
oppose
this
Light
;
which
,
being
hindred
,
cannot
any
longer
shine
into
our
Souls
;
and
then
,
during
this
Darkness
they
fall
from
one
Precipice
into
another
.
The
Fault
is
not
that
this
divine
Sun
ceases
to
shine
for
one
Moment
,
but
that
our
Sins
put
a
stop
to
it
;
which
,
if
they
were
removed
,
this
Divine
Sun
would
as
suddenly
shed
forth
his
Rays
.
We
must
not
labour
,
as
we
think
we
ought
to
obtain
the
Grace
of
God
;
but
we
must
only
labour
to
remove
[
g
](A28890-e27330-b)
g
Isa.
1.
16.
17
,
18.
the
Hindrances
which
we
give
to
it
;
because
Grace
always
offers
it self
,
being
inseparably
fix'd
in
God
,
who
is
the
ter
of
our
Soul
.
He
cannot
leave
it
:
But
our
Sins
hindring
him
,
keep
us
from
enjoying
the
Effects
of
this
Grace
.
I
said
to
her
;
That
Man
indeed
received
Benefits
from
God
in
his
Creation
,
and
his
Graces
did
abound
in
him
:
But
since
he
fell
into
Sin
,
he
has
lost
these
Graces
,
and
is
become
unable
to
do
good
.
She
said
;
Sir
,
you
wrong
the
Goodness
of
God
to
speak
or
believe
so
:
For
God
has
not
[
h
](A28890-e27380-b)
h
Act.
17
▪
27
,
28.
withdrawn
from
Man
tho'
he
fell
into
Sin
:
He
contains
in
himself
all
things
,
and
cannot
retire
from
any
thing
:
He
is
as
much
the
Center
of
our
Souls
,
since
Sin
,
as
he
was
before
,
and
can
never
go
out
of
any
Place
,
because
he
comprehends
all
in
himself
.
This
being
so
,
he
does
not
deny
his
Graces
to
any
Body
:
For
they
are
where-ever
he
is
;
and
being
in
the
Center
of
our
Souls
,
his
Graces
consequently
are
there
with
him
;
but
it
is
our
Fault
only
that
they
do
not
there
perform
Operations
.
It
is
true
,
if
our
first
Parents
had
not
sinned
,
we
had
been
born
in
the
state
of
Innoceence
,
and
in
coming
into
the
World
,
had
not
brought
with
us
a
Hindrance
to
Grace
,
which
we
have
contracted
by
our
first
Parents
;
but
by
accomplishing
the
Penitence
that
God
enjoyn'd
them
for
the
said
Sins
,
we
enter
again
into
the
same
Grace
of
our
first
Parents
;
since
God
treats
with
us
as
if
we
had
never
offended
him
,
their
Sins
not
being
able
[
i
](A28890-e27400-b)
i
Mal.
3.
6.
to
change
the
Grace
of
God
,
but
to
subject
us
indeed
to
Penitence
till
we
arrive
at
the
Use
of
Reason
;
and
then
,
being
transplanted
out
of
the
free
Will
of
our
Parents
we
enter
into
our
own
.
If
from
that
Instant
,
our
Will
desires
to
reunite
it self
to
that
of
God
,
we
shall
receive
the
Effects
of
his
Grace
;
but
the
Mischief
is
we
stray
to
see
and
hear
the
other
vicious
Creatures
,
and
commit
the
Sins
that
we
see
in
others
with
the
Consent
of
our
own
Will
;
which
withdrawing
it self
from
God
,
puts
Obstacles
and
Hindrances
to
his
Divine
Grace
,
by
which
it
is
impossible
that
we
should
feel
the
Effects
of
it
;
not
that
we
are
ever
rendered
unable
to
do
good
for
want
of
the
Grace
of
God
,
which
[
k
](A28890-e27410-b)
k
Is.
30.
19.
2
Pet.
3.
1.
always
waits
that
we
may
make
use
of
it
;
but
it
is
because
of
the
small
Endeavours
that
we
use
on
our
Part
to
remove
that
which
hinders
this
Grace
that
freely
offers
it self
to
us
;
so
that
we
cannot
say
truly
that
we
are
rendred
unable
to
do
good
,
since
the
Sin
of
Adam
,
which
cannot
extend
it self
farther
over
us
than
till
we
are
arriv'd
at
the
Use
of
Reason
:
Then
we
are
restored
to
the
liberty
of
doing
Good
and
Evil
,
tho'
all
Good
comes
from
God
;
he
never
denies
his
[
l
](A28890-e27430-b)
l
Matth.
7.
7
,
11.
Graces
to
him
who
seeks
and
desires
them
.
For
he
[
m
](A28890-e27440-b)
m
Wisd.
11.
14
,
25.
loves
us
always
as
the
Work
of
his
own
Hand
,
even
tho'
we
be
wicked
;
and
if
we
feel
some
inability
to
Good
,
this
can
never
be
but
thro'
the
Opposition
that
we
will
needs
make
to
the
Grace
of
God
,
who
desires
to
give
it
us
[
n
](A28890-e27460-b)
n
Luk.
15.
20
,
22
,
23.
more
than
we
desire
to
have
it
.
This
is
but
to
flatter
our selves
,
to
say
that
the
Sin
of
Adam
has
rendred
us
unable
to
do
good
:
For
't
is
nothing
but
our
perverse
Habits
,
and
[
o
](A28890-e27480-b)
o
Deut.
30.
11.
Mat.
23.
37.
our
Self-will
that
can
give
us
this
Inability
:
We
ascribe
it
also
sometimes
to
the
Devil
thro'
the
same
Spirit
of
Flattery
;
for
the
Devil
cannot
hurt
us
in
any
thing
without
our
own
Consent
:
He
can
only
represent
evil
things
to
us
,
our
Will
being
free
to
follow
or
reject
them
;
as
also
our
natural
Inclination
cannot
commit
Evil
without
the
Consent
of
our
free
Will.
Sir
,
Slanders
and
Blasphemies
ought
no
longer
to
be
uttered
against
God
;
for
he
is
All-good
,
All-just
and
All-true
,
and
can
never
do
any
thing
that
is
evil
,
or
unjust
,
or
against
Truth
.
I
ask'd
her
,
If
Man
,
after
having
sin'd
of
his
own
free
Will
,
could
indeed
recover
again
,
and
return
of
himself
to
God
.
She
said
;
Sir
,
it
seems
you
would
use
the
School
Terms
,
which
have
occasion'd
so
many
unprofitable
Disputes
:
For
,
to
say
that
Man
could
recover
again
of
himself
,
would
be
the
desiring
to
shew
that
he
had
no
need
of
God's
Grace
,
and
that
his
Conversion
depended
only
upon
his
own
Will.
This
would
be
an
Atheism
,
not
to
acknowledge
that
all
Grace
comes
from
God
:
For
there
is
no
Good
but
what
comes
from
him
,
as
being
the
only
Source
of
all
Good
:
If
therefore
Man
forsakes
his
Sin
,
and
returns
to
God
,
this
can
only
be
thro'
his
Grace
:
but
this
Grace
is
always
given
and
never
denied
to
those
who
seek
and
desire
it
;
and
even
God
prevents
us
before
we
ask
it
[
p
](A28890-e27530-b)
p
Prov.
1.
20
,
—
33.
.
Sir
,
let
us
leave
these
Terms
of
Schoolmen
and
use
our
own
Experience
:
We
know
well
enough
how
many
Graces
God
has
given
us
,
even
while
we
have
offended
him
,
and
withdrawn
from
him
;
how
many
times
has
he
call'd
us
back
by
Remorse
of
Conscience
,
by
inward
Light
,
by
Adversities
,
by
inward
Reproofs
,
and
so
many
other
Means
which
God
has
made
use
of
to
draw
us
to
himself
after
that
we
have
forsaken
him
by
our
Sins
?
are
not
all
these
preventing
Graces
?
If
the
greatest
Sinner
in
the
World
would
tell
the
Truth
of
what
he
has
experienc'd
in
himself
,
he
would
tell
to
his
Confusion
,
that
God
has
never
been
wanting
to
give
him
his
Grace
,
but
he
has
strongly
resisted
it
:
Every
one
may
make
this
Trial
on
himself
;
Why
should
we
amuse
our selves
with
scholastick
Terms
which
are
nothing
but
forg'd
Words
?
We
must
come
to
the
Essence
of
the
Thing
;
that
is
,
that
God
gives
always
his
Grace
to
Man
[
q
](A28890-e27550-b)
q
Ezech.
18.
23
,
—
32.
how
wicked
soever
he
be
;
and
when
this
Grace
is
not
operative
,
it
is
still
thro'
the
Hindrances
which
the
free
Will
of
Man
gives
it
:
For
God
does
not
give
his
Graces
imperfectly
,
but
they
have
less
or
more
of
Efficacy
,
according
as
Man
contributes
thereto
,
by
his
Consent
or
Co-operation
.
I
might
answer
to
your
Question
,
if
Man
can
of
himself
arise
again
from
Sin
,
by
saying
yes
and
no
:
For
he
cannot
recover
himself
without
the
Grace
of
God
;
but
he
will
obtain
it
always
,
even
to
his
last
Gasp
,
[
r
](A28890-e27610-b)
r
Luk.
23
▪
42
,
43.
if
he
will
by
his
free
Will
co-operate
therewith
.
That
so
many
Sinners
cannot
get
rid
of
their
Sins
,
the
Fault
is
not
,
that
the
Grace
of
God
is
not
effectually
given
them
,
but
only
that
they
cleave
so
closely
to
their
Sins
,
that
their
Will
has
not
effectual
Desires
to
forsake
them
.
S.
Austin
was
one
of
this
kind
of
Sinners
;
for
the
Habit
of
Sin
made
him
believe
that
it
was
impossible
for
him
to
forsake
them
:
But
no
sooner
was
his
Will
effectual
than
he
abundantly
experienc'd
the
help
of
God's
Grace
,
which
attended
him
.
I
ask'd
her
,
what
she
meant
by
saying
,
that
having
the
Vse
of
Reason
,
we
pass
out
of
the
free
Will
of
our
Parents
,
and
enter
into
our
own
?
She
said
;
Sir
,
I
mean
that
our
Parents
hold
our
Will
united
to
theirs
,
as
long
as
our
Understanding
is
not
capable
of
making
full
use
of
its
Reason
;
in
that
time
they
may
give
us
to
God
or
to
the
Devil
by
their
free
Will
;
because
nothing
can
continue
void
neither
in
Grace
nor
in
Nature
;
it
must
needs
still
subsist
in
something
:
Now
free
Will
cannot
subsist
in
an
Infant
,
for
it
is
not
yet
capable
of
it
;
neither
can
it
1ubsist
in
God
,
since
he
has
given
it
to
Man
in
creating
him
:
He
cannot
retake
what
he
has
once
given
;
for
a
thing
given
,
is
no
more
his
who
gives
it
:
Of
Necessity
therefore
,
this
free
Will
must
continue
united
to
that
of
our
Parents
,
till
we
have
arriv'd
at
the
Use
of
Reason
,
and
are
capable
of
being
able
to
use
it
our selves
,
as
the
free
Will
of
all
Men
remained
in
that
of
our
first
Father
Adam
,
and
this
by
an
equitable
Justice
,
because
God
gave
to
all
Men
free
Will
in
the
Creation
of
the
first
:
so
that
Adam
was
free
to
save
or
damn
all
Men
,
who
died
before
the
Use
of
Reason
;
but
having
lived
till
they
attain
to
the
Use
of
it
,
every
Man
enters
into
the
same
Liberty
of
saving
or
damning
himself
into
which
Adam
was
created
;
For
God
has
created
all
Men
in
Adam
,
and
has
not
since
taken
from
or
added
any
thing
to
them
,
because
he
maintains
eternally
[
s
](A28890-e27720-b)
s
Eccl.
3.
14.
what
he
has
once
done
,
never
changing
it
:
All
his
Creatures
will
be
upheld
in
their
kinds
to
all
Eternity
,
and
none
of
the
Works
of
God
shall
be
altered
from
the
State
in
which
he
has
plac'd
and
order'd
them
;
so
that
we
are
born
and
abide
in
the
Will
of
our
Parents
as
we
were
,
and
abode
in
the
Will
of
our
first
Father
Adam
;
but
as
soon
as
we
attain
to
the
Use
of
Reason
,
we
are
put
in
Possession
of
our
own
free
Will.
I
said
to
her
;
If
it
be
so
,
that
our
free
Will
remains
in
the
Power
of
our
Parents
,
till
we
have
attained
to
the
Vse
of
Reason
,
where
can
the
free
Will
of
Children
remain
who
lose
Father
and
Mother
in
their
Infancy
,
or
as
soon
as
they
are
born
?
She
replied
;
Those
,
Sir
,
abide
in
the
Will
which
their
Parents
had
in
their
Conception
and
Production
,
or
as
they
leave
them
when
they
die
.
In
whatsoever
Will
they
leave
their
Children
when
they
die
,
these
abide
in
it
till
they
have
attained
the
Use
of
Reason
;
for
then
they
are
always
put
in
possession
of
their
own
Will
,
whether
they
have
been
till
then
,
given
to
God
or
to
the
Devil
;
they
can
nevertheless
choose
the
one
and
leave
the
other
:
But
the
Child
who
has
been
given
by
his
Parents
to
the
Devil
,
shall
have
much
more
Difficulty
of
returning
to
God
,
than
he
who
by
his
Parents
has
been
given
to
God
,
because
of
the
Bent
to
Evil
which
he
has
already
contracted
:
He
must
do
a
far
greater
Violence
to
his
Nature
,
than
he
that
has
been
habituated
to
Good
from
his
Infancy
,
because
Custom
is
another
Nature
;
so
that
it
is
very
hard
for
a
Child
train'd
up
in
Evil
,
even
till
the
Use
of
Reason
,
to
forsake
▪
or
change
it
afterwards
:
Therefore
he
who
is
born
of
good
Parents
,
fearing
God
,
has
great
Advantages
beyond
him
who
is
born
of
Mahometans
,
Jews
or
evil
Catholicks
▪
who
must
use
great
Efforts
before
he
overcomes
the
Evils
acquired
during
his
Weakness
and
Childhood
.
Nevertheless
,
God
will
never
be
wanting
to
give
him
Grace
to
do
this
,
if
he
hath
an
effectual
Desire
and
Will
for
it
;
for
he
created
Man
for
no
other
end
but
to
serve
him
,
and
he
can
deny
him
nothing
that
is
necessary
for
his
Salvation
:
On
the
contrary
,
he
affords
him
on
his
Part
all
Occasions
and
Means
of
Salvation
,
even
tho'
he
be
born
of
evil
Parents
or
Sorcerers
.
They
have
no
more
Power
over
their
Children
after
they
are
come
to
the
Use
of
their
own
Reason
,
[
t
](A28890-e27800-b)
t
Ezec.
18.
14
,
17.
if
so
be
they
will
apply
it
to
know
and
love
God
:
For
they
are
put
in
such
a
State
as
if
they
were
beginning
to
be
born
,
except
as
to
the
evil
or
good
Habits
contracted
in
their
Childhood
.
I
said
to
her
,
That
we
see
two
Children
sometimes
begotten
of
the
same
Father
and
Mother
,
and
yet
the
one
enclined
to
Good
and
the
other
to
Evil.
She
said
,
This
may
very
well
be
,
Sir
,
because
Fathers
and
Mothers
are
not
always
in
the
State
of
Grace
;
sometimes
they
fall
from
it
,
and
afterwards
they
recover
it
:
The
same
befalls
their
Children
,
as
long
as
they
have
the
free
Will
of
these
Infants
in
their
Power
,
it
is
still
united
to
theirs
;
and
while
the
Father
and
Mother
live
,
they
may
put
the
Souls
of
their
Children
being
yet
in
Childhood
in
Favour
or
Disgrace
with
God
:
Therefore
one
may
be
enclined
to
Good
and
another
to
Evil
,
according
to
the
divers
Dispositions
and
Desires
of
the
Parents
,
who
at
one
time
give
one
of
their
Children
to
God
,
and
at
another
time
give
another
to
the
Devil
.
They
may
indeed
give
their
Blessing
to
one
of
these
Children
of
the
same
Womb
,
and
their
Malediction
to
another
[
u
](A28890-e27850-b)
u
Eccles.
3.
8.
,
which
will
operate
in
their
Children
so
long
as
they
are
not
yet
arriv'd
at
the
Use
of
Reason
;
because
their
free
Will
is
united
to
that
of
their
Fathers
and
Mothers
.
From
this
Ground
has
proceeded
the
use
of
giving
a
Blessing
,
which
Use
has
past
beyond
Father
and
Mother
to
the
Priests
,
as
being
the
spiritual
Fathers
of
Christians
,
tho'
they
have
not
the
same
Power
that
the
natural
Fathers
have
;
for
they
have
not
co-operated
to
the
Formation
of
their
Body
,
nor
yet
very
often
to
the
Instruction
of
their
Souls
,
which
Fathers
and
Mothers
ought
to
do
under
Pain
of
their
own
Damnation
.
We
have
seen
Examples
enough
of
the
Power
which
Parents
have
over
their
Children
;
for
many
have
received
the
Devil
in
their
Body
by
some
evil
Wish
of
their
Fathers
.
[
x
](A28890-e27860-b)
x
Gen.
27.
33.
Jacob
prospered
and
was
bless'd
by
the
blessing
of
his
Father
,
tho'
he
was
not
his
eldest
Son
.
Many
Curses
have
befallen
[
y
](A28890-e27880-b)
y
Exod.
20.
5.
some
Children
for
the
Sins
of
their
Fathers
;
and
this
is
just
;
because
the
free
Will
of
the
Child
remains
always
depending
on
that
of
the
Father
,
till
he
hath
received
full
Judgment
to
be
able
to
use
it
himself
:
Therefore
the
People
cried
at
the
Condemnation
of
Jesus
Christ
,
[
z
](A28890-e27890-b)
z
Mat.
27.
●5
.
His
Blood
be
upon
us
and
on
our
Children
.
I
said
to
her
,
That
it
fell
out
often
that
good
Fathers
and
Mothers
had
evil
Children
;
and
on
the
contrary
,
those
who
were
very
evil
,
have
had
very
good
Children
.
She
said
,
This
falls
out
,
Sir
,
when
the
Children
of
good
Parents
have
attain'd
to
the
Use
of
Reason
,
being
put
in
Possession
of
their
own
free
Will
they
forsake
the
good
Instructions
of
their
Parents
,
and
contract
evil
Habits
by
bad
Conversation
,
or
by
other
Means
,
which
turn
them
away
from
their
Parents
Benediction
to
follow
their
own
perverse
Will
,
over
which
the
Father
has
no
more
Power
,
since
they
are
emancipated
from
the
Power
of
their
Fathers
Will
.
In
like
manner
,
when
the
Child
of
an
evil
Father
becomes
good
and
lives
well
,
this
is
still
after
he
has
acquired
the
Use
of
Reason
,
and
that
then
opening
the
Eyes
of
his
Understanding
to
consider
his
evil
Life
,
he
returns
to
do
good
by
his
Liberty
and
his
free
Will
,
in
which
the
Conversation
of
good
Men
does
greatly
help
him
:
But
as
long
as
he
continu'd
in
the
Power
of
his
Fathers
free
Will
,
he
must
of
necessity
be
damned
or
saved
according
to
the
Disposition
of
his
said
Father
;
and
this
by
an
equitable
Justice
,
because
of
the
great
Sympathy
there
is
between
the
Father
and
the
Child
,
as
being
Flesh
of
his
Flesh
,
and
Bone
of
his
Bones
:
And
as
the
Child
who
is
in
its
Mothers
Belly
,
receives
no
other
Nourishment
but
that
of
the
Mother
,
who
may
by
her
Food
,
give
Life
or
Death
to
her
Infant
,
which
is
in
her
Power
so
long
as
she
bears
it
in
her
Womb
;
even
so
is
it
of
the
Soul
by
the
great
Sympathy
there
is
between
the
free
Will
of
the
Father
,
and
that
of
his
Child
;
Tho'
they
be
two
Souls
,
they
are
nevertheless
dependant
upon
that
which
has
its
full
Reason
;
as
the
Body
of
the
Infant
and
of
the
Mother
do
both
of
them
depend
upon
the
Food
which
the
Mother
takes
;
because
she
alone
is
capable
of
receiving
it
to
make
it
pass
to
her
Infant
:
so
that
these
two
Bodies
are
reputed
but
one
till
the
Infant
be
brought
to
Light
,
and
become
capable
of
receiving
its
own
Food
:
Then
the
Mother
is
no
longer
capable
of
causing
Life
or
Death
to
it
,
except
with
what
the
Child
may
take
of
it self
.
God
acts
ordinarily
as
to
our
Soul
,
the
same
way
that
he
does
as
to
our
Body
,
at
least
by
Similitude
.
I
said
to
her
;
That
she
gave
me
very
profound
Thoughts
;
that
never
any
Body
had
searched
so
far
into
this
Matter
;
but
that
all
they
whose
Spirits
were
perplexed
about
the
Reasons
why
God
damn'd
one
Infant
and
saved
another
,
did
still
referr
to
the
Power
of
God
,
and
to
his
admirable
secrets
.
She
said
;
Sir
,
God
will
never
damn
any
Body
;
[
a
](A28890-e27990-b)
a
Wisdom
11.
24.
for
being
the
source
of
all
Good
,
He
cannot
do
any
Evil
;
and
the
Damnation
of
a
Soul
is
the
greatest
Evil
of
the
World
.
The
loss
of
all
the
Wealth
,
and
all
the
Bodies
of
Men
,
together
is
nothing
in
comparison
of
the
Loss
of
the
Soul
of
the
meanest
Infant
.
How
durst
you
believe
that
God
would
do
so
great
an
Evil
as
to
damn
it
?
I
have
already
told
you
,
Sir
,
that
People
do
nothing
but
blaspheme
against
God
on
all
Occasions
,
and
this
for
want
of
not
considering
sufficiently
his
Works
which
are
comprehensible
to
our
Senses
.
If
our
Understanding
did
apply
it self
seriously
to
consider
them
,
they
are
all
so
clear
,
so
just
and
good
,
that
no
body
can
with
Reason
form
a
Doubt
about
them
.
God
has
created
all
Men
unto
Salvation
,
and
none
to
Damnation
,
having
given
to
every
one
Grace
sufficient
for
his
Salvation
.
If
some
are
damned
,
it
is
their
own
Fault
,
and
always
with
their
own
free
Will.
God
has
Power
to
save
One
and
damn
Another
,
but
he
will
never
do
it
,
because
his
Almighty
Power
will
never
depart
from
his
Righteousness
and
his
Goodness
.
We
make
God
,
as
it
were
the
Complice
of
our
Passions
,
when
we
say
,
he
saves
one
Child
and
damns
another
,
whom
he
could
not
have
created
but
to
save
them
,
without
doing
an
Evil
,
and
an
unjust
Thing
;
which
the
Child
might
reproach
him
with
who
should
find
it self
damn'd
before
it
was
capable
of
committing
any
Sin
.
It
might
say
with
Reason
,
Wherefore
hast
thou
created
me
to
damn
me
?
It
had
been
better
for
me
to
have
continued
in
the
Nothing
from
whence
thou
hast
taken
me
,
than
to
have
damned
me
after
my
Creation
.
Those
who
referr
to
the
Almighty
Power
of
God
,
in
the
Damnation
of
an
Infant
,
do
tacitely
condemn
him
of
Injustice
;
for
God
should
use
his
Almighty
Power
Unjustly
:
which
he
cannot
do
.
There
cannot
be
admirable
Secrets
in
that
which
is
not
:
Nothing
is
to
be
admir'd
there
.
I
said
to
her
;
That
at
least
God
did
permit
a
Child
to
be
born
of
an
Heathen
Parent
,
or
of
an
evil
Christian
,
or
to
die
before
the
receiving
of
Baptism
.
She
said
;
God
permits
this
as
he
permits
all
other
things
.
On
God's
Part
the
Heathen
were
born
to
Salvation
,
as
well
as
good
Christians
;
if
they
are
become
Evil
or
Heathenish
,
it
is
their
own
Fault
,
because
he
has
created
all
Men
in
creating
of
Adam
,
who
was
certainly
chosen
by
God
to
Salvation
,
with
all
his
Posterity
.
And
having
given
to
him
,
as
to
all
others
,
a
Liberty
and
Free-will
,
he
must
needs
permit
every
one
to
use
it
according
to
his
Pleasure
;
for
otherwise
he
would
not
be
just
to
hinder
every
one
from
enjoying
this
Gift
of
his
Free-Will
.
'T
is
thus
that
all
Evils
are
committed
in
the
World
:
Not
[
b
](A28890-e28050-b)
b
Eccles.
15.
20.
that
God
permits
Evil
,
but
he
only
permits
Men
to
make
use
of
their
Free-Will
.
This
is
a
most
good
thing
that
God
does
not
withdraw
from
Man
that
first
Liberty
which
he
gave
him
as
the
greatest
Treasure
which
he
could
ever
receive
;
and
if
he
abuse
it
,
't
is
for
himself
:
For
after
that
God
has
made
all
things
beautiful
and
good
,
he
does
not
change
them
any
more
,
but
le
ts
second
Causes
act
:
If
they
be
well
applied
,
he
permits
not
a
bad
Use
to
be
made
of
them
;
but
he
cannot
hinder
it
when
Man
does
it
of
his
Free-Will
.
For
Example
,
God
has
given
to
Man
the
Industry
to
make
Knives
for
the
necessary
Uses
of
his
Entertainment
:
This
is
a
good
and
very
convenient
thing
;
but
if
with
the
same
Knife
he
comes
to
kill
his
Brother
,
can
it
be
said
that
God
has
permitted
him
?
no
ways
,
for
if
he
had
ask'd
permission
of
God
,
he
would
have
forbidden
him
.
Even
so
is
it
as
to
the
Children
which
are
born
of
Heathen
Parents
,
or
Evil
Christians
,
or
other
Enemies
of
God
.
This
is
not
his
Permission
,
but
the
Wickedness
of
those
who
are
become
Enemies
of
God
through
their
pure
Malice
,
and
if
they
beget
Children
God
will
not
hinder
them
,
because
he
has
ordain'd
this
natural
Production
,
which
he
will
never
change
,
for
it
is
very
Good
in
it self
,
as
are
all
the
Works
which
he
has
made
.
Man
does
all
Evil
only
by
the
Consent
of
his
evil
Will
,
and
not
at
all
by
the
Permission
or
Consent
of
God
,
who
cannot
but
do
all
Good
,
without
ever
permitting
Evil
,
except
indirectly
,
in
permitting
Man
to
use
his
Free-Will
.
The
Second
Conference
.
Of
the
State
of
little
Infants
,
which
come
from
good
or
evil
Parents
:
And
of
Baptism
.
I
said
to
her
;
That
Infants
who
die
without
Baptism
,
and
are
come
of
good
Christians
,
are
damn'd
without
their
own
Consent
,
or
that
of
their
Parents
,
who
dedicate
them
to
God
;
together
with
their
own
Souls
;
and
so
they
cannot
have
co-operated
to
the
Damnation
of
their
Children
.
She
said
;
Sir
,
here
are
many
things
to
be
considered
,
because
Parents
are
often
guilty
of
the
Death
of
their
Children
through
Negligence
or
Intemperance
,
and
a
thousand
other
Accidents
which
fall
out
as
to
this
Matter
.
I
believe
many
will
be
found
guilty
of
Murther
before
God
who
are
not
aware
of
it
:
But
as
for
Infants
who
die
before
Baptism
without
the
Fault
or
Co-operation
of
their
Parents
,
these
are
certainly
saved
by
the
Will
and
Desire
of
the
Free-Will
of
their
Parents
;
for
God
can
damn
none
but
those
who
die
in
sin
,
either
actual
or
original
.
Now
the
Children
who
die
before
the
Use
of
Reason
,
cannot
have
committed
actual
Sins
,
for
they
are
not
yet
capable
of
them
;
and
if
their
Parents
are
true
Christians
,
they
have
certainly
satisfied
the
Penitence
due
for
the
Sin
of
Adam
.
If
their
Children
partake
of
their
Sins
till
they
have
attain'd
the
Use
of
Reason
,
by
the
same
Consequence
,
they
partake
of
their
Merit
and
their
good
Works
,
because
they
are
still
reputed
the
same
thing
[
a
](A28890-e28150-b)
a
Ps.
112.
2.
Rom.
11.
16.
1
Cor.
7.
14.
being
sympathetically
but
one
Body
and
one
Soul
,
tho'
in
Effect
they
be
two
,
and
that
separated
when
the
Child
comes
to
the
Use
of
Reason
:
So
that
when
a
Father
and
Mother
,
having
begot
their
Children
in
the
Grace
of
God
,
do
offer
and
consecrate
them
to
him
with
all
the
Power
of
their
Free-Will
,
if
they
come
to
die
e're
they
are
baptized
,
they
go
assuredly
to
enjoy
God
,
as
did
all
the
Children
who
died
before
Circumcision
in
the
Old
Law
,
as
in
the
New
those
of
the
first
Christians
,
who
died
e're
they
were
baptized
;
in
which
State
,
a
great
many
died
,
because
then
it
was
not
the
Custom
to
baptize
young
Children
,
as
they
do
now
.
I
ask'd
her
;
If
she
believed
that
Infants
begotten
of
truly
Catholick-Parents
who
had
offered
them
to
God
,
dying
without
Baptism
,
could
be
saved
;
and
that
they
who
died
after
Baptism
,
having
been
begotten
of
wicked
Parents
,
who
of
their
Free-Will
had
given
them
to
the
Devil
,
were
damned
.
She
said
;
Yes
,
Sir
,
the
first
are
saved
by
the
Free-Will
of
their
Parents
,
and
the
second
[
†
](A28890-e28250-b)
†
Ps.
58.
4.
are
damned
by
the
Will
of
theirs
;
because
both
of
them
,
the
Good
and
the
Bad
,
had
the
Free-Will
of
their
Children
joyn'd
to
their
own
,
and
might
save
and
damn
the
Soul
of
their
Children
,
as
they
might
save
and
damn
their
own
Soul
;
because
they
were
inseparably
joyn'd
and
united
together
for
Good
and
for
Evil
:
So
that
Baptism
cannot
save
the
Soul
of
a
Child
who
is
without
the
Grace
of
God
thro'
the
Free-Will
of
his
Parents
;
and
the
want
of
this
Baptism
,
cannot
hinder
the
Salvation
of
an
Infant
,
who
is
in
the
Grace
of
God
thro'
the
Free-Will
of
his
Parents
,
tho'
he
should
die
without
being
baptized
:
For
if
this
outward
Baptism
be
so
necessary
to
Salvation
,
the
Primitive
Christians
,
and
they
who
followed
them
,
would
have
baptized
young
Infants
;
and
likewise
all
those
immediately
who
came
in
to
be
Christians
:
On
the
contrary
,
they
kept
many
in
the
State
of
Catehcumens
for
a
long
Space
of
Time
,
during
which
,
they
might
die
,
as
't
is
to
be
believed
many
did
.
Those
who
had
the
Will
to
follow
Jesus
Christ
perfectly
,
should
they
have
been
damned
for
not
having
receiv'd
the
outward
Sign
of
Baptism
?
No
,
no
,
Sir
;
It
does
not
go
so
before
God
,
as
Men
make
us
believe
:
For
a
real
Desire
only
to
be
a
Christian
,
is
capable
to
save
us
,
even
tho'
we
should
die
without
Baptism
,
because
God
[
b
](A28890-e28270-b)
b
Jer.
17.
10.
searches
the
Heart
and
trys
the
Reins
,
[
c
](A28890-e28290-b)
c
1
Pet.
3.
21.
having
more
Regard
to
the
Baptism
of
Desire
than
to
that
of
Water
,
which
is
given
only
to
confirm
the
Will
of
the
Heart
of
Man
;
and
if
we
should
be
surprized
with
Death
e're
we
have
made
this
outward
Confirmation
,
we
should
not
for
this
,
cease
to
enjoy
Eternal
Life
,
and
to
reign
with
God
in
his
Glory
.
I
said
to
her
;
That
many
Fathers
had
written
of
the
Necessity
of
being
baptized
,
and
that
it
was
taught
thro'
all
the
Roman
Church
,
that
Baptism
gives
Salvation
to
all
those
who
receive
it
,
that
it
even
cleanses
from
all
actual
Sins
,
if
we
have
been
defiled
with
them
before
Baptism
.
She
said
;
I
know
not
what
the
Fathers
say
,
nor
what
is
taught
by
all
the
Romanists
;
but
I
declare
to
you
what
God
makes
me
know
and
understand
in
the
Inward
of
my
Soul
.
I
do
not
think
that
all
they
who
are
baptiz'd
,
shall
be
sav'd
;
for
Jesus
Christ
has
said
that
[
d
](A28890-e28360-b)
d
Mark
16.
16.
they
who
believe
and
are
baptiz'd
,
shall
be
saved
.
Now
Infants
newly
born
are
not
capable
of
believing
;
and
if
their
Parents
be
wicked
,
they
likwise
have
not
Faith
to
believe
in
the
Name
of
their
Children
;
how
therefore
can
Baptism
work
Faith
,
since
Jesus
Christ
places
it
before
Baptism
?
Faith
[
d
](A28890-e28380-b)
d
Mark
16.
16.
must
be
the
chief
Piece
for
working
Salvation
;
which
being
wanting
,
Baptism
can
do
nothing
:
How
would
you
therefore
have
wicked
Children
to
be
saved
by
Baptism
?
For
Example
:
A
Sorceress
being
with
Child
,
gives
her
Soul
to
the
Devil
,
and
also
that
of
the
Child
which
she
bears
,
and
as
soon
as
it
comes
into
the
World
,
it
is
carried
to
Baptism
,
and
thereafter
dies
;
By
what
do
you
think
that
this
Child
should
be
saved
?
If
it
be
not
capable
of
having
Faith
,
and
if
its
Parents
have
denied
[
e
](A28890-e28430-b)
e
2
Sam
18.
19.
and
20
Chap
and
24.
as
David's
People
were
chastized
for
the
Adultery
and
Murther
which
their
King
had
committed
;
How
should
not
Children
bear
it
with
much
more
Reason
for
the
Sins
of
their
Parents
[
f
](A28890-e28480-b)
f
Exod.
20.
5.
Ps.
58.
4.
who
have
much
more
of
Union
and
Dependance
than
the
King
with
his
Subjects
,
who
has
nothing
over
them
but
a
voluntary
Submission
which
they
yield
to
him
?
I
said
to
her
;
That
no
Christians
doubted
but
that
a
Man
must
be
baptized
to
be
saved
,
and
that
none
could
enter
into
Paradise
without
having
received
Baptism
.
To
which
She
replied
;
Sir
,
if
this
were
true
,
it
would
be
a
great
Unhappiness
to
many
good
Men
who
are
dead
long
ago
;
because
many
were
not
baptized
aright
,
thro'
the
Fault
of
the
Priest
,
who
,
may
be
,
did
not
pronounce
the
Words
of
Baptism
,
thro'
Neglect
,
or
his
Mind
being
carried
otherwise
,
or
he
had
not
the
Intent
to
baptize
,
or
,
which
is
worse
,
if
the
Priest
,
who
baptized
was
a
Sorcerer
,
as
it
falls
out
but
too
often
,
and
instead
of
baptizing
Children
in
the
Name
of
God
,
he
should
give
them
to
the
Devil
;
all
these
Persons
ill
baptized
,
must
according
to
your
Saying
be
damned
,
even
tho'
they
should
have
lived
holily
,
in
case
this
Baptism
were
so
necessary
to
Salvation
.
God
would
be
cruel
thus
to
damn
Persons
for
the
Fault
of
some
wicked
Priests
,
who
had
no
Relation
neither
to
their
Souls
nor
their
Bodies
:
Nevertheless
it
should
be
in
his
Power
to
save
or
damn
all
those
whom
he
should
baptize
.
Truly
,
Sir
,
these
Sentiments
which
they
have
of
God
,
are
insupportable
to
me
,
because
they
contradict
his
Justice
and
Truth
:
They
must
be
ignorant
of
him
,
to
believe
that
he
would
yield
up
the
Salvation
of
his
People
to
the
Disposal
of
some
wicked
Man
,
who
adhering
to
the
Devil
,
might
give
him
all
the
Souls
of
those
whom
he
should
baptize
.
If
he
left
us
the
Free-Will
[
g
](A28890-e28530-b)
g
Eccles.
15.
14
,
-17.
to
save
or
damn
our selves
,
and
that
he
himself
would
not
reserve
this
Power
over
us
but
still
leave
our
Free-Will
[
h
](A28890-e28540-b)
h
Ps.
110.
3.
to
act
,
without
forcing
us
to
Salvation
,
nor
yet
hindring
our
Damnation
,
when
such
is
our
Will
,
how
should
he
give
to
a
Man
the
Power
of
being
able
to
damn
us
by
an
evil
Baptism
?
There
can
be
no
Appearance
of
Truth
in
this
;
and
if
it
be
difficult
for
you
to
believe
that
Parents
have
the
Free-Will
of
their
Children
in
their
Power
,
how
is
it
not
much
more
uneasie
to
you
to
believe
that
a
Priest
should
have
the
Power
to
damn
so
many
Persons
thro'
his
Fault
of
not
having
the
Intention
to
baptize
them
aright
?
For
Parents
have
contributed
to
the
Formation
of
the
Body
,
and
the
Soul
of
their
Children
;
whereas
this
Priest
has
never
known
them
:
And
what
Jesus
Christ
said
to
the
young
Man
in
the
Gospel
[
i
](A28890-e28550-b)
i
Matth.
19.
17.
that
to
be
saved
,
he
must
keep
the
Commandments
,
would
not
be
true
in
case
Baptism
were
so
necessary
,
seeing
he
who
should
keep
them
without
being
baptized
,
could
not
be
saved
,
since
Salvation
depends
on
Baptism
.
I
was
so
convinc'd
by
such
powerful
Reasonings
,
that
I
knew
not
what
to
reply
:
Nevertheless
,
I
yet
said
to
her
,
that
Faith
was
necessary
to
Salvation
with
Baptism
;
but
that
it
is
supposed
the
Faith
of
the
Parents
supplies
that
of
the
Children
;
and
that
the
Godfather
and
Godmother
are
likewise
taken
to
confirm
it
in
Name
of
the
Children
.
She
said
,
Sir
,
it
is
an
ill-contriv'd
thing
to
baptize
Children
before
the
Use
of
Reason
:
For
they
cannot
have
Faith
,
and
their
Parents
or
Godfathers
and
Godmothers
are
also
sometimes
void
of
it
:
They
content
themselves
with
doing
the
outward
Ceremonies
without
considering
what
is
done
.
Baptism
is
an
outward
Sign
to
shew
that
he
who
is
baptized
,
gives
up
and
consecrates
himself
to
the
Service
of
God
,
and
will
live
in
the
Doctrine
of
Jesus
Christ
,
renouncing
the
Devil
,
the
World
,
and
its
Pomps
.
This
is
what
he
ought
to
do
in
the
inward
of
his
Soul
who
desires
to
be
baptized
,
and
then
to
come
publickly
to
the
Font
of
Baptism
to
confirm
the
Vows
and
Promises
that
he
has
made
to
God
in
his
Heart
,
that
they
may
be
publickly
known
and
own'd
by
the
Church
:
But
in
the
Baptism
of
new
born
Infants
,
nothing
of
this
can
concurr
;
For
the
Infant
being
weak
,
has
not
yet
the
Will
to
give
it self
to
the
Service
of
God
,
or
to
follow
the
Doctrine
of
Jesus
Christ
,
nor
yet
to
renounce
the
Devil
,
and
the
World
,
and
its
Pomps
:
For
it
has
no
Sense
nor
Understanding
more
than
a
silly
Beast
;
and
the
most
Part
of
Parents
,
who
ought
to
supply
the
Defect
of
the
Infant
,
have
not
Faith
themselves
,
and
cannot
teach
them
to
follow
the
Doctrine
of
Jesus
Christ
,
since
they
themselves
will
not
do
it
.
On
the
contrary
,
so
soon
as
their
Children
begin
to
have
any
little
Judgment
,
they
teach
them
to
follow
the
World
and
its
Pomps
,
which
is
very
far
from
minding
them
,
that
they
have
renounced
it
by
Baptism
:
What
Effect
therefore
can
this
outward
Sign
have
,
when
nothing
is
effectuated
in
the
Heart
of
him
who
receives
it
,
neither
by
himself
nor
by
his
Parents
?
And
when
Godfathers
and
Godmothers
speak
in
the
Name
of
the
Infant
,
they
lye
:
For
they
say
that
he
desires
to
be
baptized
,
and
the
Infant
cannot
have
this
Desire
.
They
say
,
that
he
renounces
the
Devil
,
the
World
and
its
Pomps
,
and
as
soon
as
these
outward
Ceremonies
are
ended
,
they
never
think
more
on
what
they
have
promised
in
the
Child's
Name
;
far
less
do
they
acquaint
him
with
it
when
he
is
grown
up
,
to
the
end
the
Child
may
remember
the
Promise
which
he
made
at
Baptism
:
For
in
doing
this
,
they
would
give
a
Reproof
to
themselves
;
because
neither
Father
,
nor
Mother
,
nor
Godfather
,
nor
Godmother
,
nor
any
Body
at
present
,
observes
the
Doctrine
of
Jesus
Christ
,
tho'
all
Christians
are
outwardly
baptiz'd
.
They
would
count
him
a
Fool
or
a
very
Precisian
who
should
affirm
that
we
are
oblig'd
to
keep
and
observe
the
Evangelical
Life
,
because
it
is
not
any
longer
in
use
:
They
would
even
be
ashamed
to
renounce
the
World
and
its
Pomps
,
because
the
most
wise
and
the
most
holy
follow
the
World
and
its
Pomps
.
The
Wise
say
that
one
must
live
civilly
,
and
maintain
himself
in
Honour
;
and
the
Saints
at
present
say
,
that
a
Man
must
accommodate
himself
to
the
World
,
that
we
cannot
make
a
World
by
our selves
.
We
see
the
most
Reformed
,
Monks
study
to
please
the
World
,
desiring
to
be
lov'd
and
honour'd
by
it
,
and
would
be
very
sorry
to
be
hated
by
the
World
,
as
Jesus
Christ
foretold
his
Servants
[
k
](A28890-e28640-b)
k
Joh.
15.
18
,
19.
should
be
.
On
the
contrary
,
every
one
seeks
to
draw
the
World
to
himself
,
and
to
have
its
Friendship
,
to
the
end
,
that
having
gain'd
the
Heart
,
he
may
likewise
gain
the
Purse
.
Are
not
these
fine
Christians
in
Parade
and
not
in
Effect
!
For
they
have
no
sooner
renounc'd
in
Baptism
the
World
and
its
Pomps
,
than
they
think
of
nothing
but
to
follow
and
to
love
it
;
as
if
their
Promise
were
nothing
but
a
Formality
of
Words
;
They
do
with
God
,
as
they
would
do
with
a
Fool
,
promising
him
a
great
many
things
to
please
him
,
without
having
any
Desire
to
give
him
them
.
Baptism
ought
not
to
be
received
,
but
by
him
who
resolves
in
himself
to
consecrate
himself
to
God
,
and
to
follow
the
Doctrine
of
Jesus
Christ
,
which
he
ought
to
know
before
he
be
baptized
,
and
resolve
of
his
own
Free-Will
that
he
will
follow
it
,
quitting
the
Maxims
of
Men
,
which
are
all
contrary
to
those
of
Jesus
Christ
.
[
l
](A28890-e28650-b)
l
Acts
2
,
41
,
8
,
37.
The
Christians
of
old
did
so
:
No
body
was
made
Christian
but
they
who
of
their
deliberate
Will
would
consecrate
themselves
to
God
,
and
follow
the
Doctrine
of
Jesus
Christ
;
but
at
present
,
they
force
every
one
to
be
baptized
before
they
have
the
Use
of
Reason
without
knowing
what
they
do
,
or
what
they
promise
.
I
said
to
her
;
That
the
Custom
of
baptizing
Children
in
their
Infancy
,
was
Instituted
on
good
Grounds
,
to
the
end
no
Christians
might
die
before
they
were
baptized
,
that
all
those
who
died
in
their
Childhood
,
might
assuredly
be
saved
.
She
said
;
Sir
,
I
believe
rather
that
the
Devil
invented
this
to
the
end
no
Christian
might
be
saved
;
as
it
falls
out
that
very
few
shall
be
saved
of
those
who
are
baptized
in
their
Infancy
;
because
,
when
they
are
outwardly
baptized
,
they
believe
they
are
sufficiently
assured
of
their
Salvation
,
[
†
](A28890-e28700-b)
†
Rom.
2.
28
,
29
which
is
the
greatest
Mistake
in
the
World
:
For
Baptism
operates
nothing
in
our
Souls
,
no
more
than
the
other
Sacraments
;
but
according
to
their
Disposition
.
How
can
a
Child
without
Judgment
have
the
Dispositions
requisite
for
receiving
Baptism
?
If
their
Baptism
were
delayed
till
they
had
their
full
Reason
,
we
would
certainly
yet
find
true
Christians
;
for
they
who
had
no
Mind
to
follow
Jesus
Christ
,
would
not
be
baptized
,
unless
it
were
out
of
Hypocrisie
:
But
at
present
every
body
thinks
himself
a
good
Christian
,
if
so
be
he
have
been
outwardly
baptized
,
without
considering
that
this
Sign
gives
nothing
to
our
Souls
[
m
](A28890-e28710-b)
m
Pet.
3.
21.
if
we
have
not
suitable
Dispositions
.
If
they
were
not
baptized
in
their
Infancy
,
all
those
who
desire
to
be
saved
,
would
study
to
know
what
is
necessary
for
becoming
true
Christians
,
and
would
have
no
Rest
till
they
had
obtained
this
Happiness
;
but
at
present
,
every
one
rests
satisfied
with
this
outward
Baptism
,
not
considering
that
to
be
Christians
[
n
](A28890-e28720-b)
n
Luk.
14.
26
,
27
,
33.
they
must
follow
the
Instructions
of
Jesus
Christ
;
without
which
,
it
had
been
better
they
had
never
been
baptized
.
It
is
just
the
same
as
if
a
Servant
should
go
hire
out
himself
to
serve
some
Prince
or
Lord
,
and
as
soon
as
he
had
got
on
his
Livery
,
should
quit
his
Master
to
give
himself
to
Robbery
,
setting
himself
to
steal
and
rob
in
the
same
Habit
,
which
would
serve
him
the
better
to
catch
his
Prey
:
For
the
Merchant
who
should
see
him
clothed
with
some
Prince's
or
Lord's
Livery
,
would
not
be
aware
that
he
were
a
Robber
,
till
he
saw
the
Effects
,
of
it
:
But
if
this
Robber
were
some
Day
seiz'd
by
Justice
he
would
be
more
severely
punish'd
for
having
committed
his
Thefts
and
Robberies
in
some
Prince's
Livery
,
than
if
it
had
been
in
his
own
Habit.
Even
so
it
is
when
a
Person
is
baptized
,
and
immediately
abandons
himself
to
the
Vanities
of
the
World
;
he
deceives
God
and
the
World
,
and
renders
himself
subject
to
greater
Chastisements
than
if
he
were
not
baptized
;
because
this
outward
Sign
which
should
serve
him
to
obtain
Grace
,
serves
for
his
greater
Condemnation
,
as
the
Liverty
serves
the
Robber
.
We
see
the
Devil
has
found
out
this
Invention
to
baptize
young
Children
,
knowing
well
that
no
body
when
he
came
to
Age
would
remember
what
he
had
done
so
soon
as
he
was
born
,
and
that
he
would
easily
banish
out
of
Mens
Minds
the
Promises
which
they
made
in
Baptism
.
He
has
also
invented
the
not
reiterating
of
Baptism
,
fearing
least
peradventure
some
coming
to
be
converted
,
should
come
afterwards
to
receive
Baptism
in
a
due
manner
and
with
requisite
Dispositions
.
All
these
Devices
have
been
covered
with
a
pious
Pretext
,
That
no
Christian
should
die
without
having
received
Baptism
.
This
every
one
has
asserted
under
this
Appearance
of
Piety
,
which
nevertheless
is
founded
but
upon
a
false
Supposition
of
this
express
Necessity
of
Baptism
for
Salvation
;
which
cannot
be
true
,
seeing
so
many
true
Christians
died
in
the
Days
of
Jesus
Christ
and
the
Apostles
in
their
Non-age
,
or
while
they
were
yet
but
Catechumens
,
or
at
the
Instant
of
their
Conversion
.
Should
not
all
these
Persons
be
saved
after
they
have
been
in
Heart
and
Affection
consecrated
unto
God
?
as
also
those
who
should
yet
at
present
live
according
to
his
Law
in
a
Country
where
Baptism
is
not
used
.
I
would
fain
know
,
Sir
,
if
you
read
any
where
that
the
Apostles
themselves
were
baptized
;
and
if
you
could
doubt
of
their
Salvation
,
tho'
they
had
not
been
?
The
Third
Conference
.
How
the
Devil
has
crept
into
the
Church
as
Antichrist
,
and
is
there
maintain'd
and
authoriz'd
.
I
Ask'd
her
,
How
the
Devil
could
start
these
things
which
are
decreed
by
Councils
?
She
said
;
Sir
,
do
you
not
remember
that
I
have
already
told
you
,
that
the
Devil
slip'd
into
the
Church
from
the
time
that
Jesus
Christ
would
establish
it
?
He
had
then
almost
all
the
World
at
his
Devotion
,
and
he
needed
not
great
Labour
to
maintain
the
World
in
its
Wickedness
;
for
it
was
as
it
were
become
natural
to
it
:
But
how
soon
he
saw
that
Jesus
Christ
came
to
enlighten
the
World
,
and
to
make
known
their
Sins
to
them
,
that
he
might
bring
them
back
to
Repentance
;
The
Devil
then
[
a
](A28890-e28830-b)
a
Eph.
6.
11.
12.
unites
all
his
Force
and
Power
to
oppose
himself
to
this
Light
,
and
every
way
to
countermine
the
Doctrine
of
Jesus
Christ
.
From
that
time
he
got
the
Name
of
Antichrist
;
because
he
sets
himself
against
Christ
;
he
has
ever
since
continu'd
in
the
Church
,
that
he
might
destroy
and
ruine
it
if
he
could
;
and
from
time
to
time
he
has
gain'd
[
b
](A28890-e28850-b)
b
Act.
20.
29
,
30.
2
Cor.
13.
14
,
15.
Rev.
2.
3.
some
who
have
followed
his
Suggestions
and
his
Malice
,
whose
Number
has
always
encreas'd
,
and
he
has
maintain'd
them
in
Honour
and
Dignity
,
making
them
by
his
Artifices
to
arise
to
the
highest
Degrees
of
Honour
;
because
then
his
Adherents
did
render
him
the
more
Service
.
I
doubt
not
but
he
has
made
many
come
to
the
Office
of
a
Bishop
or
other
Prelacies
,
who
being
consulted
or
conven'd
together
about
the
Determining
of
Points
relating
to
our
Christianity
,
may
have
given
Sentiments
in
favour
of
the
Devil
,
and
prejudicial
to
the
Salvation
of
Christians
.
If
this
were
not
,
Sir
,
it
were
impossible
that
the
Roman
Church
should
have
made
Decrees
so
contrary
to
those
of
Jesus
Christ
,
who
never
required
any
thing
of
any
body
,
but
in
Love
[
c
](A28890-e28900-b)
c
2
Cor.
8.
8
,
12.
:
For
he
says
[
d
](A28890-e28910-b)
d
Mat.
19.
21.
if
YOU
WOULD
be
perfect
,
or
[
e
](A28890-e28930-b)
e
Mat.
16.
24.
whosoever
WILL
follow
me
,
let
him
deny
himself
,
&c.
requiring
always
our
WILL
in
all
the
Vertues
that
he
teaches
us
;
and
God
himself
from
the
Beginning
of
the
World
unto
this
present
time
,
gives
us
no
Command
but
to
love
him
:
For
all
things
are
nothing
but
Means
to
attain
to
this
Love
,
even
leaving
Men
free
to
observe
his
[
f
](A28890-e28990-b)
f
Ps.
110.
3.
Commands
according
to
their
Free-Will
[
g
](A28890-e29000-b)
g
Deut.
30.
19.
Eccl.
15.
15.
without
Constraint
;
but
those
of
the
Councils
,
do
oblige
Persons
by
force
to
observe
their
Decrees
:
So
that
they
who
transgress
them
,
are
imprisoned
and
punished
.
This
is
very
far
from
imitating
Jesus
Christ
in
his
Meekness
;
which
,
he
says
,
we
ought
[
h
](A28890-e29010-b)
h
Joh.
6.
67.
to
learn
of
him
who
is
meek
and
gentle
;
whereas
these
use
Force
and
Rigour
to
make
their
Commands
be
observed
:
For
if
a
true
Christian
should
not
go
to
Mass
on
the
Days
which
they
have
appointed
,
they
would
commit
him
to
Justice
or
the
Inquisition
;
or
if
another
should
not
communicate
at
Easter
,
he
would
be
in
the
same
Condemnation
.
Is
not
this
contrary
to
the
Doctrine
of
Jesus
Christ
,
who
demands
nothing
of
any
body
but
what
they
WILL
do
;
requiring
always
a
free
Consent
;
drawing
no
body
by
Force
,
but
still
saying
,
[
i
](A28890-e29050-b)
i
Mat.
11.
29.
he
that
WILL
be
my
Disciple
?
This
rigorous
Spirit
which
is
now
observ'd
in
the
Church
,
is
not
conformable
to
that
of
Jesus
Christ
,
whose
[
k
](A28890-e29070-b)
k
Mat.
11.
30.
Yoke
is
easie
,
and
his
Burthen
light
;
whereas
those
impose
troublesome
and
grievous
Commands
,
yea
,
even
impossible
to
be
observed
;
for
he
who
would
live
as
a
true
Christian
,
would
have
no
need
of
confessing
once
a
Year
:
Nevertheless
these
make
a
Command
of
it
.
I
must
confess
,
Sir
,
that
by
the
Grace
of
God
,
I
do
not
observe
it
;
for
since
I
yielded
my self
wholly
unto
God
,
and
left
the
Conversation
of
Men
,
I
have
had
no
Ground
to
confess
once
a
Year
:
Should
I
be
therefore
obliged
to
go
and
offend
God
,
that
I
might
have
Matter
to
confess
at
the
End
of
the
Year
,
that
I
may
observe
the
Ordinances
of
these
Councils
?
These
are
things
so
far
from
the
Spirit
of
Jesus
Christ
,
that
I
know
not
how
some
Saints
could
co-operate
to
such
Resolutions
,
except
by
Force
,
when
the
greatest
Part
carries
it
;
because
the
most
of
those
Decrees
and
Commands
are
more
political
than
divine
,
and
Jesus
Christ
did
not
follow
these
Ways
.
They
ought
to
come
from
above
.
The
Fourth
Conference
Of
the
Reformation
of
the
Church
,
of
its
Councils
,
Commands
and
Ordinances
.
I
Said
to
her
;
That
the
Councils
were
held
,
that
they
might
redress
the
great
Abuses
which
had
crept
into
the
Church
;
that
it
was
expedient
that
the
Church
gave
Commands
,
or
otherwise
every
one
would
live
after
his
own
Will.
She
said
;
Sir
,
we
have
the
Commandments
of
God
:
Had
it
not
been
a
more
perfect
way
to
reform
these
Abuses
,
by
taking
up
again
only
what
Jesus
Christ
had
taught
us
,
than
to
make
new
Commandments
?
What
[
a
](A28890-e29180-b)
a
Prov.
30.
5
,
6.
could
be
wanting
in
the
Doctrine
of
Jesus
Christ
that
other
things
must
be
added
to
it
?
They
who
would
make
a
good
Reformation
,
ought
always
to
take
up
again
the
first
Institution
,
and
make
it
only
be
observ'd
:
For
the
Holy
Spirit
can
never
be
mistaken
.
[
b
](A28890-e29190-b)
b
Eccl.
3.
14.
There
is
nothing
to
be
mended
in
nor
added
to
any
of
his
Works
;
and
since
we
can
never
change
a
perfect
Form
,
and
give
it
another
without
spoiling
the
first
,
so
we
cannot
form
new
Commandments
without
deforming
those
of
God
;
[
c
](A28890-e29200-b)
c
Ps.
19.
7.
which
were
compleat
and
perfect
.
The
great
Abuses
which
had
crept
into
the
Church
,
would
have
been
redress'd
better
by
the
Doctrine
of
Jesus
Christ
,
taking
it
in
the
plain
Letter
,
than
by
so
many
other
new
Precepts
and
Ordinances
.
No
body
could
have
lived
any
longer
after
his
own
Mode
,
when
once
the
Doctrine
of
Jesus
Christ
had
been
set
again
in
its
Light
;
for
it
regulates
all
our
Actions
and
Manners
:
There
needed
nothing
to
be
added
to
it
in
order
to
revive
the
true
Spirit
of
Christianity
with
more
Ease
than
all
that
they
would
joyn
to
it
since
;
which
things
have
been
the
Cause
that
many
have
withdrawn
themselves
from
the
Church
to
forge
Heresies
according
to
their
Fansies
:
For
they
judg'd
they
were
as
learn'd
as
those
who
would
oblige
them
to
their
Laws
.
I
said
to
her
;
I
could
not
comprehend
how
the
Commands
of
the
Church
had
deformed
the
Doctrine
of
Jesus
Christ
,
since
they
were
only
added
as
more
express
Means
to
make
it
be
well
observ'd
.
She
said
;
Sir
,
you
do
not
reach
to
the
Bottom
of
this
Affair
:
For
if
you
remark
it
more
nearly
,
you
shall
find
direct
Contradictions
;
because
these
Councils
would
have
by
force
what
Jesus
Christ
would
not
have
but
by
Love
:
He
never
press'd
any
body
to
follow
his
Doctrine
:
On
the
contrary
,
when
any
of
his
Disciples
left
him
,
he
ask'd
his
Apostles
[
d
](A28890-e29250-b)
d
John
6.
67.
if
they
would
leave
him
also
leaving
always
every
one
to
his
own
Free-Will
;
whereas
these
damn
the
Souls
and
oppress
the
Bodies
of
those
who
will
not
obey
them
.
They
condemn
as
guilty
of
mortal
Sin
all
those
who
will
not
observe
their
Commandments
,
and
even
imprison
their
Bodies
,
banish
them
from
their
Country
;
yea
,
for
this
they
sometimes
put
them
to
death
.
[
e
](A28890-e29270-b)
e
Matth.
20.
25
,
26.
This
Spirit
of
Rigour
,
does
it
not
destroy
the
Form
of
that
sweet
Gospel-Law
which
was
so
perfectly
formed
by
the
greatest
Artist
that
ever
was
or
shall
be
,
that
is
,
by
Jesus
Christ
who
was
God
and
Man
?
Could
there
be
any
thing
to
be
added
to
the
excellent
Work
of
such
a
Master
?
For
there
can
nothing
be
added
more
than
taken
away
,
without
altering
the
first
Form
If
one
take
from
a
Picture
the
sweet
Draughts
of
some
Figure
,
by
adding
to
it
some
rude
ones
,
the
Figure
ceases
to
be
what
it
was
before
:
For
it
is
impossible
that
two
contrary
things
should
abide
together
in
the
same
Subject
.
Cou'd
Rigour
be
introduc'd
into
the
Church
to
make
Meekness
be
observed
there
?
These
Arguments
which
you
lay
down
,
Sir
,
are
without
Foundation
;
but
you
do
it
to
excuse
what
you
have
once
espoused
,
(
as
I
have
done
also
)
:
Notwithstanding
,
I
cannot
cover
its
Deformities
so
well
known
to
the
Eyes
of
my
Saviour
,
who
will
very
shortly
make
them
known
to
all
the
World
,
tho'
they
strive
so
earnestly
to
cover
them
.
I
said
to
her
;
I
should
be
very
sorry
if
I
should
aim
to
cover
what
displeased
God
;
but
that
it
was
the
common
Sentiment
of
all
Christians
to
own
and
follow
as
a
good
thing
,
what
the
Church
,
assembled
in
a
Body
,
had
ordain'd
,
and
determin'd
:
For
we
say
in
our
Creed
,
That
we
believe
in
the
Holy
Catholick
Church
.
She
said
;
Sir
,
you
would
have
reason
if
you
did
not
take
the
Bark
for
the
Wood
,
and
a
Humane
Church
for
the
Divine
.
The
Holy
Church
cannot
err
,
as
I
have
told
you
divers
times
;
because
it
is
the
same
thing
with
God
.
If
it
be
Holy
,
it
is
Apostolick
:
Now
the
Apostles
never
commanded
the
going
once
a
Year
to
Confession
upon
Pain
of
Sin
,
nor
even
taught
it
to
any
as
a
Vertue
.
On
the
contrary
,
Jesus
Christ
said
to
all
those
whose
Sins
he
remitted
,
[
f
](A28890-e29320-b)
f
Joh.
5.
14.
and
8.
11.
Go
,
and
sin
no
more
,
This
was
far
from
commanding
them
to
go
once
a
Year
to
Confession
:
For
this
would
be
tacitly
or
indirectly
to
command
them
to
sin
once
a
Year
;
because
Confession
always
supposes
Sin
;
yea
,
they
even
teach
us
that
he
who
receives
Absolution
without
Matter
of
Sin
,
commits
a
Sacrilege
,
as
he
does
also
who
gives
it
.
Therefore
of
Necessity
a
Man
must
sin
every
Year
,
that
he
may
confess
every
Year
,
if
he
would
not
commit
a
Sacrilege
.
Do
you
not
see
,
Sir
,
that
the
Holy
Spirit
cannot
have
instituted
such
things
?
This
must
come
from
elsewhere
,
as
many
other
things
ordain'd
and
resolv'd
upon
by
this
Church
collegiately
assembled
,
tho'
it
be
in
use
amongst
Christians
to
referr
to
it
and
believe
it
?
This
can
be
nothing
but
a
blind
Submission
:
For
if
we
had
good
Eyes
,
we
would
still
look
[
g
](A28890-e29340-b)
g
2
Cor.
10.
15.
whether
what
they
command
or
ordain
us
,
be
truly
good
and
conformable
to
the
Gospel
,
before
we
follow
it
.
They
tell
us
indeed
,
that
Faith
ought
to
be
blind
,
because
it
consists
in
believing
what
we
do
not
see
;
But
this
Faith
does
not
extend
so
far
as
to
believe
what
Men
say
to
us
,
but
only
what
God
himself
has
told
us
by
the
Holy
Prophets
and
Apostles
,
or
by
Jesus
Christ
himself
,
who
[
h
](A28890-e29350-b)
h
Eph.
2.
20.
has
foretold
us
a
great
many
things
which
we
do
not
see
,
because
they
are
not
yet
come
to
pass
.
In
this
we
must
use
Faith
;
because
God
cannot
lye
nor
fail
in
making
good
his
Promises
:
But
our
Faith
does
not
stand
in
that
which
Men
say
to
us
or
command
us
:
For
they
themselves
are
often
fallen
from
the
true
Faith
while
they
ordain
us
things
contrary
thereunto
.
I
ask'd
her
,
If
she
judg'd
the
Commandments
of
the
Church
to
be
evil
things
?
She
said
;
No
,
Sir
,
there
are
divers
things
which
of
themselves
are
good
;
as
fasting
in
Lent
,
in
imitation
of
Jesus
Christ
,
who
fasted
forty
Days
in
the
Desart
;
and
also
the
communicating
at
Easter
in
Memory
of
the
Supper
which
Jesus
Christ
made
with
his
Apostles
at
that
time
;
and
also
the
Sanctifying
the
Days
dedicated
unto
God
;
because
he
himself
has
commanded
it
:
All
these
things
are
good
in
themselves
:
But
this
Constraint
under
Pain
of
Damnation
,
or
civil
or
bodily
Punishment
,
is
most
evil
;
because
good
Works
done
with
regret
,
cannot
please
God
,
who
has
no
need
of
our
Fasts
or
Sacrifices
;
but
he
regards
our
Heart
and
our
Will.
If
this
do
not
concurr
to
our
good
Works
,
[
i
](A28890-e29420-b)
i
Mal.
1.
13
,
and
2.
3.
he
will
throw
them
as
Dung
into
our
Faces
:
For
nothing
can
please
him
but
what
is
offered
him
by
Love
:
Therefore
he
says
in
so
many
Places
,
He
that
WILL
come
after
me
,
or
he
that
WILL
follow
me
.
In
all
things
he
requires
our
affectionate
Will
,
and
nothing
by
Force
or
Violence
.
This
belongs
but
to
cruel
Men
,
who
are
not
of
God
,
seeing
he
[
k
](A28890-e29460-b)
k
1
Joh.
4.
8.
is
ALL
LOVE
,
and
has
given
us
no
other
Laws
but
that
of
Love
;
whereas
these
Persons
come
with
a
great
many
Commandments
under
Pain
of
Damnation
,
and
other
Temporal
Punishments
.
Have
you
ever
read
,
Sir
,
that
Jesus
Christ
,
his
Apostles
or
Disciples
did
at
any
time
imprison
any
or
impose
Fines
on
any
for
not
obeying
their
Ordinances
;
as
these
Councils
do
,
who
deforming
this
beautiful
Law
of
Meekness
and
Love
,
do
forge
troublesome
and
constraining
ones
.
Does
not
God
deserve
that
we
sanctifie
the
Days
which
are
dedicated
to
him
out
of
Love
?
Is
not
the
Desire
that
we
have
to
follow
and
imitate
Jesus
Christ
,
powerful
enough
to
make
us
fast
the
Lent
,
and
communicate
once
a
Year
,
without
the
being
oblig'd
to
it
by
force
?
He
who
does
it
not
out
of
Love
must
do
it
with
regret
▪
or
in
Hypocrisie
.
Were
it
not
better
not
to
be
constrain'd
to
it
,
than
to
do
things
so
troublesome
without
meriting
any
thing
,
and
to
die
the
Devil's
Martyr
,
which
this
violent
and
forcing
Command
does
occasion
?
For
a
true
Christian
has
no
need
of
being
forc'd
;
and
they
who
are
not
so
,
have
no
need
of
these
Commands
.
I
said
;
I
believ'd
that
all
our
good
Works
to
make
them
meritorious
ought
to
proceed
from
the
Heart
and
from
our
Will
;
but
that
God
alone
can
search
the
Inward
;
and
therefore
the
Church
ordain'd
outward
things
of
which
she
could
judge
,
and
that
to
keep
Christians
united
together
,
it
was
needful
to
give
them
Laws
and
make
them
be
observed
.
She
said
;
Sir
,
you
grant
me
by
what
you
say
,
that
the
Church
at
present
is
not
that
which
Jesus
Christ
established
,
since
to
keep
Christians
united
,
she
makes
Laws
that
are
nothing
but
civil
and
temporal
ones
,
respecting
only
outward
things
;
because
that
which
was
established
by
Jesus
Christ
,
ought
not
to
be
upheld
,
but
[
l
](A28890-e29530-b)
l
Col.
3.
14.
Joh.
13.
34.
and
15.
10.
by
the
Bond
of
Charity
,
uniting
Christians
by
a
Conformity
of
their
Wills
in
God
;
which
Unity
of
Spirit
appears
sufficiently
by
outward
Operations
;
because
the
Christian
who
is
possess'd
with
Charity
cannot
remain
hid
:
For
Charity
is
always
working
.
There
need
no
other
outward
Laws
to
make
appear
to
Men
,
whether
we
be
true
Christians
,
but
THE
LOVE
of
GOD
,
and
CHARITY
FOR
OVR
NEIGHBOVR
.
These
things
are
as
well
outward
as
inward
,
and
may
be
judg'd
by
Men
:
For
to
discover
true
Christians
it
was
not
needful
to
ordain
them
so
many
Precepts
under
Pain
of
mortal
Sin
:
For
the
Doctrine
of
the
Gospel
was
but
too
sufficient
to
regulate
all
their
Actions
and
Manners
:
Why
should
they
command
the
hearing
of
Mass
under
the
Pain
of
mortal
Sin
,
since
Jesus
Christ
in
his
Gospel
,
has
never
oblig'd
,
nor
even
counsel'd
any
body
to
do
it
,
nor
yet
to
confess
their
Sins
once
a
Year
?
Tho'
indeed
he
says
,
[
m
](A28890-e29550-b)
m
Jam.
5.
16.
confess
your
Sins
one
to
another
;
this
is
not
that
one
must
do
it
once
a
Year
;
But
when
he
has
sinned
he
must
be
humbled
and
confess
to
his
Brother
that
he
is
a
Sinner
;
and
this
rather
in
publick
than
in
private
;
that
the
Humility
of
declaring
our selves
Sinners
,
and
the
Confusion
that
we
have
to
be
known
for
such
before
Men
,
may
give
satisfactory
Punishment
to
our
Sins
.
This
is
not
to
say
that
he
must
go
and
confess
at
certain
Times
and
Days
;
But
when
the
Sinner
desires
to
return
to
God
in
Heart
and
Affection
,
even
tho'
this
should
not
befal
but
once
in
his
Life
,
and
at
the
end
of
it
:
He
should
not
cease
for
this
to
have
the
Pardon
of
his
Sins
,
and
to
obtain
Mercy
from
God
:
And
if
to
be
saved
,
it
were
so
precisely
necessary
to
communicate
at
Easter
,
how
could
a
Paul
,
a
Macarius
,
and
Anthony
,
and
so
many
other
holy
Hermites
have
been
saved
,
who
ended
their
Lives
in
the
Deserts
of
Aegypt
and
Thebais
,
without
having
ever
communicated
or
heard
Mass
?
If
Jesus
Christ
had
spoken
of
the
Eucharist
when
he
said
,
[
n
](A28890-e29630-b)
n
Joh.
6.
53.
Except
ye
eat
the
Flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
you
shall
have
no
Life
in
you
.
This
Church
which
you
believe
to
be
holy
,
would
have
err'd
in
holding
all
these
Persons
for
Saints
,
who
never
communicated
,
or
at
least
very
seldom
:
For
St.
Paul
the
Hermite
having
been
for
so
many
Years
in
the
Desert
without
seeing
any
body
,
died
without
receiving
the
Eucharist
:
The
Aegyptian
Mary
after
having
been
thirty
Years
without
seeing
any
body
,
received
it
once
only
before
her
Death
,
with
a
thousand
such
like
.
What
,
could
these
be
saved
without
observing
so
much
as
one
of
these
Commands
of
the
Church
?
For
they
sanctified
all
the
Days
of
their
Life
by
a
continual
Union
with
God
,
as
all
true
Christians
ought
to
do
.
It
was
not
needful
for
them
to
pitch
upon
certain
Days
appointed
by
the
Church
,
all
their
Days
(
none
excepted
)
being
sanctified
by
continual
Prayer
.
In
like
manner
they
could
not
observe
the
Fasts
of
Lent
,
and
the
other
times
expresly
appointed
:
For
their
Life
was
nothing
but
a
continual
Fast
,
taking
no
other
Food
but
what
was
purely
necessary
,
as
all
true
Christians
ought
to
do
,
who
expect
to
be
satisfied
in
the
other
World
,
without
desiring
to
satiate
themselves
in
this
.
Why
should
they
who
have
studied
to
defend
this
Church
,
say
,
that
People
cannot
marry
in
Lent
or
Advent
?
Neither
Jesus
Christ
nor
his
Apostles
ever
forbad
such
things
,
neither
did
they
command
the
Paying
of
Tithes
:
For
that
great
Apostle
St.
Paul
says
,
that
[
o
](A28890-e29710-b)
o
Act.
20.
34.
1
Thes.
2.
9.
his
Hands
gain'd
his
Bread
,
and
that
he
was
chargeable
to
no
body
:
And
Jesus
Christ
bids
his
Disciples
,
tho'
[
p
](A28890-e29730-b)
p
Luk.
10.
7
,
-11.
The
Workman
be
worthy
of
his
Reward
:
take
and
eat
whatsoever
is
given
them
;
and
when
they
enter
into
a
Place
and
are
not
received
,
that
theygo
from
it
shaking
the
Dust
off
their
Feet
;
whereas
those
Councils
ordain
the
Payment
of
Tithes
by
Force
:
So
that
he
who
is
wanting
in
it
,
should
be
treated
as
a
Criminal
.
I
do
not
know
,
Sir
,
how
you
can
say
,
that
all
these
Laws
,
with
so
obliging
them
were
needful
to
keep
Christians
united
,
by
many
others
,
to
observe
them
by
Force
!
Because
I
can
see
nothing
in
all
these
Ordinances
which
has
the
Property
of
uniting
Hearts
On
the
contrary
,
rather
of
dividing
them
,
I
said
to
her
;
That
in
all
well
order'd
Common-wealths
,
there
must
always
be
heads
and
Superiours
,
whom
we
ought
to
obey
,
and
follow
their
Laws
;
or
otherwise
there
could
be
no
Order
.
She
said
;
Sir
,
if
you
hold
the
Church
for
a
Civil
Common-wealth
,
you
have
Reason
;
but
if
you
hold
her
to
be
Holy
and
Spiritual
,
or
the
Spouse
of
Jesus
Christ
,
you
are
[
q
](A28890-e29790-b)
q
Col.
2.
20
much
in
the
wrong
:
For
her
Head
was
still
her
Superiour
,
and
has
given
her
such
excellent
Laws
and
Rules
,
that
no
body
can
add
any
thing
more
perfect
to
them
:
Those
who
would
needs
make
some
Changes
in
them
,
have
wholly
confounded
them
;
and
they
who
would
be
their
Superiours
,
have
abused
the
Graces
of
their
Liege
Lord
:
Since
being
appointed
his
Lieutenants
on
Earth
,
to
maintain
his
Ordinances
,
they
have
neglected
them
,
and
have
made
others
after
their
own
Mode
,
or
for
their
own
Advantage
,
against
the
Designs
of
their
Sovereign
Master
:
For
by
forbidding
to
marry
at
certain
times
,
they
disturb
the
Order
that
God
has
set
from
the
beginning
of
the
World
.
Nothing
was
more
holy
,
nor
ever
will
be
,
amongst
Men
in
this
World
,
than
Adam
before
his
Sin
.
Nevertheless
God
gave
him
a
Wife
,
that
he
might
know
her
for
the
Generation
of
Men
,
and
for
the
perpetual
Unity
that
they
ought
to
have
together
.
If
God
found
it
meet
that
this
Marriage
should
be
instituted
in
the
Earthly
Paradise
in
the
most
holy
time
that
ever
was
,
before
Adam
had
sinn'd
,
why
do
these
Persons
forbid
to
marry
in
the
times
of
Lent
and
Advent
?
If
it
were
for
the
Piety
of
the
Time
,
they
would
not
give
so
many
Dispensations
to
do
it
after
they
have
forbidden
it
:
For
ordinarily
we
see
more
of
the
Rich
married
in
this
forbidden
Time
,
than
in
that
which
is
allow'd
.
It
seems
this
Prohibition
is
but
for
the
Poor
,
who
have
not
Money
enough
to
obtain
these
Dispensations
.
It
is
a
Pain
to
me
to
bend
my
Mind
under
these
Laws
:
For
I
find
them
not
at
all
conformable
to
those
of
God
:
And
if
we
must
leave
the
doing
good
things
because
Men
forbid
them
,
they
are
then
greater
Masters
than
he
.
I
said
to
her
;
I
did
not
believe
that
the
Church
can
forbid
good
things
,
or
command
evil
things
.
She
said
;
Sir
,
consider
narrowly
this
Prohibition
of
marrying
at
a
certain
time
;
it
cannot
at
all
be
good
in
it self
:
For
they
themselves
call
Marriage
a
Sacrament
,
and
they
say
well
;
for
all
the
Works
of
God
are
sacred
and
holy
:
If
therefore
it
be
a
sacred
thing
,
why
may
it
not
be
received
in
the
times
of
Lent
or
Advent
,
which
they
reckon
also
to
be
holy
times
?
May
not
holy
things
be
done
in
holy
times
?
This
ought
to
be
the
fittest
time
for
receiving
the
Sacraments
;
and
Marriage
is
certainly
instituted
of
God
from
the
Beginning
of
the
World
,
and
he
did
nothing
more
perfect
in
Nature
than
the
Institution
of
Marriage
,
as
he
did
nothing
more
perfect
in
Grace
than
the
Free-Will
which
he
gave
to
Man
;
and
those
who
call
themselves
the
Church
,
would
indeed
by
their
Ordinances
hinder
both
the
one
and
the
other
,
bounding
and
limiting
the
Will
of
Man
to
their
Submissions
,
and
interdicting
them
Marriage
at
certain
times
limited
by
them
.
Jesus
Christ
[
r
](A28890-e29910-b)
r
Joh.
2.
1.
went
in
Person
to
a
Marriage
with
his
Mother
,
and
his
Disciples
:
that
he
might
authorize
it
by
his
Presence
:
Why
then
should
these
forbid
it
for
the
Piety
of
the
times
of
Lent
and
Advent
?
as
if
Marriage
was
evil
and
unworthy
to
be
celebrated
in
pious
times
!
while
Marriage
has
even
more
of
Piety
and
Sanctity
,
than
this
Lent
and
Advent
,
which
are
not
authorizd
but
by
the
Commandment
of
Men
,
and
Marriage
by
the
Ordinanece
of
God
himself
,
and
confirm'd
by
Jesus
Christ
himself
,
being
at
a
Marriage
in
Cana
of
Galilee
,
where
he
did
the
first
Miracle
,
turning
Water
into
Wine
for
a
Blessing
to
the
Married
.
I
said
to
her
;
That
Marriage
was
truly
instituted
of
God
,
and
consequently
good
in
it self
;
but
that
the
Customs
of
Men
had
render'd
it
evil
and
insolent
,
by
Excess
of
Feasts
and
Luxuries
;
and
that
for
this
Cause
it
was
forbidden
in
holy
times
.
She
said
;
If
Marriage
is
become
evil
thro'
the
ill
Customs
of
Men
,
the
Church
ought
not
to
permit
an
evil
thing
at
any
other
times
,
no
more
than
in
Lent
and
Advent
:
For
it
is
not
lawful
to
do
evil
things
at
any
time
;
and
if
they
will
forbid
good
things
for
the
ill
Use
of
them
,
they
must
forbid
the
Use
of
all
the
Sacraments
;
because
in
general
they
are
all
abused
:
And
instead
of
forbidding
all
by
the
same
Consequence
that
they
interdict
Marriage
,
they
incite
Christians
to
use
them
more
,
and
even
in
the
most
holy
times
:
For
if
they
send
them
some
Jubilee
,
or
some
other
Indulgence
,
it
is
always
on
condition
that
he
who
would
obtain
them
do
confess
and
communicate
.
In
the
mean
time
,
no
body
can
be
ignorant
of
the
great
Abuse
and
ill
Use
that
is
made
of
the
receiving
these
two
Sacraments
,
which
are
almost
never
received
but
they
commit
Sacrilege
,
we
see
by
Experience
that
Sorcerers
do
nothing
more
willingly
,
than
go
to
Confession
and
Communion
.
Baptism
,
as
I
told
you
also
heretofore
,
is
greatly
abused
in
the
receiving
of
it
,
since
,
we
see
,
no
body
lives
according
to
the
Promise
made
at
Baptism
.
Nevertheless
,
the
Church
is
so
earnest
to
make
all
Christians
receive
it
,
that
they
will
not
wait
till
they
have
the
Use
of
Reason
to
know
what
they
do
.
If
this
ill
Use
has
given
Occasion
to
interdict
the
Sacrament
of
Marriage
at
certain
times
,
wherefore
do
they
not
likewise
interdict
this
of
Baptism
until
the
Child
have
attain'd
the
Use
of
Reason
,
that
he
may
use
it
aright
?
Confirmation
was
a
verygood
thing
,
that
the
▪
Child
baptized
at
its
Birth
might
confirm
the
Promises
which
the
Godfathers
and
Godmothers
made
in
its
Name
:
But
they
are
also
so
eager
to
confirm
Children
,
that
sometimes
they
will
not
wait
till
they
be
out
of
their
Swadling-Clothes
:
So
that
they
do
no
more
observe
the
Promise
of
Confirmation
than
that
of
Baptism
;
because
it
is
usual
never
to
think
any
longer
on
what
they
have
done
,
when
they
received
these
two
Sacraments
in
such
Non-Age
:
They
content
themselves
with
receiving
the
outward
Signs
,
without
caring
any
farther
,
either
for
Faith
or
for
the
Doctrine
of
Jesus
Christ
.
Are
not
these
great
Abuses
and
very
ill
Uses
of
them
?
Yet
they
interdict
no
body
,
no
not
for
a
Day
:
On
the
contrary
,
they
press
and
draw
all
Christians
to
them
with
Precipitation
,
without
caring
for
the
Abuses
which
are
committed
in
them
:
So
is
it
likewise
,
as
to
the
Sacrament
of
Orders
.
How
many
Priests
are
there
who
abuse
this
Dignity
?
How
many
are
there
of
them
who
lead
a
debauch'd
Life
?
How
many
Vagabonds
and
Sluggards
?
As
soon
as
they
are
made
Priests
,
instead
of
employing
their
time
in
the
Study
of
a
truly
Christian
Life
,
they
amuse
themselves
with
Plays
and
Pastimes
,
and
worldly
and
vain
Recreations
.
Notwithstanding
of
all
these
Abuses
,
they
interdict
no
body
to
become
a
Priest
,
provided
they
have
studied
sufficiently
:
On
the
contrary
,
they
consecrate
them
profusely
,
and
in
an
excessive
Number
:
And
whereas
Jesus
Christ
said
to
his
Disciples
,
that
[
s
](A28890-e30070-b)
s
Mat.
23.
8.
Jam.
3.
1.
they
should
not
be
many
Masters
.
The
Church
makes
so
many
of
them
,
that
one
cannot
tell
which
of
them
to
hear
or
obey
;
because
of
such
a
Diversity
of
them
,
and
yet
she
commands
to
pay
them
Tithes
,
under
Pain
of
Sin
.
Judge
you
,
Sir
,
whether
all
these
things
are
ordained
,
forbidden
,
or
commanded
by
the
Holy
Spirit
,
who
is
the
Righteous
,
Good
,
and
True
God
,
always
constant
and
unchangeable
.
I
said
to
her
;
That
Jesus
Christ
himself
said
,
that
the
Workman
is
worthy
of
his
Reward
,
and
that
the
Church
might
very
well
ordain
the
Paying
Tithes
to
the
Priests
,
who
being
continually
occupied
in
the
Service
of
God
,
the
Instruction
of
the
People
,
and
the
Administration
of
the
Sacraments
,
could
not
gain
their
own
Living
.
She
said
;
Sir
,
if
none
pretended
to
the
Tithes
but
they
who
are
in
the
Office
of
a
Pastour
,
or
continually
employed
in
the
Service
of
God
,
there
would
be
no
need
to
make
People
pay
them
:
For
all
good
Christians
would
be
well
pleas'd
to
maintain
their
spiritual
Fathers
,
even
tho'
it
were
never
enjoyn'd
them
:
But
this
Command
extends
much
farther
;
for
the
Tithes
must
be
paid
to
maintain
those
Priests
who
have
no
other
Charge
but
their
own
Persons
,
and
desire
to
rule
like
secular
Princes
,
employing
the
Wealth
of
their
Tithes
in
Coaches
,
Horses
,
Trains
,
Rich
Moveables
and
Sumptuous
Buildings
.
This
is
so
much
the
Fashion
that
now-a-days
there
is
scarce
any
body
to
be
seen
that
will
be
content
with
what
is
necessary
;
but
they
will
have
all
in
excess
and
abundance
,
even
they
who
manage
their
Wealth
,
as
to
their
own
Persons
,
heap
it
up
to
enrich
their
Kinsfolk
.
Are
these
Goods
employed
aright
in
the
Service
of
God
?
On
the
contrary
,
they
are
spent
rather
in
the
Devil's
Service
,
who
is
still
glorified
by
the
Pride
and
Avarice
which
those
Persons
commit
in
the
Abuse
of
their
Privilege
;
Because
those
Goods
which
are
dedicated
to
the
Service
of
God
,
whether
Tithes
or
other
,
are
not
proper
to
the
Priests
who
possess
them
▪
but
to
poor
Christian
Brethren
:
and
they
cannot
take
of
them
for
their
own
Use
beyond
what
is
justly
necessary
,
even
tho'
they
be
Pastors
,
or
have
Charges
:
This
cannot
warrant
them
to
distribute
or
heap
up
this
Wealth
of
the
Church
,
except
for
the
Entertainment
of
their
poor
Christian
Brethren
,
after
the
Example
of
the
Apostles
;
who
distributed
to
every
one
according
to
their
Necessities
:
So
that
no
body
had
need
of
any
thing
,
even
tho'
they
did
not
oblige
them
to
give
them
Goods
by
Force
:
For
when
Ananias
and
Saphira
brought
a
Part
of
their
Wealth
to
St.
Peter
when
they
came
to
be
Christians
,
he
said
to
them
,
[
t
](A28890-e30180-b)
t
Act.
2.
48.
4.
●5
.
your
Wealth
was
your
own
,
and
you
might
have
kept
it
;
Wherefore
have
you
lyed
to
the
Holy
Ghost
?
To
shew
that
they
constrain'd
no
Body
to
give
their
Goods
,
leaving
every
one
free
to
do
it
who
would
;
whereas
they
constrain
Men
by
Force
to
give
their
Goods
to
the
Priests
,
and
damn
them
if
they
do
it
not
;
as
if
they
,
by
their
own
Authority
could
damn
them
;
which
they
cannot
do
:
For
Jesus
Christ
has
said
,
[
u
](A28890-e30190-b)
u
Act.
4.
4.
Judge
not
,
and
you
shall
not
be
judged
;
condemn
not
,
and
you
shall
not
be
condemned
.
For
my
part
,
I
think
,
if
People
did
not
give
so
many
Tithes
,
they
[
x
](A28890-e30240-b)
x
1
John
2.
15.
than
the
Pleasure
,
Honour
,
or
Profit
of
Man
;
but
these
ordain
things
wherein
they
have
neither
the
one
nor
the
other
of
these
Advantages
,
as
to
cause
,
baptize
,
and
confirm
Children
in
their
Infancy
,
and
to
fast
on
Pain
of
mortal
Sin
.
The
Fifth
Conference
.
That
all
Men
ought
to
labour
to
satisfie
the
Justice
of
God
,
by
this
Penitence
.
I
said
;
That
it
was
at
least
needful
,
that
some
Tithes
or
Goods
should
be
appointed
for
those
who
were
necessary
for
the
Service
of
God
and
of
Christian
People
;
because
they
were
forbidden
to
trade
,
or
work
to
get
their
Breaed
.
She
said
;
Sir
,
this
forbidding
the
Priests
to
work
that
they
may
get
their
Bread
cannot
come
from
God
,
;
because
he
commanded
all
Men
in
Adam
[
a
](A28890-e30340-b)
a
Gen.
3.
19.
to
gain
their
Bread
with
the
Sweat
of
their
Body
.
Why
then
should
the
Priests
be
exempted
,
who
ought
to
obey
him
more
precisely
than
others
;
because
they
make
a
particular
Profession
of
it
,
and
they
ought
more
punctually
to
be
subject
to
the
Commandments
of
God
,
who
having
appointed
bodily
Labour
for
Penitence
,
did
not
exempt
the
Priests
,
nor
his
Apostles
,
nor
Joseph
,
nor
Mary
,
nor
[
b
](A28890-e30380-b)
b
Mark
6.
3.
even
Jesus
Christ
himself
,
who
labour'd
for
his
bodily
Food
.
How
can
they
change
so
general
an
Ordinance
,
confirmed
by
so
many
Saints
,
and
by
Jesus
Christ
himself
?
If
Labour
were
evil
,
God
would
not
have
appointed
it
;
for
he
cannot
do
evil
things
;
and
if
it
were
not
good
and
saving
,
the
Saints
and
the
Apostles
would
not
have
exercised
it
,
and
Jesus
Christ
would
not
have
confirm'd
it
by
working
himself
with
his
Mother
and
his
Father
.
By
what
Spirit
could
they
forbid
the
Priests
to
work
,
when
we
hear
St.
Paul
say
,
[
c
](A28890-e30400-b)
c
Act.
20.
34
,
35.
1
Thes.
2.
9.
Lo
,
these
Hands
gain'd
my
Bread
,
not
being
willing
to
be
chargeable
to
any
.
What
greater
Dignity
would
the
Priests
pretend
to
now-a-days
,
than
the
Apostles
had
,
and
Jesus
Christ
himself
,
that
they
should
be
interdicted
and
forbid
Working
;
Do
we
not
plainly
see
,
that
these
are
but
the
Inventions
and
Commandments
of
Men
for
their
Ease
and
Commodity
?
For
God
never
changes
his
Laws
,
and
can
never
find
that
to
be
evil
which
he
has
once
found
to
be
good
.
If
Labour
be
good
wherefore
should
it
be
forbidden
the
Priests
,
who
ought
to
be
more
good
and
perfect
than
others
?
And
if
Labour
were
not
good
,
yea
,
necessary
for
Man
,
God
would
never
have
ordain'd
it
as
a
Satisfaction
for
his
Sins
.
I
said
to
her
;
That
Labour
was
forbidden
the
Priests
that
thereby
more
time
might
be
given
them
for
attending
on
their
Studies
,
and
the
Perfection
of
Souls
,
for
fear
temporal
Labours
and
Business
should
deprive
them
of
the
Leisure
to
attend
upon
what
is
for
the
Glory
of
God
.
She
said
;
Sir
,
these
Ends
have
not
their
Effect
:
For
tho'
the
Priests
use
no
bodily
Labour
,
yet
notwithstanding
they
do
not
apply
themselves
to
labour
for
the
Glory
of
God
,
but
rather
to
offend
him
by
their
Sloth
and
Idleness
;
which
is
the
Cussion
whereon
the
Devil
rests
.
The
ceasing
to
labour
,
defiles
them
with
a
double
Sin
:
For
notwithstanding
of
this
,
they
do
not
give
themselves
to
the
Study
of
Perfection
:
On
the
contrary
,
they
give
way
to
Temptation
,
and
give
the
Devil
Leisure
to
tempt
them
at
his
Pleasure
:
For
wherever
he
meets
with
Idleness
,
there
[
d
](A28890-e30460-b)
d
Eccl.
33.
31.
he
enters
as
into
his
own
House
.
It
were
better
to
command
the
Priests
to
labour
much
,
that
the
Devil
might
get
no
hold
on
their
Souls
;
because
being
disoccupied
from
all
the
Business
and
Affairs
of
the
World
,
they
are
the
better
disposed
to
hearken
to
the
evil
Thoughts
and
Suggestions
of
the
Devil
:
Whereas
a
Soul
that
is
continually
employed
,
takes
no
Leisure
to
give
Ear
to
the
Devil
.
Do
we
not
see
so
great
a
Number
of
Priests
,
Monks
,
and
Religious
,
pass
their
Time
without
doing
any
thing
,
and
live
in
Sloth
upon
the
Sweat
of
the
People
?
They
will
not
be
ashamed
to
go
beg
their
Bread
at
the
Houses
of
poor
Labourers
and
Tradesmen
;
who
have
no
other
thing
but
what
they
can
gain
by
the
Sweat
of
their
Face
,
who
sometimes
give
them
what
they
've
need
of
themselves
:
Nevertheless
they
dare
not
refuse
them
,
because
they
are
Church-men
:
But
if
they
were
of
the
true
Church
,
built
by
Jesus
Christ
,
[
e
](A28890-e30470-b)
e
Acts
20.
35.
they
would
be
so
filled
with
Charity
,
that
instead
of
asking
or
receiving
Alms
of
these
poor
Workmen
,
they
would
work
themselves
to
give
them
the
Gain
of
their
Labour
.
Sir
,
I
look
upon
what
is
received
by
Form
of
Alms
as
a
Robbery
,
when
we
may
get
our
own
Bread
by
our
Trade
or
Labour
,
or
we
may
have
whereupon
to
live
of
our
own
Goods
;
and
I
believe
't
is
thus
[
f
](A28890-e30480-b)
f
Eccl.
40.
31
,
34.
before
God
:
For
it
is
an
unjust
thing
to
live
on
anothers
Goods
,
and
to
keep
our
own
;
or
to
go
beg
,
when
God
has
given
us
an
healthful
Body
and
sound
Mind
that
we
may
labour
.
But
you
will
still
excuse
that
Church
which
you
have
for
so
long
a
time
look'd
upon
as
holy
.
It
were
better
to
open
your
Eyes
to
discover
the
Reality
of
its
Wickedness
,
that
you
let
not
your self
be
deceiv'd
to
your
Perdition
.
The
Sixth
Conference
.
That
the
Roman
Church
is
the
Spouse
of
Jesus
Christ
;
but
that
she
has
falsified
her
Faith
to
her
lawyul
Husband
.
I
Said
to
her
;
That
she
gave
a
deal
of
Light
in
divers
things
for
which
I
did
infinitely
bless
God
;
but
I
could
not
deny
,
it
troubled
me
a
little
to
hear
that
the
Roman
Church
was
thus
fallen
from
the
Spirit
of
true
Christianity
.
She
said
;
Sir
,
it
is
more
expedient
for
the
Salvation
of
your
Soul
,
that
you
know
the
Misery
into
which
the
Church
has
fallen
,
than
if
you
knew
the
highest
Mysteries
of
the
Trinity
;
or
the
greatest
Good
of
all
Men
together
;
Because
an
Evil
known
,
is
easie
to
be
avoided
:
But
as
long
as
't
is
unknown
and
hid
from
us
,
it
is
always
dangerous
,
and
may
greatly
hurt
us
,
without
our
being
aware
of
it
.
Therefore
you
ought
to
give
the
more
Attention
,
and
to
apply
your
Understanding
more
to
understand
and
comprehend
the
Truth
,
which
I
tell
you
of
Evil
,
than
to
discover
the
Good
:
For
if
I
told
you
the
Good
of
all
Men
,
this
would
only
give
you
some
little
Contentment
,
or
sensual
Satisfaction
;
which
would
add
nothing
to
your
Soul
:
But
by
knowing
the
Evil
as
it
is
,
you
may
prudently
beware
of
it
,
that
it
do
not
touch
or
harm
you
:
For
all
these
Evils
which
I
said
were
introduc'd
into
the
Church
,
even
while
it
was
yet
Holy
,
are
all
covered
with
Appearances
of
Good
and
Piety
,
and
Reason
;
because
the
Devil
could
never
have
gained
so
many
Souls
as
have
followed
him
,
but
under
this
Colour
or
Mantle
of
Good
:
And
he
will
yet
gain
many
by
their
Ignorance
of
these
Evils
,
or
by
their
Unbelief
of
them
:
For
as
long
as
they
take
Evil
for
Good
,
they
will
still
blindly
follow
it
;
and
Ignorance
will
not
excuse
the
Sin
:
For
God
having
given
us
an
Understanding
to
comprehend
,
and
a
Spirit
to
discern
,
[
a
](A28890-e30590-b)
a
Eph.
5.
15
,
17.
Phil.
1.
9
,
10.
we
ought
particularly
to
apply
them
to
what
concerns
our
Salvation
;
and
when
the
Truth
is
set
before
our
Eyes
,
and
we
will
not
open
them
to
consider
it
;
we
resist
it
,
and
may
look
for
the
Condemnation
of
the
Holy
Spirit
;
who
says
,
that
[
b
](A28890-e30600-b)
b
Rev.
21.
8.
Vnbelievers
shall
have
their
Portion
with
Sorcerers
.
I
said
to
her
;
I
would
not
be
incredulous
,
but
believe
the
Truth
:
But
that
I
felt
an
inward
Opposition
when
it
thus
overturn'd
the
Church
in
the
chief
▪
Points
of
Belief
,
which
we
owe
to
it
in
case
it
were
the
Holy
Church
.
She
said
;
Sir
,
I
believe
in
the
Holy
Church
;
and
if
I
had
a
thousand
Lives
,
I
would
voluntarily
expose
them
for
its
Defence
,
and
would
think
my self
happy
to
spend
the
last
Drop
of
my
Blood
for
such
a
Cause
:
But
when
God
makes
me
see
clearly
that
She
is
not
Holy
,
nor
that
which
Jesus
Christ
established
;
but
that
She
is
the
Whore
[
c
](A28890-e30660-b)
c
Rev.
17.
1.
which
is
spoken
of
in
the
Revelation
.
I
cannot
resist
so
clear
Truths
,
which
do
not
only
lie
secret
in
my
Soul
,
but
God
gives
me
also
Terms
and
Words
whereby
to
explain
them
to
you
,
that
you
may
likwise
receive
the
Knowledge
of
them
for
your
Salvation
:
For
which
I
have
often
bless'd
God
,
who
bestows
on
us
so
many
particular
Favours
,
hoping
he
will
do
it
also
to
others
,
But
I
intreat
you
,
doubt
not
what
I
tell
you
of
the
Miseries
into
which
Men
are
fallen
:
For
they
are
yet
greater
than
I
have
told
you
:
But
persuade
your self
assuredly
,
if
they
were
not
true
,
I
would
not
have
engag'd
my self
in
Discourses
so
melancholly
and
disagreeable
to
your
Sentiments
.
It
would
be
more
pleasant
to
me
to
tell
you
,
that
the
Roman
Church
is
Holy
and
Perfect
;
and
that
those
who
obey
and
follow
her
,
are
holy
.
This
would
recreate
both
my
Heart
and
yours
,
and
the
Hearts
of
all
who
could
hear
it
.
I
should
be
very
light-headed
,
or
void
of
Understanding
,
to
please
my self
with
things
which
displease
all
the
World
,
and
which
oblige
me
still
to
hold
my
Peace
,
and
to
conceal
my self
:
Because
I
know
very
well
,
if
they
should
hear
me
declare
those
Truths
,
all
the
Romanists
would
rise
up
against
me
,
and
even
the
most
Pious
[
d
](A28890-e30700-b)
d
Joh.
16.
2.
would
think
they
made
a
Sacrifice
to
God
in
killing
me
:
For
they
are
ignorant
of
these
Truths
,
and
are
wedded
to
their
Church
,
as
if
she
were
Holy
;
knowing
no
better
;
because
the
great
Darkness
that
is
now
throughout
the
whole
World
,
wherein
the
Devil
has
bewitch'd
all
Minds
with
Errours
,
[
e
](A28890-e30710-b)
e
2
Thes.
2.
10
,
11.
they
may
never
come
to
the
Knowledge
of
the
Truth
,
which
every
one
withstands
,
even
thinking
they
do
well
in
it
.
I
ask'd
her
,
If
I
might
not
suspend
my
Belief
of
those
things
which
were
contrary
to
the
Church
,
and
believe
only
what
concern'd
Vertue
and
the
Love
of
God
?
She
said
;
Sir
,
you
can
never
follow
Good
without
departing
from
Evil
;
nor
adhere
perfectly
to
God
without
abandoning
that
which
is
contrary
to
him
.
Have
you
not
remark'd
in
how
many
things
this
Roman
Church
is
contrary
to
the
Doctrine
of
Jesus
Christ
?
How
therefore
can
you
adhere
to
her
,
and
follow
Vertue
and
the
Love
of
God
,
so
long
as
they
are
really
contrary
?
Jesus
Christ
says
,
that
[
f
](A28890-e30770-b)
f
Mat.
6.
24.
We
cannot
serve
two
Masters
,
without
being
unfaithful
to
the
one
or
the
other
.
You
must
chuse
which
you
love
best
.
Good
can
never
profit
you
without
the
Knowledge
of
Evil
;
because
while
you
do
not
know
and
believe
it
,
you
will
insensibly
fall
into
it
;
yea
,
you
will
often
take
Evil
for
Good
:
For
the
Evil
of
this
Church
is
still
covered
with
the
Sanctity
of
pious
Reasons
and
Arguments
:
And
if
Antichrist
did
not
cover
his
Wickedness
with
Vertue
,
he
could
gain
none
but
the
Wicked
;
but
with
pious
Pretexts
,
he
gains
all
the
Good
,
who
would
even
make
a
Scruple
not
to
follow
him
,
as
you
do
,
Sir
,
by
your
Demand
:
For
if
you
do
believe
,
and
follow
Vertue
and
the
Love
of
God
,
you
will
certainly
hate
all
that
is
contrary
thereunto
.
I
think
I
have
already
told
you
enough
to
let
you
see
that
the
Rules
,
the
Commands
,
and
Ordinances
of
this
Church
are
not
conformable
to
those
of
God
;
who
,
when
he
created
Man
,
gave
him
full
Liberty
to
use
his
Will
;
wheras
those
constrain
it
in
all
Points
,
and
will
not
only
subject
it
by
Councils
or
Advices
;
but
by
Force
and
Violence
both
bodily
and
spiritual
:
So
that
as
much
as
in
them
lies
they
destroy
the
Law
and
the
Ordinances
of
God
,
to
establish
their
own
Authority
,
and
to
bind
the
Souls
of
Christians
by
so
many
Constraints
,
that
't
is
impossible
for
them
to
satisfie
them
without
displeasing
God
,
tho'
there
were
no
other
thing
but
the
forbidding
Priests
to
labour
,
and
making
them
swear
never
to
explain
the
Holy
Scriptures
otherwise
than
the
ancient
Fathers
have
done
.
Do
you
not
see
,
Sir
,
that
all
their
Laws
are
nothing
but
political
,
and
made
to
maintain
their
State
and
Authority
?
If
a
Prince
or
a
King
,
to
whom
you
were
subject
,
did
become
a
Tyrant
;
would
you
make
any
Scruple
to
abandon
him
when
it
were
in
your
Power
to
do
it
,
tho'
he
were
the
lawful
Son
of
your
King
and
gracious
Father
who
had
preceded
him
?
A
Man
must
be
his
own
Enemy
,
or
of
an
effeminate
Heart
,
if
he
have
not
the
Courage
to
leave
his
own
Country
,
that
he
may
avoid
his
Tyranny
and
Severity
,
and
live
in
Repose
and
Tranquillity
.
I
said
to
her
▪
That
this
Comparison
was
not
sutable
,
and
that
I
had
not
found
the
Roman
Church
Tyrannical
.
She
said
;
Sir
,
that
is
because
you
have
always
submitted
to
her
Laws
,
without
considering
whether
they
were
good
or
evil
;
and
the
good
Impression
they
cunningly
gave
you
of
her
Merits
,
made
her
Burthens
,
tho'
very
weighty
,
seem
light
to
you
.
If
you
have
done
it
in
Innocence
,
God
will
pardon
you
,
because
you
perceived
no
other
thing
at
that
time
:
But
at
present
when
God
sends
you
his
Divine
Light
that
you
may
discover
the
Dangers
in
which
you
have
walk'd
amidst
your
Darkness
,
do
not
resist
it
by
Doubts
or
Scruples
,
which
the
Devil
will
put
into
your
Mind
,
which
have
no
other
Foundation
but
a
Pusillanimity
and
Softness
of
Heart
;
which
more
regards
Natural
Sensibility
,
than
the
Perfection
of
the
Soul
,
to
which
if
you
would
attain
,
you
must
hear
what
[
g
](A28890-e30850-b)
g
2
Tim.
3.
17.
God
teaches
and
commands
you
without
amusing
your self
with
so
many
other
different
things
which
Men
propose
to
you
,
who
are
not
to
be
trusted
:
But
God
can
never
deceive
you
,
no
more
than
he
can
suffer
any
Mutation
or
Change
.
He
is
our
lawful
King
,
who
has
always
governed
us
by
Fatherly
Affection
and
Love
:
And
even
when
Men
had
offended
him
thro'
Excess
of
Wickedness
,
he
sent
them
[
h
](A28890-e30860-b)
h
Prov.
1.
20.
&c.
his
Word
cloathed
with
our
Humane
Nature
,
that
he
might
bring
us
to
acknowledge
our
Fault
,
that
we
may
return
to
him
by
[
i
](A28890-e30880-b)
i
Ps.
110.
3.
Love
and
not
by
Force
:
For
the
whole
Doctrine
of
Jesus
Christ
is
filled
with
the
Light
of
Counsels
and
Admonitions
,
[
k
](A28890-e30890-b)
k
2
Cor.
5.
20.
6
,
1.
Acts
20.
31.
Eph.
4.
1.
2
Thes.
2.
7.
Phil.
9.
10.
20.
1
Pet.
5.
1
,
3.
2
Joh
5.
not
with
forc'd
Commands
or
violent
Drawings
;
but
gentle
and
willing
,
making
no
Change
to
the
first
Law
of
God
,
but
ouly
an
Explanation
and
Illustration
of
it
:
For
Jesus
Christ
gives
us
no
new
Commandment
by
his
Gospel
[
l
](A28890-e30970-b)
l
Mat.
5.
17.
Rom.
3.
3.
Gal
2.
18.
but
enlarged
the
Means
by
which
we
may
the
better
observe
the
first
Commandment
of
God
,
declaring
to
us
what
we
ought
to
do
and
to
avoid
for
this
End
:
But
this
Church
which
succeeded
him
has
indeed
chang'd
the
Government
:
For
instead
of
preserving
the
Spirit
of
a
most
gentle
Father
,
she
has
taken
that
of
a
real
Tyrant
and
wicked
one
.
I
ask'd
her
;
If
she
held
the
Roman
Church
to
be
that
which
succeeded
Jesus
Christ
and
his
Apostles
?
She
said
;
Yes
,
Sir
,
the
Roman
Church
was
in
her
Beginning
the
true
Spouse
of
Jesus
Christ
,
who
had
received
all
the
Riches
of
the
Gospel
,
the
true
Word
of
God
,
and
the
Wisdom
of
the
Holy
Ghost
:
But
since
she
left
that
,
she
has
fallen
into
the
Misery
into
which
Adam
fell
,
when
he
would
quit
his
Dependance
on
God
,
and
become
his
Enemy
,
that
he
might
depend
on
none
but
himself
.
Adam
was
the
same
Person
after
his
Sin
that
he
was
before
it
;
but
he
was
not
cloathed
with
the
same
Graces
,
nor
with
the
same
Spirit
:
For
he
was
ashamed
and
confounded
,
subject
to
all
sorts
of
Miseries
,
bodily
and
spiritual
,
ignorant
,
inconstant
,
and
malicious
,
with
all
the
other
Miseries
under
which
we
now
groan
.
Even
so
is
it
of
the
Roman
Church
which
was
established
with
all
the
Graces
of
the
Holy
Spirit
;
but
since
she
would
needs
depend
upon
her self
and
establish
her
own
Authority
;
[
n
](A28890-e31110-b)
n
Rom.
11.
20
,
21
,
22.
has
lost
the
Grace
of
God
,
with
all
the
[
o
](A28890-e31120-b)
o
Hos.
2.
9.
spiritual
Gifts
with
which
she
was
adorned
,
and
has
consented
to
the
[
p
](A28890-e31130-b)
p
2
Cor.
11.
3.
Suggestions
of
the
Devil
,
as
Adam
did
;
and
has
ever
since
[
q
](A28890-e31150-b)
q
Ezec.
16.
15.
been
estranged
from
God
,
and
encreased
in
[
r
](A28890-e31160-b)
r
Rev.
18.
5.
Wickedness
,
as
Man
did
after
Sin
.
Tho'
he
was
the
same
by
Nature
,
he
was
not
the
same
by
Grace
:
For
by
his
Free-Will
,
he
had
denuded
himself
thereof
,
and
cloathed
himself
with
Wickedness
.
The
same
has
befallen
the
Roman
Church
.
Since
she
[
s
](A28890-e31180-b)
s
Jer.
6.
16
,
—
19.
John
15.
6.
changed
the
Order
in
which
God
had
set
her
,
and
would
needs
[
t
](A28890-e31210-b)
t
Isa.
66.
3
,
4.
give
Orders
and
Praecepts
to
her self
,
after
her
own
Way
,
●
and
according
to
her
own
Inclinations
,
she
is
fallen
from
the
Grace
of
God
,
and
sunk
into
all
sort
of
Miseries
:
Tho'
Jesus
Christ
had
chosen
her
for
his
true
Spouse
,
she
has
falsified
her
Faith
,
and
the
Fidelity
she
ow'd
to
her
lawful
Bridegoom
[
u
](A28890-e31220-b)
u
Rev.
17.
2.
to
go
joyn
her self
to
the
Kings
of
the
Earth
,
whereas
Jesus
Christ
has
had
so
carefully
warned
her
[
x
](A28890-e31230-b)
x
John
18.
36.
That
his
Kingdom
was
not
of
this
World
;
yet
she
would
needs
reign
he●e
,
and
rule
over
all
Earthly
Powers
;
whereas
her
dear
Husband
would
only
suffer
and
be
despised
.
Thus
she
has
withdrawn
from
him
to
her
Loss
,
to
commit
Adultery
with
the
Honours
,
Grandeurs
and
Riches
of
the
World
;
and
therefore
has
deserved
to
be
called
THE
GREAT
WHORE
in
the
Revelation
.
I
said
to
her
;
That
Jesus
Christ
had
promised
to
his
Church
that
he
would
never
leave
her
:
asking
how
this
could
be
,
that
she
was
now
abandon'd
to
so
sad
a
State
?
She
said
;
Sir
,
Jesus
Christ
will
never
be
wanting
in
his
Promise
,
and
has
never
left
his
Church
,
no
more
than
a
Man
ceases
to
be
espoused
to
a
Wife
,
tho'
she
falsifie
her
Faith
to
him
:
She
continues
always
his
Wife
;
but
he
may
,
both
by
Divine
and
Humane
Right
,
repudiate
her
;
and
with
just
Reason
,
when
she
will
needs
continue
in
her
Whoredoms
,
he
ought
in
good
Conscience
to
reject
her
,
and
thrust
her
away
as
unworthy
of
his
Company
.
Even
so
God
cannot
abandon
his
true
Church
:
He
[
y
](A28890-e31310-b)
y
Mat.
28.
20.
will
still
uphold
her
,
tho'
she
were
but
in
one
Soul
only
.
She
shall
never
perish
:
For
she
shall
be
always
united
to
the
Spirit
of
her
Husband
,
who
is
God
Immortal
and
Unchangeable
,
who
cannot
change
nor
forsake
any
thing
;
but
[
z
](A28890-e31320-b)
z
2
Tim.
2.
12
,
13.
when
those
Men
who
represent
the
Church
,
do
falsifie
their
Faith
to
him
,
and
will
needs
take
their
Pleasure
in
worldly
Riches
,
Grandeurs
and
Honours
;
they
withdraw
from
and
forsake
their
lawful
Husband
for
this
Earthly
Trash
;
and
instead
of
continuing
the
faithful
heavenly
Spouse
,
they
become
Harlots
,
by
cleaving
to
earthly
Honours
and
Pleasures
.
By
which
you
may
see
,
Sir
,
that
Jesus
Christ
has
not
left
his
Church
,
but
has
only
repudiated
the
Harlots
,
whom
he
has
discovered
in
it
,
who
are
not
such
by
Faults
or
Falls
that
are
casual
,
of
which
she
repents
,
or
[
a
](A28890-e31330-b)
a
Rev.
2.
21.
desires
to
amend
;
but
by
so
long
inveterate
Habits
,
that
she
will
never
change
from
them
but
by
Death
:
[
b
](A28890-e31340-b)
b
Rev.
17.
and
18.
Therefore
there
is
nothing
to
be
looked
for
but
the
Destruction
of
that
BABYLON
,
and
the
Fall
of
that
GREAT
WHORE
▪
who
is
spoken
of
in
the
Revelation
:
For
she
will
never
leave
her
Whoredoms
;
but
by
a
total
Falland
Ruine
which
shall
be
irrecoverable
.
I
ask'd
her
;
How
it
came
that
God
had
not
preserved
his
Church
in
the
same
Place
where
he
had
established
her
,
tho'
it
were
but
in
one
Person
only
?
That
this
would
be
a
great
Happiness
to
find
it
in
the
Colledge
of
Rome
.
She
said
;
Sir
,
God
hath
[
c
](A28890-e31420-b)
c
Acts
10.
34.
no
Respect
of
Persons
,
and
has
no
fix'd
Place
,
being
universally
in
all
things
.
Even
so
is
it
of
his
Church
which
is
united
to
him
;
she
has
no
fix'd
Place
:
Therefore
she
is
call'd
Catholick
,
or
common
and
universal
:
For
she
is
to
be
found
in
all
Places
indifferently
:
For
otherwise
,
none
should
have
the
Liberty
to
be
of
the
Church
,
but
they
who
remain'd
in
this
fix'd
Place
.
No
,
Sir
,
this
cannot
be
so
;
because
God
has
given
Liberty
to
all
Men
in
the
World
,
without
having
limited
them
to
any
particular
Nation
or
Country
,
but
to
all
in
general
.
The
Church
consequently
may
be
as
well
among
the
Jews
,
Turks
and
Heathens
,
as
among
the
Church
of
Rome
:
For
she
does
not
consist
but
of
Souls
who
possess
the
Law
of
God
[
d
](A28890-e31480-b)
d
John
8.
31.
or
the
Doctrine
of
Jesus
Christ
,
which
is
all
the
same
thing
;
because
this
Doctrine
is
no
other
thing
but
the
Explication
of
the
proper
Means
for
observing
aright
this
Law
:
So
that
he
who
among
the
Heathens
should
live
in
an
entire
Dependance
upon
God
,
having
his
Will
conformable
to
him
in
all
things
:
Such
a
Person
would
be
the
Church
,
even
tho'
he
knew
no
other
Precept
or
Doctrine
:
Because
all
that
is
written
in
the
Law
of
Moses
,
and
even
in
the
Gospel
,
are
no
other
thing
but
Means
to
attain
to
this
Dependance
upon
and
Conformity
to
the
Will
of
God
:
So
that
he
who
is
in
this
,
needs
no
other
Command
or
Precept
to
be
assured
of
Eternal
Bliss
;
because
all
is
comprehended
and
contain'd
in
this
[
e
](A28890-e31510-b)
e
Prov.
3.
5
,
6.
Dependance
upon
God
.
All
other
things
are
but
for
enlarging
and
explaining
,
wherein
this
Dependance
on
God
consists
.
Therefore
the
Gospel
says
[
f
](A28890-e31520-b)
f
Matth.
16.
24.
deny
your selves
;
to
make
us
understand
that
as
long
as
we
live
to
our selves
,
we
are
not
resigned
to
God
:
For
if
we
rejoyce
in
Prosperity
,
and
are
grieved
in
Adversity
,
it
is
a
Sign
that
we
are
not
yet
resigned
to
God
,
but
that
we
live
to
our
own
Desires
and
Wills
,
not
to
those
of
God
,
who
will
never
permit
any
thing
to
befall
us
but
what
is
good
and
wholesome
.
But
when
we
live
to
our selves
,
we
will
have
this
and
that
,
according
to
our
own
Judgments
,
which
are
blind
as
to
Eternal
Things
.
For
this
Cause
Jesus
Christ
has
taken
the
Pains
to
teach
us
so
many
divers
things
,
that
he
may
make
us
know
what
hinders
us
from
coming
to
this
Dependance
on
God
,
and
also
what
makes
it
easie
to
us
:
But
if
we
find
this
Dependance
without
these
Means
,
we
have
fulfilled
the
whole
Law
,
and
are
the
Church
.
I
said
to
her
;
That
we
hold
in
the
Roman
Church
that
out
of
it
there
is
no
Salvation
.
She
replied
;
And
I
doubt
,
Sir
,
if
one
can
be
saved
in
it
,
since
she
is
not
governed
by
the
Spirit
of
God
,
how
can
she
guide
any
to
Salvation
?
If
the
Devil
sit
in
her
Throne
,
is
it
to
be
believed
that
he
will
saye
us
?
His
Malice
encreases
as
his
Authority
augments
.
I
cannot
believe
that
one
truly
Christian
wholly
resigned
to
the
Will
of
God
,
can
remain
in
the
College
of
Rome
:
For
they
would
not
suffer
a
Spirit
so
contrary
to
that
which
rules
them
.
These
Reproofs
would
be
insupportable
to
them
.
God
himself
could
not
preserve
his
Church
among
them
,
tho'
it
were
but
in
one
Person
only
.
They
would
certainly
destroy
it
,
and
that
without
Delay
.
If
they
teach
that
none
can
be
saved
out
of
their
Dependance
,
it
is
because
they
would
fain
rule
over
the
World
,
and
be
as
great
as
God
;
as
the
Devil
had
this
Ambition
since
his
Creation
,
and
retained
it
hitherto
with
a
great
deal
of
Success
;
because
he
holds
at
present
almost
all
Men
under
his
Authority
:
For
to
say
that
there
is
no
Salvation
out
of
the
Dominion
of
Rome
,
is
to
contradict
the
Gospel
.
For
the
Apostle
having
told
Jesus
Christ
that
some
taught
the
Gospel
,
who
notwithstanding
,
did
not
follow
Jesus
Christ
nor
his
Disciples
,
he
says
to
them
,
[
g
](A28890-e31620-b)
g
Luke
9.
50.
Let
them
alone
;
for
they
who
are
not
against
us
,
are
with
us
.
Should
the
Pope
be
a
greater
Judge
to
condemn
those
who
observ'd
the
Law
of
God
,
because
they
did
not
depend
on
him
?
This
could
not
be
true
,
even
tho'
the
Roman
Church
were
as
yet
guided
by
the
Holy
Spirit
:
She
could
not
notwithstanding
,
make
void
the
Salvation
of
those
who
did
not
follow
her
;
since
Jesus
Christ
has
not
done
it
in
his
Gospel
;
which
is
their
Rule
,
and
that
which
they
ought
to
follow
.
The
Apostles
never
condemned
John's
Disciples
,
who
followed
not
them
,
and
did
otherwise
than
theirs
.
There
was
a
Complaint
indeed
that
they
fasted
not
as
St.
John's
Disciples
did
;
[
h
](A28890-e31670-b)
h
Mat.
9.
14
,
15.
and
Jesus
Christ
excuses
them
.
Each
Apostle
had
his
Disciples
apart
;
and
all
the
Churches
were
also
separate
.
That
of
Peter
was
not
the
Church
of
Paul
,
or
of
the
other
Apostles
:
Every
one
had
his
Church
and
his
Disciple
separately
;
and
none
of
them
said
that
those
who
did
not
follow
them
were
damned
.
It
sufficed
that
all
had
the
Gospel
for
their
Rule
,
without
making
any
Difference
,
whether
one
was
of
James
or
of
Philip
:
S.
Paul
even
severely
[
i
](A28890-e31720-b)
i
1
Cor.
1.
12.
13.
reproves
those
who
said
,
I
am
of
Paul
or
of
Apollos
,
asking
them
,
If
they
were
not
all
of
Christ
who
died
for
them
?
But
at
present
,
they
will
have
none
to
be
saved
but
those
who
are
under
one
Man
only
;
whereas
then
all
were
saved
who
were
under
Jesus
Christ
.
Have
we
gotten
another
God
,
or
rather
another
Law
since
the
Doctrine
of
Jesus
Christ
?
that
these
Men
will
needs
damn
all
those
who
will
not
follow
this
Pope
!
For
my
Part
,
I
would
rather
upon
Pain
of
my
own
Damnation
,
assure
all
those
of
Salvation
who
shall
observe
the
Commandments
of
God
in
whatsoever
Place
and
Condition
they
may
be
:
For
Jesus
Christ
said
to
the
young
Man
in
the
Gospel
[
k
](A28890-e31760-b)
k
Mat.
19.
16
,
17.
who
ask'd
him
What
he
should
do
to
be
saved
?
Keep
the
Commandments
,
without
any
other
thing
;
because
all
is
comprehended
in
this
.
A
Man
must
not
go
by
four
Ways
when
he
knows
one
that
is
streight
and
sure
.
What
ever
Men
would
make
us
to
believe
,
the
Truth
that
is
of
God
,
is
always
the
most
certain
.
I
begg'd
,
She
would
explain
to
me
how
God
could
not
preserve
his
Church
in
the
College
of
Rome
,
even
tho'
it
were
but
one
Person
only
,
seeing
he
is
Almighty
.
She
said
;
Sir
,
the
Almighty
Power
of
God
will
never
extend
it self
beyond
his
Righteousness
and
his
Goodness
.
He
has
given
to
Man
a
Free-Will
to
use
it
at
his
Pleasure
,
by
which
he
has
made
him
partake
in
the
Deity
;
which
is
the
greatest
good
he
could
ever
do
to
Man
:
For
by
this
Free-Will
he
renders
him
capable
of
taking
his
Delights
with
him
;
or
otherwise
there
would
not
have
been
any
Correspondence
of
God
with
Man
,
since
Likeness
begets
Love
,
and
Love
is
always
bent
to
love
its
like
.
If
Man
had
not
had
Liberty
of
using
his
Will
,
he
would
not
have
been
like
to
God
in
any
thing
:
For
a
Creature
bounded
and
constrain'd
,
has
no
relation
to
an
Almighty
God
.
It
was
necessary
that
the
Power
of
using
his
Free-Will
,
should
be
given
him
that
God
might
take
his
Delight
with
that
which
in
some
manner
was
like
unto
himself
,
and
nothing
could
resemble
him
but
this
free
Power
of
his
Will.
Tho'
he
had
created
Man's
Soul
divine
▪
this
had
been
but
a
limited
Spirit
without
this
Free-Will
which
must
certainly
concurr
to
compleat
the
Delight
which
God
would
take
with
Men
:
For
as
a
King
can
take
no
Contentment
in
recreating
himself
with
a
Slave
,
as
he
would
do
with
a
Queen
,
who
is
nearer
his
Quality
;
so
God
would
make
Man
in
his
full
Liberty
,
and
capable
of
using
his
Free-Will
fully
,
that
in
this
Liberty
he
might
be
some
way
like
to
him
.
This
being
done
,
[
m
](A28890-e31830-b)
m
Rom.
11.
29.
he
cannot
repent
of
any
thing
,
but
lets
Man
enjoy
his
Gifts
:
However
he
abuse
them
,
his
Righteousness
and
Constancy
will
not
let
him
withdraw
or
take
from
him
what
he
has
once
given
him
;
but
he
leaves
it
him
,
and
will
leave
it
to
all
Eternity
:
Whether
Man
save
or
damn
himself
,
Free-Will
shall
never
be
taken
from
him
;
for
God
is
not
changeable
in
his
Gifts
,
no
more
than
in
all
his
Works
.
This
being
so
,
[
n
](A28890-e31840-b)
n
Rev.
12.
6
,
14.
18
,
4.
he
cannot
hinder
the
Romanists
from
killing
any
body
amongst
them
who
would
be
the
true
Church
,
without
bounding
or
limiting
the
Free-Will
that
they
have
to
do
this
:
But
his
Goodness
preventing
their
Malice
,
will
move
his
Church
[
o
](A28890-e31860-b)
o
John
12.
39.
to
withdraw
out
of
their
Power
,
or
to
hide
her self
,
as
Jesus
Christ
hid
himself
to
avoid
the
Jews
Tyranny
;
and
by
this
means
he
exercises
his
Goodness
towards
his
Church
,
and
leaves
those
Men
of
ill
Will
in
the
Liberty
that
he
has
given
them
,
who
do
only
the
Mischiefs
that
are
in
their
Power
,
and
cannot
reach
the
doing
those
which
the
Good
by
their
Light
and
Foresight
can
avoid
.
'T
is
thus
,
Sir
,
that
I
said
,
God
could
not
preserve
his
Church
among
these
Romanists
,
because
he
will
never
use
his
Power
against
the
Justice
of
the
Right
that
he
has
given
them
to
use
their
Free-Will
.
Sir
,
we
ought
always
to
take
things
in
their
Source
,
or
else
we
would
utter
Calumnies
against
God
,
either
in
saying
that
he
is
not
Powerful
to
hinder
Evil
,
nor
Almighty
to
preserve
his
own
,
or
not
just
in
not
letting
Causes
work
according
to
the
Order
in
which
he
has
established
them
,
which
would
be
so
many
Blasphemies
:
Because
God
can
never
do
any
Evil
,
for
he
is
the
Source
of
all
Good
:
He
cannot
permit
Injustice
,
for
he
is
perfect
Righteousness
:
And
likewise
he
cannot
against
Promise
,
take
from
him
the
Free-Will
that
he
has
once
given
him
:
But
he
does
all
his
Works
in
such
Perfection
,
that
[
q
](A28890-e31890-b)
q
Ps.
89.
15.
Goodness
,
Righteousness
,
Faith
,
and
Truth
concurr
in
all
,
in
an
excellent
Harmony
,
which
ravishes
the
Understanding
of
him
who
considers
them
.
I
said
to
her
;
That
the
Impression
of
Dependance
on
this
Roman
Church
,
was
as
it
were
naturalized
in
my
Soul
,
and
that
it
would
be
very
ill
in
me
to
leave
her
altogether
,
tho'
I
absolutely
desired
to
resign
my self
entirely
unto
God
.
She
said
;
Sir
,
be
not
any
ways
troubled
.
Continue
confidently
under
the
Roman
Church
,
provided
you
do
not
follow
in
her
,
but
that
which
is
good
in
it self
;
abundance
cannot
hurt
.
After
you
shall
be
entirely
resigned
unto
God
,
he
will
uphold
you
,
and
will
govern
you
thro'
all
:
The
more
you
shall
be
united
to
him
,
the
more
you
will
partake
of
his
Vertues
;
and
his
Light
shall
be
given
you
more
clearly
,
to
discover
the
Truth
of
every
thing
.
You
are
now
yet
a
Courtier
of
this
Roman
Church
:
Therefore
you
love
her
and
would
feign
excuse
her
Faults
,
that
you
may
not
be
obliged
to
forsake
her
;
which
likewise
you
ought
not
to
do
by
the
Inducement
of
any
;
but
if
you
approach
to
God
you
will
partake
of
this
Light
as
the
Ray
partakes
of
the
Sun
,
according
as
it
is
near
it
.
When
you
shall
partake
of
the
Righteousness
of
God
,
you
will
see
with
an
upright
Eye
the
Injustice
of
this
Roman
Church
;
and
when
you
shall
partake
of
the
Truth
of
God
,
you
will
discover
their
Lyes
;
and
having
partaken
of
the
Goodness
of
God
,
you
will
discover
that
Malice
which
now
you
can
scarce
believe
:
For
all
the
Perfections
of
God
do
assuredly
discover
the
Imperfections
which
are
opposite
to
him
.
Labour
therefore
,
Sir
,
to
find
this
Union
with
God
,
and
be
not
troubled
under
whose
Dependance
you
are
.
Rome
cannot
hurt
you
,
when
you
hearken
to
none
but
God
.
We
need
not
be
at
the
Trouble
to
learn
where
the
true
Church
is
:
For
she
will
be
in
us
as
long
as
we
possess
the
Law
of
God
and
the
Doctrine
of
Jesus
Christ
,
which
only
makes
up
the
holy
Church
.
It
remains
only
that
in
the
Roman
Church
you
beware
of
the
Seductions
which
are
crept
in
there
.
This
is
what
Jesus
Christ
has
so
often
warn'd
us
of
in
his
Gospel
,
sayng
,
[
r
](A28890-e32000-b)
r
Mat.
7.
15.
24.
5.
11.
24.
Beware
of
false
Prophets
,
who
will
come
deceitfully
,
and
shall
seduce
many
.
False
Christs
and
false
Prophets
shall
arise
,
who
shall
,
if
it
were
possible
,
deceive
the
very
Elect.
He
neither
speaks
of
Turks
nor
of
Heathens
,
but
of
false
Christs
.
The
Seventh
Conference
.
Of
the
Mass
,
and
of
the
Sacraments
and
Ecclesiastical
Functions
.
I
ask'd
her
;
How
I
should
behave
in
the
Administration
of
the
Sacraments
in
the
Mass
,
and
other
Functions
of
my
Charge
?
She
said
;
Sir
,
Do
all
this
in
the
Spirit
that
God
requires
you
to
do
it
in
;
because
there
are
great
Abuses
in
this
:
For
all
these
things
are
not
what
they
made
us
believe
of
them
.
Many
Superstitions
have
crept
into
them
,
against
God's
Honour
and
our
Salvation
:
Therefore
you
must
always
join
your
Intention
with
what
[
a
](A28890-e32100-b)
a
Phil.
2.
5.
God
may
have
in
these
things
,
or
otherwise
you
will
commit
many
Faults
,
and
will
likewise
deceive
others
.
For
my
part
,
I
believe
the
Mass
represents
the
Communion
that
Jesus
Christ
had
with
his
Apostles
,
who
eat
and
drank
with
them
every
Day
,
blessing
the
Bread
and
breaking
it
to
distribute
them
;
which
the
Apostles
[
b
](A28890-e32110-b)
b
Acts
2.
46.
continued
to
do
with
their
Disciples
,
and
afterwards
all
the
Primitive
Christians
,
who
assembled
every
Day
to
eat
together
,
and
blessing
God
,
imparted
to
every
one
as
he
had
need
;
which
maintain'd
and
nourish'd
among
them
the
true
CHARITY
which
Jesus
Christ
had
left
them
by
Testament
;
[
c
](A28890-e32130-b)
c
Luke
22.
19.
John
6.
55.
Do
this
in
Remembrance
of
me
,
and
you
shall
live
for
ever
;
because
without
this
Charity
no
body
can
be
saved
;
as
St.
Paul
assures
us
;
[
d
](A28890-e32170-b)
d
1
Cor.
13.
1
,
—
4.
Tho'
one
could
even
remove
Mountains
,
tho'
he
gave
all
his
Goods
to
the
Poor
,
yea
,
his
Body
to
be
burn'd
,
&c.
all
this
would
be
nothing
without
Charity
;
which
Jesus
Christ
had
recommended
to
all
his
Disciples
a
little
before
his
Death
.
This
is
now
out
of
use
,
and
instead
of
nourishing
and
maintaining
it
by
these
daily
[
e
](A28890-e32210-b)
e
Acts
6.
1
,
2.
Meetings
of
Christians
,
those
who
did
assemble
to
eat
and
drink
,
blessing
God
for
what
he
bestowed
on
them
,
they
have
chang'd
it
into
the
Mass
,
which
we
observe
to
this
Day
with
little
Profit
and
Salvation
,
except
that
the
Intentions
of
some
may
be
to
do
it
in
the
Spirit
and
Desire
which
Jesus
Christ
had
when
he
appointed
it
,
and
left
it
in
his
Testament
.
It
is
to
this
I
exhort
you
,
Sir
,
that
you
may
lose
no
Occasions
of
following
the
Designs
of
God
,
and
that
you
deceive
no
body
in
teaching
them
that
they
have
done
enough
in
going
to
Mass
:
For
tho'
they
should
hear
a
hundred
every
Day
,
this
would
avail
them
nothing
if
they
have
not
Charity
,
which
is
not
now
cherish'd
amongst
Christians
tho'
they
assemble
every
Day
to
Mass
;
because
they
are
not
taught
for
what
it
is
instituted
,
since
these
Romanists
have
turn'd
all
things
to
their
greater
Advantage
.
If
we
would
examine
narrowly
all
the
other
Sacraments
,
we
would
find
all
the
same
Mischiefs
done
to
the
Interest
of
Salvation
by
those
new
Inventions
and
Changes
.
I
said
to
her
;
That
it
were
better
than
that
I
did
not
exercise
the
Ecclesiastical
Functions
,
since
there
was
so
much
Abuse
and
Hazard
in
them
.
She
said
;
You
would
not
do
Ill
,
Sir
,
to
abstain
from
them
,
and
to
live
as
if
you
were
no
Priest
,
were
it
not
that
not
having
as
yet
Light
enough
to
discover
the
Evils
which
are
hid
in
them
,
you
would
by
degrees
fall
into
Scruples
for
leaving
off
all
your
pious
Exercises
.
Pray
to
God
that
he
may
let
you
see
what
you
ought
to
do
;
and
he
will
shew
you
(
as
he
does
me
)
that
all
holy
things
are
become
prophane
,
and
that
there
is
not
any
thing
in
this
Roman
Church
which
does
not
savour
of
its
Corruption
.
All
People
believe
that
having
declared
their
Sins
to
the
Priest
,
and
got
Absolution
from
him
,
they
are
pardoned
,
tho'
it
[
f
](A28890-e32280-b)
f
Mark
2.
7.
is
God
only
who
can
pardon
Sins
.
The
Priest
can
indeed
pray
for
the
Penitent
who
humbles
himself
to
declare
his
Sins
as
an
Intercessour
between
God
and
the
Penitent
;
but
he
cannot
pardon
him
by
his
own
Authority
.
He
may
indeed
judge
by
the
Word
of
God
if
the
Penitent
in
Justice
be
disposed
to
have
the
Pardon
of
his
Sins
,
and
may
give
him
Ground
to
hope
that
he
shall
obtain
it
of
God
,
but
not
deceive
him
by
making
him
believe
that
he
himself
will
pardon
them
,
if
so
be
he
declare
them
to
him
;
for
this
Declaration
will
do
nothing
without
a
sincere
and
a
firm
Resolution
of
[
g
](A28890-e32290-b)
g
Prov.
28.
13.
Amendment
,
which
God
regards
,
that
he
may
pardon
according
to
his
straight
Righteousness
,
and
not
according
to
the
Judgment
of
the
Priest
,
who
may
be
mistaken
as
well
as
all
other
Men.
How
could
God
have
so
little
Equity
as
to
commit
to
some
frail
Men
the
Power
of
saving
and
damning
others
?
What
Justice
could
there
be
that
a
Confessour
for
want
of
the
Intention
to
absolve
,
should
by
this
means
damn
thousands
of
Persons
who
made
their
Confessions
to
him
?
It
must
needs
be
an
horrible
Blasphemy
against
God
,
for
any
to
have
such
a
Persuasion
,
that
a
well-meaning
Person
,
truly
penitent
,
after
having
duly
confess'd
,
dying
in
this
State
,
should
be
damn'd
,
because
the
Priest
had
not
the
Intention
to
absolve
him
.
If
this
were
true
,
it
would
be
to
render
God
a
Tyrant
;
because
all
our
good
Works
would
serve
us
for
nothing
,
in
case
our
Salvation
did
depend
upon
a
good
or
ill
Absolution
.
These
Thoughts
or
this
Belief
would
make
us
fall
into
Idolatry
,
in
taking
Men
for
God
,
who
could
save
or
damn
according
to
their
Fancies
.
This
God
himself
would
never
do
,
because
he
can
never
depart
from
his
Righteousness
,
Goodness
,
and
Truth
,
to
judge
us
always
according
to
them
;
whereas
Men
full
of
Passion
,
Injustice
,
and
Impiety
,
could
not
but
judge
us
according
to
these
.
How
little
Wisdom
should
we
attribute
to
God
in
believing
that
he
would
give
Men
Power
to
save
and
damn
us
?
He
who
has
commanded
us
to
worship
none
but
[
h
](A28890-e32300-b)
h
Deut.
6.
13.
one
God
alone
,
he
should
give
us
Occasion
of
worshipping
all
these
Confessors
,
who
would
be
the
Saviours
of
all
Christians
?
Do
you
not
palpably
feel
,
Sir
,
what
evident
Perils
there
are
in
the
Administration
of
those
Sacraments
,
after
the
manner
they
are
used
at
present
?
It
were
far
better
to
be
Idle
than
to
do
Evil.
'T
is
no
Wonder
that
I
doubt
of
the
Salvation
of
Christians
now
,
when
I
see
in
their
religious
Functions
so
many
things
against
the
Righteousness
▪
the
Goodness
,
and
the
Truth
of
God
.
Nevertheless
I
will
not
give
you
Advice
in
this
:
You
may
with
your
own
natural
Judgment
discern
aright
Truth
from
Lying
,
and
thereafter
resolve
to
continue
or
leave
off
your
Ecclesiastical
Functions
:
For
God
never
constrains
any
body
,
each
one
remaining
free
to
chuse
the
Means
which
he
perceives
to
be
most
expedient
,
without
believing
any
thing
blindly
,
no
more
what
I
say
,
Sir
,
than
if
another
said
it
to
you
:
But
enter
into
your self
,
that
you
may
judge
uprightly
of
the
pure
Truth
,
you
will
perceive
and
feel
it
if
you
be
disengag'd
from
all
the
Discourses
which
these
Romanists
have
forg'd
,
to
make
their
Authority
valid
.
Free
your
Spirit
of
all
sorts
of
Imaginations
and
Arguments
,
and
come
to
the
Center
of
the
Truth
to
judge
if
God
would
in
Justice
put
our
Damnation
or
our
Salvation
into
the
Power
of
any
Man
unknown
to
us
,
who
might
be
a
wicked
Person
or
a
Sorcerer
;
in
which
Case
he
would
damn
as
many
Souls
as
he
could
to
gratifie
the
Devil
,
to
whom
he
belong'd
.
It
must
not
be
said
in
this
,
God
is
Almighty
,
or
his
Works
are
incomprehensible
:
For
he
never
exerts
his
Power
without
his
Righteousness
,
which
is
[
i
](A28890-e32330-b)
i
Wisd.
12.
14.
not
incomprehensible
but
makes
it self
[
k
](A28890-e32340-b)
k
Ps.
98.
97
,
2.
be
seen
and
commprehended
by
all
those
who
seriously
consider
it
:
Because
no
Good
is
perfect
,
if
it
be
not
communicated
and
known
.
I
said
to
her
;
It
was
much
to
be
fear'd
,
I
had
committed
many
Faults
thro'
my
blind
Submission
to
this
Roman
Church
,
enquiring
of
her
the
Means
to
repair
them
.
She
said
;
All
that
is
past
is
no
longer
in
your
Power
:
You
must
beg
Pardon
of
God
,
who
is
full
of
Mercy
,
and
does
not
so
much
reprove
the
Faults
which
are
done
with
a
good
Meaning
as
those
which
are
done
thro'
pure
Wickedness
.
Tho'
Ignorance
does
not
excuse
Sin
,
yet
it
lessens
its
Malignity
;
because
it
has
not
the
full
Consent
of
the
Will.
But
now
endeavour
to
search
more
to
the
Bottom
the
Things
which
concern
your
Salvation
,
and
[
l
](A28890-e32400-b)
l
1
John
4.
1.
Do
not
believe
every
Spirit
,
but
try
if
what
you
are
to
do
or
believe
,
be
of
God
,
or
of
Men
,
or
of
the
Devil
:
For
all
that
is
not
o
▪
God
,
is
evil
[
m
](A28890-e32440-b)
m
Matth
1
5.
13
,
14.
;
and
for
want
of
discovering
this
Truth
each
one
runs
blindly
to
his
own
Perdition
,
believing
even
that
they
do
well
in
following
so
great
a
Number
,
of
great
and
wise
Men
who
maintain
this
blind
Submission
[
n
](A28890-e32450-b)
n
Matth.
15.
14.
,
which
is
not
fit
but
for
mean
Spirits
,
tho'
so
many
of
good
Judgment
have
followed
it
for
this
long
time
by-gone
;
which
could
not
have
been
found
without
some
Infatuation
of
the
Understanding
with
which
the
Devil
has
possess'd
all
those
who
lean'd
to
their
own
Wisdom
or
Authority
.
These
having
their
Minds
bewitch'd
,
have
insinuated
their
Errors
or
Ignorances
into
others
;
and
so
the
Devil
by
little
and
little
gains
all
;
some
by
Malice
and
others
by
Ignorance
:
So
that
I
do
not
see
any
Remedy
can
be
put
to
this
but
by
the
total
Ruin
of
this
Roman
Church
,
the
[
o
](A28890-e32470-b)
o
Rev.
19.
1
,
●●…9
.
Fall
of
which
will
open
the
Eyes
of
all
those
who
are
not
in
Covenant
with
the
Devil
;
which
covenanted
Persons
will
continue
in
their
Darkness
,
notwithstanding
of
the
Light
that
is
given
:
But
others
,
tho'
Wicked
,
will
be
obliged
to
confess
their
Delusions
,
cursing
those
who
have
thus
deceived
them
,
under
the
Masque
and
Colour
of
Good
.
How
many
Priests
,
Monks
and
Religious
,
have
said
and
yet
say
,
Come
to
us
who
are
Christ
,
we
'll
pardon
you
your
Sins
:
Give
us
,
and
you
shall
be
saved
.
But
Jesus
Christ
forbids
us
[
p
](A28890-e32490-b)
p
Matth.
24
26.
to
go
here
and
there
while
they
say
to
us
that
Christ
is
there
.
I
ask'd
her
,
How
the
Righteousness
of
God
could
permit
so
great
a
Number
to
perish
thro'
Ignorance
?
She
said
;
It
is
a
culpable
Ignorance
;
Because
we
have
always
had
the
Means
to
search
the
Truth
if
we
had
had
a
Desire
to
find
it
:
For
the
Gospel
was
recoverable
,
especially
in
the
Roman
Church
,
where
it
remains
as
the
Testament
that
Jesus
Christ
has
left
his
Spouse
.
What
Unrighteousness
was
there
in
God
,
in
suffering
these
Persons
to
remain
in
the
Ignorance
of
their
Errours
,
since
they
loved
them
[
q
](A28890-e32550-b)
q
2
Thes.
2.
10
,
11
,
12.
more
than
the
Truth
?
and
because
these
Errors
were
more
agreeable
to
their
Sensualities
,
they
have
voluntarily
followed
them
,
building
on
[
r
](A28890-e32560-b)
r
2
Pet.
2.
18
,
19.
the
Flatteries
of
those
who
promis'd
them
Salvation
by
these
Errors
.
It
would
be
rather
an
Unrighteousness
in
God
,
if
he
had
constrain'd
them
to
follow
his
Truth
,
after
having
given
them
their
Free-Will
:
He
could
not
take
it
back
again
without
Injustice
,
no
more
than
we
can
any
thing
that
we
have
given
to
another
.
It
is
not
in
our
Power
to
take
it
again
without
committing
a
Robbery
:
Because
the
thing
given
away
,
does
not
any
longer
appertain
to
us
.
Thus
God
by
an
exact
Righteousness
,
may
let
the
Ignorants
err
;
Because
their
Ignorance
is
affected
:
For
if
their
Ignorance
were
out
of
Simplicity
,
God
is
so
good
that
he
would
rather
send
an
Angel
from
Heaven
to
enlighten
them
,
that
[
s
](A28890-e32570-b)
s
Psal.
25.
(
24
,
)
8.
they
might
not
perish
;
but
[
t
](A28890-e32580-b)
t
2
Tim.
4.
3.
4.
when
the
Free
Person
gives
ear
to
Flatteries
,
and
to
those
who
study
to
speak
recording
as
they
desire
to
hear
,
he
ought
not
in
Justice
to
hinder
them
.
For
it
is
most
true
,
that
if
I
were
to
Day
among
these
erring
Ignorants
,
and
if
I
told
them
the
Truth
,
I
would
not
be
heard
,
and
far
less
followed
:
Because
they
who
teach
them
these
Errors
,
speak
more
to
their
Liking
and
accommodate
themselves
more
to
their
Sensualities
than
the
Truth
does
;
which
often
reproves
them
,
and
never
flatters
them
.
Thus
they
with
just
Reason
are
abandoned
to
the
Spirit
of
Error
;
since
according
to
the
Saying
of
the
Gospel
,
They
[
u
](A28890-e32600-b)
u
John
3.
19
,
have
loved
Darkness
more
than
Light
.
Therefore
they
shall
perish
in
the
Darkness
which
they
love
.
If
you
knew
,
Sir
,
the
Righteousness
of
God
,
it
would
be
impossible
that
you
could
once
doubt
of
it
:
For
it
is
so
just
that
neither
Man
nor
the
Devil
can
find
any
thing
in
Truth
to
blame
in
it
:
But
when
we
look
on
Things
on
the
Outside
,
and
according
to
our
Ignorance
,
it
seems
to
us
that
God
does
unjust
things
,
when
they
are
most
perfect
.
The
Eighth
Conference
.
What
are
the
Sins
against
the
Holy
Ghost
,
and
how
much
they
prevail
.
I
Entreated
her
to
tell
me
,
In
what
Sense
she
understood
that
all
Christians
do
now
live
and
die
in
the
Sin
against
the
Holy
Ghost
,
which
shall
not
be
forgiven
them
,
neither
in
this
World
,
nor
in
the
other
,
as
she
had
sometime
declared
to
me
?
She
said
;
Sir
,
't
is
most
true
,
the
most
Pious
now-a-days
are
lost
by
these
Sins
:
For
no
body
is
aware
of
them
,
and
they
believe
that
they
are
the
Sins
which
are
abominable
before
Men
;
because
they
shall
not
be
forgiven
,
neither
in
this
World
,
nor
in
th●
other
[
a
](A28890-e32710-b)
a
Matth.
12.
31.
;
But
they
are
only
spiritual
Sins
,
which
a
Man
may
commit
without
having
done
an
ill
Action
▪
Therefore
they
shall
never
be
forgiven
,
because
they
do
not
know
them
;
and
far
less
will
they
repent
of
them
.
For
this
Cause
they
will
not
be
forgiven
in
this
World
:
For
no
Sin
is
forgiven
here
without
[
b
](A28890-e32720-b)
b
Acts
2.
37
,
38.
true
Repentance
and
absolute
Desire
of
Amendment
▪
which
two
Conditions
are
nottobe
met
with
in
the
Matter
of
those
Sins
against
the
Holy
Ghost
:
For
they
are
contrary
to
Repentance
and
to
Amendment
;
and
therefore
will
not
be
forgiven
,
neither
in
this
World
,
nor
in
the
other
:
For
no
body
will
then
receive
Forgiveness
,
but
they
who
shall
receive
the
Truth
;
which
those
who
commit
one
of
these
Sins
do
resist
,
by
impugning
the
known
Truth
:
So
that
the
said
Sins
will
neither
be
forgiven
in
this
World
,
nor
in
that
to
come
.
I
do
not
speak
of
an
imaginary
Paradise
;
because
no
Sin
enters
there
,
and
consequently
they
cannot
be
forgiven
if
there
be
none
.
But
in
the
other
World
,
which
shall
be
the
Kingdom
of
Jesus
Christ
,
he
will
yet
find
many
Sins
to
be
forgiven
[
c
](A28890-e32730-b)
c
Rev.
1.
7.
compare
Zach.
12.
10.
at
his
coming
:
Nevertheless
those
committed
against
the
Holy
Ghost
shall
not
be
forgiven
there
no
more
than
here
in
this
World
;
because
they
are
opposed
to
all
the
Means
which
can
procure
this
Pardon
.
It
is
of
these
that
Jesus
Christ
says
,
[
e
](A28890-e32740-b)
e
Matth.
12.
31
,
32.
That
he
who
has
sinned
against
the
Son
of
Man
,
it
shall
be
forgiven
him
;
but
he
who
has
sinned
against
the
Holy
Ghost
,
it
shall
never
be
forgiven
him
:
Because
this
Coming
of
the
Holy
Spirit
on
Earth
is
the
last
Mercy
that
God
will
grant
the
World
;
and
he
who
shall
resist
this
,
can
never
any
more
repair
his
Fault
.
He
must
needs
die
in
it
.
I
entreated
,
She
would
shew
to
me
in
particular
,
the
Meaning
of
these
Sins
against
the
Holy
Ghost
.
She
said
;
Sir
,
I
do
not
know
them
all
in
Order
,
but
I
shall
speak
of
those
which
I
remember
,
beginning
with
that
of
the
Presumption
of
being
saved
without
good
Works
.
This
concerns
all
those
who
profess
to
live
will
[
f
](A28890-e32810-b)
f
Matth.
6.
1
,
—
8.
:
For
amongst
them
there
are
very
few
who
do
good
Works
;
because
they
esteem
their
Works
good
,
when
they
appear
such
to
their
own
Judgment
or
that
of
some
others
,
tho'
very
often
,
they
are
not
such
before
God
:
because
all
that
's
good
before
him
must
partake
of
his
Goodness
,
which
is
always
Righteous
and
True
.
Now
our
good
Works
for
the
most
part
have
neither
the
one
nor
the
other
of
these
Conditions
:
For
they
are
done
,
either
out
of
Humane
Respects
,
or
out
of
Natural
Inclination
,
or
they
are
not
truly
good
in
themselves
:
and
when
we
do
any
good
Works
out
of
Humane
Respects
,
they
are
not
good
before
God
,
and
can
never
make
us
obtain
Salvation
;
because
we
have
received
our
Reward
in
this
World
,
having
obtain'd
the
end
for
which
we
have
done
them
,
to
wit
,
the
Satisfaction
of
Men
,
and
we
have
no
right
to
pretend
to
any
other
Recompence
:
And
if
we
have
done
our
good
Works
out
of
Natural
Inclinations
,
or
for
our
own
Satisfaction
,
these
Works
likewise
can
give
us
no
Pretension
to
Salvation
;
because
they
are
rewarded
by
the
Satisfaction
which
we
have
received
in
them
.
Thirdly
,
we
do
Works
,
as
good
,
which
are
but
indifferent
,
or
indeed
,
sometimes
evil
.
For
to
go
to
Church
only
out
of
Custom
,
is
an
indifferent
Work
;
and
if
being
there
,
we
behave
as
in
a
prophane
Place
,
it
is
an
evil
Work
.
It
is
the
same
as
to
the
frequenting
of
the
Sacraments
:
And
if
we
give
Alms
thro'
some
Natural
Tenderness
or
Inclination
this
Work
has
not
that
Righteousness
nor
Goodness
to
make
it
pass
for
Good
in
God's
Sight
.
So
that
to
do
no
good
Works
before
God
,
and
notwithstanding
to
presume
of
Salvation
,
is
a
Sin
against
the
Holy
Ghost
:
So
that
we
believe
we
have
merited
Salvation
by
good
Works
,
which
do
not
derive
their
Goodness
from
God
.
Nevertheless
we
think
he
is
obliged
to
give
us
Paradise
[
g
](A28890-e32860-b)
g
Mat.
7.
21
,
22.
25
,
11.
as
the
most
part
of
Pious
and
Religious
Persons
do
,
presuming
to
have
that
by
Right
of
Justice
which
is
not
due
to
them
;
because
there
are
none
but
true
Righteousness
and
Charity
that
can
be
call'd
good
Works
by
which
we
may
hope
for
Salvation
:
And
tho'
none
be
adorned
with
these
Vertues
,
each
one
notwithstanding
believes
he
shall
obtain
it
,
as
if
God
could
save
without
Righteousness
.
There
is
also
another
Sin
against
the
Holy
Ghost
,
which
is
to
impugn
the
known
Truth
.
This
is
now
commonly
Practis'd
by
those
who
are
called
Spiritual
.
For
if
we
should
tell
any
of
them
that
they
are
not
true
Christians
,
or
that
we
live
in
the
Reign
of
Antichrist
,
or
that
the
World
is
judged
,
and
that
its
Wickedness
is
come
to
the
Heighth
,
they
would
believe
nothing
of
this
;
loving
rather
to
stick
to
their
old
Customs
,
than
to
learn
how
they
may
become
true
Christians
,
and
they
would
likewise
scruple
to
believe
that
we
are
fallen
into
the
Reign
of
Antichrist
tho'
we
see
by
Mens
Lives
and
Manners
,
that
of
Necessity
,
they
must
be
engag'd
to
the
Devil
;
and
tho'
they
see
no
Hope
or
Appearance
that
the
World
will
grow
better
,
yet
they
do
not
believe
that
't
is
judged
.
Thus
they
impugn
the
Truth
of
all
these
things
,
the
Belief
of
which
might
bring
them
to
Conversion
and
to
a
Life
leading
to
Salvation
;
but
they
impugn
all
these
Truths
,
that
they
may
continue
in
their
so
dangerous
Darkness
,
tho'
they
be
sufficiently
known
to
all
those
who
will
open
their
Eyes
:
But
they
who
will
impugn
the
Truth
,
commit
this
Sin
against
the
Holy
Ghost
,
which
shall
not
be
forgiven
,
neither
in
this
World
,
nor
in
the
other
:
For
they
will
never
be
converted
[
g
](A28890-e32900-b)
g
Mat.
7.
21
,
22.
25
,
11.
,
because
of
the
Resistance
which
they
make
to
the
Truth
,
which
is
that
that
gives
Salvation
.
They
know
well
enough
that
their
Life
is
not
that
of
a
true
Christian
:
Nevertheless
they
impugn
this
Truth
;
because
they
have
no
Desire
to
become
one
.
They
see
the
Devil
rules
thro'
all
in
Lyes
and
Deceits
,
and
that
all
oppose
the
Doctrine
of
JesusChrist
;
and
they
will
not
believe
that
this
is
the
time
of
Antichrist
,
that
they
might
resist
and
beware
of
him
,
and
by
impugning
this
Truth
,
they
desire
not
to
avoid
his
Snares
.
They
see
that
Wickedness
is
universally
at
a
Heighth
;
and
they
will
not
Another
Sin
against
the
Holy
Ghost
,
is
the
Envy
of
the
spiritual
Good
of
others
,
which
is
so
generally
committed
,
that
almost
they
make
no
Reflection
on
it
,
and
among
the
most
Pious
this
Envy
is
the
most
ordinary
.
We
may
only
remark
the
several
Orders
of
Religious
Persons
:
They
are
almost
insupportable
to
one
another
,
each
one
valuing
his
own
Order
and
Community
,
and
they
cannot
hear
the
Perfections
and
Praises
of
others
mentioned
,
without
having
a
spiritual
Envy
against
them
secretly
in
their
Hearts
;
and
even
if
a
particular
Person
among
them
excel
the
rest
in
spiritual
Good
,
he
would
be
envied
,
yea
,
hardly
used
by
all
the
rest
,
or
imprisoned
,
if
he
should
live
in
greater
Perfection
among
them
than
generally
they
do
,
or
should
declare
the
truth
of
their
Faults
:
So
that
if
a
votary
of
any
of
their
Religious
Orders
,
should
observe
literally
the
Gospel
which
Jesus
Christ
has
left
us
,
I
believe
he
would
be
martyr'd
,
or
so
hardly
us'd
by
the
rest
,
that
it
would
be
impossible
for
him
to
live
among
them
without
suffering
a
thousand
Deaths
of
Persecutions
;
and
for
any
secular
Person
who
would
observe
the
Gospel
in
the
World
,
he
would
be
envied
likewise
by
all
those
who
profess
to
be
vertuous
and
are
not
,
who
would
reject
with
Contempt
this
manner
of
Practice
,
which
would
not
be
conformable
to
their
own
:
For
there
is
such
a
secret
Pride
in
their
Hearts
that
they
cannot
suffer
that
another
should
lead
a
better
Life
than
themselves
,
nor
even
that
he
should
have
the
Name
of
it
;
but
they
would
endeavour
to
vilifie
and
despise
him
,
or
make
him
to
be
suspected
of
Levity
or
other
Evils
;
in
which
is
now
fulfilled
the
Prediction
of
Jesus
Christ
,
when
he
says
,
[
i
](A28890-e32950-b)
i
Luk.
21.
17.
You
shall
be
hated
of
all
for
my
Name
's
sake
:
For
the
Apostles
were
never
hated
of
all
;
because
many
still
lov'd
and
follow'd
them
:
But
at
present
this
Warning
is
fully
accomplished
;
because
he
who
walks
in
the
Truth
is
hated
of
all
:
For
this
Sin
against
the
Holy
Ghost
of
the
spiritual
envying
of
another
,
possesses
the
Hearts
of
all
those
who
make
a
Profession
of
Vertue
:
Because
having
no
true
Vertue
,
they
envy
that
which
is
true
and
continue
therein
all
their
Days
without
desiring
to
change
,
because
they
do
not
esteem
this
a
Sin
,
but
rather
Wisdom
;
that
they
will
not
own
what
they
do
not
practise
,
covering
this
Sin
with
a
Fidelity
and
Constancy
in
what
has
been
first
taught
them
:
And
thus
they
die
in
Envy
.
Another
Sin
against
the
Holy
Ghost
,
which
is
Obstinacy
in
Sin
,
is
also
in
use
amongst
those
who
make
a
Profession
of
Vertue
:
For
not
being
willing
to
own
the
forementioned
things
to
be
Sins
,
they
continue
obstinate
in
them
,
and
therefore
will
not
be
forgiven
;
because
they
will
not
ask
Pardon
nor
repent
of
them
:
For
as
much
as
they
are
persuaded
that
they
are
not
Sins
,
because
they
are
inward
and
spiritual
:
Therefore
they
die
in
Obstinacy
in
Sin
:
And
even
tho'
they
should
live
till
the
other
World
,
they
would
not
be
converted
from
the
Presumption
of
their
Salvation
;
because
they
are
possess'd
with
a
good
Opinion
of
their
good
Works
,
neither
will
they
submit
to
the
Truth
,
which
would
shew
them
the
contrary
.
Thus
they
commit
this
Sin
with
the
other
following
ones
,
which
are
against
the
Holy
Ghost
.
Wilful
Munder
is
also
committed
by
the
same
spiritual
Persons
,
and
they
will
not
acknowledge
it
:
For
very
often
they
occasion
Death
to
themselves
or
others
by
their
sensual
or
indiscreet
Inclinations
.
How
many
of
those
do
we
see
wedded
to
their
Appetites
of
Eating
,
Drinking
and
other
bodily
Exercises
,
tho'
they
be
prejudicial
to
their
Health
?
They
will
not
change
nor
leave
them
,
even
tho'
they
be
advertis'd
of
it
.
How
many
die
before
their
time
by
too
much
Eating
or
Drinking
or
taking
something
prejudicial
to
their
Health
or
thro'
too
much
Labour
?
And
on
the
contrary
,
how
many
are
there
who
kill
themselves
by
indiscreet
Fastings
,
or
other
Penances
,
or
the
Neglect
of
necessary
things
?
All
those
are
wilful
Murtherers
,
because
they
kill
themselves
,
to
satisfie
their
own
Sensualities
or
Inclinations
;
and
they
are
also
often
Murtherers
of
others
;
because
they
occasion
sometimes
their
Neighbours
Death
by
indirect
Ways
,
as
in
forcing
some
to
work
beyond
their
Strength
,
or
in
crossing
and
vexing
them
so
much
in
their
Goods
and
in
their
Spirit
,
that
they
die
of
Grief
;
or
by
not
taking
away
Debates
and
Quarells
when
they
can
do
it
;
and
these
encrease
till
they
come
to
kill
one
another
;
or
when
by
some
Act
or
Omission
they
occasion
the
Rise
of
such
Debates
;
or
when
one
comes
to
die
thro'
the
Neglect
of
our
necessary
Succour
or
Assistance
.
By
all
these
things
wilful
Murther
is
committed
;
tho'
the
Will
be
indirect
,
it
ceases
not
to
be
before
God
as
great
a
Sin
as
a
direct
Murther
:
For
the
Life
is
taken
away
indirectly
as
well
as
directly
:
And
sometimes
it
would
be
less
evil
to
kill
a
Person
at
one
Stroke
,
than
to
kill
him
by
degrees
;
and
the
Sin
also
would
sometimes
be
less
,
by
a
Stroke
given
in
a
sudden
Passion
,
than
when
it
lasts
for
so
long
a
time
;
and
these
Sins
are
often
repeated
.
Nevertheless
none
do
perceive
these
kinds
of
Sins
to
be
such
as
they
are
;
but
the
most
spiritual
fall
into
them
thro'
Negligence
,
and
very
often
without
desiring
to
know
them
:
And
thus
while
they
do
not
repent
of
them
,
they
cannot
obtain
Pardon
no
more
than
of
the
other
Sins
against
the
Holy
Ghost
,
because
they
are
committed
secretly
,
and
without
Repentance
;
which
draws
on
a
Despair
of
Salvation
,
which
is
also
one
of
those
Sins
.
This
Despair
of
Salvation
is
ordinarily
excited
by
the
Devil
at
the
End
of
their
Life
.
When
he
he
has
train'd
up
Souls
in
the
other
Sins
against
the
Holy
Ghost
he
discovers
them
to
them
at
Death
to
make
them
fall
into
Despair
of
their
Salvation
:
For
then
their
Eyes
being
open'd
to
consider
the
great
Number
of
Sins
which
they
have
committed
against
the
Holy
Ghost
,
all
the
Days
of
their
Life
,
of
which
they
have
never
repented
,
and
how
often
they
have
receiv'd
the
Sacraments
in
this
evil
State
:
This
makes
them
fall
into
a
Despair
of
being
saved
,
because
the
Soul
is
disordered
,
and
cannot
perceive
the
Means
of
its
Salvation
:
Yea
,
tho'
they
should
not
distinctly
perceive
all
those
Sins
,
they
are
notwithstanding
in
such
Confusion
and
Perplexity
that
they
durst
not
hope
for
Salvation
,
and
they
would
be
ashamed
to
declare
their
Misery
to
Men
,
who
still
held
them
for
good
Men.
Hence
it
is
that
these
Souls
die
without
Repentance
,
which
is
the
Consummation
of
all
their
Evils
:
For
by
the
straight
Righteousness
of
God
no
Sins
will
ever
be
pardoned
without
Repentance
;
and
they
,
not
embracing
this
,
die
miserably
,
tho'
they
have
lived
in
a
seeming
Holiness
,
they
go
notwithstanding
to
receive
their
Portion
with
Devils
;
even
tho'
they
had
but
one
of
these
Sins
against
the
Holy
Ghost
,
they
shall
never
be
saved
.
I
said
to
her
;
That
I
began
to
doubt
of
the
Salvation
of
all
Men
,
since
they
who
are
called
Saints
do
so
commonly
perish
:
That
these
Sins
against
the
Holy
Ghost
were
so
much
to
be
dreaded
,
and
nevertheless
so
few
are
afraid
of
them
;
that
God's
Judgment
of
things
is
quite
different
from
that
of
Men.
She
said
;
Yes
,
truly
Sir
,
God's
Judgment
is
quite
another
thing
than
Man's
:
[
l
](A28890-e33080-b)
l
Luke
16.
15.
For
most
frequently
what
they
esteem
The
Ninth
Conference
.
That
no
body
can
be
saved
,
but
he
who
professes
the
Goodness
,
Righteousness
and
Truth
of
God
.
The
World
is
at
present
without
them
,
but
it
shall
be
renewed
.
The
Danger
that
Men
are
in
.
Secret
Evil
ought
to
be
discovered
.
I
Said
to
her
;
That
many
would
be
deceived
at
Death
;
because
no
body
is
endued
with
that
Goodness
,
Righteousness
and
Truth
of
God
;
and
if
there
can
be
no
Salvation
without
these
no
body
will
be
saved
,
or
very
few
.
She
said
;
No
,
Sir
,
no
body
can
be
saved
if
he
do
not
possess
[
a
](A28890-e33180-b)
a
Ps.
15.
(
14
)
.
Ps.
112
,
(
111
,
)
4.
the
RIGHTEOVSNESS
,
the
GOODNESS
and
the
TRVTH
of
God
.
Therefore
Jesus
Christ
says
,
[
b
](A28890-e33220-b)
b
Matth.
5.
48.
.
Be
ye
perfect
as
your
heavenly
Father
is
perfect
.
He
does
not
mean
that
we
should
be
perfect
as
God
,
in
his
Power
or
his
Essence
;
but
in
proportion
to
our
being
in
his
Righteousness
,
his
Goodness
and
Truth
.
The
Righteousness
of
God
makes
us
do
all
things
justly
,
as
well
in
Regard
of
our
Enemies
,
as
of
our
Friends
and
our selves
:
so
that
we
must
always
,
at
all
times
,
and
on
all
Occasions
,
be
righteous
both
in
Word
and
Deed.
In
this
consists
the
Righteosness
of
God
:
For
if
we
are
righteous
only
according
to
our
own
Inclinations
,
we
have
nothing
but
a
Humane
Righteousness
,
which
ends
with
us
,
and
cannot
save
us
Consider
,
Sir
,
the
Righteousness
of
the
Pharisee
[
c
](A28890-e33260-b)
c
Luke
18
10
,
-14.
,
you
'll
see
that
he
fasted
twice
a
Week
,
paid
Tithes
of
all
that
he
possess'd
,
and
did
other
good
things
in
the
Judgment
of
Men
;
and
notwithstanding
he
is
rejected
by
God
,
and
not
justified
;
which
makes
it
appear
to
us
sufficiently
,
that
to
be
saved
,
we
must
have
another
Righteousness
than
our
own
;
that
it
must
be
conformable
to
the
Righteousness
of
God
,
or
else
it
will
not
avail
us
for
Eternity
;
because
it
is
said
elsewhere
,
[
d
](A28890-e33270-b)
d
Matth.
5.
20.
If
your
Righteousness
exceed
not
that
of
the
Pharisees
,
you
shall
not
enter
into
the
Kingdom
of
Heaven
.
Nevertheless
there
are
very
few
who
attain
to
the
Righteousness
of
the
Pharisee
,
and
yet
every
one
believes
he
shall
be
saved
,
tho'
he
has
neither
Divine
nor
Humane
Righteousness
.
Must
there
not
be
many
deceived
at
Death
?
For
to
have
the
Goodness
of
God
also
,
a
Man
must
do
Good
to
all
▪
[
e
](A28890-e33310-b)
e
Matth.
5.
44
,
45.
without
respect
of
Persons
,
and
he
must
not
do
Evil
[
f
](A28890-e33320-b)
f
Rom.
13.
10.
3
Joh.
11.
:
For
he
who
is
evil
in
something
ceases
to
be
good
,
and
to
partake
of
the
Goodness
of
God
,
who
does
always
good
,
and
never
does
evil
.
And
to
have
the
Truth
of
God
,
a
Man
must
be
true
in
all
things
;
which
Men
are
very
far
from
:
For
they
lye
in
all
things
,
to
God
,
to
themselves
,
and
to
their
Neighbour
.
They
lye
to
God
,
in
saying
that
they
love
him
,
and
are
resigned
to
him
,
while
there
is
not
so
much
as
one
Person
in
the
World
that
is
resigned
to
the
Will
[
g
](A28890-e33330-b)
g
Is.
59.
15
,
16.
of
God
.
Every
one
will
needs
depend
on
himself
,
and
follow
his
own
Will
,
or
that
of
some
other
Pe●so●
he
has
chosen
for
these
Ends
and
is
not
satisfied
with
the
Will
of
God
,
except
in
so
far
as
it
is
conformable
to
his
Inclinations
.
We
lye
also
to
our selves
,
persuading
our selves
that
we
are
Christians
,
tho'
we
do
not
in
any
of
our
Actions
follow
the
Instructions
of
Jesus
Christ
:
We
make
our selves
believe
that
we
are
just
and
vertuous
,
that
we
would
not
offend
God
in
any
thing
,
while
we
do
it
every
Moment
,
having
nothing
in
the
sight
of
God
but
an
imaginary
and
hypocritical
Righteousness
and
Perfection
.
We
lye
also
in
respect
of
our
Neighbour
,
who
looking
upon
our
outward
Works
of
Devotion
,
or
Habits
,
or
Words
,
thinks
that
we
are
such
before
God
as
we
appear
▪
but
it
is
not
so
.
In
fine
,
we
are
as
far
remov'd
from
the
Truth
of
God
,
as
Hell
is
from
Heaven
;
and
also
from
his
Righteousness
and
Goodness
;
and
yet
we
think
to
be
saved
!
What
a
great
Presumption
is
this
of
Salvation
,
without
good
Works
,
which
will
never
be
forgiven
,
neither
in
this
World
,
nor
in
the
other
:
For
we
will
never
repent
,
because
of
unknown
Blindness
!
For
he
who
shou'd
know
it
,
wou'd
endeavour
to
find
out
a
Remedy
or
Cure
;
and
would
say
as
the
blind
Man
in
the
Gospel
[
h
](A28890-e33340-b)
h
Luke
18.
41.
Lord
,
that
I
may
see
!
But
as
long
as
we
believe
that
we
see
clearly
,
we
take
no
care
to
search
for
Remedies
to
an
evil
that
we
will
not
know
which
causes
the
Damnation
of
all
Men
in
the
World
,
because
none
are
free
of
this
horrible
Darkness
.
These
last
Words
made
me
tremble
,
being
joyned
to
those
she
had
said
before
;
that
there
was
not
so
much
as
one
Man
in
the
World
who
was
resigned
to
God
.
I
asked
her
how
it
was
possible
that
God
should
create
all
Men
to
be
damn'd
?
She
said
;
Sir
,
God
hath
created
no
body
to
be
damn'd
;
[
i
](A28890-e33400-b)
i
1
Tim.
2.
4
,
5.
but
all
Men
for
Salvation
:
For
God
can
damn
no
body
.
It
must
needs
still
be
that
Man
damns
himself
of
his
own
Free-Will
;
otherwise
God
shou'd
do
an
evil
thing
,
which
he
cannot
do
,
but
does
all
good
.
This
being
so
,
Sir
,
you
must
ask
Men
,
each
one
in
particular
,
how
is
it
possible
that
they
damn
themselves
?
But
you
must
not
ask
God
,
how
is
it
possible
that
each
one
is
damn'd
?
For
he
wou'd
answer
,
it
is
[
k
](A28890-e33420-b)
k
Prov.
8.
36.
Wisd
,
1.
16.
because
they
'll
be
so
of
their
own
Free-Will
;
which
shall
never
be
taken
from
them
.
Every
one
damn
us
himself
,
for
his
own
particular
,
and
all
these
particular
Damnations
being
put
together
,
make
this
general
Damnation
,
which
God
cannot
hinder
:
[
l
](A28890-e33430-b)
l
Matth.
23.
27.
For
he
cannot
save
so
much
as
one
Soul
without
the
Consent
of
the
Free-Will
which
he
has
once
given
it
;
letting
each
one
enjoy
this
Free-Will
without
any
Constraint
;
all
Men
in
particular
are
free
to
damn
themselves
,
as
they
do
;
because
they
will
not
resign
themselves
to
the
Will
of
God
,
which
Resignation
wou'd
assuredly
save
them
,
rendring
them
happy
both
in
this
World
,
and
the
other
.
But
since
we
will
not
continue
in
a
Dependence
on
God
,
but
will
follow
and
depend
on
our
own
Wills
,
we
render
our selves
miserable
,
both
in
this
World
,
and
to
all
Eternity
.
The
Sins
of
our
first
Parents
ought
to
have
made
us
wise
:
For
by
forsaking
this
Dependence
,
they
brought
on
themselves
all
sorts
of
Miseries
;
and
we
not
satisfied
to
groan
yet
under
these
by
participation
,
do
daily
encrease
them
by
our
own
proper
Resolution
,
that
we
will
not
be
rul'd
and
govern'd
by
the
same
God
,
who
demands
of
us
the
same
Dependence
which
he
demanded
of
those
our
first
Parents
;
which
we
do
constantly
deny
him
,
and
will
needs
depend
on
our
own
Will
,
and
follow
it
as
much
as
we
can
,
without
informing
our selves
of
the
Will
of
God
.
Now
every
one
doing
this
as
to
his
own
particular
,
is
it
a
Wonder
that
all
in
general
perish
since
none
in
particular
will
resign
himself
to
the
Will
of
God
,
without
which
no
body
shall
be
saved
?
I
ask'd
,
If
God
could
have
created
so
beautiful
a
World
,
with
all
that
is
within
it
,
only
for
Men
,
who
will
damn
themselves
since
all
in
general
will
needs
depend
on
their
own
Wills
,
and
that
no
Person
in
the
World
is
resigned
to
the
Will
of
God
.
She
said
;
God
has
not
created
this
beautiful
World
,
Sir
,
for
these
Men
who
shall
be
reprobated
,
but
for
the
Elect
only
;
and
those
who
of
their
free
Choice
and
Free-Will
shall
depend
entirely
on
God
,
and
be
ruled
and
governed
wholly
at
his
Pleasure
,
renouncing
altogether
their
own
Will
and
Desires
[
m
](A28890-e33480-b)
m
Ps.
37.
These
shall
enjoy
to
all
Eternity
this
beautiful
World
,
with
all
that
is
within
it
,
in
all
Perfection
,
as
I
have
already
told
you
,
Sir
,
the
World
shall
last
always
,
and
none
of
the
Works
of
God
shall
ever
perish
;
neither
Men
,
nor
Beasts
,
nor
any
other
Creatures
;
but
each
of
them
in
their
kind
,
shall
remain
for
ever
for
the
Honour
of
God
and
the
Delight
of
Men
who
shall
live
after
the
Extermination
of
all
Evil.
But
if
the
Men
who
live
now
,
will
not
resign
themselves
to
the
Will
of
God
,
but
follow
that
of
the
Devil
or
their
own
:
These
shall
not
possess
the
World
,
but
shall
only
sojourn
in
it
for
a
little
time
,
and
they
shall
go
out
of
it
without
carrying
any
thing
away
but
the
Sins
with
which
they
have
loaded
themselves
during
so
short
a
Voyage
:
But
all
that
is
beautiful
and
good
in
the
World
,
shall
remain
for
the
Elect
[
n
](A28890-e33500-b)
n
Rev.
21.
7.
Is.
60.
21.
65.
9
,
—
25.
,
who
shall
enjoy
it
to
all
Eternity
.
For
if
this
were
not
,
we
shou'd
have
indeed
a
mean
God
,
who
had
created
the
Sun
,
the
Moon
,
the
Stars
,
all
the
Elements
,
so
many
different
Creatures
as
there
are
in
the
World
,
and
all
this
only
for
the
Devil
,
and
for
Men
who
will
damn
themselves
,
as
they
do
at
present
.
It
wou'd
follow
that
God
shou'd
have
little
Power
to
be
thus
frustrated
of
his
Pretensions
,
in
having
created
so
many
excellent
things
,
if
they
shou'd
serve
only
for
the
Use
of
the
Reprobate
,
and
the
Devil
shou'd
carry
away
all
the
Fruits
of
the
six
Days
Labours
which
he
did
in
creating
this
beautiful
World
,
if
all
this
shou'd
be
for
the
Devil
and
his
Adherents
!
No
,
no
,
Sir
,
this
cannot
go
so
.
God
must
have
his
time
to
reign
over
all
his
Creatures
,
that
they
may
adore
and
know
him
the
only
true
God
,
and
that
the
Number
of
his
Elect
may
be
multiplied
,
as
much
as
he
has
destin'd
them
;
that
these
never
dying
,
may
bless
him
to
all
Eternity
.
This
is
the
Kingdom
of
Jesus
Christ
which
I
wait
for
,
Sir
,
with
Chearfulness
.
Nothing
can
afflict
me
in
this
Hope
.
It
is
a
joyful
Life
to
think
on
it
,
what
Joy
must
it
be
to
possess
it
?
I
said
to
her
;
That
these
Words
did
ravish
me
with
Pleasure
;
but
that
I
had
also
in
Exchange
the
Grief
to
believe
,
that
all
Men
now
are
in
a
State
of
Damnation
,
for
fear
lest
I
also
be
of
the
Number
.
She
replied
;
You
may
indeed
rejoice
,
Sir
,
'T
is
the
greatest
Ground
of
Joy
that
we
can
ever
have
.
'T
is
the
Master-piece
of
all
the
Works
of
God
,
and
[
o
](A28890-e33550-b)
o
Rev.
21.
6.
the
Accomplishment
of
all
things
.
For
this
the
World
is
created
,
for
this
Man
is
created
,
and
for
this
God
is
become
Man
.
The
Coming
of
Jesus
Christ
in
Sufferings
,
was
for
Sinners
;
but
his
glorious
Coming
will
be
for
the
Righteous
.
Therefore
he
says
,
being
in
the
World
,
[
p
](A28890-e33560-b)
p
Matth.
9.
13.
I
am
not
come
to
save
the
Righteous
,
but
to
bring
Sinners
to
Repentance
.
God
from
all
Eternity
design'd
to
become
Man
,
to
the
end
he
might
not
only
make
Man
like
to
him
,
but
that
God
also
might
be
like
to
Man
,
that
he
might
take
his
perfect
and
compleat
Delight
with
him
.
'T
is
good
to
consider
this
,
Sir
,
that
God
is
not
become
Man
,
only
on
design
to
suffer
and
to
die
:
For
this
would
have
been
a
sad
Subject
;
and
the
ancient
Patriarchs
wou'd
have
had
little
Ground
to
have
prayed
and
desired
so
earnestly
that
God
should
become
Man
to
see
him
hardly
used
,
suffering
Reproaches
,
Scourges
,
and
so
cruel
a
Death
.
The
Love
they
bare
to
God
wou'd
rather
have
made
them
desire
to
remain
in
their
Captivity
,
than
to
be
delivered
from
it
at
so
dear
a
Price
as
the
Sufferings
and
the
Death
of
God-Man
.
All
those
Wishes
and
Aspirations
which
all
the
Fathers
and
Prophets
of
the
ancient
Law
made
,
cou'd
not
be
for
this
Coming
in
Sufferings
;
but
rather
that
glorious
Coming
,
wherein
Jesus
Christ
[
q
](A28890-e33580-b)
q
Jos.
12.
32.
being
lifted
up
,
will
draw
all
Men
unto
him
;
which
his
Death
on
the
Cross
has
not
done
,
because
very
few
followed
him
then
,
and
no
body
follows
him
at
present
.
This
is
very
far
from
drawing
all
to
him
,
seeing
so
few
have
been
drawn
from
the
Beginning
of
the
World
even
till
now
.
Must
there
not
a
Time
come
wherein
that
he
may
fulfil
his
Word
,
he
will
draw
all
in
general
to
him
?
Must
he
not
also
to
make
the
same
Accomplishment
[
r
](A28890-e33600-b)
r
John
1.
29.
take
away
the
Sins
of
the
World
?
For
his
Death
,
instead
of
taking
away
the
Sins
of
the
World
,
has
rather
brought
on
more
;
because
they
have
encreas'd
and
multiply'd
since
.
Can
God
fail
in
his
Promise
?
Must
there
not
come
a
time
when
he
will
take
away
all
the
Sins
of
the
World
?
If
this
were
not
,
God
shou'd
not
be
faithful
in
his
Promises
;
which
cannot
be
true
:
For
[
s
](A28890-e33620-b)
s
Matth.
24.
35.
Heaven
and
Earth
shall
pass
away
,
but
his
Promises
shall
not
pass
away
.
There
is
not
a
Syllable
of
them
which
shall
not
have
its
entire
Accomplishment
in
an
altogether
perfect
Sence
.
They
wou'd
sometimes
make
us
believe
that
all
this
shall
be
fulfilled
in
Paradise
;
and
they
tell
us
that
nothing
defiled
can
enter
there
:
How
then
shall
there
be
Sins
there
to
be
taken
away
?
And
if
all
the
Blessed
are
united
to
him
,
there
will
be
no
more
need
of
drawing
them
.
I
said
to
her
;
That
I
was
so
convinced
,
as
to
believe
that
we
must
look
for
a
new
World
and
a
new
Earth
,
and
that
I
knew
well
enough
that
nothing
of
the
holy
Scripture
shall
have
its
Accomplishment
in
this
World
;
but
that
I
was
not
freed
from
the
Trouble
of
believing
that
all
Men
now
were
in
a
State
of
Damnation
,
of
which
Number
I
was
one
,
tho'
nevertheless
I
desired
to
be
saved
,
whatever
it
cost
.
She
said
;
Sir
,
to
discover
Truths
,
you
must
always
take
things
in
their
Source
.
Consider
,
I
pray
you
,
that
the
Coming
of
Jesus
Christ
in
Sufferings
,
was
for
no
other
Grounds
but
to
make
known
to
Men
their
Sins
.
in
which
they
liv'd
so
blindly
that
the
most
Part
knew
not
what
they
did
,
but
followed
one
another
insensibly
in
the
Way
of
Perdition
,
as
they
do
yet
at
present
,
God
of
his
great
Mercy
wou'd
have
become
Man
before
his
Coming
in
Glory
,
that
he
might
bring
Light
to
Sinners
,
whereby
they
might
know
their
Sins
,
and
to
teach
them
in
particular
what
they
ought
to
do
and
avoid
,
to
the
end
they
may
observe
the
Law
of
God
,
which
he
came
not
to
change
nor
abolish
,
no
more
than
to
give
a
new
one
;
but
only
to
teach
the
Means
by
which
Men
shou'd
easily
attain
to
the
observing
of
this
Law
of
God
,
which
was
given
from
the
Beginning
of
the
World
,
and
will
never
be
changed
:
For
God
will
never
demand
any
other
thing
of
Men
but
the
Dependence
,
which
they
ought
always
to
acknowledge
,
they
have
on
their
God
,
who
has
created
them
and
given
them
all
things
.
In
the
Practice
of
this
Dependence
is
contain'd
all
the
Law
and
the
Prophets
,
and
the
Doctrine
of
Jesus
Christ
.
They
can
have
no
other
thing
in
Substance
:
But
Men
being
fallen
from
the
observing
of
this
first
Law
,
have
need
from
time
to
time
of
divers
Means
to
raise
them
again
from
their
Fall
.
For
these
ends
Jesus
Christ
is
come
into
the
World
timously
,
and
ere
it
perish
,
before
his
limited
time
;
that
taking
Humane
Flesh
,
he
might
teach
Men
palpably
,
according
to
their
Senses
,
to
the
end
they
might
not
be
any
more
ignorant
of
any
thing
,
but
might
get
out
of
Darkness
to
discover
their
Sins
,
and
see
clearly
the
Way
they
ought
to
take
,
to
come
to
Salvation
.
And
that
those
Means
which
Jesus
Christ
came
to
teach
them
,
might
not
seem
too
grievous
and
difficult
to
them
,
he
wou'd
needs
pave
the
Way
himself
,
and
put
them
in
practice
all
the
time
he
was
on
Earth
,
to
the
end
Men
might
afterwards
follow
his
Steps
[
t
](A28890-e33680-b)
t
1
Pet.
2.
21.
,
and
imitate
his
Example
.
By
this
Foundation
,
Sir
,
you
can
easily
discover
whether
all
Men
be
in
the
Way
of
Salvation
or
Damnation
.
Lay
this
down
first
,
that
[
u
](A28890-e33690-b)
u
Marth.
7.
21.
no
body
shall
be
saved
but
he
who
keeps
the
Law
of
God
.
Secondly
,
that
Men
thro'
their
Frailty
,
cannot
observe
this
Law
but
by
such
Means
as
Jesus
Christ
has
taught
them
[
x
](A28890-e33700-b)
x
Rom.
8.
3.
;
because
they
imagine
that
they
live
in
a
Dependence
upon
God
,
when
they
do
but
depend
on
their
own
Wills
.
To
make
this
known
,
Jesus
Christ
teaches
them
,
that
to
be
his
,
[
y
](A28890-e33710-b)
y
Matth.
16.
24.
they
must
deny
themselves
.
Not
that
this
Law
of
denying
ones
self
,
was
ordain'd
in
these
precise
Words
in
the
Beginning
of
the
World
,
but
it
was
tacitly
contain'd
in
the
Law
of
LOVING
ONE
GOD
ONLY
;
because
we
cannot
love
him
only
,
when
we
love
our selves
;
and
whereas
Men
did
not
understand
well
the
Contents
of
this
Law
,
Jesus
Christ
is
come
to
explain
it
to
us
so
particularly
by
all
the
Precepts
of
his
Gospel
,
that
no
body
can
be
ignorant
any
longer
,
how
he
ought
to
keep
the
Law
of
God
,
and
consequently
,
work
out
his
Salvation
;
because
this
Gospel
Law
does
precisely
mark
out
to
us
all
that
we
ought
to
do
and
to
avoid
:
So
that
we
must
not
look
any
longer
from
any
,
neither
from
God
nor
Men
,
for
other
Instructions
in
order
to
our
Salvation
;
because
Jesus
Christ
has
omitted
nothing
,
nor
said
any
thing
that
is
superfluous
,
but
shewn
us
all
things
necessary
for
obtaining
eternal
Life
.
Now
consider
,
Sir
,
if
you
know
any
living
this
Day
in
the
World
who
have
entirely
resign'd
their
Wills
to
that
of
God
,
and
who
love
no
other
thing
but
him
.
If
you
do
not
know
any
,
be
firmly
persuaded
,
that
none
within
your
Knowledge
,
is
in
a
State
of
Salvation
.
And
fearing
lest
you
be
deceived
by
this
general
Persuasion
,
as
many
are
,
who
persuade
themselves
that
they
are
resign'd
to
God
,
and
love
none
but
him
;
remark
particularly
if
they
observe
the
Gospel
Law
:
For
we
cannot
observe
the
one
without
practising
the
other
:
For
he
who
has
entirely
resign'd
his
Will
to
that
of
God
,
[
z
](A28890-e33740-b)
z
Gal.
2.
20.
lives
no
longer
to
himself
,
but
God
lives
in
him
,
and
works
there
all
that
Jesus
Christ
has
taught
;
seeing
the
same
Spirit
lives
in
one
resign'd
to
God
,
which
lived
in
the
Body
of
Jesus
Christ
.
There
can
never
be
any
difference
here
,
being
in
both
the
same
unchangeable
God
.
I
said
to
her
;
That
this
being
supposed
,
I
had
good
Ground
to
fear
,
that
all
the
World
was
in
a
State
of
Damnation
,
and
I
likewise
,
but
that
I
would
get
out
of
this
Darkness
and
receive
the
Light
that
God
should
give
me
,
that
I
might
follow
him
.
She
said
;
Sir
,
you
'll
be
happy
in
doing
it
:
For
otherwise
it
is
to
be
feared
,
you
may
perish
with
others
;
because
all
the
World
goes
on
blindly
to
Perdition
;
but
the
Light
[
a
](A28890-e33800-b)
a
Is.
58.
10.
is
now
arisen
in
Darkness
.
Do
not
reject
it
,
[
b
](A28890-e33820-b)
b
Joh.
3.
19.
to
love
your
Darkness
rather
than
the
Light
;
but
rather
[
c
](A28890-e33840-b)
c
Joh.
12.
35
,
36.
walk
according
to
it
while
the
Day
doth
last
,
that
is
to
say
,
our
short
Life
,
which
is
nothing
but
a
Day
in
Comparison
with
Eternity
:
The
Night
of
this
Day
,
is
our
Death
,
after
which
there
is
nothing
more
to
do
:
In
whatsoever
[
d
](A28890-e33860-b)
d
Eccl.
11.
3.
State
we
die
,
we
shall
abide
in
it
.
Therefore
we
ought
not
to
let
the
Occasion
slip
that
is
now
offered
us
.
Let
not
your
felf
be
gained
by
Flatteries
,
nor
by
false
Persuasions
.
Seek
always
the
Truth
:
For
they
who
flatter
us
,
[
e
](A28890-e33870-b)
e
Is.
9.
15.
ruine
us
.
Look
on
all
those
as
Flatterers
,
who
speak
to
you
according
to
their
sensual
Inclinations
,
and
hold
those
for
Deceivers
who
persuade
you
that
you
are
a
good
Christian
,
and
that
you
will
be
saved
after
the
Way
that
you
live
at
present
:
For
there
are
no
true
Christians
but
those
who
follow
and
imitate
the
Life
and
Doctrine
of
Jesus
Christ
;
and
there
is
no
Salvation
to
be
hop'd
for
,
but
in
keeping
the
Law
of
God
.
You
must
take
up
with
these
two
Things
,
Sir
,
if
you
wou'd
attain
to
Salvation
,
the
Law
of
God
and
the
Doctrine
of
Jesus
.
The
Holy
Spirit
,
which
is
now
come
into
the
World
,
brings
no
new
Law
,
nor
new
Explications
of
it
;
because
Jesus
Christ
has
sufficiently
explained
it
:
He
comes
only
to
make
the
Law
appear
[
f
](A28890-e33880-b)
f
John
16.
8.
and
the
Sins
that
are
opposite
to
it
,
to
the
end
that
we
may
embrace
the
one
and
reject
the
other
.
You
have
wondred
sometimes
that
I
told
you
so
many
evil
Things
of
the
Church
and
of
spiritual
Persons
:
Believe
me
,
this
was
not
but
by
the
Light
of
the
Holy
Spirit
,
that
you
might
avoid
the
Evil
in
order
to
the
doing
well
,
since
you
cannot
love
the
one
without
hating
the
other
:
Truth
must
always
discern
the
one
from
the
other
,
or
otherwise
you
will
be
easily
deceived
,
as
all
the
World
at
present
is
,
who
take
Vice
for
Vertue
,
and
apparent
for
true
good
.
Therefore
receive
the
true
Light
,
that
you
may
judge
uprightly
,
and
not
according
to
the
Appearance
of
Things
:
For
the
Devil
is
so
covered
with
Virtue
,
and
cloathed
with
Hypocrisie
,
that
he
deceives
even
those
of
the
best
Dispositions
.
There
are
frequently
so
many
false
Goods
in
the
World
,
that
we
do
not
distinguish
them
from
the
true
:
And
that
we
may
not
come
to
discover
them
,
he
puts
some
Scruples
in
the
Minds
of
good
Men
,
that
they
may
not
believe
the
Truth
of
the
Evil
,
and
makes
his
Adherents
teach
,
that
't
is
a
Sin
of
Detraction
to
discover
the
Faults
of
Priests
,
and
of
those
who
make
a
Profession
of
Vertue
,
that
their
Sins
remaining
secret
,
they
may
deceive
the
more
,
and
may
commit
them
more
honourably
;
and
they
say
,
that
a
Man
should
take
his
own
Garments
to
cover
the
sins
of
the
Priests
.
That
you
may
see
that
this
Doctrine
comes
from
the
Devil
,
you
need
but
mark
what
Jesus
Christ
did
in
such
Encounters
;
whether
he
covered
with
his
Garments
the
Sins
of
the
Popes
,
Bishops
and
Priests
who
were
in
his
time
.
We
will
find
[
g
](A28890-e33900-b)
g
Matth.
23.
8.
that
he
declared
them
openly
before
all
the
World
,
calling
them
Hypocrites
,
Generation
of
Vipers
,
wicked
Sepulchres
,
and
so
many
other
Names
,
to
the
end
he
might
declare
to
People
their
Wickedness
,
that
they
might
beware
of
them
:
For
he
says
,
[
h
](A28890-e33920-b)
h
Mat.
16.
6.
beware
of
the
Leaven
of
the
Pharisees
,
and
[
i
](A28890-e33940-b)
i
Mat.
7.
15.
of
those
who
come
to
you
in
Sheeps
Cloathing
,
and
inwardly
are
ravening
Wolves
.
All
this
,
with
many
other
Evils
,
Jesus
Christ
spoke
of
the
Priests
of
his
time
;
and
now
they
teach
that
we
must
honour
them
and
speak
well
of
them
,
tho'
they
live
ill
!
Does
not
this
Doctrine
oppose
that
of
Jesus
Christ
?
and
therefore
it
is
Antichristian
Nevertheless
,
you
,
Sir
,
with
so
many
others
,
think
you
commit
a
Sin
to
hear
the
Truth
of
Evil.
'T
is
by
this
false
Piety
,
that
the
Devil
takes
his
Advantage
:
For
their
Evils
being
conceal'd
,
they
commit
them
more
than
if
they
were
discovered
;
because
Shame
and
Humane
Respect
wou'd
with-hold
them
from
Sin
;
and
also
the
Good
and
Pious
wou'd
not
be
so
easily
deceived
,
as
they
are
by
the
good
Opinion
of
Evil
,
which
often
draws
in
the
Good
by
Ignorance
,
who
are
persuaded
that
they
who
have
the
Reputation
of
being
good
,
wou'd
not
do
Evil.
How
many
thousand
have
been
deceived
after
this
manner
!
Take
heed
that
you
never
be
one
of
these
;
but
stay
yourself
on
the
living
Rock
,
which
is
Jesus
Christ
.
He
cannot
deceive
nor
fail
.
Take
up
with
his
Instructions
,
Sir
,
and
follow
them
.
You
'll
be
sure
of
your
Salvation
,
which
otherwise
I
cannot
promise
you
.
Whatever
Men
say
,
they
are
not
our
Saviours
:
For
it
is
written
,
[
k
](A28890-e33970-b)
k
Jer.
1.
17
,
5.
Wo
to
the
Man
that
put
his
Confidence
in
Man
.
He
is
truly
miserable
who
grounds
his
Salvation
on
the
Words
and
Sentiments
of
Men
,
who
can
give
us
nothing
but
vain
Hopes
,
founded
on
their
Imaginations
.
It
is
not
enough
to
trust
to
these
weak
Stays
;
we
must
take
another
Aim
,
and
direct
our Selves
towards
that
Morning
Star
which
appears
to
our
Eyes
,
that
we
may
follow
it
till
we
have
found
this
Holy
Spirit
who
must
teach
us
all
things
.
The
Tenth
Conference
.
That
the
Time
is
come
that
Man
shall
receive
the
Holy
Spirit
in
Fulness
,
and
what
hinders
them
to
receive
him
.
I
Ask'd
her
;
How
I
might
find
the
Holy
Spirit
?
For
I
could
not
meet
with
an
Assembly
of
Apostles
,
nor
pray
with
them
Forty
Days
,
that
I
might
receive
him
.
She
said
;
Sir
,
you
shall
receive
the
Holy
Spirit
without
being
in
the
Company
of
the
Apostles
:
For
even
they
did
not
receive
him
in
Fulness
,
[
a
](A28890-e34070-b)
a
1
Cor.
13.
9
—
12.
but
in
part
only
,
and
the
Promise
that
Jesus
Christ
made
to
send
us
[
b
](A28890-e34100-b)
b
John
16.
13.
the
Holy
Ghost
;
who
shall
teach
us
all
things
,
had
not
its
full
Accomplishment
:
For
there
were
many
things
which
the
Apostles
knew
not
;
and
there
were
also
several
Faults
committed
by
them
after
having
receiv'd
the
Holy
Spirit
.
It
is
in
these
last
times
that
the
Holy
Spirit
comes
,
who
shall
teach
us
all
things
.
If
your
Soul
were
wholy
resign'd
to
the
Will
of
God
,
it
wou'd
be
prepared
to
receive
the
Holy
Spirit
in
Fulness
:
For
his
time
is
now
come
.
Do
you
not
even
now
feel
some
Rays
of
his
Light
by
so
many
different
things
which
I
have
told
you
in
our
so
frequent
Conversation
;
Do
you
not
see
that
many
of
these
things
have
not
been
known
nor
discovered
in
former
times
?
Can
you
doubt
that
there
is
at
present
a
Treasure
hid
in
the
Earth
,
which
begins
to
be
discovered
?
From
whence
otherwise
shou'd
these
precious
Stones
of
the
Kingdom
of
Jesus
Christ
,
come
,
the
so
fragrant
Roses
of
true
Vertue
,
and
so
many
new
Notices
which
appear
in
our
Eyes
as
Buds
of
Paradise
?
Wou'd
you
have
a
Holy
Spirit
visible
and
carnal
?
Men
since
the
Apostles
Days
have
more
Understanding
of
spiritual
things
.
Therefore
God
has
multiplied
their
Knowledge
and
refin'd
their
Understandings
,
that
they
may
conceive
the
Light
of
the
Holy
Spirit
by
lively
Reasons
and
solid
Truths
;
not
by
material
Forms
and
Figures
,
which
were
given
only
for
outward
Signs
,
capable
of
being
seen
by
the
Eyes
of
Flesh
,
which
did
not
yet
perceive
those
things
of
the
Spirit
:
For
the
Holy
Spirit
not
a
Dove
,
nor
Wind
,
nor
Tongues
of
Fire
;
but
an
intelligible
Spirit
who
makes
us
know
God
and
our selves
,
and
brings
always
along
with
him
[
e
](A28890-e34130-b)
e
Galat.
5.
22.
his
twelve
Fruits
,
and
his
[
f
](A28890-e34140-b)
f
Isa.
11.
12.
seven
Gifts
,
all
which
are
spiritual
,
and
cannot
be
seen
no
more
than
their
Author
,
but
by
their
Operations
.
This
is
the
Holy
Spirit
which
you
ought
to
desire
,
Sir
,
and
not
a
visible
and
material
one
.
Resign
your self
to
God
,
and
you
shall
certainly
receive
him
:
For
his
Time
is
come
.
He
is
born
upon
the
Earth
in
Spirit
,
as
he
was
born
in
Flesh
in
the
Stable
of
Bethlehem
.
I
said
to
her
;
There
were
yet
many
Souls
in
the
World
as
well
as
I
,
who
earnestly
desired
to
receive
the
Holy
Spirit
.
She
said
;
Sir
,
every
one
will
say
that
he
wou'd
receive
him
,
but
I
know
no
body
yet
who
wou'd
effectually
resign
his
Will
to
God's
and
let
himself
be
ruled
and
governed
by
him
.
We
still
wish
for
this
and
that
according
to
our
Bent
and
Inclinations
.
We
are
sorry
for
Adversities
.
We
do
not
willingly
suffer
Tribulations
and
Crosses
.
We
complain
of
Wrong
and
Affronts
done
us
.
We
desire
to
be
honour'd
,
serv'd
,
and
lov'd
,
and
to
have
our
Ease
.
In
one
Word
,
all
our
Life
is
a
constant
Tract
of
Self-love
;
and
yet
we
say
we
are
resign'd
to
God
;
and
if
this
were
true
,
we
wou'd
have
no
longer
self-will
,
but
that
of
God
wou'd
be
our
Rule
and
our
Contentment
,
as
well
in
Troubles
,
Adversities
and
Derelictions
,
as
in
all
sort
of
Prosperity
and
Abundance
:
For
regarding
nothing
but
the
Will
of
God
,
we
wou'd
receive
all
things
with
Joy
:
But
as
long
as
the
one
's
too
sweet
,
and
the
other
too
salt
to
our
Taste
,
it
's
a
sign
we
yet
live
to
our selves
and
are
not
resign'd
to
God
,
nor
ready
to
follow
his
Will
,
and
so
are
not
dispos'd
to
receive
the
Holy
Spirit
,
because
our
self-will
hinders
him
:
For
he
cannot
operate
in
a
Soul
which
is
not
disengag'd
from
its
own
Will
,
which
still
opposes
the
Gifts
and
Fruits
of
the
Holy
Spirit
,
and
directly
hinders
his
Operations
.
It
's
thus
that
I
say
I
know
no
body
,
yet
who
'll
be
resign'd
to
the
Will
of
God
,
except
in
Words
but
not
in
Deed.
Indeed
we
wou'd
do
God's
Will
as
long
as
't
is
conformable
to
ours
;
but
as
soon
as
it
opposes
that
,
there
's
no
more
Submission
.
We
give
God
our
Will
as
long
as
all
goes
right
according
to
our
Desires
and
Wishes
;
but
as
soon
as
the
contrary
falls
out
,
we
take
back
this
given
Will
to
dispose
of
it
our selves
:
and
thus
we
continue
always
full
of
self-love
,
and
yet
we
wou'd
receive
forsooth
,
the
Holy
Spirit
to
joyn
him
with
our
Filth
and
Imperfections
to
make
a
very
unsutable
Marriage
,
as
that
wou'd
be
of
God
with
Sin
[
g
](A28890-e34280-b)
g
2
Cor.
6.
14
,
15
,
16.
which
are
two
incompatible
things
,
as
Heat
and
Cold
,
which
can
never
dwell
together
.
Yea
,
truly
tho'
there
were
nothing
but
the
Sin
of
self-love
,
it
is
a
mortal
Wound
,
against
the
Commandment
of
loving
one
God
alone
.
The
Eleventh
Conference
.
How
Man
must
resign
himself
to
God
.
I
Said
to
her
;
That
I
would
very
willingly
resign
my self
to
God
,
and
yield
myself
to
be
entirely
governed
by
him
,
and
to
follow
all
that
I
shall
know
to
be
his
Will.
She
said
;
Sir
,
this
Resignation
has
some
Exception
yet
,
and
is
not
wholly
disengag'd
:
For
if
you
wait
till
an
Angel
from
Heaven
come
to
make
known
to
you
what
the
Will
of
God
is
,
you
'll
no
ways
be
resign'd
to
him
;
but
you
must
take
[
a
](A28890-e34390-b)
a
Joh
1.
11.
2.
10.
Rom.
8.
27.
all
that
befalls
you
for
his
Will
,
great
or
small
things
,
all
comes
from
him
,
without
excepting
any
thing
:
For
if
you
are
resign'd
to
him
,
you
'll
have
no
longer
Desires
of
your
own
,
and
will
no
longer
seek
any
thing
:
Therefore
all
that
shall
befal
you
,
shall
come
by
his
Order
;
when
you
take
it
from
his
Hand
,
you
can
never
fail
,
even
tho'
it
were
the
Devil
himself
[
b
](A28890-e34400-b)
b
2
Cor.
12.
7.
or
some
wicked
Creature
did
it
:
he
'll
never
permit
them
to
hurt
you
[
c
](A28890-e34410-b)
c
Joh
1.
12.
2.
6.
but
in
so
far
as
it
shall
be
his
Will.
'T
is
true
,
a
wicked
Man
has
his
Liberty
,
to
do
what
Evil
he
pleases
;
but
God
has
Power
also
to
preserve
us
that
their
Evils
do
not
touch
us
:
Or
if
he
permit
them
to
touch
us
,
gives
us
Strength
to
[
d
](A28890-e34420-b)
d
Phil.
1.
29.
suffer
them
,
and
that
with
Joy
;
and
so
they
can't
wound
us
:
For
all
worldly
Good
and
Evil
are
for
the
most
part
but
imaginary
things
;
and
when
our
Mind
is
brought
to
take
Afflictions
joyfully
,
they
seem
to
us
Contentments
,
and
no
longer
Afflictions
.
This
depends
so
strongly
upon
our
Imagination
,
that
our
Happiness
and
Misery
seems
to
depend
upon
it
.
If
we
imagine
that
Riches
are
a
Burden
,
Poverty
will
be
a
Repose
to
us
.
And
thus
it
is
of
every
other
thing
.
Take
confidently
all
that
shall
befal
you
for
the
Will
of
God
;
for
otherwise
that
wou'd
be
but
like
a
forc'd
Resignation
which
wou'd
require
to
know
precisely
on
every
Occasion
,
if
this
were
the
Will
of
God
or
not
.
This
Study
or
Application
of
Mind
,
is
an
Hindrance
to
a
perfect
Resignation
.
I
said
to
her
;
That
I
would
take
all
from
God's
Hand
;
and
that
I
had
often
told
her
,
that
I
yield
my
Will
to
him
.
She
said
;
'T
is
true
,
Sir
,
you
have
often
said
it
;
but
I
doubt
you
have
notdone
it
;
because
I
observe
often
yet
Oppositions
in
your
Will.
He
that
has
gain'd
a
Place
,
does
not
fight
against
it
any
longer
.
Far
better
be
a
Conquerour
than
a
Combatant
.
If
your
Will
were
given
up
to
God
,
as
you
think
,
you
wou'd
not
have
it
any
longer
:
For
a
thing
given
▪
does
not
any
longer
belong
to
us
.
How
cou'd
your
Will
make
Opposition
then
,
if
it
truly
belong'd
to
God
?
You
cou'd
not
feel
any
Combats
of
that
which
you
had
not
any
longer
:
For
if
I
had
not
a
Hand
,
I
could
not
suffer
any
Evil
in
it
.
We
often
say
and
think
some
Things
that
are
not
true
.
Reflect
but
a
little
seriously
,
Sir
,
upon
all
your
Actions
,
and
see
if
you
'll
not
find
that
they
are
done
by
your
own
Will
;
Yea
,
even
your
own
pious
Exercises
.
Consider
a
little
if
it
wou'd
not
be
a
trouble
to
you
to
change
or
leave
them
by
reason
of
some
Accident
which
God
shou'd
permit
to
befal
you
.
This
is
a
Sign
that
they
proceed
from
your
own
Will
:
For
if
they
did
proceed
from
the
Will
of
God
the
abstaining
from
them
wou'd
be
as
agreeable
to
you
as
the
doing
of
them
:
For
there
is
little
on
Earth
,
the
Want
of
which
does
not
give
as
much
Honour
to
God
as
the
Enjoyment
of
it
;
and
a
Will
resign'd
to
God
,
does
no
longer
feel
Self-contradiction
:
So
that
if
such
a
Soul
were
depriv'd
of
all
sort
of
Spiritual
and
Christian
Exercises
by
some
Accident
of
War
,
Sickness
or
other
Inconveniencies
,
which
might
happen
,
't
wou'd
not
so
much
as
regret
that
it
cou'd
not
perform
them
;
because
God's
Will
wou'd
be
more
dear
to
it
than
all
the
Contentment
it
might
receive
in
the
Performance
of
all
its
pious
Duties
:
Yea
,
it
wou'd
think
it self
in
a
more
happy
State
;
because
the
Practices
of
Vertue
brings
along
with
them
some
Self-satisfactions
and
Pleasures
,
which
lessens
their
Merits
:
For
having
receiv'd
a
Recompence
in
this
World
,
we
ought
not
to
look
for
it
in
the
other
.
Thus
,
Sir
,
you
may
see
and
observe
,
if
it
be
true
that
you
are
resign'd
to
God
,
not
only
in
Spiritual
things
,
but
in
all
temporal
Affairs
.
I
believe
you
will
not
find
one
that
is
delivered
from
Self-Love
or
natural
Inclinations
.
I
ask'd
her
;
How
I
could
perfectly
make
this
entire
Resignation
to
God
without
ever
revoking
it
?
She
said
;
Sir
,
resign
your self
to
God
in
such
a
manner
as
that
you
no
longer
follow
your
own
Will
in
any
thing
:
For
[
e
](A28890-e34510-b)
e
Matth.
25.
21.
He
who
is
faithful
in
a
few
things
,
will
be
set
over
great
things
.
Every
Moment
,
and
on
all
Occasions
,
you
may
make
a
Sacrifice
of
your
own
Will
:
For
it
acts
always
.
It
will
see
,
hear
,
walk
,
and
do
many
other
things
that
are
not
needful
,
and
always
for
the
Glory
of
God
.
In
all
this
,
you
must
deny
it
the
Satisfaction
of
executing
these
sort
of
Wills
,
which
are
unprofitable
,
and
robb
us
of
our
time
,
that
is
so
dear
and
precious
:
And
if
we
must
render
[
f
](A28890-e34550-b)
f
Matth
12.
36.
an
Account
of
every
idle
Word
,
much
more
of
idle
Actions
:
And
it
shou'd
never
be
said
that
[
g
](A28890-e34570-b)
g
Matth.
10.
30.
these
are
but
small
things
:
For
God
takes
notice
of
small
things
,
since
he
says
,
that
(h)
the
Hairs
of
our
Head
are
numbered
,
and
that
the
Leaf
of
a
Tree
shall
not
fall
without
his
Permission
.
It
is
because
God
has
given
us
this
limited
Time
to
do
Penitence
in
,
that
he
will
exact
an
Account
of
it
from
us
,
even
to
a
Moment
,
that
it
may
appear
wherein
we
employ
it
;
and
if
we
employ
it
in
unprofitable
Actions
,
according
to
our
own
Will
,
we
are
certainly
to
blame
;
because
we
do
not
accomplish
the
Penitence
enjoyn'd
us
,
and
we
apply
the
time
allotted
for
it
,
in
idle
and
unprofitable
Actions
.
We
ought
,
Sir
,
on
this
Occasion
,
to
deny
our
Will
by
way
of
Penitence
,
and
to
remember
that
we
have
given
it
to
God
,
and
that
we
our selves
ought
not
any
longer
to
dispose
of
it
;
and
by
combating
it
thus
,
we
shall
certainly
overcome
it
:
For
our
Will
is
like
a
Horse
,
which
the
Bridle
turns
whither
we
would
lead
him
.
If
we
yield
it
up
to
the
good
Will
of
God
,
we
must
constrain
it
to
follow
him
in
small
things
as
well
as
great
,
or
otherwise
it
will
endeavour
to
escape
in
Perils
and
Dangers
,
and
from
unprofitable
things
will
fall
into
evil
things
.
The
best
Curb
is
to
put
the
Reins
into
God's
Hands
,
that
he
may
guide
as
it
shall
seem
good
to
him
,
and
never
take
them
back
again
;
because
we
our selves
have
not
enough
of
Wisdom
and
Force
to
govern
it
:
But
he
alone
must
guide
it
to
it
s
blessed
End
.
I
ask'd
her
,
How
I
might
accomplish
my
Penitence
,
and
how
I
might
put
in
practice
this
Resignation
to
God
?
She
said
;
Sir
,
we
must
chuse
no
other
Penance
but
that
which
God
gives
us
.
When
we
endure
the
Cold
,
and
Heat
,
the
Hunger
,
Thirst
,
Weariness
,
Infirmities
,
and
Diseases
,
that
it
pleases
God
to
send
us
,
we
must
suffer
them
in
the
Spirit
of
Penitence
;
because
all
wou'd
not
come
upon
us
if
it
were
not
for
Penance
for
Sin
:
For
before
it
nothing
troubled
us
.
All
our
Miseries
and
Corruptions
come
by
Sin
,
even
the
Vermine
of
our
Body
,
the
Lice
,
and
all
the
other
Beasts
engendered
by
Corruption
,
are
produc'd
by
Sin
;
and
therefore
we
must
suffer
them
willingly
,
since
this
is
the
Penance
which
God
has
in
Justice
permitted
to
befal
us
instead
of
the
Punishments
due
to
our
Sins
.
We
ought
not
to
invent
Penances
according
to
our
Fancy
,
since
God
has
enjoyn'd
those
which
he
thinks
fit
,
that
is
,
to
gain
our
Bread
with
the
Sweat
of
our
Face
[
i
](A28890-e34650-b)
i
Gen
3.
16.
:
so
that
all
our
Travels
,
Pains
,
and
Labours
,
both
of
Body
and
Mind
,
are
all
fatisfactory
Penances
enjoyn'd
us
by
God
himself
:
But
the
Penances
chosen
after
our
Fancy
,
are
often
invented
by
the
Devil
,
who
wou'd
thereby
drive
us
headlong
,
or
at
least
excite
us
to
vain
Glory
;
because
ordinarily
those
who
fast
or
wear
Sackcloth
,
are
chagrin
and
presumptuous
,
believing
themselves
to
be
better
than
others
,
and
that
God
is
oblig'd
to
them
for
their
good
Works
,
as
the
Pharisee
[
k
](A28890-e34670-b)
k
Luke
18.
11.
who
thanked
God
for
his
Righteousness
.
All
this
proceeds
from
Self-love
:
But
true
Penitence
consists
in
taking
patiently
whatsoever
God
permits
to
befal
us
,
either
to
our
Body
,
Estate
or
Mind
,
and
willingly
to
suffer
it
in
the
Spirit
of
Penitence
,
to
satisfie
for
our
Sins
.
This
is
the
true
Practice
of
the
RESIGNATION
of
our
Will
to
God
:
For
every
Moment
there
falls
out
Occasions
of
Suffering
and
Submission
;
so
that
we
need
not
seek
for
them
.
It
is
only
necessary
that
we
practise
this
Resignation
of
our
Will
to
God
for
accomplishing
the
saving
Penitence
which
he
has
enjoyn'd
us
,
and
for
the
Exercise
of
all
sort
of
Vertues
:
For
as
soon
as
God
shall
be
Master
of
our
Will
,
he
'll
lead
it
to
all
good
:
so
that
we
shall
do
no
longer
Evil
,
even
in
temporal
things
:
For
God
will
govern
all
with
his
Spirit
of
Righteousness
,
Goodness
and
Truth
,
which
can
never
fail
in
any
thing
.
Righteousness
doing
good
to
all
and
evil
to
none
.
Truth
giving
Light
to
discern
all
things
and
so
to
bring
all
to
a
good
End
.
If
you
resolve
,
Sir
,
truly
to
resign
your self
to
God
,
you
shall
enjoy
all
this
Happiness
;
but
as
long
as
you
act
by
your
own
Will
,
you
'll
spoil
all
,
and
shall
not
be
saved
.
I
said
to
her
;
That
this
Way
was
so
streight
,
that
one
would
be
afraid
to
pass
through
it
;
and
that
it
would
make
one
afraid
that
he
could
not
be
saved
.
She
said
;
This
Way
is
only
a
little
streight
at
the
Beginning
;
but
as
soon
as
one
has
forc'd
himself
to
depart
from
his
own
Will
,
't
is
then
so
large
,
free
and
pleasant
,
that
there
can
he
nothing
more
agreeable
:
For
the
Soul
which
has
resign'd
its
Will
to
God
,
lives
[
l
](A28890-e34750-b)
l
Ps.
36.
37
,
5.
like
a
Child
,
without
Care
:
and
tho'
Heaven
and
Earth
shou'd
be
overturned
,
she
is
still
in
Repose
,
and
without
Fear
,
knowing
well
that
God
who
governs
her
,
is
able
to
preserve
her
through
all
:
She
seeks
no
longer
after
any
thing
,
knowing
well
that
her
God
will
still
provide
for
her
;
[
m
](A28890-e34760-b)
m
Ps.
72.
73.
75.
She
has
no
more
Desire
after
any
thing
;
for
she
finds
in
God
a
Satiety
and
perfect
Satisfaction
:
She
places
her
Hope
no
longer
in
any
thing
but
the
Promises
of
God
.
In
short
,
Sir
,
this
is
a
Life
wholly
delightful
and
pleasant
,
full
of
solid
Contentment
▪
which
is
not
founded
upon
the
Levity
of
Chances
,
or
Changes
of
Men
,
but
upon
a
permanent
Stability
:
Whereas
on
the
contrary
,
the
Life
of
one
who
is
governed
after
his
own
Will
is
very
miserable
,
and
he
walks
continually
upon
the
Briars
and
Thorns
with
which
it
is
sown
:
So
that
a
Soul
subject
to
to
its
own
Passions
furnish
him
with
a
kind
of
Martyrdom
.
How
many
Vexations
and
Cares
are
there
to
satisfie
this
Self-will
which
often
is
unsatiable
?
The
more
't
is
satisfied
,
the
less
't
is
contented
.
How
often
does
our
Self-will
throw
us
into
irreparable
Mischiefs
?
It
's
ignorant
,
inconstant
,
insolent
,
hasty
and
enclin'd
to
all
sort
of
Evil
;
so
that
he
who
follows
it
,
is
oblig'd
to
lead
a
miserable
Life
and
to
end
it
in
an
unhappy
Death
.
It
seems
,
Sir
,
you
are
,
afraid
yet
of
resigning
your self
to
God
,
as
if
this
Resignatination
were
a
streight
Way
,
and
troublesome
Life
!
when
you
see
by
so
many
Truths
,
that
't
is
so
sweet
and
agreeable
:
and
on
the
contrary
,
that
which
seems
so
pleasant
to
you
,
is
so
painful
and
dangerous
.
All
the
Difficulty
that
you
'll
find
to
make
this
Resignation
,
is
no
other
thing
but
a
Shadow
which
appears
something
,
and
in
Effect
is
nothing
As
soon
as
you
shall
turn
away
your
Eyes
from
your self
,
to
look
towards
God
,
this
Shadow
of
Apprehension
will
vanish
,
and
you
shall
see
it
no
more
.
I
said
to
her
;
That
I
was
not
so
much
afraid
of
resigning
my self
to
God
:
For
I
wou'd
willingly
do
it
,
but
that
in
several
Recounters
she
had
given
me
Occasion
to
doubt
of
my
Salvation
.
She
said
;
Sir
,
do
you
love
flattering
Discourses
more
than
the
Truth
?
If
it
be
so
,
you
may
retire
from
me
:
For
I
am
settled
in
the
Truth
,
and
I
have
no
desire
to
depart
from
it
.
I
can
make
no
Reflection
whether
it
pleases
or
displeases
my
Hearers
;
but
I
am
resolved
still
to
observe
it
,
tho'
it
wou'd
cost
me
my
Life
:
For
he
who
forsakes
the
Truth
,
forsakes
God
,
which
I
will
never
do
.
I
love
rather
to
lose
the
Favour
of
all
the
Men
of
the
World
,
than
to
omit
the
Truth
when
I
am
oblig'd
to
speak
it
:
But
setting
aside
this
Obligation
,
I
can
very
well
hold
my
Peace
;
because
Jesus
Christ
has
said
,
that
Pearls
should
not
be
cast
before
Swine
.
If
the
Truths
that
I
have
told
you
beget
Scruple
in
you
,
't
is
a
sign
that
you
are
not
resolved
to
be
sav'd
:
For
otherwise
you
wou'd
greatly
rejoyce
to
understand
the
Truth
.
Those
who
are
called
[
n
](A28890-e34820-b)
n
Matth.
7.
6.
Swine
in
the
Gospel
,
are
Men
who
make
a
Dunghil
of
the
Roses
of
true
Vertue
,
or
of
the
Pearls
of
the
Kingdom
of
Jesus
Christ
.
Those
hidden
Secrets
are
precious
Stones
;
and
he
makes
a
Dunghil
of
them
who
says
that
they
are
imaginary
or
contriv'd
things
,
or
Heresies
.
All
these
Sentiments
make
a
Dunghil
of
the
Pearls
which
are
presented
to
them
,
and
according
to
the
Counsel
of
Jesus
Christ
,
they
ought
not
to
be
told
to
such
,
but
to
those
who
value
them
as
they
merit
.
And
when
yor
tell
me
that
I
give
you
occasion
to
doubt
of
your
Salvation
,
by
speaking
of
true
and
solid
Vertue
;
it
seems
you
wou'd
also
make
a
Dunghil
of
its
Roses
.
I
have
told
you
the
Truth
,
That
no
body
shall
be
saved
but
he
who
of
his
free
Resolution
,
resigns
his
Will
to
God's
,
and
denys
his
own
.
You
need
not
therefore
doubt
of
your
Salvation
,
if
so
be
you
will
do
this
,
Sir
;
but
if
you
will
not
,
doubt
confidently
of
your
Salvation
:
For
you
shall
never
obtain
it
.
This
Doubting
is
good
if
thereby
you
take
a
Resolution
to
search
for
the
means
of
your
Conversion
:
For
[
o
](A28890-e34850-b)
o
Prov.
1.
7.
the
Fear
of
God
is
the
Beginning
of
true
Wisdom
.
If
you
be
not
in
Fear
as
to
your
Salvation
,
you
will
presume
of
it
,
and
therefore
will
be
sure
of
your
Damnation
:
Because
he
who
presumes
to
have
it
,
uses
no
Endeavours
to
obtain
it
,
but
dies
in
a
Sin
against
the
Holy
Ghost
.
Therefore
it
is
a
great
Advantage
that
I
have
made
you
doubt
of
your
Salvation
,
since
this
Doubt
will
certainly
lead
you
to
Salvation
.
I
said
to
her
;
That
I
desired
indeed
to
have
the
Fear
of
God
,
and
of
my
Salvation
;
but
that
I
saw
my self
so
far
from
this
perfect
Resignation
,
that
it
seem'd
to
me
I
could
never
attain
to
it
.
She
said
;
Sir
,
that
is
nothing
but
a
panick
Fear
;
because
there
is
no
Ground
to
fear
what
we
wou'd
willingly
do
.
If
you
have
been
resolved
in
it
for
so
long
a
time
past
,
suffer
not
the
Devil
to
tempt
you
now
:
For
there
is
no
more
Difficulty
at
present
than
the
first
Day
you
had
the
Will
to
do
it
.
Be
not
carried
away
by
imaginary
things
which
are
nothing
but
Amusements
.
Fix
on
the
Reality
of
the
thing
.
You
perceive
clearly
that
you
have
a
Free
.
Will
and
Choice
and
that
by
this
you
act
in
all
things
.
It
is
by
it
you
go
from
one
Place
to
another
:
It
is
it
that
desires
to
see
and
hear
:
It
makes
you
covet
or
pretend
to
Wealth
,
Places
,
or
Honours
:
It
is
it
also
that
desires
Pleasures
and
Prosperities
:
It
is
it
likewise
that
wou'd
rule
over
others
,
and
cannot
suffer
from
any
:
It
is
it
that
desires
its
Ease
and
Repose
with
many
other
things
for
our
Advantage
:
It
is
always
our
selfwill
,
that
Works
in
us
without
ceasing
.
This
being
discovered
,
there
is
nothing
more
to
be
done
,
but
to
interdict
and
forbid
it
these
Operations
,
to
the
end
it
may
let
God
work
[
p
](A28890-e34910-b)
p
Heb.
13.
21.
alone
in
us
what
it
shall
please
him
;
and
then
there
will
be
nothing
more
to
fear
:
For
when
we
shall
attain
to
this
so
much
desired
Resignation
,
there
is
nothing
more
to
be
feared
:
For
God
who
will
rule
us
,
will
give
us
all
things
.
Does
this
seem
difficult
to
you
,
Sir
,
that
you
doubt
you
cannot
attain
to
it
?
There
is
nothing
to
do
here
,
but
to
cease
:
For
God
does
then
all
in
us
.
There
is
nothing
necessary
but
to
rest
:
For
this
Resignation
consists
not
in
Actions
,
but
in
Omissions
.
The
Practice
of
it
is
so
sweet
that
there
's
nothing
more
desirable
.
All
consists
in
taking
care
not
to
let
our
own
Will
act
:
And
so
often
as
we
perceive
that
it
is
enclin'd
to
any
thing
to
Bridle
it
,
and
to
say
to
it
,
Cease
;
for
God
only
ought
to
move
thee
.
Is
not
this
a
sweet
Exercise
,
upon
which
notwithstanding
our
Salvation
depends
?
For
if
it
depended
upon
wearing
Sackcloth
,
taking
Discipline
to
our selves
,
Fasting
,
Watching
,
or
other
troublesome
things
,
we
wou'd
have
ground
to
say
and
to
fear
that
we
cou'd
not
attain
to
it
:
but
when
we
must
only
resign
our
Will
to
God
,
no
body
can
excuse
himself
,
without
Hazard
of
perishing
.
The
Twelfth
Conference
.
Of
discerning
the
Motions
of
God
from
those
of
Nature
,
wich
must
be
done
by
Righteousness
,
Goodness
and
Truth
,
which
are
three
divine
Qualities
,
according
to
which
,
all
our
Motions
and
all
our
Actions
ought
be
regulated
with
great
Care
.
I
Ask'd
her
,
how
I
might
know
when
my
own
Will
acted
,
that
I
might
make
it
cease
?
She
said
;
Sir
,
as
often
as
it
is
led
to
any
thing
that
is
evil
,
or
very
unprofitable
,
it
is
certainly
always
our
self-will
:
Because
God
cannot
encline
it
to
such
things
:
And
when
we
seek
our
Honour
,
Pleasure
or
Profit
,
this
also
proceeds
from
our
self-will
:
For
God
will
never
give
any
such
Desires
.
Indeed
he
permits
them
sometimes
to
befal
us
;
but
he
will
never
make
us
seek
or
desire
them
.
Therefore
if
we
have
a
serious
Application
of
Spirit
,
we
will
remark
presently
if
it
be
God
or
our
self-will
that
acts
in
us
:
For
God
can
never
move
it
but
to
good
,
or
necessary
things
;
and
will
never
make
our
Will
act
but
what
shall
be
for
his
Glory
,
or
for
the
saving
Good
of
our
Neighbour
.
Nothing
else
can
come
from
God
,
but
from
our
self-will
,
which
is
wholly
deprav'd
,
and
ought
never
to
do
any
thing
for
it self
;
for
it
spoils
all
.
It
were
better
to
make
it
cease
without
any
more
ado
than
to
let
it
act
alone
and
without
God
:
Because
we
presume
often
that
we
have
done
many
good
Works
,
which
[
a
](A28890-e35010-b)
a
Luk.
18.
14.
will
be
found
to
be
evil
and
condemned
by
God
:
because
our
selfwill
was
corrupted
from
the
Beginning
of
the
World
in
Adam
,
and
is
yet
more
corrupted
by
our
own
actual
Sins
:
so
that
it
is
not
capable
of
moving
it self
but
to
Evil
,
and
not
at
all
to
Good
.
This
may
be
very
easily
observed
:
For
we
feel
always
in
our selves
some
Inclination
to
do
Evil
:
And
if
it
were
not
restrain'd
or
bridled
by
Reason
or
Vertue
,
we
wou'd
do
nothing
without
Sin
,
or
which
did
not
●avour
of
its
Corruption
:
For
if
we
speak
,
it
will
be
still
with
an
Inclination
to
augment
what
is
for
our
Liking
or
Advantage
,
or
to
excuse
our
Faults
:
so
that
naturally
,
we
wou'd
never
abide
in
the
streight
Truth
:
And
if
we
converse
or
do
Business
with
our
Neighbour
,
it
will
be
still
with
a
Spirit
of
Covetousness
,
either
of
Wealth
,
Honour
or
Pleasure
:
so
that
all
our
own
Bents
and
Inclinations
are
carried
always
to
Evil
,
unless
we
be
habituated
by
Vertue
or
good
Breeding
,
not
to
follow
Lying
,
Rapine
or
Deceit
,
nor
the
Spirit
of
Covetousness
.
I
ask'd
her
,
By
what
means
I
might
discover
if
it
be
God
that
moves
my
Will
in
all
my
daily
Actions
?
She
said
;
Sir
,
there
are
certain
Marks
whereby
to
know
when
these
Motions
come
from
God
;
because
they
are
always
accompanied
with
Righteousness
,
Goodness
and
Truth
,
which
Qualities
are
still
inseparable
from
God's
Spirit
▪
[
b
](A28890-e35090-b)
b
Eph.
5.
9.
who
never
changes
,
but
abides
always
righteous
,
good
,
and
true
;
and
therefore
cannot
move
to
any
Actions
,
Words
or
Thoughts
,
but
those
which
are
accompanied
with
these
three
Conditions
or
Qualities
.
Therefore
when
we
feel
our selves
moved
to
undertake
any
thing
whatsoever
,
we
must
always
bend
our
Mind
to
remark
our
Undertaking
'ere
we
begin
it
,
and
see
if
it
respect
the
Glory
of
God
,
or
the
saving
Good
of
our
Neighbour
:
And
if
so
,
we
may
persue
our
Undertaking
;
but
by
means
that
are
just
,
good
and
true
:
For
else
we
may
be
yet
mistaken
,
thinking
that
it
was
for
the
Glory
of
God
,
and
the
Good
of
our
Neighbour
,
when
it
was
only
our
own
Will
and
Inclination
.
For
a
Motion
that
comes
from
God
,
is
still
accompanied
with
Righteousness
,
Goodness
and
Truth
;
and
if
we
must
lye
or
be
unjust
,
or
hurt
our
Neighbour
that
we
may
attain
to
our
Pretensions
,
however
they
may
be
good
in
themselves
,
yet
nevertheless
they
are
not
of
God
.
That
we
may
follow
the
Motions
of
God
,
we
must
always
observe
this
Rule
,
to
remark
in
all
our
Actions
,
whether
small
or
great
,
if
they
are
accompanied
with
Righteousness
,
Goodness
and
Truth
:
And
if
all
these
together
are
not
to
be
found
in
them
,
we
must
still
reject
them
as
evil
things
,
and
produc'd
by
our
self-will
:
For
God
will
never
move
to
any
thing
how
small
soever
it
be
if
it
be
not
just
,
good
and
true
.
This
is
the
true
Touch-stone
whereby
to
discover
when
Motions
come
from
God
:
We
need
not
consult
Oracles
,
but
examine
well
if
our
Works
be
disinteressed
from
all
our
own
Advantages
,
and
if
they
be
just
,
good
and
true
.
I
ask'd
her
,
If
my
self-will
might
not
mingle
with
the
Divine
Motions
?
She
said
;
Yes
,
Sir
,
our
self-will
does
very
readily
mingle
with
the
Motions
from
God
.
By
this
many
Saints
have
committed
great
Faults
.
This
falls
out
when
we
arenot
wholly
disengaged
from
our selves
,
and
Nature
does
yet
live
with
Grace
:
Notwithstanding
it
is
easie
to
discover
it
when
we
are
not
precipitate
in
any
thing
,
and
when
we
take
time
to
examine
narrowly
what
we
do
,
to
see
if
it
be
just
,
and
good
and
true
.
Then
there
's
nothing
to
be
fear'd
whether
our
own
will
mingle
there
or
not
.
It
's
God
always
is
just
,
good
and
true
.
Our
Nature
being
transform'd
in
him
,
does
the
same
Functions
of
Righteousness
,
Goodness
and
Truth
.
Therefore
St.
Paul
said
,
[
c
](A28890-e35150-b)
c
Gal.
●
.
20.
It
is
no
longer
I
that
live
,
but
Jesus
Christ
lives
in
me
:
because
the
Soul
which
is
resigned
to
God
,
does
so
habituate
it self
to
his
Will
,
that
it
always
becomes
one
[
d
](A28890-e35170-b)
d
1
Cor.
6.
17.
and
the
same
thing
with
it
:
so
that
its
own
Will
,
being
purged
from
it self
,
moves
no
longer
but
by
God
:
So
that
the
Motions
of
the
Soul
and
those
of
God
become
the
same
thing
,
and
they
can
no
longer
be
distinguished
;
because
the
Soul
cannot
now
do
any
thing
but
what
is
just
,
good
and
true
,
unless
it
should
depart
from
its
Union
with
God
,
and
during
this
Straying
should
follow
its
own
Will
:
In
this
case
it
may
do
amiss
,
and
not
otherwise
:
But
for
you
,
Sir
,
you
are
not
yet
habituated
to
this
Union
;
examine
still
whether
what
you
think
,
speak
or
do
,
be
just
,
good
and
true
.
With
this
you
cannot
be
mistaken
,
even
tho'
yourown
Inclination
shou'd
incite
you
to
do
things
which
have
those
three
Qualities
of
God
:
They
are
always
of
him
,
tho'
the
Devil
himself
shou'd
move
them
;
because
there
is
nothing
just
,
good
and
true
which
is
not
of
God
;
because
he
only
is
just
,
only
good
and
only
true
:
And
by
these
Marks
you
will
certainly
discern
your
own
Motions
from
those
of
God
;
and
even
tho'
they
were
but
mingled
with
them
,
there
wou'd
still
be
something
evil
,
or
unjust
,
or
untrue
,
and
then
you
must
purge
your
Works
from
this
Malignity
,
or
else
omit
them
altogether
.
I
told
her
,
That
I
had
yet
one
Doubt
;
that
is
,
whether
I
ought
to
do
or
omit
the
Works
in
which
I
perceived
not
precisely
these
three
Qualities
,
of
Righteousness
,
Goodness
and
Truth
;
whether
the
Works
were
indifferent
or
necessary
,
or
out
of
Complaisance
.
She
said
;
Sir
,
you
ought
to
do
all
necessary
Works
when
they
cannot
be
easily
done
by
others
;
And
for
those
which
are
indifferent
,
to
do
them
,
is
but
to
lose
time
.
They
must
either
be
unprofitable
or
have
some
end
.
If
this
end
does
not
respect
the
Glory
of
God
,
take
good
heed
of
mis-spending
time
,
which
is
so
precious
.
Never
be
persuaded
of
this
Indifference
;
because
under
that
Name
we
often
do
evil
things
without
being
aware
of
it
.
We
can
never
do
indifferent
things
,
except
very
subtilly
,
before
we
reflect
upon
what
we
are
doing
:
For
otherwise
all
our
Actions
,
how
small
soever
they
be
,
have
some
Scope
at
which
they
aim
:
And
as
for
Works
of
Complaisance
,
they
are
forbidden
by
Jesus
Christ
,
when
he
says
,
[
e
](A28890-e35240-b)
e
Gal.
1.
10.
that
he
who
seeks
to
please
Men
,
is
not
the
Servant
of
Jesus
Christ
,
unless
your
Complaisance
aim
at
some
good
or
necessary
End
:
Otherwise
every
Deed
of
Complaisance
is
vain
and
evil
.
Resolve
,
Sir
,
to
do
those
things
only
,
which
have
the
Righteousness
,
Goodness
and
Truth
of
God
:
For
all
others
are
to
be
suspected
,
and
bring
no
Glory
to
God
,
nor
saving
Good
to
our
Neighbour
;
and
seeing
you
wou'd
follow
Jesus
Christ
[
f
](A28890-e35260-b)
f
Col.
3.
1
,
2.
seek
those
things
which
are
above
,
and
not
those
which
are
upon
the
Earth
,
which
must
very
quickly
perish
.
It
is
better
[
g
](A28890-e35280-b)
g
Matth.
6.
20.
to
lay
up
Treasures
for
Heaven
,
where
the
Rust
does
not
corrupt
:
For
tho'
you
shou'd
gain
herethe
Friendship
of
all
the
Men
of
the
World
by
your
Works
of
Complaisance
,
they
cannot
give
you
any
thing
.
One
Degree
of
the
Glory
of
God
is
of
more
worth
than
ten
thousand
Worlds
.
Endeavour
,
Sir
,
to
labour
for
this
,
or
be
still
.
Make
no
more
fruitless
Labour
:
For
all
that
is
not
of
God
,
is
nothing
,
and
God
alone
is
all
permanent
Good
.
I
said
to
her
;
That
I
had
not
made
this
serious
Reflection
to
remark
if
all
my
Actions
were
accompanied
with
Righteousness
,
Goodness
and
Truth
,
but
that
I
did
them
often
without
thinking
on
any
thing
,
if
I
did
not
remark
in
them
any
of
my
own
Wickedness
.
She
said
;
Sir
,
you
do
therefore
commit
many
Faults
,
both
in
respect
of
this
present
World
,
and
that
to
come
.
For
by
proceeding
inconsiderately
,
it
is
certain
you
act
only
according
to
the
Motions
of
Nature
,
which
being
corrupted
,
can
do
nothing
that
's
good
.
After
this
manner
,
your
good
Actions
are
but
humane
,
and
will
end
with
you
:
this
is
a
very
prejudicial
Ignorance
not
to
know
that
all
the
Works
which
we
do
naturally
,
shall
not
be
rewarded
before
God
,
and
that
all
their
Reward
is
received
in
this
World
.
Many
Persons
have
done
many
such
good
Works
who
notwithstanding
shall
never
be
sav'd
:
And
even
tho'
they
shou'd
[
h
](A28890-e35340-b)
h
1
Cor.
13.
3.
suffer
Martyrdom
by
natural
Motions
,
this
wou'd
profit
them
nothing
;
because
to
partake
of
Eternal
Life
,
all
must
have
the
Righteousness
of
God
:
For
finite
things
cannot
come
to
be
infinite
.
Now
all
our
Works
which
do
not
partake
of
God
,
are
finite
,
and
cannot
reach
Eternity
;
because
they
have
not
these
Eternal
Ends
,
but
Natural
or
Temporal
ones
.
In
this
many
do
greatly
deceivethemselves
,
looking
for
Salvation
by
Works
simply
Humane
or
Natural
,
believing
that
all
Works
are
good
when
they
are
not
accompanied
with
our
designed
Malice
.
It
's
thus
before
Men
who
judge
only
according
to
the
Reach
of
their
short
Sight
:
But
the
clear-seeing
Eyes
of
God
do
judge
according
to
Eternal
Truth
and
Righteousness
.
Therefore
we
must
endeavour
to
do
our
Actions
according
to
these
,
else
we
shall
remain
empty-handed
at
Death
.
It
's
not
enough
that
we
cease
to
do
evil
:
we
must
also
do
well
,
or
otherwise
we
shall
fall
into
the
Sin
against
the
Holy
Ghost
,
which
is
a
Presumption
of
being
saved
without
good
Works
;
and
none
can
be
called
good
;
if
they
bear
not
the
Righteousness
,
Goodness
and
Truth
of
God
.
His
Righteousness
does
every
just
thing
,
both
as
to
our selves
and
our
Neighbour
.
His
Goodness
does
good
to
all
and
evil
to
none
.
His
Truth
is
always
streight
and
single
;
and
when
our
Actions
are
not
accompanied
with
these
three
Conditions
,
they
don't
proceed
from
God
but
from
our
Nature
,
or
the
Suggestions
of
the
Devil
,
who
willingly
covers
his
most
subtil
Temptations
with
seeming
Good
that
he
may
make
every
one
believe
they
shall
be
saved
without
good
Works
,
by
making
them
esteem
their
Natural
and
Temporary
Works
to
be
good
.
I
said
to
her
;
I
should
have
great
Difficulty
to
apply
my self
so
as
to
remark
always
whether
my
Actions
had
these
three
Qualities
,
and
if
they
were
only
divine
Motions
.
She
said
;
Sir
,
if
you
do
not
this
,
you
'll
lose
all
your
Reward
,
and
will
also
occasion
the
Damnation
of
many
others
,
while
you
think
you
are
doing
good
Works
.
For
Example
;
you
see
some
one
in
Want
:
Your
Nature
is
mov'd
with
Compassion
towards
him
:
Without
more
Reflection
you
give
him
of
your
Goods
,
either
what
is
superfluous
,
or
even
what
you
need
your self
;
and
you
believe
you
do
a
Work
of
Charity
.
Nevertheless
it
may
be
ill
done
:
For
if
you
don't
consider
from
whence
the
Poverty
of
that
Man
proceeds
,
you
'll
often
occasion
his
Condemnation
:
For
your
Gifts
may
serve
him
for
means
to
offend
God
;
as
,
if
he
be
enclined
to
drink
,
your
Alms
will
lead
him
to
new
Acts
of
Drunkenness
;
or
if
he
have
a
proud
and
haughty
Heart
,
by
your
Gift
he
'll
be
the
more
puffed
up
,
employing
it
upon
sumptuous
Apparel
or
other
Vanities
to
nourish
his
Pride
and
his
Boasting
,
or
to
commit
other
Excesses
to
which
he
's
addicted
,
of
Luxury
,
Arrogance
or
Contempt
of
his
Equals
.
In
short
,
this
Good
that
you
think
you
have
done
him
,
will
often
occasion
divers
sort
of
Evils
to
this
your
Neighbour
,
and
also
to
your self
,
in
case
you
have
need
of
what
you
have
given
him
:
For
Charity
well
order'd
begins
always
at
ones
self
;
and
he
who
should
give
his
Goods
to
another
,
and
leave
his
own
Debts
unpaid
,
wou'd
commit
Robbery
,
by
taking
from
him
to
whom
't
is
due
,
to
give
it
to
another
out
of
tender
Compassion
.
Therefore
I
say
we
must
always
observe
whether
our
Works
be
accompanied
with
Righteousness
,
remarking
whether
this
necessitous
Person
wou'd
do
any
saving
Good
with
our
Gifts
,
whether
they
would
draw
him
out
of
spiritual
and
bodily
Miseries
,
whether
he
shall
not
abuse
them
by
employing
them
to
do
evil
:
Then
the
Giving
him
will
be
accompanied
with
the
Righteousness
of
God
,
provided
you
have
what
is
superfluous
to
give
him
:
But
when
you
have
only
pure
Necessaries
,
't
is
not
just
to
give
them
to
others
unless
they
be
in
some
Extremity
of
Want
:
Then
you
must
succour
your
Neighbour
as
much
as
you
are
able
,
yet
without
casting
your self
into
the
Extremity
from
whence
you
wou'd
bring
another
:
For
this
wou'd
neither
be
just
nor
good
:
For
a
Man
shou'd
never
ruine
himself
voluntarily
:
This
is
to
do
an
ill
thing
and
against
the
Goodness
of
God
.
To
do
therefore
a
Work
of
Charity
that
has
the
Righteousness
,
Goodness
and
Truth
of
God
stamp'd
upon
it
,
we
must
firstsee
if
it
be
true
that
the
Person
whom
we
wou'd
assist
is
really
poor
:
This
is
the
Truth
of
God
:
For
there
are
now
so
many
Cheats
and
Lyes
,
that
the
most
part
of
the
Poor
are
so
thro'
their
own
Fault
;
because
they
will
not
work
or
they
are
prodigal
and
Cheats
,
or
they
will
not
manage
,
but
are
careless
of
the
Goods
that
God
has
bestowed
on
them
.
In
all
these
Cases
the
Person
is
not
truly
poor
;
and
therefore
we
cannot
find
the
Truth
of
God
in
our
Alms
,
neither
can
we
therein
find
his
Goodness
:
because
it
would
be
ill
for
the
Salvation
of
him
to
whom
we
give
it
:
Neither
would
it
have
his
Righteousness
;
for
it
would
not
be
just
to
feed
by
Alms
any
in
their
Sloth
,
or
in
other
Sins
of
Gluttony
or
Carelesness
.
You
see
clearly
,
Sir
,
that
it
is
necessary
to
remark
always
by
what
Spirit
we
do
our
Actions
;
or
else
we
shall
commit
great
Faults
without
perceiving
them
.
If
you
find
some
Difficulty
in
this
serious
Reflection
,
yet
this
should
not
make
you
omit
it
:
For
our
Salvation
,
and
that
of
our
Neighbour
does
well
deserve
all
this
Trouble
.
If
so
many
Men
of
Wit
and
Quality
do
so
earnestly
study
to
render
themselves
honest
,
civil
and
accomplish'd
in
the
Eyes
and
Judgment
of
Men
,
how
much
more
ought
you
to
do
to
renderyour
self
such
in
the
Sight
of
God
,
This
Difficulty
will
be
well
rewarded
by
your
Salvation
,
and
that
of
so
many
others
:
Whereas
these
Persons
are
often
obliged
to
bow
their
Wills
as
Reeds
at
the
Will
of
those
whom
they
honour
;
who
nevertheless
can
give
them
nothing
but
perishing
Things
,
either
some
Breath
of
Honour
or
transient
Pleasures
,
or
some
Riches
that
perish
by
a
Turn
of
Fortune
;
and
yet
for
this
they
force
and
torment
themselves
exceedingly
.
Sir
,
let
other
Mens
Folly
make
you
wise
.
Study
as
much
to
gain
the
Favour
of
God
as
they
do
to
have
that
of
Men
;
For
your
eternal
Happiness
depends
upon
it
.
You
can
never
follow
God
if
you
do
not
embrace
his
Truth
.
Without
it
all
your
Works
are
vain
and
temporal
,
ending
with
your self
.
I
told
her
,
That
I
would
absolutely
study
from
benceforth
to
become
agreeable
to
God
,
but
that
I
never
yet
had
Light
enough
to
discern
in
all
my
Actions
,
whether
the
Righteousness
,
Goodness
and
Truth
of
God
was
to
be
found
in
them
.
She
said
;
Sir
,
this
comes
from
no
other
thing
but
Inconsideration
of
Mind
:
For
if
it
would
apply
it self
,
it
would
certainly
know
all
that
it
ought
to
do
and
omit
,
more
clearly
than
your
Eyes
perceive
,
sensible
Objects
.
Apply
only
the
Understanding
that
God
has
given
you
for
the
Perfection
of
your
Soul
,
and
you
shall
learn
all
things
.
As
soon
as
you
[
i
](A28890-e35480-b)
i
John
7.
17.
shall
firmly
resolve
to
seek
no
longer
for
any
thing
upon
Earth
,
but
only
to
seek
the
Glory
of
God
,
you
shall
obtain
the
Light
of
the
Holy
Spirit
which
will
teach
you
all
things
.
There
is
nothing
to
be
feared
on
this
Occasion
but
the
Bent
that
we
have
to
the
Earth
,
which
if
we
follow
,
we
should
soon
lose
the
Star
which
shou'd
guide
us
to
the
Place
where
God
dwells
.
Therefore
I
exhort
you
never
more
to
look
behind
you
,
nor
to
aim
at
any
thing
on
Earth
:
For
all
that
we
can
see
or
hope
for
here
are
but
Chains
and
Bands
to
withdraw
us
from
God
,
our
alone
Saviour
:
Therefore
,
Sir
,
forsake
your self
and
all
things
:
For
they
are
Enemies
of
your
true
Good
.
The
Love
we
bear
to
Men
,
hinders
us
from
the
Love
of
God
,
and
the
Love
of
our selves
renders
us
his
Enemies
;
which
Things
stifle
in
our
Soul
the
Light
of
the
Holy
Spirit
.
But
if
we
are
resolved
to
seek
and
love
no
longer
any
thing
but
the
Glory
of
God
,
we
shall
soon
perceive
,
if
what
we
speak
,
think
or
do
,
be
for
this
Glory
or
not
,
by
the
least
Diligence
or
Care
to
do
it
.
Only
you
must
be
firm
in
your
Resolution
,
that
you
will
do
nothing
but
what
shall
be
for
this
Glory
,
and
thrust
far
from
you
all
other
things
as
unworthy
of
your
Pretensions
.
Then
shall
we
walk
with
a
steady
Pace
,
and
shall
no
longer
do
any
thing
but
what
shall
have
these
three
Qualities
of
the
Righteousness
,
Goodness
and
Truth
of
God
:
For
all
that
is
for
his
Glory
,
brings
still
these
Conditions
along
with
it
his
Glory
being
inseparable
from
his
Essence
,
his
Essence
from
his
Righteousness
,
Goodness
and
Truth
,
nothing
can
be
wanting
there
any
longer
.
The
Thirteenth
Conference
.
That
Persons
illuminated
by
God
,
may
serve
as
powerful
Means
for
Salvation
;
but
it
's
God
only
who
can
give
it
;
and
that
now
the
Company
of
Men
is
dangerous
.
I
Said
to
her
;
That
all
these
things
were
true
;
but
that
my
Soul
was
not
yet
purified
enough
to
discover
them
so
precisely
and
that
her
Company
was
necessary
for
me
that
I
might
learn
to
practise
that
Righteousness
Goodness
and
Truth
.
She
said
;
Sir
,
I
believe
indeed
my
Company
may
serve
you
as
a
Mean
to
preserve
you
on
Occasions
;
but
it
is
not
necessary
for
this
:
For
God
alone
is
sufficient
[
a
](A28890-e35600-b)
a
Ps
,
73.
23
,
24
,
25.
who'll
guide
you
thro'
all
,
provided
you
continue
firmly
faithful
to
him
:
For
you
know
not
me
yet
;
and
if
you
knew
me
,
you
wou'd
see
in
my
Practice
all
the
things
that
I
tell
you
by
Word
.
My
Thoughts
,
Words
and
Deeds
,
must
have
the
three
Qualities
of
which
I
have
spoken
to
you
;
else
I
shou'd
be
like
the
Brass
that
sounds
outwards
,
and
has
nothing
within
it self
.
I
have
remarked
that
you
have
not
yet
discovered
these
Truths
;
and
therefore
my
Conversation
would
be
useless
to
you
,
and
a
great
Hindrance
to
me
:
For
you
not
perceiving
God
in
my
Words
and
Works
,
would
not
follow
them
,
and
you
would
hinder
me
from
hearing
God
perfectly
.
It
is
true
,
you
do
me
no
hurt
when
you
look
upon
my
Actions
as
Humane
;
but
you
cannot
profit
by
them
.
It
were
much
better
that
you
sought
God
purely
,
and
leave
me
alone
to
enjoy
him
more
particularly
:
Because
the
least
Unprofitableness
does
always
darken
the
Soul
.
I
have
spoken
to
you
of
many
different
Things
which
may
give
you
Light
into
the
Secrets
of
God
and
your
own
Salvation
and
particular
Perfection
.
There
remains
only
to
put
them
in
Practice
.
Read
the
Holy
Scriptures
,
they
will
confirm
you
in
all
that
I
have
told
you
,
and
give
Credit
to
nothing
but
the
Truth
of
the
Gospel
,
be
he
who
he
will
that
speaks
to
you
.
[
*
](A28890-e35610-b)
*
Ps.
116.
11.
For
all
Men
are
Lyars
:
And
if
I
shou'd
say
things
contrary
to
the
Gospel
,
do
not
believe
me
:
For
you
ought
not
to
believe
any
thing
because
I
say
it
to
you
,
but
only
because
it
is
really
true
:
And
if
you
knew
me
,
you
should
also
know
God
;
because
[
b
](A28890-e35630-b)
b
1
Cor.
6.
17.
he
is
one
and
the
same
Spirit
in
all
things
.
So
far
as
you
shall
discern
Righteousness
,
Goodness
and
Truth
in
any
Person
,
so
far
shall
you
discern
God
living
in
them
,
and
no
farther
.
So
that
it
's
never
good
to
follow
Persons
for
themselves
,
but
to
follow
the
Righteousness
,
Goodness
and
Truth
which
you
shall
discover
to
abide
in
them
.
Therefore
it
's
not
needful
to
have
their
bodily
Presence
,
it
's
enough
to
accompany
them
with
Spirit
and
Will
in
their
Righteousness
.
I
said
to
her
,
That
she
ought
not
to
deprive
me
of
her
Company
,
since
it
gave
me
so
much
Light
and
good
Purposes
,
and
that
I
heard
her
Discourses
as
proceeding
from
the
Holy
Spirit
;
but
that
I
had
not
as
yet
strength
enough
to
put
them
in
Practice
:
that
I
would
be
constrained
to
accompany
some
other
Person
;
because
I
could
not
stay
alone
.
She
said
;
Sir
,
if
you
do
this
you
are
undone
:
For
now
you
'll
meet
with
no
body
in
the
World
that
possesses
these
three
Qualities
of
Righteousness
,
Goodness
and
Truth
;
and
consequently
you
seek
in
vain
among
Men
what
you
will
certainly
find
with
God
,
from
whom
Men
will
divert
you
,
and
fill
your
Mind
with
their
own
Idea's
and
Imaginations
,
enticing
you
to
follow
them
.
Tho'
they
are
not
in
the
Truth
,
yet
they
think
they
are
,
and
willingly
draw
over
every
one
to
their
Errours
,
while
they
even
believe
they
are
doing
well
.
Be
on
your
Guard
,
Sir
,
for
we
are
fallen
into
the
dangerous
Times
foretold
by
Jesus
Christ
,
wherein
[
c
](A28890-e35720-b)
c
Matth.
24.
11.
Many
false
Prophets
shall
arise
,
and
shall
deceive
many
.
Obey
these
Warnings
,
and
let
not
your self
be
deceived
:
For
many
come
in
the
Name
of
Jesus
Christ
,
who
are
in
League
with
Satan
,
and
do
deceive
many
.
Remember
still
that
we
live
now
in
the
Reign
of
Antichrist
,
and
that
God
[
d
](A28890-e35740-b)
d
Luke
18.
8.
at
his
Coming
finds
no
more
Faith
in
Israel
,
that
is
,
among
his
People
;
For
all
have
denied
him
.
Faith
consists
in
the
Belief
of
the
Promises
and
Word
of
God
.
Who
is
there
now
a-days
that
hears
his
Word
,
and
acts
according
to
it
?
The
Christians
are
the
People
of
God
,
nevertheless
none
of
them
has
Faith
:
For
if
they
did
believe
in
one
only
God
,
they
wou'd
not
make
so
many
Idols
,
that
each
one
has
his
particular
Idol
;
One
makes
an
Idol
of
his
Wealth
,
another
of
his
Honour
,
another
of
his
Wisdom
,
and
so
of
all
other
things
,
which
they
adore
and
esteem
.
So
that
none
has
any
longer
Faith
to
believe
that
there
is
but
one
only
true
God
,
whom
we
ought
to
worship
,
nor
yet
the
other
things
which
God
taught
us
by
his
holy
Prophets
,
his
Apostles
and
Jesus
Christ
himself
.
The
Church
has
no
longer
Faith
to
believe
that
all
these
things
must
be
practised
in
order
to
Salvation
.
These
seem
to
be
but
Stories
of
the
ancient
Times
,
and
that
it
's
not
necessary
now
to
put
them
in
Practice
:
So
that
the
word
is
now
fulfilled
,
which
says
that
when
the
Lord
shall
come
,
he
shall
not
find
Faith
in
Israel
.
He
is
come
and
he
finds
no
Faith
in
his
People
.
Therefore
,
take
good
heed
,
Sir
,
of
applying
to
any
body
;
because
there
is
no
Faith
now
among
Christians
,
but
many
Deceivers
and
Seducers
.
Continue
rather
alone
,
or
follow
me
yet
a
little
.
The
Fourteenth
Conference
.
That
the
Habit
does
not
make
the
Monk
,
and
that
Religions
of
themselves
make
none
holy
.
Of
the
Corruption
of
them
and
of
the
Church
.
I
Asked
her
,
How
it
was
possible
that
there
should
be
no
longer
Faith
in
Israel
,
and
yet
so
great
a
Number
profess
the
true
Faith
,
and
in
particular
,
so
many
devote
themselves
to
God
in
Cloysters
and
Monasteries
,
that
they
may
the
better
observe
the
Word
of
God
,
and
the
Doctrine
of
Jesus
Christ
.
She
said
;
It
's
true
,
Sir
,
a
great
many
profess
to
be
Christians
,
but
notwithstanding
they
are
not
so
.
While
you
conversed
in
the
World
,
did
you
observe
any
that
followed
the
Doctrine
of
Jesus
Christ
that
denied
himself
,
that
chose
the
last
Place
or
the
least
when
he
might
have
a
better
,
and
so
many
other
things
taught
and
observed
by
Jesus
Christ
?
I
know
indeed
you
will
answer
me
,
No
:
And
I
ask
you
if
there
can
be
other
Christians
than
those
which
follow
his
Doctrine
?
They
call
none
a
Calvinist
but
he
who
follows
the
Doctrine
of
Calvin
;
nor
a
Lutheran
but
he
who
follows
the
Doctrine
of
Luther
:
And
why
wou'd
they
reckon
those
[
a
](A28890-e35920-b)
a
2
John
9.
to
be
Christians
who
don
't
follow
the
Doctrine
of
Jesus
Christ
.
They
bear
the
Title
falsly
,
and
they
lye
to
the
Holy
Ghost
:
For
they
are
not
Christians
before
God
,
if
they
do
not
observe
the
Doctrine
of
the
Gospel
.
They
but
flatter
themselves
to
believe
it
,
and
deceive
themselves
to
doubt
it
.
Do
you
need
any
other
Evidence
,
Sir
,
than
your
own
Understanding
,
which
sees
and
comprehends
clearly
enough
that
these
who
are
now
called
Christians
do
not
follow
Jesus
Christ
,
neither
in
his
Doctrine
nor
in
his
Works
,
and
that
they
are
not
Christians
but
in
Word
and
in
Picture
,
having
nothing
of
true
Christianity
,
neither
following
Christ
at
a
distance
,
nor
near
at
hand
?
On
the
contrary
▪
their
Lives
and
Manners
are
directly
opposite
to
the
Life
and
Manners
which
Jesus
Christ
laid
before
us
for
an
Example
,
when
he
lived
upon
Earth
.
Nevertheless
you
ask
me
if
it
be
possible
to
believe
that
there
is
no
longer
Faith
in
Israel
:
And
I
ask
How
is
it
possible
to
believe
that
there
are
yet
Christians
upon
Earth
?
I
said
to
her
;
That
they
who
retire
from
the
World
to
become
Religious
or
enter
into
Cloysters
,
ought
precisely
to
follow
Jesus
Christ
,
since
they
make
solemn
and
particular
Vows
.
She
said
;
Sir
,
do
you
not
see
that
these
Vows
are
not
well
observ'd
?
They
vow
Chastity
,
Poverty
and
Obedience
.
Remark
if
this
be
observed
in
the
Cloysters
or
among
the
Monks
.
These
are
only
outward
things
which
seem
as
little
obligatory
as
Baptism
seems
▪
For
neither
the
one
nor
the
other
is
observed
;
and
after
the
outward
Ceremonies
are
performed
,
they
do
not
think
any
longer
on
the
Promises
they
've
made
to
God
:
Every
one
lives
according
to
his
Inclinations
.
Religious
Vows
are
as
it
were
a
second
Baptism
,
or
a
Confirmation
of
it
;
because
they
enter
into
a
Religious
Life
that
they
may
renounce
the
World
,
its
Pomps
and
Vanities
as
they
had
promised
in
Baptism
:
And
when
they
have
taken
the
Habit
,
and
made
Vows
,
they
love
the
World
more
than
they
did
before
.
There
is
often
greater
Pomp
and
Vanity
under
the
mean
Habit
of
a
Religious
Person
than
under
the
Purple
of
a
King
.
Who
does
not
perceive
the
Heart
of
those
Persons
puffed
up
,
because
they
have
the
Name
of
Saints
or
vertuous
Ones
?
It
seems
all
the
World
shou'd
do
them
Honour
and
Reverence
;
because
of
their
mean
Habits
which
People
kiss
kneeling
,
with
more
Reverence
than
they
worship
God
.
They
get
the
Titles
of
Venerable
,
Reverences
,
most
illustrious
.
In
short
,
Sir
,
it
cannot
he
true
that
these
Persons
have
renounced
the
World
,
since
they
desire
to
be
lov'd
,
honour'd
and
esteem'd
by
it
.
On
the
contrary
,
in
their
Religious
State
they
do
often
require
more
worldly
Honour
than
wou'd
have
belonged
to
them
,
if
they
had
remained
Seculars
.
Does
it
not
hereby
appear
that
there
are
no
where
any
true
Christians
,
and
that
all
Christianity
now
consists
only
in
outward
Idea's
?
For
no
body
renounces
the
Devil
,
the
World
and
its
Pomps
,
tho'
all
have
promised
it
in
Baptism
:
And
tho'
they
have
confirmed
these
Promises
by
Religious
Vows
,
yet
they
are
not
more
careful
of
one
Obligation
than
the
other
.
This
may
be
concluded
even
from
the
Deeds
and
Practices
of
all
those
Religious
Votaries
.
I
said
to
her
;
That
at
least
,
the
Religious
did
follow
Jesus
Christ
at
a
distance
.
She
said
;
She
knew
not
one
thing
in
which
they
follow'd
Jesus
Christ
:
For
all
their
Practices
were
contrary
to
him
:
For
he
said
,
[
b
](A28890-e36060-b)
b
Matth.
11.
29.
Learn
of
me
who
am
meek
and
lowly
in
Heart
;
and
these
are
proud
and
arrogant
.
He
was
poor
throughout
his
whole
Life
,
and
these
desire
to
be
rich
.
He
had
not
where
to
lay
his
Head
,
whereas
these
have
all
sorts
of
Conveniences
,
building
Houses
as
if
they
were
to
dwell
here
for
ever
.
Jesus
Christ
did
still
labour
,
sweat
,
toil
and
suffer
in
this
Life
;
whereas
these
Monks
will
live
at
ease
▪
without
labouring
or
suffering
any
thing
.
Jesus
Christ
chose
Reproach
,
Contempt
and
Confusion
;
whereas
these
make
themselves
to
be
honour'd
by
all
,
taking
to
themselves
the
first
Place
,
chusing
still
the
finest
and
the
best
:
whereas
Jesus
Christ
did
always
chuse
the
least
,
tho'
he
was
the
Lord
and
Creator
of
all
things
.
He
chose
a
poor
Mother
,
Apostles
from
among
the
Common-People
,
a
Stable
to
be
born
in
,
and
a
Gibbet
to
die
upon
.
Do
you
think
,
Sir
,
that
there
is
any
Resemblance
between
the
Life
of
the
Monks
and
that
which
Jesus
Christ
taught
us
by
his
Example
?
For
my
part
I
can't
perceive
any
thing
in
which
they
follow
Jesus
Christ
,
neither
closely
nor
at
a
distance
:
For
even
all
their
Outside
is
directly
contrary
to
him
.
The
pompous
Ornaments
of
their
Houses
and
Churches
do
shew
the
Vanity
of
their
Hearts
:
For
he
who
is
not
vain
,
seeks
nothing
but
what
is
necessary
.
These
Superfluities
are
real
Evidences
of
it
;
For
he
who
is
not
luxurious
(
or
loves
not
Luxuries
)
will
never
heap
up
Treasures
upon
Earth
.
All
that
Gold
,
Silver
,
Silk
and
those
other
Ornaments
,
are
all
worldly
Pomps
which
they
renounced
in
Baptism
,
and
since
in
making
Religious
Vows
.
Nevertheless
every
one
endeavours
to
heap
up
more
.
Is
not
this
to
mock
God
,
to
make
false
Promises
to
him
,
which
we
have
no
Mind
to
keep
?
For
those
who
at
present
enter
into
a
Religious
Life
,
have
no
Design
to
follow
Jesus
Christ
:
But
on
the
contrary
,
many
enter
therein
,
that
they
may
be
provided
,
and
have
their
Conveniencies
and
Pleasures
,
or
that
they
may
be
free
of
the
Cares
and
Troubles
of
maintaining
their
Families
if
they
shou'd
live
in
the
World
,
or
for
some
Reasons
which
are
for
their
Profit
:
All
which
nevertheless
are
covered
with
a
Pretence
of
following
Jesus
Christ
,
tho'
they
will
or
desire
nothing
less
than
this
.
I
said
to
her
;
That
some
of
them
did
sincerely
enter
into
a
Religious
state
;
being
persuaded
that
hereby
they
shall
more
really
imitate
Jesus
Christ
.
She
said
;
I
bewail
these
,
Sir
,
who
go
thither
upon
so
good
Designs
;
because
they
cannot
put
them
in
Execution
in
these
Societies
at
present
,
who
are
established
more
for
their
own
Profit
than
according
to
the
Doctrine
of
Jesus
Christ
.
How
many
have
entered
into
them
who
have
been
dissinteressed
from
worldly
things
,
and
they
have
learned
them
to
cover
and
seek
them
?
If
a
Monk
know
not
the
way
to
bring
the
Water
to
their
Mill
,
they
will
cast
him
off
as
unprofitable
for
the
Good
of
Religion
.
So
that
to
observe
his
Vows
aright
,
he
must
study
to
be
covetous
rather
than
poor
.
I
doubt
not
but
there
are
yet
several
particular
Persons
among
the
Religious
Orders
who
have
a
sincere
Intention
to
please
God
;
but
they
are
so
blinded
with
the
Reasons
and
Arguments
of
others
that
they
follow
their
Vices
insensibly
,
without
perceiving
it
,
because
these
Vices
are
changed
as
to
their
Name
,
and
they
call
them
Vertues
:
For
the
Pride
;
Luxury
and
Avarice
of
these
Persons
are
called
by
the
Name
of
Charity
.
Their
Hearts
will
be
full
of
these
three
Vices
;
and
to
make
them
pass
with
others
for
Vertues
,
they
will
persuade
them
that
they
ought
to
procure
to
themselves
,
Honour
,
as
being
the
Servants
of
God
,
or
Priests
consecrated
to
him
;
and
that
therefore
all
Honour
is
due
to
them
,
that
God
may
be
honour'd
by
them
.
Those
well-meaning
Persons
believe
this
to
be
true
,
and
follow
others
blindly
,
without
reflecting
upon
the
Behaviour
of
Jesus
Christ
,
his
Apostles
and
Disciples
,
who
were
despised
by
the
World
:
For
Jesus
Christ
says
that
he
is
[
c
](A28890-e36210-b)
c
Ps.
22.
7.
the
Reproach
of
Men
;
and
when
they
wou'd
have
honour'd
the
Apostles
for
the
great
Miracles
they
wrought
upon
the
Sick
,
they
said
,
[
d
](A28890-e36230-b)
d
Acts
3.
12
,
16.
10.
26.
14.
15.
Ps.
115.
1.
see
that
you
do
it
not
for
we
are
Men
like
to
your selves
;
we
do
these
Wonders
in
the
Name
of
Jesus
Christ
,
who
ought
to
be
honoured
and
glorified
,
and
not
we
who
can
do
nothing
.
Now
these
at
present
ascribe
all
Honour
to
themselves
,
making
the
World
believe
that
it
is
Charity
to
give
them
Goods
wherewith
to
maintain
their
Luxury
,
as
well
in
their
Movables
and
Buildings
as
in
the
Ornaments
of
the
Altars
under
Colour
,
that
't
is
the
House
of
God
which
deserves
all
good
and
fine
things
,
as
if
God
were
honoured
by
their
Luxury
and
Superfluities
,
which
are
so
well
masqu'd
that
the
most
Pious
follow
them
without
considering
that
neither
Jesus
Christ
nor
his
Apostles
did
ever
build
magnificent
Temples
or
Houses
,
but
followed
a
plain
Simplicity
.
Can
God
be
honoured
by
the
Sins
of
Luxury
and
Excess
?
He
who
being
in
the
World
did
chuse
Poverty
and
Misery
!
Thus
he
wou'd
be
indeed
a
changing
God
if
he
shou'd
now
glory
in
the
Magnificence
of
Temples
,
Houses
and
Ornaments
,
who
wou'd
neither
have
the
one
nor
the
other
,
tho'
he
was
Lord
and
Creator
of
all
things
.
If
the
Glory
of
his
Father
had
consisted
in
Churches
and
sumptuous
Ornaments
,
wou'd
not
he
to
whom
all
appertains
,
have
pitch'd
upon
them
and
built
them
?
What
Dotages
do
Men
now
publish
,
that
God
is
honoured
by
great
Buildings
and
rich
Ornaments
!
So
our
Dung
shou'd
be
his
Honour
:
For
[
e
](A28890-e36250-b)
e
Luke
16.
15.
all
that
is
fair
and
good
in
the
Sight
of
Men
is
nothing
but
Dung
before
God
.
We
have
renounced
the
Pomps
of
the
World
that
we
might
become
the
Children
of
God
;
and
by
the
same
Pomps
we
wou'd
honour
him
in
his
Churches
!
It
is
not
fit
to
renounce
the
Pomps
of
the
World
to
become
Christians
,
since
these
give
Glory
to
God
.
It
had
been
better
to
encrease
these
,
since
they
honour
God
,
that
by
the
Encrease
of
them
,
God
might
receive
Encrease
of
Glory
.
What
Blindness
of
Mind
is
it
,
Sir
,
that
makes
Men
believe
that
God
is
honoured
by
worldly
Pomps
when
they
are
applied
to
Church-Walls
.
If
they
displease
God
in
the
Souls
of
Christians
,
how
much
more
shou'd
they
displease
him
in
Churches
and
Places
that
are
peculiarly
dedicated
unto
him
for
Prayer
,
since
this
does
still
require
Attention
,
and
these
pompous
and
magnificent
Ornaments
serve
for
nothing
but
to
distract
and
divert
the
Mind
by
regarding
these
Pomps
and
Ornaments
of
Churches
which
do
certainly
distract
the
Mind
of
all
those
who
regard
them
,
and
can
serve
for
nothing
but
to
satisfie
the
Avarice
of
those
who
covet
them
.
Nevertheless
they
call
those
charitable
who
afford
them
Money
wherewith
to
provide
all
these
Pomps
and
Ornaments
of
Churches
.
Every
one
praises
and
esteems
them
,
as
if
God
were
a
vain
God
,
who
wou'd
be
adorn'd
with
fine
Garments
.
If
he
wou'd
have
a
rich
Temple
in
Solomon's
time
,
it
was
because
People
were
then
so
gross
,
that
they
cou'd
comprehend
nothing
of
God
or
of
his
Majesty
,
but
by
gross
and
material
things
.
But
now
that
we
have
the
Doctrine
of
Jesus
Christ
,
we
have
received
Light
enough
to
know
that
God
[
f
](A28890-e36280-b)
f
John
4.
24.
is
a
Spirit
and
Life
,
and
not
bodily
or
material
.
So
that
they
who
go
to
Cloysters
or
Religious
Orders
that
they
may
follow
Jesus
,
are
greatly
deceived
;
because
there
he
is
not
at
all
followed
,
but
opposed
:
For
which
they
ought
rather
to
be
called
the
Cloysters
of
Antichist
than
of
Christ
;
because
the
things
wherein
they
contradict
him
are
more
than
those
wherein
they
follow
him
.
I
ask'd
If
those
would
not
be
saved
who
should
enter
into
a
Religious
state
with
a
good
Intention
,
and
being
in
it
should
endeavour
to
live
well
according
to
their
Language
.
She
said
;
Sir
,
these
are
all
Impostors
in
the
Sight
of
God
:
For
they
promise
Poverty
and
they
observe
it
not
;
because
they
yet
covet
worldly
Goods
,
and
do
all
they
can
to
please
Men
,
that
they
may
give
them
of
their
Goods
.
These
Vows
oblige
them
not
to
desire
Riches
,
and
they
do
their
best
to
have
them
.
If
they
cannot
desire
them
,
much
less
can
they
posses
or
receive
them
.
They
vow
Chastity
also
and
very
often
they
are
content
only
by
Force
,
and
for
want
of
Occasions
.
God
who
tries
[
g
](A28890-e36350-b)
g
Jer.
17.
10.
the
Reins
,
sees
well
if
their
Hearts
and
their
Thoughts
are
chaste
,
since
so
many
things
contrary
thereto
are
heard
of
them
.
They
vow
Obedience
,
and
they
are
full
of
self-will
.
So
far
are
they
from
obeying
God
,
that
they
do
not
so
much
as
hearken
to
him
,
and
are
subject
only
to
their
own
Wills
and
Desires
,
without
any
other
Submission
.
By
what
means
would
you
have
these
Persons
saved
who
falsifie
their
Faith
to
God
since
those
cannot
be
sav'd
who
falsifie
their
Faith
to
Men
?
Some
falsifie
their
Faith
to
God
out
of
Malice
and
Hypocrisie
,
and
others
falsifie
it
out
of
Ignorance
,
being
directed
in
their
Faith
more
according
to
what
others
do
persuade
them
,
than
according
to
their
real
Practice
.
They
make
them
believe
that
Poverty
is
observed
when
they
possess
nothing
in
particular
,
and
in
the
mean
time
since
the
Kings
and
the
great
Men
of
the
World
do
ordinarily
profess
nothing
in
particular
having
People
and
Officers
under
them
who
govern
their
Revenues
:
Even
as
these
Votaries
of
Poverty
have
,
who
wou'd
not
by
it
be
depriv'd
of
a
Glass
of
Wine
or
any
the
least
thing
.
They
are
in
this
more
happy
than
secular
Persons
,
who
are
oblig'd
to
care
and
labour
for
necessary
things
;
whereas
these
Monks
have
all
at
their
Wish
without
Pain
or
Labour
;
and
if
they
be
depriv'd
of
a
Wife
,
they
are
free
also
of
the
Labours
which
Marriage
brings
along
with
it
:
So
that
their
Chastity
is
more
sensual
than
the
being
joyned
with
some
Person
of
a
froward
or
contrary
Humour
,
which
is
more
irksome
than
Continence
:
So
that
these
Monks
who
are
called
Penitents
,
do
far
less
of
Petence
in
their
Monasteries
than
they
wou'd
do
if
they
were
out
of
them
:
For
their
Vows
of
Obedience
do
constrain
them
only
to
what
they
have
a
Mind
to
do
.
They
have
no
sooner
pass'd
their
Novitiate
but
they
are
absolute
Lords
,
and
taking
the
Will
of
their
Superiours
for
that
of
God
,
they
make
them
easily
to
condescend
to
theirs
,
else
they
wou'd
become
rebellious
and
chagrin
or
Disturbers
of
others
:
And
nevertheless
they
will
think
they
have
kept
their
three
Vows
,
and
believe
that
for
this
Cause
they
shall
go
to
Paradise
,
tho'
indeed
all
their
Vertues
be
nothing
but
imaginary
ones
or
Apish
Tricks
:
And
tho'
they
shou'd
live
well
according
to
their
Knowledge
,
yet
they
perish
;
because
Ignorance
does
not
excuse
Sin
.
To
be
saved
,
we
must
of
Necessity
have
the
Righteousness
,
Goodness
and
Truth
of
God
;
these
for
the
most
part
have
none
of
these
Vertues
:
For
that
cannot
be
true
Righteousness
,
to
quit
their
own
Wealth
to
go
afterwards
and
beg
that
of
others
,
who
very
often
have
need
of
it
themselves
,
and
yet
dare
not
refuse
these
whom
they
esteem
to
be
the
Servants
of
God
:
neither
is
it
just
to
live
upon
Alms
,
when
the
Body
and
Mind
is
sound
for
Labour
,
neither
is
it
just
to
leave
their
own
Goods
to
their
Kinsmen
to
enrich
them
,
and
they
themselves
go
live
at
the
Charge
of
a
Common-Wealth
.
For
my
part
,
Sir
,
I
perceive
in
my
interiour
that
all
these
things
are
Unrighteousnesses
before
God
however
they
cover
them
with
Perfections
and
Vertues
:
Neither
do
I
see
the
Goodness
of
God
reign
in
these
Souls
;
because
its
Property
is
to
do
good
to
all
,
and
to
do
evil
to
none
:
But
we
see
these
Religious
Persons
do
good
only
to
themselves
or
those
who
are
associated
with
them
,
studying
to
do
Mischief
to
all
those
who
will
not
follow
them
.
And
as
for
the
Truth
of
God
,
it
is
yet
less
observed
by
them
than
the
two
other
Vertues
:
For
all
their
Works
are
nothing
but
external
,
far
from
the
real
Truth
of
God
,
which
appears
always
to
be
what
it
is
,
and
these
Monks
make
a
shew
of
the
Holiness
and
Vertues
which
they
do
not
possess
,
but
are
truly
Hypocrites
.
I
said
to
her
;
That
many
of
these
Monks
were
Saints
,
and
did
Miracles
.
She
said
;
They
became
not
Saints
,
Sir
,
by
that
manner
of
Life
which
is
observed
now
in
the
Cloysters
.
They
must
either
have
been
Saints
before
they
entered
there
,
or
being
there
,
they
must
have
resigned
themselves
to
the
Will
of
God
,
and
followed
the
Holy
Spirit
;
and
if
so
,
they
might
be
holy
in
any
Place
,
and
in
any
State
and
Condition
,
and
not
in
the
Cloyster
only
;
but
these
Monks
extol
their
Sanctity
for
their
Honour
and
Profit
,
attributing
it
to
the
Perfection
of
their
Rules
,
tho'
these
have
often
prov'd
Hindrances
to
those
who
were
guided
by
the
Holy
Spirit
,
who
is
always
without
Constraint
,
whereas
these
Rules
do
fetter
and
bind
Souls
with
so
many
Chains
,
that
they
are
more
chain'd
than
Slaves
in
the
Galleys
.
This
cannot
but
bring
great
Disturbance
to
truly
Christian
Souls
,
whom
these
Constraints
do
not
render
holy
,
but
the
Conformity
of
their
Will
to
that
of
God
;
because
there
can
be
no
Holiness
but
what
is
derived
from
him
,
and
therefore
no
Saints
,
but
according
as
they
partake
of
his
Holiness
,
Righteousness
,
Goodness
and
Truth
,
from
which
Mens
Practices
are
very
remote
;
and
if
Men
were
not
sitting
in
greater
Darkness
than
that
of
Aegypt
of
old
was
,
they
wou'd
not
reverence
the
Monks
to
day
,
because
there
were
Saints
among
them
formerly
:
Since
their
Lives
were
wholly
different
from
the
Lives
which
the
Monks
lead
now
;
and
if
they
observe
narrowly
the
Histories
which
they
themselves
write
of
them
,
they
will
find
them
a
Reproof
to
them
in
every
thing
.
For
they
write
that
those
Holy
Monks
did
greatly
despise
the
World
,
and
these
at
present
do
love
and
seek
it
;
that
those
lov'd
Poverty
,
whereas
these
love
and
seek
for
Riches
:
The
first
were
humble
and
despised
,
and
these
are
self-conceited
,
and
will
be
honour'd
.
Read
,
Sir
,
if
you
please
,
the
Lives
of
all
the
Holy
Monks
,
you
will
find
them
wholly
contrary
to
what
we
see
at
present
So
that
what
ought
to
raise
their
Esteem
,
confounds
them
.
I
said
to
her
;
That
Saints
had
instituted
these
Orders
and
Rules
;
and
therefore
they
must
be
good
.
She
said
;
Sir
,
if
these
Orders
and
Rules
had
remained
in
the
State
in
which
their
first
Founders
established
them
,
they
might
have
been
helpful
for
Sinners
who
wou'd
reform
their
Vices
;
because
when
Nature
is
left
to
its
own
Freedom
,
it
contracts
such
evil
Habits
,
as
that
it
cannot
afterwards
be
delivered
from
them
but
by
Rigour
and
Constraint
.
This
is
the
Reason
that
mov'd
those
first
Founders
to
observe
bodily
Mortifications
and
Austerities
;
because
the
World
was
so
addicted
to
all
sorts
of
Sensualities
,
that
Men
almost
thought
of
nothing
else
but
their
bodily
Ease
and
Pleasures
:
To
remedy
which
,
these
Lovers
of
Souls
,
introduc'd
Ways
of
living
that
might
resist
such
inveterate
Vices
,
appointed
Fastings
to
[
h
](A28890-e36620-b)
h
1
Cor.
9.
27.
subdue
the
Body
,
Watchings
[
i
](A28890-e36630-b)
i
Matth.
26.
41.
to
attend
upon
Prayer
,
bodily
Severities
to
resist
Lust
,
and
so
of
all
the
other
Means
that
were
proper
to
withdraw
Men
from
the
Vices
to
which
they
were
habituated
.
All
these
things
cannot
be
evil
provided
they
be
observed
in
the
Spirit
and
Intention
with
which
they
were
established
,
because
they
may
serve
as
powerful
Helps
for
Sinners
who
desire
to
be
converted
;
but
every
one
has
no
need
of
these
Means
to
be
holy
;
because
they
cannot
give
Holiness
,
but
serve
only
to
correct
the
Vices
that
might
make
the
Soul
still
cleave
to
bodily
Sensualities
▪
and
shou'd
hinder
the
Resignation
they
shou'd
make
of
themselves
to
be
dispos'd
of
by
God
.
But
to
believe
that
these
Austerities
can
of
themselves
render
us
holy
,
is
a
great
Errour
:
For
even
the
Devil
might
observe
them
,
and
continue
a
Devil
still
:
So
also
wicked
Men
may
become
Religious
,
and
observe
their
Rules
,
and
yet
not
change
their
Affection
to
their
Vices
:
since
the
same
Means
which
might
deliver
them
from
them
,
may
plunge
them
farther
into
them
,
as
we
see
by
Experience
that
they
will
sometimes
study
more
Sensuality
when
they
eat
but
Fish
and
Pulse
,
than
they
wou'd
do
in
eating
Partridges
and
other
good
things
,
and
will
have
more
Vanity
in
wearing
a
course
Habit
,
than
in
Silk
and
Purple
:
We
may
also
meet
with
more
Avarice
in
a
poor
Man
than
in
one
who
abounds
in
Wealth
:
Therefore
we
can't
judge
the
Vertue
of
the
Soul
by
outward
Exercises
,
since
both
a
good
and
ill
Use
may
be
made
of
them
.
I
said
to
her
;
That
Vows
and
the
constraint
Rules
were
Powerful
Helps
to
regulate
ones
Life
,
and
that
the
Cloysters
cut
off
many
Occasions
of
offending
God
,
being
out
of
the
Hurry
of
the
World
.
She
said
;
Truly
,
Sir
,
I
cannot
believe
that
that
Constraint
of
Vows
and
Rules
have
been
established
by
the
Holy
Spirit
:
because
it
is
contrary
to
the
Free-Will
that
God
has
so
bountifully
given
us
.
The
same
Spirit
cannot
[
k
](A28890-e36680-b)
k
Rom.
11.
29.
give
and
take
back
the
same
thing
.
He
shou'd
be
subject
to
the
Passion
of
changing
as
we
are
,
which
cannot
be
in
God
.
He
cannot
hold
that
to
be
evil
which
he
has
once
approv'd
as
good
.
The
greatest
Favour
which
ever
he
bestowed
on
Man
,
is
the
having
given
him
his
Free-Will
,
which
renders
him
a
depending
Deity
,
and
capable
of
conversing
with
God
as
with
his
like
;
because
he
is
pleased
to
make
a
Creature
of
such
a
Nature
,
that
it
shou'd
have
this
Free-Will
to
all
Eternity
:
And
how
is
it
possible
that
the
same
God
shou'd
change
his
eternal
Designs
,
and
shou'd
inspire
the
Saints
to
curb
Men
,
and
to
deprive
them
of
this
same
Liberty
wherewith
,
when
he
created
them
,
he
wou'd
endue
them
,
to
oblige
them
afterwards
by
Vows
to
follow
or
love
him
?
If
God
had
these
Designs
,
no
body
shou'd
be
damn'd
;
because
the
Goodness
of
God
is
so
great
,
that
it
wou'd
by
force
constrain
all
Men
to
be
saved
.
No
,
no
,
Sir
,
this
cannot
be
true
:
God
can
bind
no
body
to
Vows
.
This
must
be
the
Invention
of
Men
,
who
having
a
good
Will
and
Desire
that
many
shou'd
be
saved
,
thought
it
was
good
to
constrain
them
by
Vows
and
Ties
,
that
they
might
be
bound
to
continue
in
pious
Exercises
.
This
can
come
only
from
humane
Prudence
▪
and
not
from
the
Holy
Spirit
,
tho'
the
Founders
of
Orders
instituted
it
,
or
the
Church
after
them
found
it
expedient
by
Vows
to
oblige
▪
the
Religious
,
that
thereby
they
might
be
preserved
in
their
first
Resolution
of
serving
God
.
This
cannot
at
all
proceed
from
the
Holy
Spirit
,
who
will
never
act
contrary
to
himself
.
And
to
know
whether
Vows
and
Constraints
were
powerful
enough
Means
for
the
well
ordering
of
Mens
Lives
that
they
might
cease
to
offend
God
,
and
live
as
true
Christians
,
we
need
only
come
to
experience
,
which
is
still
the
Mistress
of
all
Sciences
.
How
many
thousand
Persons
in
Christendom
are
now
under
Vows
in
Cloysters
and
Religious
Orders
,
and
how
few
of
them
are
there
who
do
Miracles
?
If
these
Vows
and
Rules
came
from
the
holy
Spirit
,
they
would
certainly
be
all
Saints
:
For
the
observing
the
Commands
of
the
Holy
Spirit
,
does
still
produce
Holiness
:
so
that
all
who
wou'd
be
subject
to
the
Vows
which
the
Holy
Spirit
shou'd
dictate
to
them
,
wou'd
receive
all
the
Fruits
and
Gifts
,
which
are
not
to
be
found
among
the
Votaries
in
Cloysters
:
On
the
contrary
,
we
see
they
are
rather
guilty
of
six
Sins
against
the
same
Holy
Spirit
,
which
are
so
ordinary
in
these
Votaries
,
that
it
may
be
said
,
they
are
inseparable
from
them
:
For
we
find
in
them
always
a
Presumption
of
being
saved
without
good
Works
;
because
being
full
of
self-love
,
they
can
never
be
good
.
They
oppose
also
the
known
Truth
,
because
the
real
Truth
reproves
them
:
Therefore
they
will
not
hearken
to
it
,
chusing
rather
to
perish
in
their
Darkness
,
and
to
lay
the
Stress
of
their
Salvation
upon
the
Opinion
or
Discourse
of
Men.
So
that
we
need
not
enter
into
Monasteries
to
discover
clearly
that
they
are
not
become
Saints
by
their
Vows
and
the
Constraint
of
their
Rules
,
nor
yet
have
quitted
all
Commerce
with
Men
,
since
we
see
they
desire
as
much
their
Conversation
as
secular
Persons
do
.
And
what
will
it
serve
for
the
Perfection
of
Souls
,
to
have
their
Wills
bound
by
Vows
,
and
even
their
Bodies
shut
fast
up
,
when
the
Spirit
is
yet
curious
to
know
what
passes
in
the
World
,
as
the
Practice
is
in
the
enclosed
Cloysters
?
For
if
one
would
learn
all
sort
of
News
,
he
may
go
into
one
of
their
Parlours
;
and
if
our
Will
were
bound
to
God
when
it
is
bound
to
the
Will
of
Men
,
there
wou'd
not
be
such
Contradictions
in
the
Cloysters
,
where
as
many
Persons
as
there
are
,
there
are
almost
as
many
contrary
Wills
.
All
this
does
sufficiently
make
appear
that
the
Rules
and
Vows
do
not
make
the
Person
holy
,
or
depending
upon
the
Will
of
God
:
On
the
contrary
,
they
rather
estrange
him
from
it
:
For
as
soon
as
they
have
fulfill'd
their
Obedience
to
their
Superiour
,
they
believe
they
have
wholly
satisfied
God
;
whereas
very
often
they
offend
him
:
for
these
Superiours
are
often
estranged
from
the
Spirit
of
God
,
neither
is
it
to
be
accounted
a
great
Vertue
that
we
acquiesce
in
the
Will
of
some
Person
whom
we
love
.
This
is
purely
natural
,
and
not
from
the
Holy
Spirit
.
I
said
to
her
;
That
we
have
sometimes
heard
that
Miracles
have
been
wrought
by
this
Obedience
to
Men.
She
said
;
Sir
,
these
cannot
have
been
true
Miracles
if
they
had
their
Rise
from
Obedience
to
Men.
There
are
so
many
things
to
be
distinguished
in
the
matter
of
Miracles
,
that
the
Devil
may
easily
work
such
as
the
World
wou'd
admire
:
And
I
believe
he
has
already
deceived
many
pious
Persons
by
false
Miracles
:
For
he
can
dazle
Mens
Spirits
,
and
make
them
take
nothing
for
something
.
He
can
also
trouble
the
Humours
of
the
Body
and
cause
Diseases
,
which
he
can
afterwards
remove
;
because
it
is
done
by
Charms
,
and
by
the
same
Charms
it
may
be
undone
again
:
Besides
that
,
he
has
so
many
who
are
bound
to
him
by
precise
Covenant
▪
who
do
his
Will
,
by
whom
he
can
work
many
Malefices
which
might
seem
real
Miracles
,
tho'
they
be
only
all
Tricks
of
the
Devil
.
Therefore
I
will
not
believe
that
those
Stories
which
they
tell
us
of
Miracles
fallen
out
by
this
Obedience
to
Men
,
are
true
,
nevertheless
I
do
not
reject
the
Approbation
that
God
has
sometimes
given
of
the
Submission
rendered
to
his
Servants
,
who
possess
his
Spirit
,
and
spread
it
by
teaching
it
to
others
,
in
obeying
of
whom
,
they
obey
God
himself
;
because
they
are
not
moved
but
by
him
:
So
that
those
who
obey
them
,
do
indirectly
obey
God
.
In
this
manner
I
believe
that
God
may
work
true
Miracles
to
confirm
that
it
was
his
true
Spirit
which
dwelt
in
these
Superiours
:
As
he
wrought
Miracles
to
confirm
that
the
Apostles
did
possess
his
Spirit
,
because
he
did
not
remain
in
the
Flesh
to
converse
with
Men
and
teach
them
.
He
taught
them
by
his
Servants
:
Therefore
he
said
[
l
](A28890-e36740-b)
l
Luke
10.
16.
He
that
hears
you
,
hears
me
:
But
he
says
not
this
to
all
bodily
Superiours
,
as
it
is
now
taken
;
because
it
is
to
be
feared
,
that
many
of
these
do
directly
follow
the
Devil's
Will
,
and
consequently
teach
others
to
do
the
same
,
at
least
indirectly
.
By
which
we
may
fear
the
Hazard
there
is
in
this
Submission
to
Men
,
and
may
learn
also
the
Deceit
there
is
in
what
they
teach
Christians
now
,
and
particularly
those
who
wou'd
serve
God
in
Perfection
.
I
said
to
her
;
That
the
Vows
were
approved
by
the
Church
as
a
perfect
thing
,
and
that
all
the
World
did
look
on
them
as
good
things
.
She
said
;
And
for
my
part
,
Sir
,
I
look
upon
them
as
evil
things
for
all
Persons
:
For
he
who
resolves
to
be
resign'd
to
God
with
all
his
Heart
,
has
no
need
to
be
constrain'd
to
this
by
Men
;
because
the
Love
he
bears
him
,
is
still
strong
enough
to
tie
him
to
God
without
needing
that
Men
shou'd
interpose
in
it
;
and
he
who
has
not
this
resolute
Will
of
resigning
himself
to
be
governed
by
God
,
cannot
make
Vows
in
any
Order
,
except
in
Hypocrisie
:
Because
Vows
cannot
constrain
his
Will
,
but
his
Body
;
and
when
the
Body
is
constrain'd
to
do
good
against
the
Desire
of
the
Will
,
he
is
then
the
real
Martyr
of
the
Devil
;
because
he
suffers
much
and
merits
nothing
.
And
thus
Vows
cannot
be
good
,
neither
for
the
Wicked
nor
yet
for
the
Good
,
who
,
if
they
are
so
truly
,
have
no
need
to
be
forc'd
to
do
good
by
the
Constraint
of
Men
,
if
these
Holy
Founders
have
instituted
Vows
(
which
I
do
not
believe
)
this
must
have
been
only
out
of
humane
Respect
or
Persuasion
,
or
for
want
of
divine
Light
;
and
if
the
Church
approves
them
,
it
is
to
keep
these
Persons
in
a
precise
Dependence
upon
her
,
from
which
,
if
these
Vows
were
laid
aside
,
many
would
deliver
themselves
;
which
is
to
be
desired
,
and
it
were
far
better
that
all
these
Persons
in
Vows
had
their
Liberty
,
than
to
continue
cloyster'd
to
the
Damnation
of
their
own
Souls
,
and
the
deceiving
of
others
,
who
look
upon
those
under
Vows
as
Saints
;
submitting
to
their
Council
and
Government
,
tho'
very
often
they
are
governed
by
the
Devil
,
and
he
by
their
Means
,
gains
the
most
Pious
,
who
could
not
be
gain'd
any
other
way
but
by
this
Cover
of
Religion
,
which
all
the
World
esteems
to
be
good
and
holy
.
By
this
the
Devil
gets
into
the
Throne
of
God
,
that
he
may
deceive
by
false
Appearances
.
If
he
had
remain'd
among
the
Turks
,
Jews
or
Heathens
,
he
could
not
have
become
Antichrist
,
seeing
one
cannot
shock
an
Enemy
at
a
distance
,
unless
he
approach
him
:
So
the
Devil
could
not
stock
the
Doctrine
of
Jesus
Christ
,
if
he
had
not
insinuated
into
the
Church
it self
,
and
among
those
in
it
,
who
make
a
Profession
of
Vertue
,
as
the
Monks
and
Religious
Persons
:
and
he
having
slipt
in
among
these
,
draws
all
the
World
after
him
,
and
yet
they
do
not
discover
him
,
neither
dare
they
believe
that
he
dwells
in
these
Persons
,
who
in
Appearance
and
in
the
Esteem
of
all
the
World
,
are
holy
;
because
he
has
on
his
side
the
〈…〉
earned
.
I
said
to
her
;
That
they
who
had
enter'd
upon
a
vertuous
Course
of
Life
,
went
into
the
Cloysters
,
that
they
might
learn
it
better
,
and
that
by
submitting
their
Wills
to
Superiours
,
they
might
learn
to
submit
them
to
God
.
She
said
;
Sir
,
this
School
of
Perfection
is
not
good
,
for
there
they
cannot
learn
true
Vertue
if
it
be
not
there
.
He
who
truly
desires
to
resign
himself
to
God
,
would
do
very
ill
to
enter
into
Monasteries
now
:
For
the
Spirit
of
God
is
departed
from
them
.
The
first
Founders
informed
themselves
whether
those
who
wou'd
enter
into
a
Religious
Life
,
were
endued
with
or
aimed
at
the
Love
of
God
and
Charity
for
their
Neighbour
:
And
these
Institutors
at
present
ask
how
much
Money
they
have
to
bring
with
them
into
the
Monastery
?
And
if
they
have
Friends
to
give
them
Money
after
they
are
come
there
?
This
is
a
general
Custom
.
They
must
have
one
of
these
Qualifications
,
else
there
is
no
Entry
into
the
Cloysters
:
They
must
also
have
a
good
Body
,
a
good
Voice
,
and
good
Health
,
unless
Money
supply
all
the
rest
,
and
for
it
they
wou'd
receive
the
Devil
himself
,
if
he
came
there
with
abundance
of
Money
.
How
can
Vertue
be
found
there
,
since
nothing
but
Money
and
Gain
is
there
sought
for
?
So
that
a
vertuous
Soul
who
should
enter
there
,
would
be
constrained
to
yield
to
the
Prevalence
of
Vice
,
or
else
to
go
out
again
:
For
if
such
a
one
thinks
to
learn
Submission
to
God
by
Submission
to
some
Superiour
,
he
will
be
very
far
from
it
:
Because
their
Will
is
still
contrary
to
that
of
God
,
who
does
all
things
that
are
just
,
good
and
true
;
whereas
these
take
Wealth
unjustly
against
the
Intention
of
their
first
Founders
,
who
desired
to
live
in
Poverty
.
They
act
also
against
the
Goodness
of
God
,
when
they
will
receive
none
but
the
Rich
,
or
those
by
whom
they
may
reap
Advantage
;
whereas
Jesus
Christ
receives
every
one
,
without
Respect
of
Persons
.
They
act
also
against
the
Goodness
of
God
,
when
they
teach
their
Novices
holy
Gestures
and
Countenances
while
the
Heart
is
far
from
it
,
and
they
do
not
teach
them
any
true
Piety
,
but
that
only
which
has
the
Appearance
of
it
,
and
is
not
true
:
So
that
the
Novice
cannot
learn
to
subject
himself
to
God
by
his
Submission
to
Men
,
who
in
all
things
are
contrary
to
him
.
Therefore
I
am
sorry
that
a
truly
sincere
Person
should
enter
into
a
Monastery
:
For
there
he
will
find
himself
deceived
,
and
will
lose
the
Vertue
that
he
had
before
he
came
thither
:
For
there
God
is
not
to
be
found
any
longer
.
I
ask'd
her
yet
one
more
Question
upon
this
Head
;
that
is
,
Whether
one
who
in
Simplicity
believes
that
the
Monasteries
are
yet
governed
by
God
,
and
goes
thither
with
a
Design
to
lead
a
better
Life
than
in
the
World
,
and
being
there
Endeavours
to
live
well
as
to
his
own
particular
,
without
following
the
evil
Maxims
which
he
sees
are
practised
by
others
,
would
do
Ill
to
go
there
,
or
to
stay
among
them
,
having
taken
the
Vows
.
She
said
;
Sir
,
this
is
a
great
Question
;
but
I
will
answer
it
,
since
I
have
promised
to
answer
to
what
you
ask
.
One
who
in
Simplicity
believes
that
God
does
yet
govern
the
Cloysters
,
would
not
sin
by
entring
into
them
;
But
if
he
discover
the
Reality
of
the
Evil
,
he
is
obliged
to
depart
from
them
,
even
tho'
he
were
profest
,
provided
it
be
in
his
Power
:
For
before
God
his
Vow
is
null
;
because
he
is
disappointed
of
the
Conditions
for
which
he
made
it
,
which
were
to
learn
Perfection
,
and
to
be
ruled
according
to
God's
Spirit
.
These
supposed
Conditions
being
wanting
,
he
by
Consequence
may
in
Conscience
and
before
God
break
his
Vow
,
but
not
before
Men
,
who
by
the
greater
Force
,
will
maintain
their
Authority
:
So
that
one
who
has
taken
his
Vows
going
from
them
,
tho'
for
a
good
end
and
his
greater
Perfection
,
shall
by
them
be
held
for
,
and
treated
as
an
Apostate
.
In
this
Case
he
must
conform
himself
to
the
Sufferings
of
Jesus
Christ
,
and
endure
Persecution
for
Righteousness
.
It
were
better
therefore
not
to
enter
into
them
,
fearing
lest
he
have
not
Strength
enough
to
endure
Persecutions
.
But
if
he
have
been
there
for
a
long
time
,
and
cannot
find
the
way
to
get
out
from
them
,
he
must
resolve
upon
a
long
Martyrdom
:
For
they
will
not
only
hinder
him
to
live
well
,
as
to
his
own
particular
,
but
they
will
oblige
him
by
Force
to
follow
the
evil
Maxims
of
others
:
For
the
Devil
is
of
this
Temper
that
he
will
never
suffer
Good
where
he
can
hinder
it
;
and
these
Persons
being
guided
by
the
same
Devil
,
will
not
suffer
another
to
do
good
where
they
can
hinder
it
.
Hereby
we
see
evidently
that
their
Malice
is
not
humane
,
but
devilish
.
For
humane
Malice
extends
it self
only
to
Evil
by
its
own
Malice
and
Infirmity
,
or
ceases
to
do
good
thro'
Sloth
or
the
Corruption
of
its
own
Will
,
which
is
never
enclin'd
to
do
Good
.
Nevertheless
it
esteems
and
honours
the
good
Deeds
of
others
,
tho'
it
be
not
enclin'd
to
follow
or
imitate
them
.
This
is
the
utmost
that
humane
Malice
extends
to
;
but
it
never
goes
so
far
as
to
hinder
another
stom
doing
good
.
How
great
soever
this
Sinner
be
,
yet
he
willingly
recommends
himself
to
the
Prayers
of
the
Good
:
But
devilish
Malice
hinders
all
the
Good
it
can
,
as
these
Monks
do
at
present
.
I
said
to
her
;
I
was
much
troubled
to
understand
that
there
were
such
Mischiefs
in
the
Cloysters
;
because
some
of
my
Friends
were
there
,
whom
I
esteemed
to
be
good
Men
,
and
desirous
to
please
God
.
She
said
;
Sir
,
If
they
are
such
they
must
be
persecuted
there
,
else
I
will
not
believe
that
they
can
be
truly
the
Servants
of
Jesus
Christ
,
and
yet
remain
in
the
Cloysters
without
Persecution
.
A
truly
good
Man
can
no
more
abide
in
the
Cloysters
than
Water
can
abide
in
the
Fire
.
There
are
many
indeed
who
seem
to
be
good
Men
,
and
have
a
good
natural
Temper
to
be
at
every
body's
Service
,
as
Hackney-Horses
are
.
These
are
not
good
Men
tho'
they
seem
to
be
such
;
because
like
a
Reed
they
bow
with
every
Wind.
The
Devil
and
wicked
Men
make
use
of
such
Persons
to
cover
their
great
Wickedness
;
because
by
some
such
Simpletons
,
the
World
will
judge
that
all
are
good
and
simple
.
But
if
your
Friends
be
Men
of
Understanding
,
and
of
solid
Vertue
,
they
will
easily
perceive
that
all
is
corrupted
in
the
Monasteries
,
and
if
they
love
the
Righteousness
of
God
,
they
cannot
be
silent
,
but
will
speak
against
Iniquity
in
,
doing
of
which
they
shall
be
oppress'd
with
Persecution
.
If
you
speak
to
them
in
particular
,
Sir
,
and
if
they
trust
you
with
a
true
Relation
of
what
passes
among
them
,
they
will
tell
you
yet
more
than
I
do
:
For
I
know
not
the
Particulars
of
what
passes
in
these
Cloysters
,
but
only
in
general
,
that
they
are
abominable
before
God
;
of
which
,
their
Behaviour
in
general
is
Evidence
enough
to
those
of
good
Understanding
,
who
will
observe
it
that
they
may
conceive
it
aright
.
The
greatest
Evil
is
,
that
they
cannot
discover
these
Truths
in
any
body
;
because
they
are
so
powerful
,
and
have
such
Authority
,
that
all
the
World
dreads
them
;
and
thus
the
Evil
being
unknown
,
does
Mischief
to
many
,
and
encreases
daily
,
and
there
can
be
no
Remedy
applied
to
it
:
And
he
who
should
attempt
to
do
it
,
wou'd
be
crush'd
under
their
powerful
Arm
:
For
they
govern
now
all
the
Kings
and
great
Men
upon
the
Earth
;
as
it
is
declared
in
the
Revelation
,
that
[
m
](A28890-e37000-b)
m
Rev.
17.
1.
The
Whore
commits
Adultery
with
the
Kings
of
the
Earth
.
I
ask'd
her
,
If
this
Whore
of
the
Revelation
was
the
Roman
Church
?
She
said
;
Yes
,
Sir
;
doubt
not
of
it
.
It
is
of
her
only
that
S.
John
speaks
in
his
Revelations
.
Her
Whoredoms
will
suddenly
come
to
a
Height
.
[
n
](A28890-e37090-b)
n
Jer.
14.
11.
You
will
very
quickly
see
her
overturn'd
and
render'd
infamous
before
all
the
World
.
All
those
who
follow
her
shall
be
desolate
.
For
she
shall
be
so
miserably
treated
,
that
all
the
World
will
bewail
her
;
and
according
as
she
lifted
up
her self
in
Glory
and
Magnificence
,
she
shall
be
as
much
debased
and
contemned
.
All
her
Courtiers
,
who
at
present
extol
and
defend
her
,
shall
perish
with
her
,
and
shall
swallow
down
as
much
of
her
Curse
,
as
they
now
drink
of
her
delicious
Wine
.
Yet
a
little
while
and
she
shall
have
no
longer
Force
to
persecute
the
Friends
of
God
.
Then
we
may
preach
the
Truth
thro'
all
the
World
,
and
every
one
shall
receive
it
.
What
is
now
hid
and
cover'd
with
Silk
and
Purple
,
will
then
be
discover'd
to
their
Mischief
and
Confusion
.
Read
,
Sir
,
the
Particularities
of
this
Whore
in
the
Revelation
,
you
will
find
more
than
I
tell
you
of
them
;
for
I
see
its
Mischiefs
only
in
general
,
and
they
are
so
horrible
to
me
that
I
tremble
to
think
of
them
,
and
cannot
,
notwithstanding
,
(
o
)
pray
that
they
may
not
come
to
pass
;
because
this
is
what
she
has
merited
by
the
streight
Righteousness
of
God
,
which
will
never
be
truly
known
or
followed
but
by
the
Ruine
of
her
who
has
quitted
her
lawful
Husband
to
joyn
her self
with
Fornicators
;
Such
are
all
false
Christians
with
whom
she
commits
daily
new
Adulteries
to
the
wronging
of
her
faithful
Husband
,
who
has
lov'd
her
so
much
,
and
enrich'd
her
with
all
sort
of
Graces
and
Vertues
,
which
she
abuses
,
to
give
up
her self
to
her
own
Voluptuousness
and
Pleasures
.
These
if
considered
,
will
be
found
the
Abyss
of
Evils
:
For
she
has
no
longer
Fidelity
nor
Loyalty
for
her
lawful
Husband
:
She
despises
his
Commandments
and
Laws
:
In
short
;
she
will
depend
only
on
her
own
Authority
and
Power
,
without
reserving
it
to
him
from
whom
she
received
it
,
with
all
that
she
has
and
possesses
,
which
she
per●erts
so
miserably
to
the
Prejudice
of
so
many
Souls
,
whom
she
leads
with
her self
to
Damnation
.
I
ask'd
her
,
How
it
was
possible
that
a
thing
so
holy
,
establish'd
by
Jesus
Christ
,
could
become
so
abominable
?
See
Rev.
17.
and
18.
She
said
;
Sir
,
the
most
perfect
things
become
the
most
vile
when
they
abuse
their
Perfections
.
We
see
Examples
of
this
,
both
in
divine
and
humane
things
.
The
Angels
who
were
such
excellent
Heavenly
Creatures
,
are
they
not
become
most
infamous
Devils
?
Men
who
were
created
by
God
,
with
all
sort
of
Perfection
,
surpassing
all
other
Creatures
,
are
they
not
become
more
miserable
in
Nature
than
any
other
Animals
,
for
having
abused
the
Graces
of
God
?
Consider
a
beautiful
Woman
that
gives
up
her self
to
Lewdness
:
Does
she
not
commit
more
Sins
and
Impieties
than
an
ugly
one
wou'd
do
,
tho'
she
shou'd
prostitute
her self
as
well
as
the
fair
one
?
The
more
wealthy
a
Man
is
,
the
more
he
loses
when
ruined
;
and
one
that
stands
very
high
,
when
he
falls
,
hurts
himself
worse
than
if
the
Fall
had
been
only
from
his
own
Height
;
because
the
greater
Height
we
fall
from
,
the
Fall
is
the
more
grievous
.
Jesus
Christ
had
raised
the
Roman
Church
above
all
the
People
of
God
[
o
](A28890-e37210-b)
o
Rom.
1.
8.
that
ever
were
in
the
World
:
For
neither
the
Children
of
Israel
,
nor
the
People
of
the
Jews
,
nor
any
others
,
did
ever
receive
such
Graces
and
Prerogatives
as
the
Church
did
that
Jesus
Christ
himself
came
to
establish
upon
Earth
.
He
bestowed
on
her
,
and
adorned
her
with
all
sorts
of
Gifts
and
Graces
,
promising
her
a
perpetual
Assistance
and
infinite
Happiness
,
sending
her
the
Holy
Spirit
to
rule
and
govern
her
:
But
she
abusing
all
his
Favours
,
falsifies
her
Faith
promised
to
her
God
;
makes
no
reckoning
of
his
Laws
and
Ordinances
;
but
will
follow
her
own
Institution
.
She
abandons
her self
to
that
which
most
pleases
her
Sensualities
,
and
makes
Alliance
with
the
Kings
of
the
Earth
,
and
Creatures
like
her self
,
having
wasted
with
them
all
the
spiritual
Treasures
which
she
had
received
from
her
only
Husband
:
So
that
in
her
there
is
no
Footstep
any
longer
to
be
seen
of
the
Path
in
which
she
trod
,
nor
any
of
the
Ways
by
which
he
walked
,
nor
any
Observance
of
the
Precepts
that
he
gave
her
.
Instead
of
Poor
,
she
is
become
Rich
,
instead
of
Contempt
she
is
honour'd
,
and
instead
of
renouncing
the
World
,
she
seeks
it
,
follows
and
carelles
it
:
Are
not
these
Heights
of
Infidelity
great
enough
to
make
her
be
rejected
and
abandoned
unto
the
Miseries
in
which
she
is
plunged
?
I
said
to
her
;
That
this
Change
of
the
Church
from
Poverty
to
Riches
,
and
from
Contempt
to
Honour
,
was
introduc'd
for
a
good
End
;
and
that
the
Councils
had
so
ordain'd
it
for
to
support
her
.
She
said
;
Sir
,
these
are
all
vain
Amusements
,
to
believe
that
what
Jesus
Christ
found
to
be
evil
,
the
holy
Spirit
wou'd
now
find
it
to
be
good
.
We
have
not
a
mutable
God
[
p
](A28890-e37290-b)
p
Jam.
1.
17.
who
changes
his
Resolutions
as
Men
do
.
He
never
chang'd
and
never
will
change
.
The
Doctrine
that
Jesus
Christ
brought
upon
Earth
is
the
last
Instruction
that
God
will
send
Men
for
working
out
their
Salvation
.
We
must
not
look
for
any
[
q
](A28890-e37300-b)
q
Gal.
1.
8
,
9.
other
thing
.
Whatsoever
is
contrary
to
his
Words
,
does
certainly
come
from
the
Devil
,
who
presided
in
these
Councils
,
who
thus
chang'd
the
Rules
that
Jesus
Christ
gave
his
Church
for
maintaining
her
aright
in
his
Spirit
.
But
they
would
not
persevere
therein
but
devised
to
find
out
Ways
to
maintain
themselves
in
the
Name
and
Authority
of
the
Church
by
worldly
Riches
and
Honours
.
It
had
been
much
better
for
the
Salvation
of
Souls
,
that
the
Church
had
perish'd
outwardly
,
when
inwardly
she
did
so
,
than
to
invent
new
Ways
contrary
to
Jesus
Christ
to
maintain
her
in
Reputation
.
Even
as
it
wou'd
be
much
better
not
to
have
a
Body
,
than
to
have
one
that
is
rotten
:
For
that
wou'd
only
infect
others
.
I
cannot
express
to
you
,
Sir
,
the
Stench
that
I
feel
of
the
Corruption
of
the
Body
of
this
Church
.
How
much
more
Stinking
must
it
be
in
the
Nostrils
of
God
?
Wou'd
it
not
be
a
great
Sin
to
praise
and
commend
a
Whore
that
outwardly
were
beautiful
,
but
Pocky
within
,
and
design
that
many
might
go
into
her
to
be
infected
with
her
Filthiness
?
Such
a
one
wou'd
commit
as
many
Murthers
as
there
were
Persons
killed
by
Familiarity
with
her
.
Are
not
you
afraid
,
Sir
,
to
do
the
same
,
when
you
will
so
much
commend
and
excuse
this
Roman
Church
,
which
you
may
easily
perceive
to
be
corrupted
?
And
the
more
she
is
drest
up
with
Vertues
and
Sanctity
,
she
is
the
more
capable
of
corrupting
the
Innocent
,
who
approach
her
,
thinking
to
find
the
Spouse
of
Jesus
Christ
without
Blemish
,
while
in
the
mean
time
they
contract
nothing
but
the
Corruption
of
an
infamous
Strumpet
.
Thus
the
most
Sound
become
diseased
,
and
will
perish
if
their
Maladies
be
not
quickly
laid
open
,
and
dress'd
,
as
is
meet
,
by
that
divine
Physician
,
who
comes
upon
the
Earth
to
teach
us
all
things
,
according
to
the
Promise
that
Jesus
Christ
gave
us
speaking
to
his
Diciples
,
saying
,
[
r
](A28890-e37320-b)
r
John
16.
13.
that
he
wou'd
send
the
holy
Spirit
,
who
shou'd
teach
us
all
things
.
He
is
now
come
,
Sir
,
hear
him
.
The
Fifteenth
Conference
.
That
the
Time
is
come
when
the
Holy
Spirit
will
teach
us
all
Truth
.
How
Christians
do
reject
his
Light
;
and
what
Progress
the
Devil
has
made
among
them
.
For
what
end
,
how
,
and
to
whom
God
communicates
his
Spirit
.
I
Ask'd
her
,
Who
this
Physician
might
be
,
who
could
cure
such
Sores
and
such
Corruption
?
She
said
,
It
is
the
Holy
Spirit
,
Sir
,
which
Jesus
Christ
did
promise
us
a
little
before
his
Death
,
who
will
teach
us
all
things
.
This
is
that
LIGHT
[
a
](A28890-e37430-b)
a
Isa.
58.
10.
which
shall
arise
in
the
Darkness
,
which
the
World
will
[
b
](A28890-e37440-b)
b
John
14.
17.
not
receive
,
but
[
c
](A28890-e37450-b)
c
John
3.
19.
Love
their
Darkness
rather
than
the
Light
.
Therefore
is
it
known
by
so
few
,
because
they
will
not
receive
it
;
giving
more
Faith
to
their
Darkness
than
to
this
Light
which
breaks
forth
as
a
new
Day
upon
the
Earth
,
and
comes
to
discover
the
Truth
of
all
things
.
But
Men
are
become
now
[
d
](A28890-e37470-b)
d
2
Tim.
3
,
2
,
and
8.
so
much
Lovers
of
themselves
that
they
will
not
learn
the
Truth
,
except
in
things
[
e
](A28890-e37500-b)
e
Isa.
30.
10.
which
are
agreeable
to
them
,
resisting
the
Truth
that
reproves
them
,
or
is
not
conformable
to
their
Liking
and
Inclinations
.
In
this
they
will
give
Laws
to
the
Holy
Spirit
,
and
make
him
speak
what
they
encline
to
hear
.
In
these
Times
the
Sins
against
the
Holy
Ghost
are
fully
accomplished
:
Therefore
Jesus
Christ
calls
them
[
f
](A28890-e37510-b)
f
2
Tim.
3.
1.
dangerous
times
;
because
the
Sins
which
are
committed
then
will
not
be
forgiven
neither
in
this
World
nor
in
the
other
.
When
Jesus
Christ
came
into
the
World
,
they
committed
many
Sins
against
him
:
Nevertheless
all
those
shall
be
forgiven
;
because
the
Jews
never
[
g
](A28890-e37530-b)
g
1
Cor.
2.
8.
understood
that
he
was
the
Son
of
God
:
Neververtheless
they
have
perceived
and
confessed
that
they
did
ill
in
putting
him
to
Death
,
and
all
the
Sins
of
which
we
repent
shall
certainly
be
forgiven
:
But
this
Sin
which
is
now
committed
against
this
Holy
Spirit
,
will
never
be
repented
of
;
and
therefore
will
never
be
pardoned
,
neither
in
this
miserable
World
,
nor
in
that
blessed
one
which
is
to
come
;
because
they
will
never
ask
forgiveness
for
them
,
since
they
will
not
acknowledge
them
;
and
if
they
will
not
suffer
the
Physician
to
lay
open
and
search
into
the
Sores
of
a
Patient
,
how
can
they
hope
for
a
Remedy
by
his
Cure
?
Even
so
the
Holy
Spirit
cannot
heal
the
Wounds
of
our
Souls
,
if
we
will
not
let
him
discover
them
.
I
said
to
her
;
It
was
very
desirable
that
these
Wounds
of
our
Souls
were
laid
open
,
that
they
might
be
healed
.
She
said
:
Sir
,
it
is
indeed
a
desirable
thing
,
but
it
is
very
little
desired
:
For
all
the
World
resists
this
Discovery
,
and
they
think
they
do
a
very
pious
Action
,
when
they
will
hear
nothing
spoken
of
the
Evils
which
have
crept
into
the
Church
,
nor
yet
of
the
Monks
and
others
who
profess
to
serve
God
.
The
Holy
Spirit
,
it
seems
must
accommodate
himself
to
the
Times
if
he
would
be
heard
,
and
must
praise
the
Vices
and
Sins
that
are
at
present
committed
against
him
:
For
that
String
must
not
be
touch'd
to
speak
evil
of
those
who
desire
to
continue
in
Reputation
or
Authority
in
the
Church
,
even
tho'
they
should
commit
all
sort
of
Abominations
,
and
tho'
they
were
Sorcerers
and
Devils
.
They
teach
it
as
a
Principle
of
Vertue
that
we
ought
to
excuse
their
Sins
,
and
take
our
Garments
to
cover
them
,
that
no
body
may
perceive
them
.
This
is
very
far
from
desiring
that
these
Wounds
may
be
laid
open
that
they
may
be
healed
.
'T
is
no
wonder
,
Sir
,
that
I
have
so
often
told
you
,
that
I
cannot
see
by
what
way
there
should
be
so
much
as
one
Person
at
present
saved
in
Christendom
;
because
the
greatest
Part
live
as
Atheists
,
without
acknowledging
God
any
longer
[
h
](A28890-e37610-b)
h
Ps.
10.
4.
or
thinking
on
him
;
and
the
rest
having
the
Reputation
of
good
Men
,
are
so
full
of
the
Sins
against
the
Holy
Ghost
,
that
I
know
not
what
way
they
can
be
gained
.
If
it
should
be
told
a
Priest
,
Sir
,
you
are
deceived
in
the
Administration
of
the
Sacraments
:
They
do
not
operate
of
themselves
,
as
you
think
,
he
would
think
this
Advertisement
came
from
the
Devil
,
and
would
resist
it
as
a
very
ill
thing
:
Or
if
it
should
be
said
to
a
Monk
,
or
any
other
devout
Person
that
they
were
not
true
Christians
,
they
would
presently
take
the
Alarum
and
withstand
the
Person
who
should
tell
them
this
Truth
,
as
if
he
were
an
Enemy
of
God
,
and
a
Liar
:
because
he
who
has
no
desire
to
amend
,
will
not
be
pleased
to
have
his
Faults
discovered
to
him
:
Thus
every
one
continues
in
his
Sins
,
and
desires
not
to
leave
them
off
,
or
so
much
as
discover
them
.
In
this
Men
love
Darkness
rather
than
the
Light
,
which
arises
so
graciously
,
upon
which
depends
the
Salvation
or
Damnation
of
all
the
Men
in
the
World
:
For
the
Darkness
is
[
i
](A28890-e37650-b)
i
John
3.
7.
universal
and
there
is
no
Sect
or
Nation
whatsoever
that
is
in
the
real
Truth
.
I
said
to
her
;
That
she
was
obliged
to
discover
these
Truths
,
that
they
would
be
of
great
use
tho'
it
were
but
to
my
Soul
.
She
said
;
Sir
,
you
are
no
more
disposed
than
any
other
to
receive
the
Light
of
the
Holy
Spirit
,
unless
your
Heart
be
humble
and
your
Spirit
simplified
.
This
is
what
Jesus
Christ
told
[
k
](A28890-e37700-b)
k
Matth.
18.
3.
Nicodemus
,
that
he
must
become
a
Child
,
and
enter
again
into
his
Mother's
Womb
;
affirming
elsewhere
that
(l)
If
we
are
not
converted
,
and
become
as
little
Children
,
we
shall
never
enter
into
the
Kingdom
of
Heaven
.
These
very
Words
must
now
have
their
compleat
and
perfect
Sense
:
For
he
who
shall
not
submit
his
Spirit
in
Simplicity
as
a
little
Child
,
cannot
receive
the
real
Truth
which
the
Holy
Spirit
brings
into
the
World
;
because
the
Doctrines
of
Men
and
their
evil
Customs
have
so
blinded
and
darkned
their
Understandings
,
that
't
is
impossible
for
them
to
receive
the
Light
of
Truth
,
unless
they
be
first
stript
of
all
their
Sciences
acquired
by
humane
Means
,
which
prove
Vails
and
Bandages
to
the
Eyes
of
the
Soul
:
For
these
humane
Maxims
are
all
lying
and
deceitful
,
teaching
to
honour
Men
,
and
give
Deference
to
them
,
when
they
are
in
Place
and
Dignities
,
not
considering
that
Honour
is
due
to
God
alone
by
I
said
to
her
;
That
I
could
not
disown
I
had
Difficulty
to
believe
things
contrary
to
the
Councils
:
Nevertheless
I
would
follow
the
Light
of
the
Holy
Spirit
.
She
said
;
Sir
,
you
cannot
follow
the
one
without
quitting
the
other
;
because
indeed
they
are
as
far
from
one
another
,
as
Truth
is
from
Lyes
:
For
the
Holy
Spirit
teaches
only
the
Truth
,
which
makes
for
the
Glory
of
God
;
whereas
these
Councils
teach
only
that
which
makes
for
their
own
Glory
and
Authority
.
Take
off
a
little
,
Sir
,
this
Veil
of
Preoccupation
of
believing
blindly
that
Rome
is
the
Holy
Church
;
and
submit
to
God
that
he
may
shew
you
what
Truth
is
in
this
.
You
will
feel
evidently
in
the
Bottom
of
your
Soul
,
that
God
cannot
change
as
these
Persons
have
changed
the
Institutions
of
Jesus
Christ
.
We
must
not
be
so
void
of
Judgment
,
as
blindly
to
lay
the
Foundation
of
our
Eternal
Salvation
upon
false
Suppositions
;
but
we
must
fully
open
our
Eyes
and
consider
if
what
we
have
learned
hitherto
,
be
more
clear
and
solid
than
what
is
now
discovered
.
You
will
thereby
perceive
which
of
the
two
is
farthest
from
the
true
Light
:
But
as
long
as
you
are
partial
,
and
can
hardly
believe
this
or
that
,
your
Soul
is
not
free
to
receive
this
Truth
.
If
you
believe
things
,
because
Councils
or
others
have
told
you
them
,
you
are
not
established
in
the
Truth
of
these
things
,
but
only
in
the
Opinion
you
have
of
those
who
tell
you
them
.
And
do
you
not
know
that
the
Holy
Spirit
says
[
l
](A28890-e37830-b)
l
Psal.
116.
11.
that
all
Men
are
Lyars
?
Wherefore
then
will
you
believe
things
because
Men
say
them
?
I
wou'd
never
have
you
to
believe
my
Words
,
because
I
say
them
;
but
I
wou'd
indeed
have
you
to
believe
them
because
they
are
true
.
We
ought
always
to
follow
and
love
the
Truth
,
wherever
it
is
;
but
never
to
believe
and
follow
a
Lye
,
even
tho'
it
shou'd
come
from
the
Mouth
of
a
holy
Person
:
For
otherwise
we
shall
commit
great
and
irreparable
Faults
as
to
the
Salvation
of
our
Souls
,
especially
in
this
dangerous
time
,
wherein
the
Devil
is
plac'd
[
m
](A28890-e37850-b)
m
2
Thes.
2.
4
in
God's
Throne
,
and
teaches
us
Lyes
instead
of
the
Truth
.
That
God
has
given
us
an
Understanding
to
comprehend
,
is
not
for
temporal
and
transient
things
,
but
that
we
may
understand
and
discern
the
Things
that
concern
our
Salvation
and
Eternal
Life
.
In
this
we
ought
to
employ
all
the
Force
of
our
Spirit
[
n
](A28890-e37860-b)
n
Acts
17.
11.
to
discover
if
what
they
tell
and
teach
us
now
in
this
Matter
be
true
or
not
,
without
adventuring
upon
a
blind
Belief
,
as
all
Christians
do
at
present
.
I
said
to
her
;
That
I
would
not
lean
to
a
blind
Belief
,
but
to
the
streight
Truth
.
She
said
;
Sir
,
if
it
be
so
,
you
will
have
no
trouble
to
believe
what
I
tell
you
,
tho'
it
be
contrary
to
the
Councils
:
For
I
do
not
speak
of
my self
,
and
I
tell
only
what
the
Spirit
of
God
dictates
to
me
.
Take
good
heed
to
my
Words
:
they
proceed
always
from
the
Spirit
of
Truth
,
who
must
teach
all
things
.
He
cannot
deceive
you
,
as
wou'd
your
Learning
and
Studies
,
that
you
may
have
acquired
by
humane
Means
.
Be
jealous
of
them
:
For
't
is
so
long
since
the
Devil
did
insinuate
himself
into
the
Church
of
God
to
corrupt
it
,
that
almost
it
cannot
be
told
from
what
time
it
was
corrupted
:
Insomuch
that
even
while
Jesus
Christ
was
yet
upon
Earth
,
the
Dvil
[
o
](A28890-e37920-b)
o
John
6.
10.
listed
himself
as
a
Soldier
of
Jesus
Christ
,
on
design
to
thwart
his
Doctrine
,
and
in
the
time
of
his
Apostles
he
became
a
Captain
;
because
he
had
already
gained
many
under
his
Power
[
p
](A28890-e37940-b)
p
Psal.
1
,
16.
3.
18
,
19.
;
and
in
the
time
of
their
Disciples
he
had
yet
more
,
and
might
then
by
just
Title
have
born
the
Name
of
Colonel
;
because
he
ruled
many
;
and
after
the
Apostles
Death
he
became
a
Governour
by
the
Encrease
of
his
Power
:
But
since
they
wou'd
needs
form
this
Body
of
the
Roman
Church
,
the
Devil
is
become
General
of
it
,
by
which
Government
,
he
has
now
conquered
all
the
World
,
and
is
universal
Emperor
,
especially
over
the
Christians
,
whom
he
holds
under
his
particular
Empire
.
He
is
therefore
justly
called
Antichrist
;
because
he
has
gainsaid
the
Doctrine
of
Jesus
Christ
,
which
by
him
has
been
abolished
and
annihilated
;
because
under
this
Pretext
of
Christ
,
he
has
infatuated
Mens
Minds
to
make
them
believe
that
what
is
contrary
to
Christ
,
is
Christ
himself
,
and
that
what
[
q
](A28890-e38050-b)
q
Rev.
2.
9.
is
the
Synagogue
of
Satan
,
is
the
holy
Church
.
And
thus
by
these
false
Persuasions
,
he
has
deceived
all
the
World
,
and
the
most
Religions
believe
they
follow
God
,
when
they
follow
the
Devil
:
because
he
is
so
masqu'd
with
the
Veil
of
Piety
and
Devotion
,
he
cou'd
have
prevail'd
with
well-meaning
Persons
,
by
teaching
them
Evil
;
but
under
this
Colour
of
Holiness
and
the
Holy
Church
,
all
the
World
do
blindly
follow
him
with
such
Fidelity
,
that
it
wou'd
be
very
hard
to
divert
them
from
him
.
Every
one
wou'd
think
he
did
ill
to
quit
this
Church
,
which
is
so
only
in
Appearance
,
to
follow
the
true
one
.
I
only
regret
you
,
and
such
as
you
,
Sir
,
who
sincerely
intend
to
follow
the
real
Truth
,
and
nevertheless
fear
to
resist
Lyes
,
out
of
a
frivolous
Imagination
that
the
Church
will
still
continue
in
the
material
Place
where
Jesus
Christ
established
it
.
I
said
to
her
;
That
when
I
should
discover
this
Spirit
of
Errour
,
I
would
never
follow
it
:
That
I
would
gladly
abandon
it
,
and
follow
the
Spirit
of
Truth
.
She
said
;
Sir
,
if
you
wou'd
follow
the
Spirit
of
Truth
,
quit
then
all
these
foolish
Persuasions
that
Christians
have
now
,
which
are
only
invented
by
Antichrist
,
that
he
may
gain
all
the
World
to
himself
by
apparent
Holiness
.
They
wou'd
persuade
you
that
Rome
is
the
Holy
Church
,
that
you
must
obey
her
in
all
her
Ordinances
.
If
you
do
this
,
you
shall
be
an
Idolater
,
ascribing
to
Men
what
belongs
to
God
only
;
as
Honour
,
Power
and
Infallibility
.
Every
one
believes
that
this
belongs
to
her
;
tho'
it
belongs
to
none
but
God
alone
to
be
Infallible
,
and
to
use
his
Almighty
Power
:
As
also
to
receive
Honour
,
appertains
to
God
only
:
and
he
who
seeks
and
desires
it
,
is
a
Robber
,
and
receives
what
does
not
belong
to
him
.
Moreover
,
if
you
refer
yourself
in
all
things
to
the
Church
,
she
will
oblige
you
to
things
against
God
and
your
Conscience
,
and
make
you
to
acknowledge
that
some
Saints
are
Hereticks
,
as
if
the
knew
of
me
,
she
wou'd
condemn
me
for
such
,
tho'
I
act
only
by
the
Holy
Spirit
,
and
all
the
Books
that
handle
the
pure
Truth
,
are
condemned
and
forbidden
by
this
Church
.
There
is
no
longer
any
thing
but
Lying
that
triumphs
in
her
:
For
she
even
teaches
that
we
may
have
the
Pardon
of
our
Sins
without
a
precise
Love
of
God
;
which
overturns
all
the
Law
and
the
Prophets
:
For
they
are
established
,
and
have
spoken
for
no
other
End
[
r
](A28890-e38200-b)
r
Ps.
●
15.
●
.
but
to
teach
this
Love
which
Man
owes
to
God
:
And
now
there
are
Glosses
and
Arguments
found
out
to
disguise
this
Love
,
and
to
give
it
the
Mantle
of
self-love
,
with
which
they
promise
us
Salvation
,
that
they
may
make
us
perish
insensibly
,
without
knowing
it
:
For
all
they
who
do
not
precisely
love
God
,
[
s
](A28890-e38210-b)
s
Matth.
22.
49.
go
to
the
Devil
.
Say
the
Church
what
it
please
,
it
cannot
change
the
Ordinance
that
God
made
from
the
Beginning
of
the
World
.
I
see
nothing
there
but
Tricks
and
Distractions
:
For
instead
of
saying
to
us
what
Jesus
Christ
said
to
the
Young
Man
in
the
Gospel
[
t
](A28890-e38220-b)
t
1
Cor.
16.
22.
If
thou
wouldest
enter
into
the
Kingdom
of
Heaven
,
keep
my
Commandments
:
For
the
obtaining
of
this
Kingdom
,
she
teaches
us
a
thousand
Fopperies
which
Jesus
Christ
never
taught
us
,
by
Indulgencies
,
Confraternities
,
Cords
,
Girdles
,
or
Scapularies
,
and
Devotions
,
to
Images
.
All
this
to
me
seems
so
far
from
the
Spirit
of
Christianity
,
that
I
am
pain'd
at
the
Heart
when
I
think
on
't
.
I
believe
all
these
things
serve
only
to
dazle
Mens
Spirits
,
that
they
may
never
come
to
the
Knowledge
of
the
Truth
,
and
to
amuse
us
as
they
do
the
Children
,
with
Rattles
to
charm
our
Miseries
.
I
said
to
her
;
I
would
fain
discover
where
the
Holy
Spirit
was
,
that
I
might
follow
him
.
She
said
;
Sir
,
he
is
now
come
in
the
World
.
You
shall
know
him
by
Truth
,
Righteousness
and
Goodness
:
For
he
is
the
same
with
God
.
There
are
not
in
God
three
Persons
,
as
People
imagine
;
because
all
that
we
can
say
of
God
,
is
,
only
that
he
is
perfect
[
u
](A28890-e38320-b)
u
Mat.
19.
17.
Love
,
all-just
,
all-good
and
all-true
.
Behold
,
Sir
,
all
that
we
can
know
of
God
in
this
present
Life
;
and
when
we
are
told
,
that
there
are
three
Persons
in
God
,
it
is
to
be
understood
that
there
are
three
Powers
,
that
Love
is
his
Essence
,
that
his
[
x
](A28890-e38330-b)
x
1
Joh.
4.
8.
Word
communicates
this
Love
,
and
that
his
[
z
](A28890-e38340-b)
z
1
Cor.
2.
12.
Understanding
makes
Man
to
comprehend
it
.
This
Love
being
the
Essence
of
God
,
never
beginning
,
and
also
will
never
end
,
which
Love
was
communicated
to
Man
from
the
Creation
:
But
seeing
he
understood
it
not
sufficiently
,
God
made
his
Word
[
a
](A28890-e38350-b)
a
1
Joh.
5.
20.
to
become
Flesh
,
that
it
might
be
the
better
understood
by
an
Organ
sutable
to
our
Senses
.
Jesus
Christ
therefore
is
no
other
thing
but
the
Word
[
b
](A28890-e38370-b)
b
Joh.
1.
14.
16.
which
[
c
](A28890-e38380-b)
c
Rev.
19.
13.
communicates
to
Man
this
Love
that
is
in
God
;
and
the
Holy
Spirit
[
d
](A28890-e38390-b)
d
1
Joh.
4.
9.
is
the
Wisdom'
that
gives
the
Understanding
to
comprehend
this
Love
.
Behold
the
three
Persons
that
must
be
known
in
God
,
these
are
,
the
LOVE
,
the
WORD
that
declares
this
Love
,
and
the
VNDERSTANDING
,
that
comprehends
it
.
Now
the
Essence
of
Love
,
was
from
all
Eterniry
;
But
Men
cou'd
not
know
it
but
since
the
Creation
,
and
even
then
imperfectly
.
Therefore
the
Goodness
of
God
found
out
the
Means
to
make
it
known
by
this
humane
Body
which
he
took
for
this
end
[
e
](A28890-e38430-b)
e
Eph.
1.
17.
when
he
came
to
treat
familiarly
with
Men
;
he
becoming
Man
to
make
them
see
manifestly
how
much
he
lov'd
them
:
And
not
being
yet
satisfied
with
this
,
to
communicate
this
Love
so
sensibly
,
he
[
f
](A28890-e38440-b)
f
Joh.
3.
19.
moreover
sends
his
Holy
Spirit
to
teach
them
all
things
.
You
shall
know
him
,
Sir
,
by
the
principal
Qualities
of
God
,
which
are
Righteousness
,
Goodness
and
Truth
,
which
are
always
inseparable
from
the
Spirit
of
God
.
Remark
well
,
if
what
is
told
you
,
be
still
accompanied
with
these
three
Qualities
.
I
ask'd
her
,
If
the
Holy
Spirit
comes
into
the
World
in
Flesh
,
as
Jesus
Christ
did
at
his
Birth
?
She
said
;
No
,
Sir
,
there
is
no
need
of
his
coming
in
the
Flesh
,
to
communicate
himself
to
Men
as
Jesus
Christ
did
;
because
he
comes
not
to
shew
them
any
new
thing
for
working
out
their
Salvation
,
Jesus
Christ
,
having
sufficiently
taught
them
all
things
,
tho'
Men
have
not
comprehended
it
;
and
now
the
Holy
Spirit
comes
to
give
unto
the
Mind
the
Understanding
of
the
same
things
which
Jesus
Christ
taught
while
he
was
on
Earth
.
Even
as
Jesus
Christ
came
not
to
destroy
the
Law
of
God
,
but
[
g
](A28890-e38510-b)
g
Joh.
16.
13.
to
perfect
it
,
so
the
Holy
Spirit
comes
not
now
to
destroy
the
Doctrine
of
Jesus
Christ
,
but
to
[
h
](A28890-e38520-b)
h
Matth.
5.
17.
perfect
[
g
](A28890-e38530-b)
g
Eph.
5.
9.
it
,
and
to
give
the
perfect
Understanding
of
it
to
all
those
who
will
receive
it
.
'T
is
not
Needful
that
for
this
end
he
take
a
Humane
Body
;
because
he
brings
no
new
Words
but
new
Notices
,
that
may
be
conceived
by
Mens
Spirits
.
These
Notices
being
spiritual
have
no
need
of
a
natural
Body
that
they
may
be
communicated
to
the
Spirits
of
Men.
If
you
wou'd
receive
him
,
Sir
,
you
must
become
a
Child
,
and
[
i
](A28890-e38540-b)
i
Gal.
4.
6.
submit
your self
wholly
to
God
,
and
then
you
will
find
the
Effects
.
But
never
let
your self
be
deceived
by
false
Appearances
:
For
there
are
now
many
false
Prophets
that
come
in
God's
Name
,
and
are
of
the
Synagogue
of
Satan
,
as
I
told
you
formerly
.
Try
always
if
they
who
speak
to
you
do
possess
these
three
Qualities
of
God
:
Thereby
you
shall
assuredly
discover
them
.
For
if
you
let
your self
be
amused
with
good
Words
,
or
even
by
the
Gifts
of
Prophesies
or
Miracles
,
the
Devil
can
counterfeit
enough
to
deceive
you
.
Reject
also
all
those
who
praise
or
flatter
you
:
Because
the
Devil
does
ordinarily
use
these
Means
to
deceive
those
whom
he
desires
to
gain
to
himself
.
The
Spirit
of
God
is
always
firm
and
true
,
full
of
Righteousness
and
Goodness
.
There
is
no
need
that
he
make
himself
visible
to
the
Eyes
of
the
Flesh
,
he
shall
be
sufficiently
felt
by
the
Sentiments
of
the
Soul
,
and
the
Eyes
of
the
Spirit
.
He
shall
illuminate
all
Flesh
,
and
enlighten
the
Spirits
of
all
those
who
will
hear
and
follow
him
.
But
there
must
be
an
humble
Heart
,
and
a
Spirit
entirely
yielded
up
to
God
.
The
Sixteenth
Conference
.
How
we
must
beware
of
false
Christs
and
false
Prophets
,
which
seduce
all
the
World
,
and
are
so
much
followed
at
present
.
How
to
discern
true
Prophets
from
the
false
;
and
that
it
would
be
to
no
purpose
at
present
to
aim
at
the
Conversion
of
Christians
by
preaching
the
Truth
to
them
.
I
Ask'd
her
,
How
it
was
possible
to
beware
of
these
false
Prophets
,
since
there
were
so
many
of
them
,
and
that
they
were
disguised
with
Vertue
and
Holiness
.
She
said
;
Be
upon
your
Guard
,
Sir
;
For
it
is
in
this
Age
that
we
[
a
](A28890-e38630-b)
a
1
Pet.
5.
8.
ought
to
be
sober
,
and
watch
continually
;
because
the
Devil
goes
about
us
on
design
to
devour
and
destroy
us
.
If
we
have
not
Faith
to
believe
all
that
Jesus
Christ
has
foretold
us
,
we
could
not
resist
him
;
because
he
is
so
disguised
with
Sanctity
,
and
cover'd
with
Hypocrisie
,
that
the
most
Pious
will
blindly
believe
and
follow
him
.
Resist
him
strongly
,
Sir
,
because
of
the
warning
that
Jesus
Christ
so
often
gave
us
,
[
b
](A28890-e38650-b)
b
Matth.
7.
15.
to
beware
of
false
Christs
and
false
Prophets
,
that
they
will
seduce
and
deceive
many
.
It
is
not
as
to
Turks
,
Heathens
or
Hereticks
,
that
Jesus
Christ
bids
us
be
so
much
upon
our
Guard
,
but
false
Christians
who
sit
in
the
Throne
of
God
.
He
who
has
not
Faith
to
believe
that
this
is
the
time
now
wherein
[
c
](A28890-e38700-b)
c
Matth.
24.
15.
the
Abomination
of
Desolation
is
in
the
Sanctuary
cannot
resist
the
Devil
,
because
he
resists
the
known
Truth
,
and
so
commits
a
Sin
against
the
Holy
Ghost
:
For
this
Abomination
is
so
true
and
manifest
that
no
body
can
be
ignorant
of
it
,
but
they
who
are
obstinate
in
Sin
,
and
will
die
without
Penitence
,
blindly
presuming
of
their
Salvation
,
without
desiring
to
discover
the
Truth
which
is
now
set
before
their
Eyes
.
The
Holy
Spirit
who
is
now
come
to
bring
into
the
World
the
Light
of
Truth
,
clearly
discovers
all
things
,
and
shall
make
manifest
the
Lyes
and
Defects
of
those
who
are
believed
to
be
the
Church
,
if
the
People
will
only
give
ear
to
the
Truth
,
and
not
continue
obstinately
in
the
Persuasions
which
they
blindly
received
:
For
such
shall
be
destroyed
[
d
](A28890-e38730-b)
d
Rev.
21.
8.
with
Sorcerers
;
not
that
they
shall
commit
the
same
Sins
with
those
Sorcerers
,
which
poison
others
,
but
because
of
their
Unbelief
,
they
shall
persist
to
believe
and
follow
these
false
Prophets
,
who
shall
lead
them
into
the
Depth
of
their
own
Miseries
,
and
this
by
the
just
Judgment
of
God
;
because
they
loved
[
e
](A28890-e38770-b)
e
2
Thes.
2.
10.
the
Darkness
more
than
the
Truth
,
which
God
sends
so
liberally
for
enlightning
the
World
;
and
those
who
will
not
receive
it
,
resist
the
Holy
Spirit
,
and
therefore
cannot
be
forgiven
neither
in
this
World
nor
in
the
other
;
and
consequently
they
shall
be
obliged
to
continue
with
the
Sorcerers
,
whom
they
wou'd
not
leave
in
this
Life
,
reckoning
themselves
to
be
more
holy
than
the
Holy
Spirit
:
For
they
wou'd
not
believe
the
Truth
of
the
Evil
hid
under
a
Colour
of
Vertue
and
Sanctity
,
and
resisted
the
Truth
as
an
evil
thing
.
I
ask'd
her
,
How
I
might
avoid
these
false
Bretheren
,
with
whom
I
must
daily
converse
?
and
if
I
ought
to
have
an
ill
Opinion
of
all
?
She
said
;
Sir
,
trust
no
body
,
unless
you
see
clearly
that
the
Righteousness
,
Goodness
and
Truth
of
God
lives
in
them
;
or
at
least
,
that
in
the
whole
Course
of
their
Actions
they
strive
to
attain
to
these
three
Vertues
:
For
otherwise
you
will
be
easily
deceived
;
because
you
are
of
easie
Belief
.
You
shall
think
you
treat
with
a
Servant
of
God
,
when
you
shall
be
treating
with
a
Sorcerer
.
There
are
so
many
of
them
thro'
all
the
World
that
they
make
up
more
than
three
parts
of
it
,
and
the
most
Wicked
have
the
Appearance
of
Vertue
and
Holiness
;
and
by
this
Hypocrisie
they
deceive
good
Men
who
wou'd
scruple
to
have
an
ill
Opinion
of
their
Neighbour
.
You
must
not
be
of
the
Opinion
that
all
your
Friends
are
Sorcerers
,
thereby
to
hate
and
condemn
them
;
but
you
must
distrust
every
one
that
you
may
not
be
deceiv'd
by
them
;
not
to
shock
them
thro'
Malice
,
but
to
beware
of
them
[
f
](A28890-e38880-b)
f
Matth.
10.
16
,
17.
thro'
Prudence
,
till
you
know
assuredly
that
they
strive
for
these
three
Vertues
of
God
;
because
the
Devil
can
never
possess
them
,
but
in
Appearance
,
and
't
is
easie
to
discover
when
they
are
false
:
For
the
Qualities
of
the
Devil
,
are
Lying
,
Inconstancy
,
Hypocrisie
;
and
those
who
are
of
the
Devil
,
deal
usually
in
Lyes
,
and
are
inconstant
and
changeable
,
disguised
and
dissembled
,
[
g
](A28890-e38910-b)
g
John
3.
20.
hating
the
Light
,
fearing
lest
their
Works
shou'd
be
known
and
made
manifest
.
He
who
is
of
the
Devil
,
is
always
haughty
and
proud
,
and
affects
Honour
,
and
will
not
willingly
yield
to
any
body
.
On
the
contrary
,
he
who
is
of
God
,
or
seeks
him
,
has
ordinarily
these
Qualities
;
he
is
true
,
sincere
and
single
in
Heart
,
and
endeavours
to
conform
him self
to
the
Life
and
Doctrine
of
Jesus
Christ
,
and
neither
seeks
,
nor
fears
,
nor
hopes
for
any
thing
without
him
.
All
these
Marks
,
Sir
,
will
make
you
easily
discern
with
what
Spirit
those
are
led
with
whom
you
must
converse
,
that
you
may
not
let
your self
be
advised
by
any
erroneous
Spirits
,
who
are
now
so
numerous
,
and
in
the
highest
Places
and
Dignities
:
Because
the
Devil
being
so
powerful
,
he
still
prefers
his
own
to
Honours
and
Offices
,
that
by
these
Means
he
may
gain
the
more
Followers
.
Therefore
I
advised
you
heretofore
to
abandon
all
,
that
you
may
not
continue
in
so
great
Perils
as
there
are
now
in
conversing
with
Men.
I
said
to
her
;
That
I
had
a
long
time
agoe
quitted
the
Conversation
of
worldly
and
evil
Men
;
but
as
for
those
who
seem'd
to
me
to
be
good
Men
,
I
had
never
a
hard
Thought
of
them
,
and
I
could
hardly
believe
that
they
belonged
to
the
Devil
.
She
said
;
If
none
but
Worldlings
and
wicked
Men
cou'd
deceive
us
,
Jesus
Christ
wou'd
not
have
so
often
said
,
[
h
](A28890-e38970-b)
h
Matth.
24.
4
,
5
,
11
,
24.
Beware
of
those
who
come
to
you
in
my
Name
and
deceive
many
,
yeae
,
even
if
it
were
possible
the
very
Elect.
These
Words
make
appear
sufficiently
that
it
is
not
Worldlings
and
wicked
Men
,
of
whom
Jesus
Christ
says
so
often
,
Be
not
deceived
;
because
all
good
Men
do
abhor
these
Worldlings
and
wicked
Men
:
They
are
therefore
out
of
Hazard
of
being
deceived
by
them
.
But
these
devout
Persons
,
or
who
wear
Religious
Habits
,
being
nevertheless
in
the
Devil's
Service
,
may
deceive
many
under
these
false
Appearances
.
It
is
with
just
Reason
that
Jesus
Christ
calls
our
Times
dangerous
,
wherein
the
Dangers
are
so
cover'd
and
disguis'd
with
great
Advantages
,
that
the
one
can
scarcely
be
discerned
from
the
other
.
We
will
esteem
it
a
great
Happiness
to
have
some
Friend
a
Priest
or
a
Religious
Person
,
or
plac'd
in
some
Dignity
,
who
being
a
Man
of
Honour
and
Learning
,
will
give
us
his
Advice
and
Counsel
,
both
as
to
our
spiritual
and
temporal
Good
:
Nevertheless
this
Person
shall
sometimes
be
engaged
to
the
Devil
to
do
all
the
Mischief
he
can
.
Is
not
this
a
very
dangerous
thing
?
For
we
take
their
Counsel
as
if
it
came
from
God
himself
;
and
it
comes
directly
from
the
Devil
,
who
makes
us
follow
his
Will
under
the
Pretence
of
its
being
the
Will
of
God
.
Was
it
not
needful
,
Sir
,
that
Jesus
Christ
shou'd
so
often
and
so
precisely
warn
us
to
take
heed
of
these
Dangers
,
to
which
no
Perils
,
neither
from
the
Wicked
nor
from
visible
Devils
,
are
to
be
compar'd
?
because
all
good
Men
will
always
resist
them
:
But
these
false
Bretheren
who
come
in
Christ's
Name
,
wou'd
deceive
the
very
Elect
,
Therefore
,
Sir
,
trust
no
body
,
tho'
they
shou'd
say
,
I
am
Christ
:
For
Christ
is
not
here
and
there
,
but
only
in
the
Doctrine
[
i
](A28890-e39030-b)
i
John
14.
21
,
23.
that
he
left
us
by
his
Word
.
He
who
believes
any
other
thing
,
is
deceived
.
I
said
to
her
;
That
if
this
were
true
,
many
Souls
would
be
deceived
;
because
all
they
who
profess
to
serve
God
,
do
follow
the
Counsel
and
Direction
of
some
Man
;
and
if
he
be
of
those
who
belong
to
the
Devil
,
they
may
deliver
many
Souls
to
Satan
.
She
said
;
Sir
,
this
is
lamentable
in
our
Days
,
wherein
they
have
introduc'd
these
Directions
of
Men
,
by
which
so
many
are
led
to
Damnation
,
even
tho
they
were
not
directed
by
some
Sorcerer
,
they
are
at
least
turned
away
from
God
to
adhere
to
Men.
This
is
a
great
Hindrance
to
Vertue
,
and
the
Salvation
of
Souls
:
For
as
long
as
we
adhere
to
the
Creatures
[
k
](A28890-e39080-b)
k
Cant.
3.
2
,
4.
we
shall
never
find
God
.
The
one
must
go
out
before
the
other
enter
;
and
these
Guides
instead
of
leading
Souls
to
God
do
withdraw
them
from
him
,
even
tho'
they
were
good
Men
;
because
God
is
jealous
,
and
will
not
suffer
a
Rival
,
nor
our
Hearts
to
be
separated
or
divided
.
If
so
many
Souls
be
engag'd
to
the
Devil
by
these
Directions
,
it
is
because
they
chose
rather
to
be
lov'd
by
Men
than
God
.
This
gives
the
Devil
Power
to
gain
them
by
the
Means
of
these
Directors
,
who
are
much
more
lov'd
and
follow'd
than
God
is
:
For
he
is
often
forgotten
,
that
they
may
remember
these
Men.
Wives
esteem
them
more
than
their
Husbands
;
Daughters
more
than
Father
and
Mother
,
and
Men
take
more
of
their
Counsel
than
that
of
Jesus
Christ
:
Thus
every
one
furnishes
Matter
for
the
Devil
to
be
deceiv'd
by
him
.
It
is
by
this
▪
Door
he
enters
to
make
himself
universal
Emperour
of
the
whole
World
.
He
had
gain'd
many
before
the
Coming
of
Jesus
Christ
;
but
since
he
slipt
into
the
Church
by
these
Directions
,
he
possesses
all
,
the
Wicked
with
their
own
Will
,
and
the
Good
indirectly
by
the
Conduct
of
his
Adherents
,
whom
he
has
introduc'd
into
the
Church
:
For
Jesus
Christ
did
never
establish
such
Directions
in
his
Church
,
nor
yet
his
Apostles
,
nor
their
Disciples
.
If
this
had
been
an
Institution
of
the
Holy
Spirit
,
it
wou●d
have
been
observ'd
by
the
Primitive
Christians
,
who
had
more
Zeal
to
gain
Souls
to
God
than
these
new
Directors
have
:
For
they
rather
draw
them
to
themselves
than
lead
them
to
God
.
This
often
makes
the
Guides
and
those
who
are
led
by
them
to
perish
and
go
both
together
to
the
Devil
.
I
ask'd
her
,
By
what
Means
I
might
avoid
the
Seduction
of
these
false
Prophets
,
since
they
had
the
chief
Ranks
in
the
Church
?
how
I
might
discover
them
from
the
true
ones
?
If
the
one
be
Priests
and
Religious
Persons
as
well
as
the
other
?
She
said
;
It
will
be
very
hard
for
to
discern
them
,
unless
you
read
diligently
the
ancient
Prophets
,
:
There
you
will
find
how
the
true
and
how
the
false
Prophets
have
spoken
:
For
both
the
one
and
the
other
are
this
Day
guided
by
the
same
Spirits
.
The
holy
Prophets
were
and
still
will
be
led
[
l
](A28890-e39130-b)
l
2
Pet.
1.
21.
by
the
Holy
Spirit
;
and
the
false
ones
were
and
still
will
be
led
and
directed
by
the
Devil
[
m
](A28890-e39140-b)
m
1
Kings
22.
21
,
22.
,
as
well
at
present
as
under
the
old
Law
.
There
is
only
this
difference
of
times
,
that
then
there
were
many
holy
Prophets
,
and
now
there
are
few
or
none
;
because
the
Number
of
the
False
is
so
encreast
that
they
have
almost
swallowed
up
the
Good
.
And
as
God
is
not
visible
by
the
Eyes
of
the
Body
,
neither
is
the
Devil
visible
after
that
Manner
,
both
being
invisible
Spirits
;
who
nevertheless
render
themselves
visible
by
their
[
n
](A28890-e39150-b)
n
Gal.
5.
19
,
22.
2
Cor.
6.
7.
13.
8.
Operations
:
For
he
who
is
guided
by
God
,
will
still
speak
(o)
the
Truth
without
regarding
whether
it
please
or
displease
Men
:
On
the
contrary
,
he
who
is
led
by
the
Devil
,
will
still
speak
[
p
](A28890-e39170-b)
p
1
John
4.
5
,
6.
2
Tim.
4.
3.
as
Men
are
willing
to
hear
.
Remark
well
,
Sir
,
in
the
holy
Scripture
;
you
will
find
[
q
](A28890-e39200-b)
q
1
Kings
22.
12
,
13.
Jer.
6.
14.
23.
17
,
&c.
that
all
the
false
Prophets
did
then
always
tell
good
News
,
and
promised
to
every
one
Peace
,
Prosperity
and
Assurance
whereby
they
deceived
all
the
World
.
This
is
even
practised
at
present
:
For
if
you
take
notice
of
all
these
Priests
and
Religious
Persons
,
you
shall
hear
them
always
promising
Peace
and
Safety
to
every
one
,
and
that
even
in
temporal
Affairs
,
whether
as
to
the
State
or
as
to
particular
Persons
:
You
hear
them
always
telling
good
News
,
and
promising
that
all
shall
go
well
:
So
that
if
you
remark
the
Discourses
of
these
false
Prophets
of
the
old
Law
,
and
the
Preachers
and
Confessors
at
present
,
you
shall
hear
them
all
speak
almost
the
same
Language
:
For
the
most
Pious
now-a-days
study
to
please
Men
,
and
to
tell
them
things
agreeable
to
their
Senses
,
and
hereby
they
destroy
all
the
World
:
For
if
they
were
in
the
Spirit
of
God
,
they
wou'd
tell
the
Truth
,
and
wou'd
preach
to
all
the
World
[
r
](A28890-e39230-b)
r
Matth.
24.
15.
that
the
Abomination
is
in
the
Sanctuary
,
and
that
it
is
high
time
to
turn
to
God
.
That
[
s
](A28890-e39250-b)
s
Matth.
3.
10.
the
Ax
is
laid
to
the
Root
,
to
hew
down
the
Tree
,
and
to
break
down
[
t
](A28890-e39270-b)
t
Dan.
2.
that
great
Statue
of
the
Church
which
Sin
has
rendered
abominable
in
the
sight
of
God
;
and
also
that
the
Life
of
Christians
is
very
far
from
true
Christianity
;
and
that
the
best
of
them
live
in
a
Presumption
of
their
Salvation
,
and
in
other
Sins
against
the
Holy
Ghost
.
Which
is
most
true
:
But
instead
of
doing
this
,
they
praise
and
exalt
the
Church
as
if
she
were
holy
;
and
they
persuade
People
that
they
are
Christians
when
they
are
baptized
;
and
tho'
they
do
not
at
all
live
according
to
the
Rules
of
true
Christianity
,
that
yet
nevertheless
they
shall
be
saved
.
In
which
they
deceive
and
seduce
them
:
For
there
are
no
true
Christians
,
but
they
[
u
](A28890-e39290-b)
u
2
John
9.
who
observe
the
Doctrine
of
Jesus
Christ
,
and
no
body
can
be
saved
,
but
[
x
](A28890-e39300-b)
x
Matth.
7.
21.
19.
17.
he
who
keeps
the
Commandments
of
God
,
the
first
of
which
,
is
,
to
love
God
with
all
our
Heart
,
and
our
Neighbour
as
our selves
,
which
no
body
does
:
Nevertheless
all
these
false
Prophets
tell
the
People
that
they
shall
assuredly
be
saved
,
and
that
all
shall
go
well
with
them
.
Is
not
this
a
sure
Mark
to
discern
false
Prophets
from
the
true
?
because
the
False
flatter
us
always
for
our
Ruin
,
and
the
True
reprove
us
for
our
Salvation
.
He
that
wou'd
deliver
himself
from
being
deceived
,
must
diligently
examine
whether
these
Church-men
speak
to
us
according
as
they
are
willing
to
hear
,
or
if
they
truly
reprove
what
is
blame-worthy
,
of
which
sort
we
shall
find
so
very
few
,
that
almost
none
will
speak
the
Truth
when
it
is
displeasing
to
People
,
especially
to
those
who
are
in
Places
and
Dignities
.
For
this
cause
our
Times
are
justly
called
perilous
Times
[
y
](A28890-e39330-b)
y
2
Tim
4.
1.
,
since
the
Evil
is
so
masqu'd
with
Vertue
:
For
if
the
Evil
were
manifest
,
there
wou'd
be
no
danger
;
because
all
good
Men
wou'd
avoid
it
,
and
so
wou'd
put
themselves
out
of
Hazard
of
being
deceived
:
whereas
when
it
is
covered
over
with
Piety
and
Vertue
,
they
think
sometimes
they
wou'd
do
evil
if
they
shou'd
look
on
it
as
evil
.
Therefore
Jesus
Christ
has
great
Reason
to
say
to
us
so
often
,
Beware
of
false
Prophets
that
come
in
my
Name
,
and
be
not
deceived
by
them
;
and
also
to
tell
us
[
z
](A28890-e39350-b)
z
Matth.
24.
16.
that
we
must
get
out
of
Judaea
;
that
is
,
out
of
the
Church
,
when
we
shall
see
the
Abomination
of
Desolation
.
For
this
Cause
I
think
,
Sir
,
it
is
now
time
to
flee
.
I
ask'd
her
,
If
it
would
not
be
better
to
abide
in
the
Church
,
and
endeavour
to
make
others
like
my self
see
the
Deceit
and
Dangers
in
which
they
live
,
than
by
flying
out
of
her
to
abandon
them
to
these
Perils
?
She
said
;
If
you
could
illuminate
them
and
make
them
see
the
Truth
without
destroying
your self
,
it
would
be
better
to
remain
in
her
,
tho'
it
shou'd
cost
your
Life
;
but
there
is
no
Appearance
of
prevailing
with
any
,
because
they
are
so
obstinate
in
their
Sins
,
which
they
will
not
know
:
For
if
you
shou'd
tell
any
benefic'd
Person
in
the
Church
that
he
is
not
a
true
Christian
,
and
that
the
Church
has
fallen
away
and
become
more
Pharisaical
than
ever
the
true
Pharisees
were
,
they
wou'd
not
believe
you
,
but
persecute
you
;
and
your
best
Friends
,
the
most
Pious
of
them
wou'd
believe
you
were
become
an
Heretick
,
and
that
you
wou'd
also
pervert
them
:
Because
the
Darkness
is
so
great
that
they
take
Lies
for
Truth
without
perceiving
it
;
and
they
shou'd
esteem
that
to
be
evil
which
were
most
good
.
Therefore
you
wou'd
do
others
no
good
,
and
you
wou'd
do
evil
to
your self
,
and
draw
upon
your self
many
Persecutions
,
and
bring
your self
in
hazard
of
falling
from
the
streight
Truth
thro'
an
Infatuation
of
Spirit
,
with
which
the
Devil
directs
every
one
,
and
hinders
them
from
knowing
or
discovering
the
Truth
.
Therefore
Jesus
Christ
said
very
well
,
[
a
](A28890-e39440-b)
a
Matth.
7.
6.
that
we
ought
not
to
give
Roses
to
Swine
nor
Childrens
Bread
to
Dogs
[
b
](A28890-e39450-b)
b
Matth.
15.
26.
:
The
Swine
are
Persons
who
wou'd
make
a
Dunghil
of
the
most
fragrant
Vertues
;
and
Dogs
are
they
who
wou'd
tear
the
Truth
by
Reproaches
and
Calumnies
.
It
wou'd
not
therefore
be
adviseable
at
this
time
to
remain
in
the
Church
,
when
Jesus
Christ
advised
to
depart
and
flee
out
of
her
:
For
there
you
shall
not
find
Children
who
will
receive
the
Word
of
God
,
which
is
the
Bread
of
our
Soul
,
but
Masters
and
Mistresses
who
believe
they
are
more
wise
and
more
just
than
the
Holy
Spirit
.
I
said
to
her
;
That
it
seemed
to
me
,
we
were
wanting
in
Charity
,
when
we
minded
only
our
own
Salvation
,
and
that
it
was
grievous
also
to
follow
God
,
without
any
other
Company
.
She
said
;
Sir
,
you
will
not
act
against
Charity
,
by
withdrawing
from
Christians
now
;
because
they
are
obstinate
in
their
Courses
to
which
they
are
habituated
,
and
in
which
they
will
die
without
Repentance
,
and
therefore
it
will
avail
nothing
to
preach
to
them
:
And
the
Holy
Spirit
tells
us
somewhere
[
c
](A28890-e39510-b)
c
Isa.
58.
9
,
14.
that
we
must
leave
off
to
point
out
and
speak
that
which
does
not
profit
;
and
that
the
God
of
Peace
will
very
shortly
[
d
](A28890-e39530-b)
d
Rom.
16.
20.
bruise
Satan
under
our
Feet
.
I
understand
hereby
that
it
is
no
longer
seasonable
to
represent
the
Truth
to
Christians
now
,
because
they
will
resist
and
quarrel
the
Truth
,
even
when
we
wou'd
make
it
known
to
them
.
It
is
to
them
we
ought
not
to
point
out
the
Finger
,
nor
to
speak
;
because
no
Words
,
how
true
soever
,
will
profit
them
any
thing
.
Yet
for
all
this
,
you
shall
not
remain
all
alone
in
following
God
;
but
[
e
](A28890-e39550-b)
e
Rev.
7.
4
,
-9.
14.
1
,
-15.
a
great
many
will
follow
him
with
you
;
but
you
must
go
among
the
Jews
,
where
many
will
be
converted
and
receive
the
Truth
,
and
will
flee
from
the
Spirit
of
Errour
,
in
which
they
have
been
detained
for
so
long
a
time
;
For
of
God's
People
they
became
his
Enemies
:
For
this
cause
they
were
scattered
and
divided
:
But
by
this
Coming
of
the
Holy
Spirit
[
f
](A28890-e39570-b)
f
Isa.
44.
3.
59.
20
,
21.
they
shall
recover
the
Light
and
[
g
](A28890-e39580-b)
g
Isa.
40.
11.
Ezek.
34.
12
,
—
31.
shall
re-enter
into
the
Sheep-fold
of
Jesus
Christ
,
and
shall
be
[
h
](A28890-e39590-b)
h
Hos.
1.
10.
2.
23.
his
People
,
and
the
Members
of
his
true
Church
.
And
because
these
are
only
guilty
of
the
Sin
against
the
Son
of
Man
,
it
shall
[
i
](A28890-e39610-b)
i
Matth.
12.
32.
be
forgiven
them
;
whereas
those
Christians
will
sin
now
against
the
Holy
Ghost
:
Therefore
they
shall
not
be
forgiven
in
this
World
nor
in
the
other
.
You
need
not
then
amuse
your self
any
more
about
this
Matter
;
I
have
made
Trials
enough
,
having
accosted
the
Persons
most
renowned
for
Vertue
among
the
Christians
,
and
I
found
not
so
much
as
one
of
them
capable
of
receiving
the
Truth
;
they
are
so
pre-occupied
with
their
Roman
Church
,
their
Maxims
,
and
seeming
Vertues
,
that
it
may
be
said
of
them
that
as
Jannes
and
Jambres
resisted
the
Truth
,
even
so
Christians
do
resist
it
in
the
same
manner
.
You
are
the
first
who
has
heard
me
tell
the
Truth
:
For
till
now
I
cou'd
not
explain
it
to
any
body
.
This
did
often
trouble
me
and
made
me
also
resolve
to
quit
the
Conversation
of
all
Men
,
and
travel
so
long
till
I
shou'd
find
some
one
to
whom
I
might
declare
the
Truth
;
Because
FOR
THIS
I
AM
BORN
.
I
said
to
her
;
That
therefore
she
was
obliged
to
declare
the
Truth
to
many
,
since
she
was
born
for
this
end
,
and
she
knew
those
who
were
capable
to
receive
it
.
She
said
;
Sir
,
it
is
not
my
Business
to
enquire
for
Men
;
because
my
Life
consists
in
my
Recollection
,
from
whence
the
Conversation
of
Men
would
withdraw
me
:
For
I
know
by
Experience
that
all
Creatures
are
a
Hindrance
to
me
,
and
loss
of
time
.
I
love
rather
to
remain
alone
:
But
if
you
will
transmit
to
others
the
Truth
which
I
have
communicated
to
you
,
you
are
free
to
do
it
,
or
rather
obliged
to
it
:
Because
God
having
permitted
you
to
rencounter
me
,
and
given
me
time
and
Place
to
tell
you
so
many
diverse
things
,
I
shall
believe
he
will
require
of
you
that
you
impart
them
to
others
:
But
you
must
consider
well
to
whom
;
because
every
one
is
not
capable
of
so
great
things
,
and
if
you
address
to
some
that
are
in
Covenant
with
the
Devil
,
of
which
there
are
so
many
at
present
,
they
will
use
you
hardly
,
and
consult
with
all
these
Followers
of
Satan
,
to
oppose
and
to
stifle
these
Truths
in
their
Cradle
.
Therefore
in
this
you
must
[
k
](A28890-e39690-b)
k
Matth.
10.
16
,
17
,
18.
use
the
Wisdom
of
the
Serpent
,
and
beware
of
Men
;
For
they
will
deliver
you
up
to
Governours
,
and
will
persecute
you
,
or
kill
you
because
of
the
Truth
,
which
is
God
.
[
l
](A28890-e39710-b)
l
Rev.
12.
17.
This
bad
Usage
foretold
by
Jesus
Christ
will
in
this
Age
have
its
full
Accomplishment
:
This
in
the
Beginning
of
the
Church
of
Jesus
Christ
was
but
fulfilled
in
part
,
because
the
Apostles
only
and
some
few
others
suffered
for
the
Truth
;
but
at
present
many
shall
be
put
to
death
for
this
Truth
,
[
m
](A28890-e39720-b)
m
Mark
13.
12.
The
Father
shall
rise
up
against
the
Son
and
he
against
the
Father
;
and
they
shall
deliver
up
one
another
to
the
Rulers
to
be
put
to
Death
;
because
[
n
](A28890-e39740-b)
n
Luke
22.
53.
the
Hour
is
come
,
and
the
Power
of
Darkness
,
which
has
so
seiz'd
upon
all
the
Earth
;
[
o
](A28890-e39760-b)
o
Isa.
60.
2.
that
they
who
shall
kill
you
for
the
Truth
,
shall
think
[
p
](A28890-e39770-b)
p
John
16.
2.
they
do
God
Service
:
For
Satan's
Power
is
so
great
and
universal
,
that
it
has
almost
blinded
all
Men
;
and
their
Spirits
being
infatuated
,
they
take
that
which
is
false
,
to
be
real
,
and
esteem
Lyes
more
than
the
Truth
:
And
all
this
is
so
well
masqu'd
with
Vertue
and
Sanctity
,
that
even
the
best
Men
will
think
they
do
offer
Sacrifice
to
God
,
when
they
kill
you
.
Therefore
take
heed
always
,
Sir
,
that
you
give
not
the
Children's
Bread
to
Dogs
,
nor
cast
Pearl
before
Swine
;
but
try
well
before
you
speak
to
any
,
if
he
hunger
and
thirst
after
Righteousness
,
or
some
other
of
the
eight
Beatitudes
,
which
are
the
Marks
that
Jesus
Christ
gave
,
whereby
to
discover
those
who
shall
be
bless'd
and
shall
receive
the
Spirit
of
Truth
:
But
as
soon
as
you
shall
meet
with
Opposition
to
the
Truth
,
leave
off
to
tell
it
,
and
never
move
in
that
which
will
avail
nothing
:
For
God
has
promised
that
he
will
shortly
bruise
Satan
under
your
Feet
.
Yet
a
little
while
the
Devil
has
his
Empire
,
[
q
](A28890-e39810-b)
q
Rev.
12.
12.
which
encreases
greatly
;
and
so
soon
as
it
shall
be
at
an
end
;
God
will
bruise
him
under
the
Feet
of
his
faithful
Servants
,
who
shall
[
r
](A28890-e39830-b)
r
Luke
10.
19.
triumph
over
all
the
Powers
of
Hell
:
But
they
must
yet
suffer
a
little
,
and
[
s
](A28890-e39840-b)
s
Rev.
2.
10.
continue
faithful
unto
death
.
The
Seventeenth
Conference
.
That
the
Jews
and
Heathens
are
better
disposed
to
be
converted
unto
God
than
the
Christians
;
and
that
the
Jews
shall
be
restored
,
and
the
Christians
rejected
.
I
Ask'd
her
,
If
I
would
run
the
Risque
of
these
Dangers
by
going
among
the
Jews
,
since
according
to
her
saying
,
they
were
more
disposed
to
receive
the
Truth
?
She
said
;
Yes
,
Sir
,
there
is
Hazard
there
as
well
as
elsewhere
;
because
the
Devil
has
those
who
are
in
Covenant
with
him
,
in
every
Place
,
in
every
State
,
in
every
Sect
,
and
under
every
Law
:
For
he
has
run
to
and
fro
thro'
all
the
Earth
,
and
hath
devoured
many
,
as
well
among
the
Jews
as
among
others
:
But
I
except
the
Good
among
the
Jews
,
and
I
know
certainly
that
these
are
more
disposed
to
receive
the
Truth
than
any
others
;
because
they
sin
thro'
Ignorance
:
For
they
never
knew
that
Jesus
Christ
was
the
Son
of
God
,
and
do
not
yet
know
it
:
For
they
look
for
this
Son
of
God
in
Glory
,
and
know
not
that
he
shall
be
the
same
who
came
already
among
them
in
Dishonour
.
As
soon
as
they
shall
discover
this
Truth
[
a
](A28890-e40000-b)
a
Matth.
23.
38
,
39.
,
they
shall
return
from
their
Exile
,
and
re-enter
into
the
Promise
made
to
Abraham
,
and
shall
return
to
be
God's
People
,
in
Exclusion
of
the
Christians
,
who
having
abused
so
many
Privileges
[
c
](A28890-e40020-b)
c
Rom.
11
21
,
22
,
23.
shall
be
cut
off
,
and
the
Jews
settled
again
on
their
Ruins
.
I
ask'd
her
,
Wherefore
the
Christians
could
not
be
reformed
,
that
they
might
become
the
People
of
God
as
well
as
the
Jews
Converted
,
to
take
away
their
Crown
?
She
said
;
Sir
the
Jews
are
much
more
disposed
to
receive
the
Truth
,
than
the
Christians
are
:
For
these
sin
out
of
pure
Malicé
,
and
have
forsaken
God
and
his
Laws
.
This
[
d
](A28890-e40150-b)
d
1
Pet.
2.
20
,
—
24.
to
Christians
,
that
by
following
his
Steps
,
they
might
enter
into
his
Glory
.
They
do
believe
all
these
things
,
and
also
that
the
same
Son
of
God
is
really
in
the
Sacrament
of
the
Altar
,
with
a
great
many
other
things
contain'd
in
the
Creed
.
Nevertheless
,
against
their
Belief
they
live
directly
contrary
to
what
Jesus
Christ
taught
them
,
and
what
they
believe
by
the
Command
of
God
.
If
the
Jews
believed
this
,
that
Jesus
Christ
is
the
Son
of
God
,
they
would
mourn
for
the
Sins
which
they
committed
against
him
,
and
would
follow
his
Example
,
(
which
[
e
](A28890-e40180-b)
e
Zach.
12.
10
,
—
14.
shall
very
shortly
come
to
pass
:
)
whereas
the
Christians
shall
die
obstinate
in
their
Sins
without
Repentance
.
By
which
you
may
judge
,
Sir
,
that
the
Jews
are
much
more
disposed
to
receive
the
Spirit
of
Truth
so
soon
as
it
should
be
communicated
to
them
,
than
the
Christians
who
oppose
the
known
Truth
.
They
know
that
Jesus
Christ
is
the
Son
of
God
and
that
he
is
in
the
Sacrament
of
the
Altar
,
and
they
shew
him
less
Respect
than
a
Servant
would
do
to
the
meanest
Master
,
and
eat
and
swallow
him
as
a
Piece
of
Bread
.
How
would
you
have
these
Persons
to
be
reformed
,
since
they
would
reform
all
the
World
,
looking
on
themselves
as
Gods
of
the
Earth
,
and
Children
of
the
true
God
,
while
they
are
led
by
the
Devil
?
This
they
will
not
acknowledge
,
chusing
rather
to
perish
in
their
Darkness
,
than
to
give
ear
to
the
Truth
:
whereas
those
Jews
would
gladly
hear
what
will
enlighten
them
,
and
would
be
bettered
by
knowing
the
Truth
:
For
many
good
Spirits
among
them
aspire
after
it
,
[
f
](A28890-e40230-b)
f
Jer.
31.
25.
hungring
and
thirsting
after
Righteousness
,
which
when
they
see
and
know
,
they
will
immediately
embrace
it
;
because
nothing
but
Ignorance
hinders
them
from
resigning
themselves
wholly
to
God
:
Whereas
the
Christians
thro'
pure
Obstinacy
in
their
Sins
,
will
not
do
it
:
So
that
if
I
should
go
to
the
College
of
Cardinals
at
Rome
,
and
tell
them
that
I
come
from
God
to
advertise
them
that
they
are
not
true
Christians
,
and
that
Jesus
Christ
taught
another
way
of
living
,
than
what
they
observe
,
and
that
to
be
saved
,
we
must
of
Necessity
follow
Jesus
,
they
would
presently
seize
on
me
as
a
Criminal
,
and
put
me
to
death
,
if
I
would
not
retract
my
Words
,
tho'
they
knew
well
enough
they
were
true
;
even
tho'
they
should
evidently
perceive
that
I
had
the
holy
Spirit
,
they
would
oppose
this
Truth
,
that
they
might
maintain
their
Errours
.
How
then
,
Sir
would
you
have
such
Persons
to
be
converted
?
God
will
never
force
any
body
,
having
given
to
all
Men
their
Free-Will
,
to
use
it
according
as
they
please
.
If
these
Christians
will
acknowledge
no
other
God
but
their
own
Authority
,
they
would
deal
hardly
with
God
himself
if
he
shou'd
come
to
speak
against
it
.
How
cou'd
God
in
Justice
reform
these
Christians
,
who
will
not
be
reformed
,
loving
rather
to
perish
in
their
Blindness
,
than
to
receive
the
Light
,
and
this
of
their
deliberate
Will
?
Whereas
those
Jews
are
still
looking
for
and
aspiring
after
the
Coming
of
their
Saviour
in
Glory
:
Tho'
in
many
things
they
err
,
Nevertheless
they
persevere
in
this
Hope
which
will
infallibly
come
to
pass
[
g
](A28890-e40280-b)
g
Rom
,
11.
26.
Rev.
1.
7.
to
them
,
provided
they
[
h
](A28890-e40290-b)
h
Hos.
5.
15.
acknowledge
the
Fault
they
committed
in
putting
Jesus
Christ
to
Death
.
I
ask'd
her
,
Whether
there
was
any
Sect
or
Nation
more
capable
of
receiving
the
Truth
,
than
the
Jews
,
who
were
a
People
rejected
by
all
Nations
,
and
despised
by
every
body
,
as
unworthy
of
the
Conversation
of
all
good
Men
?
She
said
;
Sir
,
I
know
not
precisely
what
the
Jews
are
;
but
as
a
Friend
I
can
tell
you
,
that
they
are
yet
the
People
who
love
God
more
than
any
other
.
Their
being
rejected
and
despised
by
every
body
,
shall
perhaps
serve
for
a
Satisfaction
to
God
for
the
Sins
which
they
committed
in
putting
him
to
death
:
Because
this
is
God's
Way
,
[
k
](A28890-e40360-b)
k
1
Cor.
1.
27
,
28.
to
chuse
always
the
Things
that
are
most
vile
and
most
contemned
by
the
World
.
I
do
not
at
all
doubt
but
the
Jews
will
be
the
first
in
the
Kingdom
of
Heaven
;
because
they
have
been
so
humbled
and
despised
in
this
World
;
in
which
they
have
imitated
Jesus
Christ
more
than
the
Christians
;
who
honour
themselves
more
than
God
,
and
every
one
esteems
them
as
the
People
of
God
▪
and
Jesus
Christ
has
told
us
by
the
Mouth
of
his
Mother
,
[
m
](A28890-e40380-b)
m
Luke
1.
52.
that
he
will
put
down
the
Mighty
from
their
Seats
,
and
will
exalt
the
Humble
.
This
makes
me
believe
that
this
People
of
the
Jews
,
so
humbled
through
all
the
World
,
shall
be
exalted
,
[
n
](A28890-e40410-b)
n
Isa.
62.
2
,
3.
above
all
others
;
and
that
the
Roman
Church
which
is
placed
in
the
highest
Chair
on
Earth
[
o
](A28890-e40430-b)
o
Is
.
47.
Rev.
18.
shall
be
cast
down
from
all
her
Power
:
Because
God
has
said
[
p
](A28890-e40440-b)
p
Luke
14.
11.
that
he
who
exalts
himself
,
shall
be
abased
;
and
he
who
humbles
himself
,
shall
be
exalted
.
It
must
needs
be
,
Sir
,
that
all
the
Words
of
God
be
fulfilled
in
all
Respects
.
The
Jews
having
been
the
most
humbled
People
among
Men
,
[
r
](A28890-e40470-b)
r
Isa.
60.
14
,
15
,
16.
ought
to
be
according
to
the
Justice
and
Truth
of
God
,
the
most
Exalted
,
as
it
shall
[
s
](A28890-e40480-b)
s
Isa.
49.
23.
54.
11
,
&c.
Jer.
31.
17.
come
to
pass
.
For
as
soon
as
they
shall
receive
the
Truth
which
I
commit
to
you
,
they
shall
be
converted
,
[
t
](A28890-e40510-b)
t
Isa.
53.
11.
Hos.
6.
3.
and
receive
the
Holy
Spirit
,
by
whom
they
shall
discover
all
things
,
see
their
Errors
and
the
Truth
,
and
embracing
it
,
shall
arrive
at
the
Time
so
,
often
desired
by
them
,
in
which
[
u
](A28890-e40520-b)
u
Isa.
66.
5
,
and
18.
they
will
see
the
true
Messiah
and
Saviour
of
the
World
come
in
Glory
,
who
[
x
](A28890-e40530-b)
x
Isa.
40.
9
,
10
,
11.
will
receive
them
into
his
Kingdom
;
from
whence
the
Children
of
it
[
y
](A28890-e40540-b)
y
Luke
12.
28.
shall
be
shut
out
.
These
are
the
Christians
who
shall
never
taste
of
his
[
z
](A28890-e40550-b)
z
Luke
14.
24.
Feast
,
tho'
they
were
invited
and
I
ask'd
her
,
If
I
might
declare
to
the
Jews
all
the
things
she
had
told
me
,
as
coming
from
God
by
a
Prophetical
Spirit
?
She
said
;
Sir
,
I
am
not
Prophetical
as
the
Ancient
Prophets
were
,
who
spoke
of
very
obscure
things
:
So
that
many
times
,
neither
[
a
](A28890-e40690-b)
a
Jer.
30.
24.
the
People
,
nor
[
b
](A28890-e40700-b)
b
Dan.
12.
8.
they
themselves
understood
well
what
they
signified
;
because
the
Time
was
not
yet
come
to
give
the
full
Understanding
of
them
:
But
at
present
,
in
this
Fulness
of
Time
,
God
declares
his
Secrets
very
manifestly
,
that
every
one
may
understand
them
:
So
that
you
must
not
say
,
Sir
,
that
you
are
sent
in
the
Name
of
some
Prophet
:
because
the
Things
that
I
have
told
you
,
are
such
plain
and
lively
Truths
,
that
no
body
of
a
good
Judgment
can
doubt
,
but
the
Holy
Spirit
must
have
inspired
them
:
For
if
they
believe
that
God
is
Truth
,
my
Words
are
so
sensibly
inseparable
from
it
,
that
all
Nations
,
both
great
and
small
,
must
confess
,
that
in
all
my
Discourses
,
the
Truth
is
in
its
Source
:
And
this
Truth
being
[
d
](A28890-e40710-b)
d
2
Pet.
2.
16.
God
;
it
is
therefore
God
assuredly
,
who
declares
these
Truths
:
For
the
Devil
is
the
Father
of
Lyes
,
and
Nature
finds
out
still
Excuses
,
either
in
its
own
Sins
,
or
in
those
it
loves
.
By
which
you
may
see
evidently
,
that
Truth
comes
immediately
from
God
,
tho'
it
shou'd
come
out
of
an
Ass
[
e
](A28890-e40720-b)
e
1
Cor.
13.
8.
as
once
it
did
.
Therefore
you
need
not
so
much
stay
to
judge
whether
I
have
the
Spirit
of
Prophesie
,
as
you
ought
to
examine
very
narrowly
whether
I
speak
the
Truth
:
For
that
is
always
God
.
The
Prophesies
of
the
Ancient
Prophets
,
will
all
of
them
very
shortly
be
fulfilled
.
There
is
no
Need
of
any
longer
having
obscure
Prophesies
;
because
we
are
fallen
into
the
last
Times
,
wherein
[
e
](A28890-e40730-b)
e
1
Cor.
13.
8.
all
the
I
said
to
her
;
That
in
many
of
her
Discourses
she
spoke
of
the
Future
,
and
of
the
Time
to
come
,
and
that
as
to
those
,
we
could
not
know
yet
,
whether
they
were
true
or
not
.
She
said
;
Sir
,
what
is
to
come
,
is
as
true
as
what
I
have
already
experienced
.
Receive
all
with
Humility
of
Heart
,
and
you
shall
see
in
its
Time
as
clear
as
the
Sun
,
that
all
shall
be
accomplished
:
For
God
cannot
lye
.
The
holy
Scriptures
must
say
the
same
things
that
I
say
:
Because
all
proceeds
from
one
and
the
same
Spirit
,
and
the
Jews
will
understand
me
yet
better
than
you
do
,
because
they
are
more
vers'd
in
the
holy
Scriptures
.
I
think
if
I
spoke
to
them
,
their
Hearts
would
be
over-joy'd
and
ravish'd
with
Pleasure
,
to
know
that
so
great
a
Happiness
is
to
befal
them
,
as
to
become
the
People
of
God
,
and
to
suffer
for
his
Love
,
till
they
shall
see
him
come
in
Glory
,
with
his
Angels
,
to
render
to
every
one
according
to
his
Works
.
The
Christians
have
this
in
their
Creed
;
which
contains
the
twelve
Articles
of
Faith
,
that
Jesus
Christ
who
is
ascended
into
Heaven
,
shall
come
again
to
judge
the
Quick
and
the
Dead
:
And
notwithstanding
they
will
not
believe
it
,
tho'
they
say
it
daily
:
Or
,
they
imagine
that
this
Coming
shall
be
so
suddenly
,
as
if
the
Judgment
were
to
be
by
Way
of
Enchantment
,
and
that
it
were
to
pa●s
in
an
Instant
,
or
in
one
Day
.
These
are
foolish
Speculations
:
For
the
Judgment
is
already
begun
,
and
I
know
not
how
many
Years
it
shall
last
;
only
at
the
End
[
f
](A28890-e40830-b)
f
Matth
,
24.
30.
Jesus
Christ
shall
appear
upon
the
Earth
in
Glory
and
Majesty
,
and
so
shall
[
g
](A28890-e40840-b)
g
Rev.
12.
13.
converse
with
Men
,
who
shall
be
all
made
happy
with
his
glorious
Presence
,
which
shall
fill
them
with
Glory
,
and
shall
wipe
away
all
their
Tears
and
Griefs
to
bring
them
into
Joy
that
shall
never
end
.
They
who
will
not
believe
this
,
are
Enemies
of
their
own
Good
;
because
there
is
nothing
in
the
World
that
can
give
them
[
h
](A28890-e40850-b)
h
Rom.
8.
18.
2
Thes.
1.
5.
more
Constancy
to
suffer
,
than
the
Hopes
they
have
,
that
in
the
End
they
shall
see
the
glorious
Coming
of
Jesus
Christ
upon
Earth
.
All
sorts
of
Consolations
are
comprehended
in
this
.
I
said
to
her
,
That
the
Jews
look
for
the
Coming
of
their
Messias
in
Glory
,
that
he
would
come
to
reign
and
abide
with
them
:
but
that
the
Christians
look'd
for
him
only
to
come
and
judge
the
World
,
and
to
go
away
again
,
carrying
along
with
him
all
the
Blessed
,
She
said
;
Sir
,
the
Jews
shall
not
be
disappointed
of
their
Expectation
:
They
shall
see
their
Messiah
in
Glory
,
[
i
](A28890-e40930-b)
i
Ezech.
34.
23
,
24.
who
will
govern
them
upon
Earth
,
conversing
,
eating
and
drinking
with
them
:
For
he
himself
says
,
that
[
k
](A28890-e40950-b)
k
Luke
12
37.
he
will
make
his
Friends
sit
down
at
his
Table
;
and
that
he
will
rise
up
and
serve
them
;
now
in
this
Paradise
,
which
the
Christians
imagine
,
there
shall
be
no
need
of
sitting
at
a
Table
,
nor
eating
nor
being
served
:
And
also
when
Jesus
Christ
said
to
his
Disciples
[
l
](A28890-e40970-b)
l
Matth.
26.
29.
that
he
would
drink
no
more
of
the
Fruit
of
the
Vine
,
till
he
drank
it
new
in
the
Kingdom
of
his
Father
;
he
means
certainly
of
the
Earth
;
which
shall
be
the
Kingdom
that
God
will
give
to
the
Body
of
Jesus
Christ
:
Because
in
the
Divine
Kingdom
,
there
can
be
no
Planting
of
Vines
nor
making
of
Presses
to
drink
Wine
there
.
Truly
,
Sir
,
the
Christians
are
superstitious
in
many
things
,
and
they
judge
rashly
of
all
that
they
do
not
comprehend
.
They
may
clearly
see
by
the
holy
Scriptures
that
Jesus
Christ
shall
have
a
glorious
Reign
,
and
that
he
[
m
](A28890-e40990-b)
m
Rev.
21.
25.
will
be
the
Restorer
of
all
things
,
and
also
the
Saviour
of
Men
;
Because
all
[
n
](A28890-e41000-b)
n
Acts
3.
21.
the
Prophets
with
the
Apostles
and
other
Saints
have
sufficiently
spoken
of
these
things
which
shall
certainly
come
to
pass
:
For
the
Scripture
cannot
err
or
fail
:
But
because
they
have
not
received
the
compleat
Knowledge
of
them
to
explain
all
,
the
Christians
Fancy
in
their
Speculations
;
that
this
shall
come
to
pass
in
a
divine
and
incomprehensible
Paradise
without
reflecting
that
the
divine
Kingdom
cou'd
not
be
promised
to
Jesus
Christ
;
because
as
God
,
he
always
possess'd
it
,
and
has
no
need
of
being
promised
what
he
possesses
:
For
Possession
is
always
greater
than
Promise
;
for
that
is
wholly
accomplished
by
Possession
.
Therefore
the
Promise
of
Jesus
Christ
must
be
on
Earth
;
where
he
shall
reign
[
o
](A28890-e41010-b)
o
Psal.
2.
8.
Psal.
22.
29.
71.
8.
Zach.
14.
9.
over
all
Men
,
shall
save
them
,
and
re-establish
all
things
;
because
in
the
divine
Heaven
there
is
nothing
to
be
re-established
:
For
nothing
was
ever
spoiled
there
:
Nor
any
to
be
saved
;
because
all
that
are
there
,
have
Salvation
;
and
whither
,
can
they
imagine
that
God
shou'd
carry
the
Blessed
with
him
,
since
he
comprehends
all
things
,
and
cannot
be
contain'd
by
any
thing
?
They
speak
of
God
,
as
if
he
had
a
Closet
somewhere
for
his
Retirement
.
I
said
to
her
;
That
the
Jews
had
look'd
a
long
time
for
the
Messias
;
but
that
the
Christians
did
not
expect
him
till
the
Day
of
Judgment
and
the
Resurrection
of
the
Dead
.
She
said
;
Sir
,
the
Jews
have
done
well
always
to
wait
for
their
Messiah
:
For
a
Thing
is
then
more
loved
when
it
is
long
desired
.
It
is
a
constant
Faith
that
makes
them
persevere
in
this
Expectation
,
which
shall
be
recompensed
with
a
great
Joy
,
when
they
shall
receive
the
Fruit
of
their
Hope
:
For
it
is
not
vain
,
but
very
well
founded
on
all
the
Holy
Scriptures
;
which
is
the
most
solid
Foundation
in
the
whole
World
,
since
it
is
the
Word
of
an
all-wise
,
all-good
and
all-mighty
God
:
But
when
the
Christians
look
for
their
Saviour
only
on
a
certain
Day
,
[
p
](A28890-e41150-b)
p
Luke
12.
45
,
46.
they
are
not
so
diligent
to
prepare
for
his
Coming
,
which
they
imagine
to
be
yet
far
from
them
.
They
confound
divers
things
together
,
which
have
no
Relation
to
one
another
;
and
they
make
but
one
Day
of
the
Plagues
,
the
Judgment
,
the
Resurrection
of
the
Dead
,
and
the
Coming
of
Jesus
Christ
in
Glory
;
as
if
all
these
things
were
to
be
done
together
:
But
they
are
greatly
deceived
.
[
q
](A28890-e41160-b)
q
1
Cor.
14.
33.
we
have
not
a
God
of
Confusion
,
who
surprises
Persons
at
unawares
,
confounding
them
by
precipitating
things
:
On
the
contrary
,
all
his
Ways
are
so
well
regulated
and
ordered
,
that
there
is
not
a
Devil
in
Hell
that
cou'd
say
in
truth
that
God
gave
him
the
least
Surprize
,
or
that
he
could
find
in
all
his
Works
the
least
Injustice
or
Want
of
Goodness
and
Truth
.
This
being
so
,
how
cou'd
it
be
that
God
shou'd
send
all
his
Plagues
in
one
Day
,
that
no
body
might
have
Leisure
to
be
converted
,
being
surprised
so
suddenly
with
so
many
different
Evils
as
to
be
chastised
,
judged
,
raised
again
,
saved
or
damned
all
in
one
Day
?
If
God
has
been
just
,
good
and
true
from
all
Eternity
,
wou'd
he
become
impious
at
the
last
Day
?
This
cannot
be
:
But
Men
mistake
him
,
and
every
one
judges
of
him
according
to
their
Fancy
:
For
if
they
wou'd
judge
uprightly
,
they
wou'd
not
dare
to
say
that
God
cou'd
surprise
Men
to
judge
and
chastize
them
so
suddenly
.
I
wou'd
gladly
ask
Christians
,
where
they
find
it
Written
,
how
long
the
Judgment
shall
last
?
I
said
to
her
;
That
no
body
had
distinguished
these
Times
,
and
that
all
Christians
believed
that
the
Judgment
,
the
Chastisement
,
the
Resurrection
of
the
Dead
and
the
Coming
of
Jesus
in
Glory
,
were
but
one
and
the
same
thing
,
and
that
they
should
come
to
pass
all
together
.
She
said
;
Sir
,
They
are
very
much
deceived
:
For
these
are
all
divers
things
which
must
come
to
pass
at
different
Times
:
For
first
of
all
the
Judgment
is
,
when
God
saw
the
universal
Iniquity
of
all
the
Men
of
the
World
,
and
that
not
so
much
as
one
knew
and
lov'd
him
;
he
by
streight
Justice
judged
and
condemned
the
World
:
And
that
he
might
not
surprise
any
,
[
r
](A28890-e41220-b)
r
2
Pet.
3.
9.
he
delays
the
Execution
of
his
Sentence
,
that
Men
might
discover
by
Experience
that
the
World
is
judged
,
seeing
the
Evils
to
encrease
,
and
Peoples
Amendment
desperate
.
This
is
the
greatest
Evidence
to
verifie
that
the
Sentence
is
irrevocable
.
God
does
this
,
that
Men
remarking
these
Truths
,
may
quake
for
Fear
,
and
be
converted
unto
him
,
that
they
may
obtain
his
Mercy
,
at
least
every
one
for
their
own
particular
.
I
believe
,
Sir
,
that
these
thirty
Years
the
World
is
judged
and
condemned
;
and
that
now
the
Time
is
come
to
put
this
Sentence
in
Execution
.
It
will
begin
[
s
](A28890-e41230-b)
s
4
Esdr.
16.
18
,
&c.
Matth.
24.
8.
with
the
Plague
of
War
,
and
then
that
of
Pestilence
,
and
after
of
Famine
,
that
there
may
be
time
given
to
all
Men
of
good
Will
to
repent
,
and
to
take
these
Plagues
in
Penitence
for
their
Sins
,
and
by
these
Sufferings
to
find
a
Way
to
return
to
God
with
all
their
Heart
and
to
rise
from
Death
to
Life
,
that
is
to
say
,
from
Sin
to
Grace
,
as
the
Jews
shall
do
by
being
converted
first
of
all
,
that
the
Lord
may
find
[
t
](A28890-e41270-b)
t
Isa.
62.
6.
them
watching
at
his
Coming
,
and
may
say
to
them
,
[
u
](A28890-e41280-b)
u
Matth.
25.
21.
Well
done
good
and
faithful
Servant
;
because
thou
hast
been
faithful
in
a
few
things
,
I
will
set
thee
over
great
things
:
Enter
into
the
Joy
of
thy
Lord
:
Which
Joy
shall
be
recovered
at
the
Coming
of
Jesus
Christ
in
Glory
,
who
will
overthrow
[
x
](A28890-e41300-b)
x
Psalm
97.
3
,
4.
Zach.
14.
4
,
5.
Rev.
1.
7.
all
Evil
by
the
Brightness
of
his
Coming
,
which
shall
be
seen
and
understood
by
all
the
Men
who
shall
then
be
remaining
on
the
Earth
.
Thus
it
is
that
God
orders
these
last
things
[
y
](A28890-e41340-b)
y
Wisd.
11.
20.
with
Weight
and
Measure
,
that
he
may
still
exercise
his
Righteousness
,
Goodness
and
Truth
,
even
to
the
End
of
the
World
,
waiting
still
for
Sinners
to
Repentance
,
being
desirous
[
z
](A28890-e41350-b)
z
Ezech.
33.
11.
that
they
shou'd
be
converted
and
live
.
Whatever
Men
say
,
God
will
never
depart
from
his
eternal
Qualities
,
and
will
not
confound
his
last
Works
no
more
than
he
did
his
first
:
For
he
continues
still
firm
and
constant
in
all
his
works
.
If
Men
will
not
know
this
,
't
is
their
own
Fault
,
and
the
Effect
of
the
straying
of
their
Minds
:
Nevertheless
it
is
time
to
open
their
Eyes
:
For
the
Plagues
are
begun
.
I
said
to
her
;
That
the
Jews
were
wilfully
obstinate
not
to
believe
that
Jesus
Christ
was
God
,
which
the
Christians
did
believe
assuredly
;
and
consequently
they
were
nearer
to
be
converted
than
the
Jews
.
She
said
;
Sir
,
the
Jews
are
less
obstinate
than
the
Christians
;
because
there
is
more
Ground
for
their
Unbelief
than
for
that
of
the
Christians
,
who
reject
the
Coming
of
Jesus
Christ
in
Glory
,
tho'
it
be
verified
by
all
the
Holy
Prophets
,
the
Apostles
and
Jesus
Christ
himself
,
who
in
so
many
divers
Places
declare
his
glorious
Coming
,
and
very
few
speak
of
his
Coming
in
Reproach
.
This
makes
the
Jews
doubtful
,
knowing
that
God
never
surprises
any
;
but
often
foretells
the
things
that
must
come
to
pass
;
and
they
finding
so
frequently
in
the
Holy
Scripture
the
Prophesie
of
his
Coming
in
Glory
,
and
so
seldom
his
Coming
in
Reproach
,
they
have
some
fundamental
Reasons
,
for
which
they
cannot
believe
his
Coming
in
Reproach
:
But
so
soon
as
the
Truth
shall
come
to
enlighten
them
,
they
will
yield
to
it
;
because
they
love
it
:
Whereas
the
Christians
do
formally
resist
it
,
and
wilfully
impugn
it
,
and
will
not
believe
what
they
read
so
often
,
nor
hearken
to
the
Light
that
is
offered
them
thereupon
;
being
desirous
to
continue
obstinately
in
the
Persuasions
in
which
they
have
been
trained
,
and
blindly
to
believe
the
Sentiments
of
Mens
preferring
them
to
the
Truth
of
God
.
So
that
the
Jews
will
sooner
believe
that
Jesus
Christ
is
God
,
than
the
Christians
will
believe
that
the
same
Jesus
Christ
shall
come
to
reign
in
Glory
upon
Earth
,
tho
this
Coming
be
much
more
to
be
desired
and
valued
than
that
Coming
in
Sufferings
and
Reproaches
:
For
he
who
highly
esteems
God
,
will
be
troubled
to
believe
or
see
he
shou'd
be
abased
or
despised
,
and
become
the
Reproach
of
Men
,
he
who
deserves
all
Honours
in
Heaven
and
Earth
.
Hereby
the
Jew's
have
more
humane
Ground
not
to
believe
the
Coming
of
Jesus
Christ
in
Sufferings
,
than
the
Christians
have
not
to
believe
his
Coming
in
Glory
,
which
is
more
honourable
,
pleasant
and
desirable
,
tho'
the
Jews
as
well
as
the
Christians
do
very
ill
not
to
believe
both
the
Comings
of
Jesus
Christ
,
which
are
equally
true
,
both
the
one
and
the
other
.
I
said
to
her
;
That
she
seem'd
to
hold
the
Jews
Part
more
than
the
Christians
.
She
said
;
Pardon
me
,
Sir
,
I
am
not
partial
;
and
if
I
were
,
I
wou'd
rather
take
the
Christians
Part
,
among
whom
I
am
born
,
than
that
of
the
Jews
whom
I
never
saw
.
I
hold
only
the
Part
of
Truth
without
leaning
to
any
Side
;
because
I
have
no
Pretensions
upon
Earth
:
Neither
Jews
nor
Christians
will
give
me
any
thing
:
But
God
will
judge
me
in
Truth
and
Righteousness
:
Therefore
I
will
always
observe
it
without
Respect
to
any
body
.
If
I
knew
not
that
the
Jews
are
more
disposed
to
receive
the
Truth
than
the
Christians
,
I
wou'd
not
speak
to
their
Advantage
:
But
I
cannot
conceal
the
Truth
,
when
it
is
asked
me
.
If
you
address
these
Jews
,
you
will
find
my
Saying
true
:
For
I
know
nothing
of
my self
:
All
comes
from
a
Source
from
whence
no
Lye
can
be
drawn
.
I
am
not
enclined
for
the
Jews
,
nor
for
any
other
Sect
in
the
World
:
For
I
know
none
of
them
that
are
well
pleasing
to
God
:
But
I
love
those
best
that
are
most
disposed
to
receive
the
Truth
,
and
to
be
converted
unto
God
,
and
I
remark
this
People
of
the
Jews
to
be
more
disposed
for
this
than
any
other
:
Which
,
in
Trust
,
I
declare
to
you
:
Not
that
I
may
be
lov'd
or
despised
;
but
that
I
may
simply
declare
the
Truth
as
I
know
it
.
Make
a
Trial
of
it
,
Sir
,
and
of
all
the
other
Things
which
I
have
told
you
,
you
will
find
them
in
their
Time
,
all
true
:
For
I
am
not
for
telling
things
that
are
extravagant
,
or
without
Necessity
.
You
will
have
Need
after
this
,
to
know
all
that
I
have
declared
unto
you
.
They
will
be
very
profitable
for
you
,
and
for
those
whom
you
shall
judge
capable
of
receiving
them
.
Doubt
nothing
of
them
.
Conceive
and
digest
them
all
.
You
shall
receive
from
them
great
Light
in
your
Understanding
,
and
Strength
,
and
Nourishment
to
your
Soul
,
and
you
shall
still
enter
farther
into
the
Knowledge
of
God
and
of
your self
,
which
shall
be
an
Everlasting
Happiness
for
you
.
Beware
of
being
tempted
to
believe
the
Contrary
:
Because
the
Devil
will
surprize
you
with
false
Appearances
under
a
Pretext
of
scrupulous
Piety
and
Justice
.
The
Eighteenth
Conference
.
How
the
Holy
Spirit
gives
his
Light
to
the
Soul
.
I
Said
to
her
;
That
I
would
not
doubt
of
her
Words
;
because
I
believed
that
they
all
came
from
the
Holy
Spirit
.
She
said
;
Softly
,
Sir
,
all
my
Words
come
not
from
the
Holy
Spirit
:
For
he
does
not
dictate
to
me
all
the
Words
that
I
must
pronounce
;
but
the
Substance
of
all
that
I
say
;
because
I
would
never
speak
otherwise
than
by
his
Motion
;
and
no
other
Discourses
are
necessary
for
me
:
For
I
have
no
Desire
to
please
any
;
and
all
that
makes
not
for
the
Glory
of
God
,
seems
to
me
a
superfluous
and
useless
Thing
.
Therefore
I
do
not
willingly
utter
any
Discourse
but
these
to
which
the
Holy
Spirit
moves
me
:
But
he
does
not
dictate
to
me
all
my
Words
.
I
have
Need
to
express
my self
by
Humane
Reasons
or
Comparisons
;
because
otherwise
they
could
not
understand
me
:
For
the
Holy
Spirit
speaks
so
succinctly
,
that
one
Word
makes
me
comprehend
many
things
.
He
gives
Subtilty
to
the
Understanding
to
conceive
great
Things
by
one
of
his
small
Motions
.
It
is
just
as
if
one
were
in
a
fine
Room
▪
well
adorned
with
divers
Furnitures
and
Rarities
:
But
there
were
no
Light
in
it
whereby
to
see
all
these
things
.
In
such
a
Case
it
wou'd
require
a
great
many
Words
,
to
make
him
who
had
never
seen
them
,
understand
in
particular
all
the
fine
things
and
Furniture
that
were
in
the
Room
,
telling
him
here
are
such
and
such
Pictures
,
such
Tables
,
such
Seats
,
and
such
like
Things
;
and
yet
we
could
not
make
him
comprehend
well
the
Beauty
of
this
Furniture
and
Rarities
:
But
if
a
Light
were
brought
into
the
Room
,
tho
it
were
but
that
of
a
Candle
,
in
a
Moment
it
would
give
more
Knowledge
of
all
the
Things
that
are
in
the
Room
,
than
all
the
Discourses
that
were
uttered
to
make
them
known
.
So
it
is
with
the
Light
of
the
Holy
Spirit
when
it
enters
into
a
Soul
,
it
makes
it
know
and
comprehend
all
things
very
clearly
:
Nevertheless
these
things
cannot
be
seen
by
Souls
who
are
yet
in
the
Darkness
and
Obscurity
of
their
own
Passions
;
Many
Words
and
Discourses
must
be
used
to
make
them
understand
the
Rarities
that
are
in
the
Works
of
God
.
It
is
thus
,
Sir
,
that
I
tell
you
all
my
Words
do
not
come
immediately
from
the
Holy
Spirit
:
But
indeed
all
the
Substance
of
what
I
say
;
Because
I
never
had
any
other
Master
,
nor
any
other
Study
,
but
that
of
purging
my
Soul
from
Earthly
Affections
.
By
this
I
received
the
Light
of
all
the
things
of
which
I
have
spoken
to
you
with
many
more
,
which
nevertheless
I
could
not
make
you
understand
,
but
by
Words
and
Discourses
,
accommodated
to
your
Capacity
,
which
are
not
all
precisely
endited
by
the
Holy
Spirit
Word
for
Word
,
except
that
in
general
they
are
produced
by
the
Gift
of
Wisdom
,
which
[
a
](A28890-e41650-b)
a
Isa.
11.
2.
the
Holy
Spirit
always
brings
along
with
him
into
the
Soul
where
he
resides
,
giving
it
the
Skill
to
express
it self
,
and
to
make
Divine
Things
be
understood
by
those
who
are
in
Darkness
.
Therefore
,
Sir
,
you
are
not
deceived
in
believing
that
my
Words
come
from
the
Holy
Spirit
:
For
it
is
true
,
if
you
take
them
in
Substance
:
But
if
you
would
maintain
a
precise
enditing
of
Words
,
the
Enemies
of
the
Truth
might
surprize
you
in
some
Terms
not
well
express'd
,
or
some
Word
of
a
contrary
Signification
,
or
other
Faults
of
my
Language
,
which
come
from
my
Weakness
or
Ignorance
:
For
the
Holy
Spirit
can
commit
no
Faults
.
He
always
gives
his
Light
perfect
and
compleat
to
the
Soul
that
is
purified
from
it self
:
But
he
does
not
always
give
precise
Words
and
Terms
to
make
it
be
understood
by
others
;
because
it
does
not
remain
always
precisely
hearkning
to
the
Enditing
of
the
Holy
Spirit
,
being
often
distracted
by
Earthly
Objects
,
which
divert
it
sometimes
without
its
being
aware
;
and
in
this
Diversion
it
may
commit
many
Faults
,
even
tho'
it
had
received
the
Holy
Spirit
.
For
this
Cause
our
Life
is
always
dangerous
,
and
we
ought
[
b
](A28890-e41660-b)
b
1
Pet.
5.
8.
still
to
watch
that
we
be
not
surprized
by
our
Enemies
.
I
asked
her
,
How
she
could
see
by
the
Light
of
the
Holy
Spirit
,
things
which
consist
in
Matter
of
Fact
,
as
the
Deportment
of
the
Jews
,
and
Christians
,
and
others
?
She
said
;
Sir
,
this
is
manifested
to
my
Understanding
even
as
Divine
Things
are
,
without
any
Distinction
,
except
that
the
Soul
receives
more
Contentment
in
conceiving
and
understanding
the
Things
of
God
,
than
those
which
respect
Men
;
tho'
all
come
from
the
same
Source
,
nevertheless
they
have
different
Effects
:
For
when
God
shews
to
the
Soul
his
straight
Righteousness
,
his
universal
Goodness
,
his
pure
Truth
;
it
is
filled
with
Wisdom
and
solid
Vertue
by
those
which
it
remarks
in
God
;
and
when
he
makes
it
see
his
Glory
,
Majesty
,
and
his
Almighty
Power
,
the
Soul
is
filled
with
Joy
,
Honour
and
Strength
,
in
Consideration
of
the
Qualities
of
its
God
;
But
he
no
sooner
makes
appear
to
it
the
deplorable
State
to
which
Men
are
reduced
now
,
than
the
Soul
is
afflicted
,
and
thirsts
with
a
Desire
to
see
them
converted
unto
God
,
who
also
shews
unto
it
all
the
necessary
Means
for
this
Conversion
.
And
as
a
Physician
cannot
rightly
cure
a
sick
Person
or
Patient
,
without
seeing
first
the
Cause
of
the
Disease
,
or
laying
open
the
Sores
of
his
Evil
;
even
so
does
God
towards
a
charitable
Soul
,
that
is
touched
with
a
sensible
Regret
to
see
its
Neighbour
perish
,
and
with
a
Desire
to
succour
him
with
all
its
Power
.
Then
God
makes
it
see
the
Sores
,
that
is
,
the
Faults
and
Sins
of
his
People
more
distinctly
than
if
it
conversed
daily
with
them
,
even
though
it
has
never
seen
them
by
the
Eyes
of
the
Body
.
Nevertheless
it
knows
them
better
than
they
who
converse
daily
with
them
;
Because
the
Light
of
God
pierces
to
the
Bottom
of
Souls
;
and
the
Sight
of
Men
perceives
only
outward
things
.
Therefore
many
are
often
deceived
,
and
take
what
is
false
for
true
:
But
God
judges
always
with
an
upright
Judgment
:
And
when
the
Soul
has
Bowels
of
Charity
to
help
its
Neighbour
,
God
shews
it
the
State
in
which
he
lives
,
and
also
the
Means
by
which
he
may
rise
again
from
his
Fall
.
This
is
the
Reason
why
God
makes
Matters
of
Fact
,
which
respect
our
Neigbour
,
to
be
as
well
perceived
as
divine
Things
,
and
that
by
the
Light
of
the
Holy
Spirit
,
which
is
so
much
the
brighter
the
farther
it
is
removed
from
Humane
Light
and
Natural
Knowledge
.
For
this
Cause
,
Sir
,
I
retire
so
much
from
Men
,
and
will
learn
nothing
from
them
;
because
their
Wisdom
hinders
and
obscures
the
Light
of
the
Holy
Spirit
;
and
according
as
I
am
removed
from
them
,
accordingly
I
approach
to
true
Knowledge
:
For
sometimes
I
wou'd
tell
you
better
what
passes
among
the
Turks
or
other
remote
Places
,
than
what
is
done
in
my
Presence
:
For
my
Eyes
may
deceive
me
:
But
the
Holy
Spirit
cannot
deceive
me
.
I
asked
her
,
How
this
Light
had
its
Original
?
If
the
Holy
Spirit
did
immediately
declare
things
to
the
Soul
,
or
if
the
Soul
did
propose
them
first
?
She
said
;
Sir
,
this
is
done
differently
:
For
sometimes
the
Holy
Spirit
gives
Notices
of
the
Things
which
the
Soul
never
saw
nor
thought
of
:
At
other
times
he
makes
it
understand
something
which
it
saw
or
understood
imperfectly
:
But
for
the
most
Part
,
the
Light
is
demanded
by
the
Soul
when
it
prays
for
it
or
for
somewhat
else
:
Then
if
it
be
well
recollected
,
it
receives
the
Understanding
of
what
it
asked
,
either
God
grants
it
,
or
makes
it
see
wherefore
he
denies
it
,
or
else
what
it
ought
to
do
or
forsake
to
co-operate
with
the
Designs
of
God
,
and
to
obtain
its
Request
.
Behold
how
the
Lights
of
the
Holy
Spirit
have
their
Rise
.
All
that
is
needful
in
this
,
is
[
c
](A28890-e41820-b)
c
Ps.
73.
23
,
-28.
to
disengage
our
Soul
from
Earthly
Affections
,
and
to
resign
it
to
the
Will
of
God
;
Then
he
governs
and
illuminates
it
in
such
sort
as
that
it
cannot
be
ignorant
of
any
thing
that
it
ought
to
know
:
For
as
for
simple
Curiosities
,
we
ought
never
to
ask
or
desire
them
;
but
only
that
which
is
well
pleasing
unto
God
,
or
profitable
to
our
Neighbour
:
The
Knowledge
of
which
Things
God
does
not
deny
to
Souls
who
are
faithfully
dedicated
to
him
.
I
wish
,
Sir
,
you
may
be
one
of
them
,
that
you
may
learn
in
a
Moment
more
things
in
these
Matters
,
than
I
cou'd
tell
you
in
a
whole
Day
:
For
one
Word
from
God
contains
more
than
Ten
Thousand
Discourses
of
Men
,
which
are
still
accompanied
with
many
Defects
and
Imperfections
:
Whereas
the
Holy
Spirit
has
a
perfect
Accomplishment
in
every
Thing
,
and
enlarges
himself
according
as
the
Soul
is
emptied
of
it self
.
We
have
nothing
else
to
do
,
but
to
empty
our selves
;
because
God
being
always
in
the
Center
of
our
Soul
,
he
wou'd
enlighten
it
abundantly
in
case
the
Hindrances
were
removed
:
For
take
them
away
and
we
receive
Light
.
The
End
of
the
Second
Part.
THE
CONTENTS
.
-
Conference
.
I.
How
the
Opinions
of
the
Learned
are
injurious
to
God
,
they
being
ignorant
of
his
Works
.
Of
God's
Presence
,
and
of
his
Grace
.
Of
the
Liberty
,
Power
and
Weakness
of
Man
;
and
of
the
State
of
Infants
before
the
Vse
of
their
Reason
.
p.
1.
-
Conf.
II.
Of
the
State
of
little
Infants
,
which
come
from
good
or
evil
Parents
:
And
of
Baptism
.
p.
11.
-
Conf.
III.
How
the
Devil
has
crept
into
the
Church
as
Antichrist
,
and
is
there
maintain'd
and
authoriz'd
.
p.
19.
-
Conf.
IV.
Of
the
Reformation
of
the
Church
,
of
its
Councils
,
Commands
and
Ordinances
.
p.
21.
-
Conf.
V.
That
all
Men
ought
to
labour
to
satisfie
the
Justice
of
God
,
by
this
Penitence
.
p.
31.
-
Conf.
VI.
That
the
Roman
Church
is
the
Spouse
of
Jesus
Christ
;
but
that
she
has
falsified
her
Faith
to
her
lawful
Husband
.
p.
33.
-
Conf.
VII
.
Of
the
Mass
,
and
of
the
Sacraments
and
Ecclesiastical
Functions
.
p.
44.
-
Conf
VIII
.
What
are
the
Sins
against
the
Holy
Ghost
,
and
how
much
they
prevail
.
p.
50.
-
Conf
IX
.
That
no
body
can
be
saved
,
but
he
who
professes
the
Goodness
,
Righteousness
and
Truth
of
God
.
The
World
is
at
present
without
them
,
but
it
shall
be
renewed
.
The
Danger
that
Men
are
in
.
Secret
Evil
ought
to
be
discovered
.
p.
57.
-
Conf.
X.
That
the
Time
is
come
that
Men
shall
receive
the
Holy
Spirit
in
Fulness
,
and
what
hinders
them
to
receive
him
.
p.
66.
-
Conf.
XI
.
How
Man
must
resign
himself
to
God
.
p.
69.
-
Conf.
XII
.
Of
discerning
the
Motions
of
God
from
those
of
Nature
,
which
must
be
done
by
Righteousness
,
Goodness
and
Truth
,
which
are
three
divine
Qualities
,
according
to
which
all
our
Motions
and
all
our
Actions
ought
to
be
regulated
with
great
Care
.
p.
76.
-
Conf.
XIII
.
That
Persons
illuminated
by
God
,
may
serve
as
powerful
Means
for
Salvation
;
but
it
's
God
only
who
can
give
it
;
and
that
now
the
Company
of
Men
is
dangerous
.
p.
84.
-
Conf.
XIV
.
That
the
Habit
does
not
make
the
Monk
,
and
that
Religions
of
themselves
make
none
holy
.
Of
the
Corruption
of
them
and
of
the
Church
.
p.
86.
-
Conf.
XV.
That
the
Time
is
come
when
the
Holy
Spirit
will
teach
us
all
Truth
.
How
Christians
do
reject
his
Light
,
and
what
Progress
the
Devil
has
made
among
them
.
For
what
end
,
how
,
and
to
whom
God
communicates
his
Spirit
.
p
105.
-
Conf.
XVI
.
How
we
must
beware
of
false
Christs
and
false
Prophets
,
which
seduce
all
the
World
,
and
are
so
much
followed
at
present
.
How
to
discern
true
Prophets
from
the
false
;
and
that
it
would
be
to
no
purpose
at
present
to
aim
at
the
Conversion
of
Christians
by
preaching
the
Truth
to
them
.
p.
114.
-
Conf.
XVII
.
That
the
Jews
and
Heathens
are
better
disposed
to
be
converted
unto
God
than
the
Christians
;
and
that
the
Jews
shall
be
restored
,
and
the
Christians
rejected
.
p.
124.
-
Conf.
XVIII
.
How
the
Holy
Spirit
gives
his
Light
to
the
Soul
.
p.
136.
The
End
of
the
Contents
.
THE
LIGHT
OF
THE
WORLD
.
The
Third
and
Last
Part.
CONTAINING
The
Last
Conferences
WHICH
M.
ANTONIA
BOURIGNON
HAD
WITH
The
Deceast
Mr.
CHRISTIAN
de
CORT
,
Priest
,
Pastour
of
St.
John's
at
Mechlin
,
Superiour
of
the
Fathers
of
the
Oratory
there
,
and
Directour
of
the
Isle
of
Noorestrandt
.
Which
deserves
to
be
Read
,
Understood
,
and
Considered
by
all
who
desire
to
be
Saved
.
Written
Originally
in
French
.
LONDON
,
Printed
in
the
Year
MDCXCVI
.
Isaiah
58.
10.
Thy
Light
shall
arise
in
the
midst
of
Darkness
;
and
thy
Obscurity
shall
become
as
Noon-day
.
To
the
READER
.
HERE
is
,
FRIENDLY
READER
,
the
Third
Part
of
the
LIGHT
OF
THE
WORLD
,
which
is
also
the
Last
Conferences
that
I
could
have
with
this
Zealous
CHRISTIAN
DE
CORT
,
(
Superiour
of
the
Oratory
,
and
Pastour
of
the
Church
St.
John
at
Mech●in
in
Brabant
)
since
to
hinder
him
from
having
any
more
Conferences
with
me
,
they
poyson'd
him
,
and
so
murther'd
him
,
to
hinder
the
Prosecution
of
the
Pious
Designes
which
he
had
to
make
known
to
the
World
the
Truth
of
the
Decay
of
CHRISTIANITY
.
This
Third
Part
shews
yet
more
clearly
than
the
Two
foregoing
,
how
much
the
Church
of
God
is
fallen
from
her
first
Institution
,
and
how
far
she
is
remov'd
from
the
Principles
of
the
Apostles
,
and
the
Life
of
the
First
Christians
;
how
many
Errours
and
Corruptions
have
by
little
and
little
crept
and
slipt
into
Christianity
;
what
Appendages
and
Circumstances
they
have
added
to
it
:
How
many
New
Laws
and
Ordinances
for
the
Ornament
of
it
,
which
in
effect
have
deform'd
and
disfigur'd
it
?
So
that
whereas
Christendom
was
in
its
Beginning
The
True
Spouse
of
Jesus
Christ
,
she
is
now
become
The
great
Whore
,
which
commits
whoredom
with
the
Kings
of
the
Earth
,
drinking
in
their
Cups
,
and
eating
of
their
Dainties
,
which
are
the
Ambition
,
the
Pleasures
,
and
covetous
Desires
of
the
Things
of
this
World
.
Which
Things
are
now
as
common
among
the
Churchmen
as
among
the
Kings
of
the
Earth
,
to
say
no
more
.
This
is
very
far
from
the
Lowliness
of
Jesus
Christ
and
of
his
Disciples
,
who
lived
in
Humility
of
Heart
,
in
a
Contempt
of
the
Honours
and
Glory
of
the
World
,
and
would
take
no
other
Delights
but
Labours
,
Fatigues
and
Sufferings
;
and
dispised
Gold
and
Silver
,
as
appears
by
the
Offer
that
Simon
the
Sorcerer
made
to
St.
Peter
,
of
giving
him
Money
to
buy
the
Grace
of
God
▪
He
curses
him
and
his
Money
.
And
when
they
asked
Alms
of
him
,
he
says
to
the
poor
Man
;
Silver
and
Gold
have
we
none
,
but
the
Power
of
God
which
will
heal
thee
:
And
elsewhere
they
say
;
Freely
we
have
received
it
,
and
freely
we
give
it
:
And
to
shew
the
Poverty
there
was
▪
in
the
Colledge
of
the
Apostles
,
we
need
but
remark
that
they
had
not
wherewith
to
pay
the
Tribute
,
since
Jesus
Christ
sent
them
to
catch
a
Fish
in
which
they
should
find
a
Piece
of
Money
to
pay
this
Tax
.
Consider
now
▪
FRIENDLY
READER
,
if
there
be
any
Resemblance
between
the
Church-men
of
our
Time
,
and
the
Colledge
of
the
Apostles
,
and
if
every
one
does
not
strive
to
come
by
the
Fattest
Prebendaries
,
thirsting
still
insatiably
for
more
Honour
,
Pleasures
.
and
Riches
,
that
they
may
Rule
in
this
World
,
instead
of
Enduring
and
Suffering
in
it
,
in
Imitation
of
their
Master
and
Captain
Jesus
Christ
,
who
says
so
clearly
to
them
,
I
have
done
all
to
give
you
an
Example
▪
and
,
Be
ye
Followers
of
me
.
But
those
Persons
at
present
,
do
directly
the
contrary
,
despising
Lowliness
and
Humility
,
abhorring
Poverty
,
and
avoiding
Sufferings
as
much
as
they
can
.
Are
not
these
Adulterers
who
falsifie
their
Faith
promised
to
Jesus
Christ
in
Baptism
to
renounce
the
Devil
,
the
World
,
and
its
Pomps
?
And
after
their
Oaths
,
they
go
and
take
up
what
they
have
renounced
conforming
themselves
to
the
World
,
and
its
Pomps
and
Vanities
,
as
much
as
they
can
:
And
in
the
mean
time
they
will
still
bear
the
Name
of
Christians
,
which
signifies
,
the
Spouse
of
Jesus
Christ
:
As
in
effect
those
Persons
really
were
,
if
they
had
continued
in
his
Spirit
and
the
Imitation
of
Him
.
From
which
they
being
fallen
,
they
are
nothing
now
but
unfaithful
Whoremongers
and
Adulterers
,
worthy
to
be
cast
off
by
their
Lawful
Husband
,
as
they
infallibly
shall
be
;
for
He
cannot
acknowledge
them
for
Christians
when
He
sees
them
in
their
Manners
wholly
Antichristian
.
It
must
not
be
imagined
that
this
Evil
is
only
in
the
Roman
Church
,
as
all
the
Reformed
would
perswade
themselves
,
calling
the
Roman
Church
commonly
,
The
great
Whore
in
the
Revelation
:
since
all
and
every
one
of
these
Reformed
are
more
Whores
than
their
Mother
,
the
Roman
Church
,
from
which
they
have
separated
,
not
to
Reform
her
,
but
to
Deform
her
the
more
,
by
rendring
her
a
greater
Beast
than
she
was
in
her self
,
For
we
see
these
Reformed
live
much
more
licentiously
than
those
who
continue
in
the
Roman
Church
,
who
being
under
Discipline
,
are
regulated
and
restrained
in
their
Manners
,
whereas
the
Reformed
being
subject
to
none
,
live
as
Beasts
,
every
one
following
his
own
Will
and
the
Inclination
of
their
corrupt
Natures
.
This
is
that
which
made
all
these
Reformers
to
depart
from
the
Roman
Church
,
that
they
might
make
New
Institutions
,
accommodated
to
their
Looseness
.
For
since
they
were
resolved
to
give
the
Reins
to
their
Brutish
Senses
,
they
could
not
abide
any
longer
under
the
Obedience
of
a
Superiour
;
and
being
inclined
to
follow
Carnal
Pleasures
,
they
must
depart
out
of
the
Roman
Obedience
,
where
they
had
taken
Vows
and
Oaths
of
Chastity
,
for
else
they
had
been
cast
into
Prison
as
perjured
and
impious
:
And
that
they
might
have
Money
enough
to
satisfie
the
Pleasures
of
their
Taste
,
they
must
be
followed
by
Rich
Persons
who
might
furnish
them
with
Money
in
abundance
.
For
this
Cause
they
made
Schisms
in
the
Roman
Church
,
and
they
Established
New
Churches
every
one
after
his
own
Fashion
,
who
contradicted
one
another
,
and
understood
one
another
no
more
than
the
Builders
of
the
Tower
of
Babel
;
and
in
this
they
were
followed
by
many
Honourable
Persons
,
who
thought
there
was
some
Good
Thing
in
the
Reformed
,
and
so
much
the
rather
that
they
were
agreeable
to
Corrupt
Nature
,
which
they
flattered
and
nourished
in
its
Vices
.
For
these
Reformers
did
not
bid
the
People
,
separate
from
the
Roman
Communion
,
that
they
might
live
in
Gluttony
and
Whoredom
:
This
would
have
been
too
infamous
and
reproachful
among
Good
Men
;
but
they
told
them
the
Abuses
of
the
Roman
Church
,
proposing
to
reform
them
:
Though
in
Truth
it
was
but
that
they
might
lead
a
Licentious
Life
,
shake
off
Piety
and
Truth
,
and
give
Loose
Reins
to
the
Motions
of
their
Corrupt
Nature
,
and
let
it
follow
its
Desires
and
Inclinations
without
constraint
.
For
if
they
had
designed
a
Pious
Reformation
,
they
would
not
have
despised
the
Good
Things
that
were
in
the
Roman
Church
,
and
would
only
have
resisted
the
Evil
which
they
judged
to
be
there
,
and
Reformed
that
Evil
first
in
themselves
,
that
by
their
good
Example
they
might
have
led
others
to
Reform
themselves
too
;
since
Example
is
an
Effectual
Preaching
.
But
these
Reformers
proceeded
after
quite
another
manner
,
and
rejected
the
Good
with
the
Bad
,
without
distinction
:
Because
if
they
had
maintained
what
was
Good
in
the
Roman
Church
,
they
would
have
been
obliged
to
observe
it
them
themselves
.
This
they
had
no
mind
to
do
,
being
resolved
to
lead
a
Licentious
Life
,
and
to
give
Loose
Reins
to
all
their
Brutish
Senses
.
They
could
not
subject
the
People
to
the
Obedience
of
a
Superiour
,
since
they
themselves
would
not
at
all
depend
upon
one
.
Therefore
first
of
all
they
perswaded
the
People
to
shake
off
a
Dependance
on
the
Pope
and
other
Superiours
,
that
they
might
live
every
one
after
their
own
Way
,
as
the
Beasts
who
have
neither
Fears
nor
Cares
but
eat
and
drink
well
.
This
is
against
all
Decency
;
since
no
Country
,
no
Common
wealth
,
no
Family
can
be
well
ordered
and
governed
without
a
Head
,
a
Superiour
,
or
a
Father
of
the
Family
,
to
whom
the
rest
are
subject
:
And
I
pray
you
,
FRIENDLY
READER
,
what
would
a
City
or
a
Province
be
,
if
it
had
no
Magistrate
,
no
Superiour
?
No
other
thing
but
a
Den
of
Thieves
,
Robbers
,
and
other
Malefactours
,
who
would
hinder
all
Good
Men
from
dwelling
there
.
And
though
Superiority
be
so
good
,
useful
and
necessary
even
in
the
Civil
State
,
yet
these
Reformers
reject
it
as
an
Evil
Thing
,
and
will
depend
on
none
but
themselves
,
and
live
independently
,
that
they
may
the
more
follow
the
Swinge
of
their
Brutish
Senses
,
whose
Motions
they
let
loose
without
Restraint
.
These
Reformers
did
not
only
cast
off
Obedience
by
their
Reformation
;
but
also
the
Confession
of
Sins
in
particular
:
For
they
would
not
declare
to
another
the
Luxury
and
the
Excess
which
they
had
a
mind
to
perpetrate
;
and
they
could
not
enjoyn
others
what
they
would
not
do
themselves
.
Therefore
they
rejected
,
and
even
despised
this
Confession
,
though
the
Scripture
sayes
expresly
,
Confess
your
Faults
to
one
another
:
And
Confession
in
its
self
is
Good
and
Holy
,
humbling
the
Heart
,
and
serving
for
a
Bridle
and
Restraint
to
Sin
in
Time
coming
.
All
this
sort
of
Good
these
Reformers
rejected
,
together
with
the
pretended
Errours
they
said
they
had
discovered
,
forgetting
that
the
Scripture
says
,
Try
all
things
,
and
hold
that
which
is
good
.
I
will
not
excuse
the
Errours
and
Abuses
which
have
crept
in
among
these
Auricular
Confessions
;
since
I
blame
them
more
than
these
Reformers
themselves
did
,
as
may
be
seen
in
this
LIGHT
OF
THE
WORLD
:
But
they
ought
not
to
pluck
up
the
good
Grain
with
the
Tares
.
That
belongs
to
the
Lord
to
separate
them
in
the
Day
of
Harvest
,
and
not
to
these
Reformers
to
come
before
the
Time
and
pluck
out
of
the
Holy
Church
the
good
Things
which
Christ
had
planted
there
:
Such
as
Fasting
and
Abstinence
are
,
which
these
Reformers
have
so
absolutely
rejected
and
despised
,
though
in
the
Scripture
Fasting
is
recommended
;
for
the
Apostle
sayes
,
Be
ye
sober
,
and
watch
:
And
elsewhere
it
is
said
,
Sanctifie
your
Fast
.
And
Jesus
Christ
speaking
to
his
Apostles
of
one
possest
,
sayes
to
them
,
This
kind
goeth
not
out
but
by
Fasting
and
Prayer
.
He
himself
fasted
Fourty
Dayes
in
the
Desert
,
and
was
an
hungred
.
But
these
Reformers
speak
of
nothing
but
filling
their
Belly
well
the
better
to
excite
their
Lust
.
Are
not
these
who
would
Reform
the
Roman
Church
,
fine
Zealots
for
the
Glory
of
God
?
We
see
also
that
all
their
Reformation
has
brought
nothing
but
Schisms
and
Divisions
among
the
Reformed
themselves
.
There
is
nothing
there
but
Debates
and
Dissensions
.
They
wrote
to
me
some
while
agoe
that
Two
Preachers
of
the
same
Reformed
Communion
had
fallen
by
the
Ears
together
even
in
the
Temple
,
and
the
one
had
rent
the
others
Garment
from
Head
to
Foot
.
These
are
the
Effects
of
their
Reformation
,
and
of
the
Remedy
they
say
they
have
provided
for
the
Abuses
of
the
Roman
Church
:
The
Scripture
sayes
,
That
the
Tree
is
known
by
its
Fruit.
From
whence
we
may
infer
how
pernicious
these
Reformations
must
be
,
which
have
caused
such
Mischiefs
in
Christendom
,
having
brought
in
nothing
but
Hatred
among
Christians
,
though
Jesus
Christ
did
so
much
recommend
to
them
,
To
love
one
another
.
By
these
Reformations
they
have
despised
,
hated
and
persecuted
one
another
,
beat
,
rob'd
,
kill'd
and
murthered
one
another
without
compassion
,
to
maintain
the
Opinion
that
they
have
undertaken
to
believe
,
though
all
their
Opinions
be
equally
bad
,
the
one
erring
one
way
,
and
the
other
another
.
So
that
to
maintain
the
Errours
of
these
Reformers
these
Christians
kill'd
and
murther'd
one
another
,
instead
of
loving
one
another
according
to
the
Counsel
of
Jesus
Christ
.
And
these
Enmities
continue
to
this
Day
,
and
they
hate
and
despise
one
another
upon
the
Account
of
their
Religion
,
though
all
of
them
signifie
nothing
,
and
no
Religions
can
save
any
.
Nothing
but
the
Love
of
God
brings
Salvation
;
and
all
these
Persons
love
themselves
only
,
and
live
all
according
to
the
Motions
of
Corrupt
Nature
:
Their
Religions
consisting
in
nothing
but
Theory
,
and
vain
Speculations
,
not
at
all
in
Practice
.
But
to
flatter
them
with
some
Piety
and
Devotion
;
their
Reformers
have
put
the
Bible
in
their
Hands
,
and
some
Songs
to
sing
in
the
Temple
:
since
the
Priests
and
Religious
Romanists
used
to
sing
in
the
Temple
,
and
corrupt
Nature
has
no
Repugnance
to
Songs
;
it
rather
delights
in
them
,
as
all
these
Reformers
do
at
this
Day
,
who
lift
up
their
Voice
as
well
as
they
can
to
make
their
good
Voice
be
heard
in
the
Temple
,
where
they
sit
at
their
own
Ease
,
with
the
Bible
in
their
Hand
,
on
which
they
profess
to
read
that
they
may
learn
to
discourse
of
it
,
though
I
have
not
known
one
Person
who
puts
in
practice
so
much
as
one
Point
of
the
Gospel
.
Lo
this
is
all
the
Service
that
these
Reformers
have
learned
their
Disciples
,
together
with
the
Lords
Supper
,
that
is
performed
without
Devotion
or
Piety
.
And
notwithstanding
of
this
they
call
themselves
good
Christians
,
Evangelical
Persons
,
Predestinated
,
or
Regenerated
Ones
,
and
other
good
Names
:
Though
they
be
as
far
from
Salvation
as
Heaven
is
from
Earth
.
But
these
Reformers
have
known
so
well
how
to
perswade
them
of
an
Imaginary
Salvation
by
their
Scholastick
Reasons
and
Glosses
,
that
they
have
thereby
so
confounded
their
Spirit
,
as
that
they
receive
Lyes
for
the
Gospel
.
That
which
is
most
to
be
admired
,
is
,
that
among
so
many
Persons
of
Vnderstanding
who
have
followed
these
Reformers
,
none
have
perceived
the
Cheat
of
these
Sensual
Reformers
,
who
teach
a
Life
quite
contrary
to
the
Evangelical
Life
,
which
speaks
of
nothing
but
denying
a
Mans
Self
,
bearing
down
his
Flesh
,
and
doing
Penitence
,
with
a
Threatning
that
without
this
Mean
we
shall
all
perish
.
It
must
indeed
be
said
,
That
from
that
time
Men
have
been
abandoned
to
the
Spirit
of
Errour
and
Lying
,
and
that
Mens
Spirit
has
been
quite
blinded
by
Sin
,
and
is
since
still
more
blinded
;
since
yet
in
our
Time
we
see
Persons
of
a
like
Temper
li●t
up
themselves
above
others
,
and
call
themselves
the
Reformers
and
Restorers
of
Israel
,
and
separate
from
the
rest
of
the
Reformed
,
that
they
may
live
separate
from
the
World
in
greater
Holiness
than
others
:
Though
in
their
Manners
they
be
as
sensual
,
yea
more
,
than
those
whom
they
have
forsaken
.
For
having
no
Accommodation
of
Worldly
Goods
,
and
being
unwilling
to
Work
,
but
desirous
to
be
well
Treated
and
Served
,
they
undertake
Reformations
,
drawing
over
to
them
Wealthy
Persons
that
they
may
obtain
their
Aims
,
and
they
make
all
their
Goods
common
:
In
which
the
Poor
cannot
but
have
Advantage
,
and
the
Reformers
Services
,
and
a
good
Time
of
it
,
according
to
their
Aim
;
since
in
effect
many
follow
them
,
and
give
them
all
their
Wealth
,
with
which
they
Eat
and
Drink
and
Marry
as
those
did
in
the
Dayes
of
Noah
:
On
which
Terms
they
make
them
Preachings
of
Fine
Studied
Words
and
fitted
for
the
Gust
of
the
Hearers
,
who
are
well
pleased
to
have
found
out
a
way
of
Salvation
so
well
accommodated
to
their
Corrupt
Natures
:
since
they
make
them
believe
,
that
they
are
all
ruled
by
King
Jesus
.
They
are
perswaded
by
their
frivolous
Discourses
that
this
is
true
,
and
thus
Men
are
yet
amused
by
Men
as
they
were
in
former
Times
.
And
I
can
see
no
other
Remedy
but
that
God
overturn
all
these
Churches
made
with
Mens
Hands
,
that
he
may
establish
one
made
of
Spirit
and
of
Life
,
where
we
shall
worship
God
in
Spirit
and
in
Truth
.
Which
he
makes
me
hope
shall
come
to
pass
very
shortly
;
since
he
makes
me
declare
so
many
Truths
with
the
hazard
of
my
Life
to
overturn
Babel
and
revive
True
Christianity
.
Blessed
shall
he
be
who
shall
receive
them
from
God's
Hand
,
and
shall
not
resist
the
Truth
as
Jannes
and
Jambres
did
;
since
these
are
undone
for
ever
:
But
receive
the
saving
Truth
that
God
has
communicated
to
me
in
this
LIGHT
OF
THE
WORLD
,
which
will
Illuminate
you●
Soul
.
In
the
mean
time
,
I
remain
,
Friendly
Reader
,
Your
very
Affectionate
in
Jesus
Christ
,
ANTHOINETTE
BOURIGNON
.
THE
LIGHT
of
the
WORLD
The
third
Part.
The
first
Conference
.
Declares
that
God
has
never
demanded
any
other
thing
of
man
but
the
dependance
of
his
Will
on
Gods
;
and
that
all
other
Laws
are
given
him
by
Accident
,
and
to
discover
his
Sins
.
HAving
been
absent
for
some
time
from
this
illuminated
Soul
,
I
went
to
find
her
again
to
entreat
her
to
pray
for
me
,
and
to
tell
her
I
was
resolved
more
than
ever
to
resign
my self
wholly
to
God
,
that
I
might
receive
his
Divine
Light
.
She
said
,
Sir
,
as
soon
as
you
shall
make
this
Resignation
of
your self
,
and
shall
deliver
up
into
God's
Hand
the
Freewill
that
he
has
given
you
,
you
shall
receive
the
Holy
Spirit
,
which
will
teach
you
all
things
.
But
never
turn
back
again
to
resume
your
own
will
;
otherwise
the
last
Fault
will
be
worse
than
the
first
:
Since
you
have
now
received
more
Light
than
formerly
,
walk
according
to
it
,
and
do
not
any
more
regard
the
World
,
nor
the
Creatures
,
for
they
cannot
save
you
.
You
must
fall
into
the
Hands
of
God
[
a
](A28890-e43380-b)
a
Ps.
139.
7.
12.
whether
you
will
or
no
:
No
body
can
escape
this
,
whether
he
live
well
or
ill
,
he
shall
have
no
other
Judge
.
'T
is
a
very
small
matter
for
us
to
yield
to
God
the
free
will
that
he
has
so
freely
given
us
;
since
't
is
his
Property
,
and
he
has
entrusted
it
in
our
Hands
only
for
our
Benefit
.
Shall
we
procure
our
own
Misery
with
the
greatest
Present
that
God
has
ever
given
us
.
Since
we
have
so
often
experienc'd
that
we
always
abuse
this
Free-will
,
[
b
](A28890-e43390-b)
b
Is.
66.
3.
4.
employing
it
rather
for
our
Damnation
,
than
for
our
Salvation
;
Let
us
acknowledge
,
Sir
,
our
weakness
,
and
resign
our
Free-will
into
the
Hands
of
God
,
that
he
may
dispose
of
it
at
his
.
Pleasure
during
this
short
Life
.
He
will
give
it
back
to
us
in
the
other
,
with
such
Perfections
that
we
shall
not
be
able
to
abuse
it
any
more
.
Do
not
delay
longer
,
Sir
,
so
much
as
one
day
to
make
this
transferring
of
your
Free-will
to
God
:
For
in
this
consists
[
c
](A28890-e43400-b)
c
Joh.
6.
38.
all
Perfection
,
all
the
Law
and
the
Prophets
,
and
Life
everlasting
:
For
all
Vertues
,
the
Old
Law
,
and
the
New
,
are
no
other
but
true
means
to
attain
to
this
Resignation
of
our
Free-will
to
that
of
God
:
in
doing
this
we
fullfil
all
things
,
we
need
not
be
sollicitous
for
any
more
.
I
said
to
her
,
I
was
greatly
comforted
to
understand
,
that
to
fullfil
the
whole
Law
we
need
only
resign
our
own
Will
to
that
of
God
,
and
that
I
heartily
resigned
it
.
She
said
.
Sir
it
is
most
certain
that
God
has
never
demanded
any
other
thing
of
Man
[
d
](A28890-e43460-b)
d
Prov.
23.
26.
Is.
58.
13.
but
the
resignation
of
his
Will
to
his
,
and
only
gave
him
Laws
and
Precepts
[
e
](A28890-e43470-b)
e
Wisd.
12.
2.
when
he
saw
Man
withdraw
himself
from
him
to
follow
his
own
Will
,
by
which
he
is
Fallen
into
all
sorts
of
Sins
and
Miseries
;
and
fearing
lest
through
Ignorance
and
Inadvertence
he
should
dye
and
perish
in
his
Sins
,
God
gave
him
Laws
and
Precepts
that
Man
might
know
▪
Sins
,
and
abstain
from
committing
them
:
Otherwise
Man
[
f
](A28890-e43480-b)
f
1
Tim.
9.
would
never
have
needed
any
Laws
in
case
he
had
continued
in
a
dependance
on
the
Will
of
God
:
He
might
have
done
all
that
he
pleased
,
and
enjoyed
all
things
Created
for
his
Use
,
and
that
even
with
delight
.
By
which
you
may
see
,
Sir
,
that
it
is
sufficient
for
Man
to
resign
himself
to
the
Will
of
God
,
tho'
he
should
not
follow
any
means
appointed
for
the
Attainment
of
these
Ends
,
as
the
Commandments
of
the
Church
are
,
he
will
assuredly
be
saved
;
yea
,
though
he
were
a
Turk
or
a
Heathen
,
[
h
](A28890-e43500-b)
h
Act.
10.
34
,
or
of
any
Sect
or
Nation
whatsoever
:
Because
God
has
never
given
any
other
Law
to
Man
,
but
the
DEPENDANCE
that
he
ought
always
to
have
upon
his
God
:
And
all
the
Laws
are
occasioned
by
Sin
,
and
their
Goodness
consists
in
the
[
i
](A28890-e43510-b)
i
Gal.
3.
,
17.
discovery
of
it
,
that
this
knowledge
may
withdraw
Man
from
it
,
and
remove
from
him
all
these
Sins
,
which
prove
hindrances
of
this
Resignation
to
God
:
For
if
Man
had
no
Sins
which
turn
him
away
from
God
,
he
would
certainly
be
resigned
to
him
:
For
he
is
created
for
this
,
that
God
may
take
Delight
in
him
,
[
k
](A28890-e43520-b)
k
Prov.
8.
31.
without
any
resistance
,
and
that
he
may
accomplish
all
his
Will
in
Man
[
l
](A28890-e43530-b)
l
Is.
1.
19.
with
his
free
Consent
and
Will
,
which
is
the
most
perfect
thing
of
all
that
can
be
imagined
;
for
if
Man
were
united
in
Will
to
God
,
he
would
partake
of
all
his
Qualities
;
and
as
God
is
the
Fountain
of
all
Good
,
Man
would
be
also
all
Good
;
and
all
Just
,
because
united
to
the
true
Righteousness
;
and
also
all
true
,
being
conformable
to
the
Eternal
Truth
;
and
consequently
he
would
fullfil
all
the
Laws
by
this
sole
Resignation
to
God
.
without
his
needing
to
learn
or
follow
them
in
particular
,
they
being
all
comprehended
and
summ'd
up
in
the
inseparable
DEPENDANCE
of
our
Will
on
that
of
God
.
I
said
to
her
,
That
my
Soul
was
ravished
with
Pleasure
to
understand
that
God
demands
no
other
thing
of
Man
,
but
the
submission
of
his
Will
to
that
of
his
God
,
and
that
by
this
means
I
hoped
many
would
yet
be
Saved
;
whereas
(
according
to
her
Discourses
)
I
had
sometimes
despaired
of
all
,
and
of
my self
also
.
She
said
,
You
had
reason
for
that
despair
,
because
we
see
no
body
in
our
times
who
has
his
Will
resigned
to
that
of
God
,
except
in
Words
.
which
[
m
](A28890-e43610-b)
m
1
Cor.
4.
2●
.
perform
nothing
in
effect
;
but
it
is
most
certain
,
that
if
a
Heathen
who
never
heard
of
God
nor
of
his
Laws
,
should
consider
by
his
natural
Judgment
that
there
is
a
God
who
governs
all
things
;
and
if
he
should
resign
himself
to
this
God
,
unknown
to
him
,
taking
from
his
Hands
all
that
befalls
him
,
acknowledging
him
the
Author
of
all
Good
,
resolving
with
the
consent
of
his
Will
to
yield
himself
to
be
ruled
and
governed
by
him
;
[
n
](A28890-e43620-b)
n
Math.
8.
10
,
11.
such
a
Heathen
would
be
a
Saint
,
though
he
should
not
observe
any
of
the
Commands
in
particular
,
because
he
would
observe
them
all
in
general
,
without
knowing
it
;
for
he
who
is
resign'd
to
the
Government
of
God
[
*
](A28890-e43630-b)
*
Ps.
37.
5
,
6.
can
never
do
Evil
,
nor
commit
Sin
,
unless
he
withdraw
himself
from
this
Government
to
follow
his
own
Will.
I
would
believe
that
there
are
yet
some
Persons
scattered
up
and
down
the
World
who
have
resigned
their
Wills
to
the
Will
of
God
;
but
taking
the
generality
of
the
World
,
and
considering
how
men
govern
themselves
,
it
is
manifest
enough
that
no
body
resigns
his
Will
to
that
of
God
;
for
we
see
nothing
but
self-will
reigns
every
where
:
From
thence
it
comes
that
so
many
Sins
are
committed
.
We
see
the
self-will
of
all
Men
bear
sway
in
all
things
with
the
same
affectation
,
for
they
esteem
nothing
more
than
their
own
Will
;
they
seek
and
follow
it
as
much
as
is
possible
for
them
,
in
eating
and
drinking
,
and
in
all
other
bodily
things
,
in
Sciences
,
and
in
the
choice
of
Estates
,
and
Dignities
,
and
in
all
things
that
give
Contentment
to
the
Mind
,
yea
,
even
in
pious
and
spiritual
Exercises
,
they
are
done
according
to
the
desire
and
inclination
of
Self-will
,
and
no
otherwise
;
for
if
our
Will
were
resigned
to
God
,
it
would
not
seek
it self
in
any
thing
,
neither
in
small
things
nor
in
great
:
For
one
who
is
truly
resign'd
does
not
any
more
possess
himself
:
He
takes
and
receives
all
that
God
is
pleased
to
give
him
,
and
is
most
content
with
what
he
thinks
fit
to
deprive
him
of
.
This
is
very
far
from
the
practice
of
Men
now
,
who
would
willingly
set
themselves
against
the
Will
of
God
,
if
it
were
possible
for
them
,
in
all
that
he
permits
to
befall
them
against
their
own
Will
;
yea
,
even
though
they
be
Persons
consecrated
to
God
by
solemn
Vows
,
we
discover
and
find
them
to
be
so
wedded
to
their
own
Wills
and
Inclinations
,
that
all
their
Actions
as
well
good
as
bad
,
are
nothing
but
a
constant
course
of
Self-Love
,
which
never
ends
till
Death
,
and
even
sometimes
follows
them
after
it
by
Legacies
or
Testaments
made
according
to
this
Self-will
;
and
nevertheless
they
believe
,
and
all
the
World
owns
,
that
they
are
the
Servants
of
God
,
entirely
dedicated
to
him
,
without
observing
what
Jesus
Christ
says
,
that
[
o
](A28890-e43650-b)
o
Math.
16.
2●
.
to
be
his
Disciple
a
Man
must
deny
himself
:
By
which
words
he
explains
to
us
what
this
DEPENDANCE
on
God
ought
to
be
;
for
the
whole
Law
of
the
Gospel
is
nothing
else
but
the
Explication
of
the
dependance
that
we
ought
to
have
on
the
Will
of
God
:
And
when
he
says
,
Deny
your selves
,
this
is
nothing
else
but
to
say
,
Resign
your selves
to
God
,
because
he
who
follows
himself
,
hinders
God
from
ruling
over
him
;
so
all
the
other
Precepts
of
Jesus
Christ
are
but
to
point
out
to
us
the
means
by
which
we
may
attain
to
this
Resignation
of
our
Will
to
God's
;
for
when
Jesus
Christ
says
,
[
p
](A28890-e43680-b)
p
Luk.
14.
33.
Renounce
all
that
you
possess
;
This
is
not
that
God
has
need
of
Silver
,
or
other
Possessions
,
but
because
Man
has
so
set
his
Affections
on
what
he
possesses
in
this
World
,
that
he
would
not
be
content
that
God
should
take
them
from
him
,
and
as
long
as
he
has
a
desire
to
possess
them
,
he
cannot
be
resign'd
to
the
Will
of
God
,
for
he
has
yet
his
own
:
And
when
Jesus
Christ
says
[
q
](A28890-e43710-b)
q
Luk.
9.
33.
Take
up
your
Cross
,
and
follow
me
;
this
is
also
to
lead
us
to
this
Resignation
of
our
Will
to
that
of
God
;
for
being
all
good
,
he
cannot
do
Evil
to
any
,
nor
take
Pleasure
in
making
us
suffer
;
but
he
who
will
not
endure
the
Pains
and
Crosses
that
shall
befall
him
,
cannot
be
resign'd
to
God
,
for
he
does
not
willingly
suffer
,
though
his
Sins
have
deserv'd
it
.
And
when
Jesus
Christ
says
,
that
we
must
[
r
](A28890-e43730-b)
r
Math.
5.
29.
cut
off
the
Foot
,
or
pluck
out
the
Eye
that
offends
us
;
It
is
not
that
God
has
need
of
any
of
the
Members
of
our
Body
,
but
to
teach
us
that
he
who
is
resign'd
to
the
Will
of
God
,
ought
willingly
to
lose
his
Foot
or
his
Eye
,
yea
,
his
Life
when
God
shall
permit
it
;
for
he
who
has
resign'd
his
Will
to
the
Will
of
God
,
has
no
more
any
Care
of
,
or
respect
to
himself
,
suffering
himself
to
be
entirely
governed
by
God
,
independently
from
his
own
Will.
And
because
we
did
not
comprehend
sufficiently
how
this
dependance
ought
to
be
,
and
were
so
far
removed
from
it
;
Jesus
Christ
came
upon
Earth
to
explain
to
us
by
what
means
we
ought
to
recover
it
;
for
all
his
Precepts
are
only
means
to
attain
to
it
.
I
asked
her
,
how
we
might
know
when
we
are
wholly
refin'd
to
God
,
and
that
our
Liberty
and
free-will
is
yielded
up
to
his
disposal
.
She
said
,
Sir
it
is
very
easie
to
know
this
;
for
he
who
has
truly
yielded
up
his
Free-will
to
God
,
will
use
it
[
s
](A28890-e43800-b)
s
Mat.
26.
39.
no
more
,
but
deny
all
that
it
demands
,
even
to
the
least
things
;
he
yields
no
longer
to
it
in
any
thing
,
but
waits
on
God
for
all
that
he
must
have
,
having
no
more
to
yield
up
to
him
but
this
Free-will
,
he
only
receives
from
God
without
acting
in
any
thing
.
Such
a
Person
performs
all
his
Actions
in
dependance
on
God
,
if
he
eats
and
drinks
it
is
nothing
but
out
of
pure
Necessity
,
without
regarding
whether
it
be
sweet
or
sowr
,
all
is
good
to
him
,
provided
it
be
wholesome
and
sufficient
for
the
maintenance
of
his
Life
:
He
seeks
neither
Ease
,
Pleasures
,
Honours
,
Riches
,
nor
any
Earthly
Contentment
;
and
if
any
of
these
things
occur
,
he
takes
them
indifferently
from
God's
Hand
,
for
he
has
no
longer
any
desire
of
his
own
.
He
neither
desires
Honour
,
Estate
,
Riches
,
nor
any
thing
that
delights
the
Mind
,
knowing
well
that
it
is
not
in
this
Life
that
one
must
take
his
Contentment
,
no
more
than
Jesus
Christ
did
while
he
was
on
Earth
:
On
the
contrary
,
he
finds
in
his
Soul
a
willingness
[
u
](A28890-e43810-b)
u
2
Cor.
12.
10.
to
suffer
Reproaches
,
Pain
,
and
Labour
,
though
contrary
to
his
natural
Inclination
.
A
Soul
dead
to
it self
,
and
resign'd
to
the
Will
of
God
,
neither
seeks
good
,
nor
even
Vertues
,
but
those
which
God
will
give
it
,
and
affects
no
means
to
obtain
them
;
but
is
well
contented
to
be
most
ignorant
,
and
stript
of
all
sorts
of
Sciences
,
and
means
even
of
perfection
.
In
one
word
,
Sir
,
a
person
who
has
yeilded
up
his
free
will
to
God
,
desires
no
longer
any
thing
on
Earth
,
and
expects
only
what
it
shall
please
God
to
permit
or
send
him
,
receiving
Prosperity
and
Adversity
with
an
even
mind
,
without
Joy
or
Grief
,
since
he
believes
,
That
[
x
](A28890-e43820-b)
x
Rom.
8.
28.
God
will
not
permit
any
thing
to
befall
him
but
what
shall
turn
to
his
good
.
All
these
are
signs
to
know
whether
we
be
resign'd
to
God
,
or
not
;
for
we
must
not
flatter
our selves
in
saying
,
that
we
are
resign'd
to
God
,
while
we
live
wholly
to
our
own
wills
,
and
follow
,
as
much
as
we
can
,
our
own
inclinations
.
I
said
to
her
,
That
I
never
knew
any
on
Earth
who
was
so
resigned
to
God
,
as
to
take
all
from
his
hands
,
and
to
have
no
self-will
,
on
occasions
;
tho'
many
pretend
,
that
they
will
live
wholly
to
God
,
and
do
his
will
.
She
said
,
Sir
,
Do
you
not
see
,
that
these
are
all
Cheats
,
and
that
those
who
say
,
they
would
please
God
,
and
do
his
will
,
deceive
themselves
,
in
believing
,
that
God
is
pleas'd
with
their
words
,
without
effect
.
If
you
never
knew
any
person
,
who
yeilded
up
to
God
the
free
will
that
he
gave
him
,
you
may
well
say
,
that
you
know
none
in
a
state
of
salvation
:
for
no
man
can
be
saved
[
y
](A28890-e43880-b)
y
Isa.
66.
4.
who
follows
his
own
will
.
For
Adam
committed
no
other
sin
to
undo
us
,
but
the
following
his
own
will
:
The
matter
of
eating
an
Apple
was
not
sufficient
to
cause
all
the
miseries
under
which
we
yet
groan
.
That
which
ruin'd
the
Children
of
Israel
was
nothing
else
but
[
z
](A28890-e43910-b)
z
Psalm
81.
12
,
13.
that
they
would
not
be
contented
with
the
Government
and
Will
of
God
,
desiring
rather
to
suffer
the
miseries
of
Egypt
,
in
doing
their
own
wills
,
than
to
enjoy
the
delights
they
had
while
they
Resign'd
themselves
to
God
.
When
all
the
world-perish'd
by
an
universal
Deluge
,
it
was
because
every
one
was
more
bent
to
follow
his
own
will
,
than
to
submit
to
the
word
that
God
proclaimed
by
Noah
.
And
when
the
Jews
were
given
up
to
the
Spirit
of
Error
,
it
was
for
no
other
Reason
but
that
they
valued
more
their
own
will
than
the
light
that
God
sent
them
to
receive
,
and
know
His.
By
which
we
may
see
,
that
in
all
Times
and
Ages
God
has
always
demanded
the
Submission
of
Man's
Will
to
his
own
,
and
has
rejected
all
those
who
follow
their
own
Will.
Do
you
believe
,
Sir
,
that
it
will
not
be
thus
with
Christians
and
all
the
World
now
?
It
is
certainly
the
very
same
thing
,
for
God
never
changes
.
What
he
required
from
Adam
,
he
certainly
requires
from
all
his
Posterity
.
We
are
mistaken
if
we
think
to
deceive
him
now
with
formal
Words
and
Discourses
,
saying
that
we
will
be
resigned
to
him
,
and
do
his
Will
,
when
in
effect
we
will
only
follow
our
own
on
all
occasions
.
This
is
one
deceit
among
others
,
which
are
crept
into
Christendom
,
to
make
all
the
World
Perish
:
For
no
body
knows
what
it
is
to
be
resign'd
to
God
,
while
every
one
says
,
he
is
;
and
on
this
false
perswasion
,
they
insensibly
destroy
themselves
.
The
second
Conference
.
Of
Free
Will
.
That
it
is
the
only
thing
which
represents
in
Man
the
Infinity
and
Liberty
of
God
;
That
the
greatest
Gift
which
God
has
given
to
Man
,
is
,
to
love
him
freely
and
infinitely
,
which
is
the
greatest
Perfection
in
Grace
,
figured
by
that
of
Marriage
in
Nature
.
I
said
to
her
,
since
our
own
Will
is
so
dangerous
,
it
were
to
be
wish'd
we
had
never
receiv'd
it
.
She
said
,
Sir
,
what
Blasphemy
do
you
utter
against
the
Goodness
of
God
,
who
[
a
](A28890-e44060-b)
a
4
Esd.
8.
56.
has
given
us
this
Free-will
as
the
most
precious
thing
that
ever
was
;
for
by
it
we
are
made
like
[
b
](A28890-e44070-b)
b
Gen.
1.
27.
to
God
,
whereas
otherwise
we
should
be
nothing
but
limited
Creatures
,
in
whom
God
could
not
take
Pleasure
?
To
desire
that
we
had
no
Free-Will
,
would
be
to
despise
extreamly
the
Treasures
of
God
,
since
it
was
purposely
given
us
that
we
might
[
c
](A28890-e44080-b)
c
Ps.
40.
9.
see
2
Cor.
8.
8.
be
the
more
united
to
him
,
without
which
we
could
not
be
the
Images
of
God
,
because
we
should
have
had
no
resemblance
of
him
,
without
this
Free-will
,
which
makes
us
[
d
](A28890-e44110-b)
d
Act.
17.
28
,
29.
Little
Gods
,
without
which
all
Men
would
be
but
Filth
:
For
,
according
to
their
Nature
alone
,
they
are
more
miserable
than
the
Beasts
.
Could
God
take
delight
in
a
thing
so
unlike
to
himself
,
could
so
powerful
a
God
unite
himself
to
such
an
Impotent
Creature
,
who
had
not
Free-will
to
love
him
?
God
having
no
bounds
nor
limits
,
could
he
take
Pleasure
in
a
Creature
whose
Will
was
bounded
,
and
could
a
limited
Will
attain
to
the
Love
of
a
God
without
limits
?
How
could
a
finite
Being
love
an
infinite
?
There
would
be
no
proportion
there
,
and
if
Likeness
beget
Love
,
how
could
a
being
so
vastly
different
be
united
in
Affection
?
God
who
[
*
](A28890-e44130-b)
*
●●eut
.
32.
4.
has
made
all
his
Creatures
so
perfect
,
even
to
the
least
Creature
that
ought
to
serve
for
the
use
of
Man
,
would
he
have
made
Man
so
imperfect
,
who
ought
to
serve
for
his
own
delight
?
In
this
there
would
be
neither
Justice
nor
Goodness
,
and
Man
alone
might
lament
and
bewail
his
misfortune
,
who
would
find
himself
destitute
of
all
the
qualities
requisite
for
the
end
for
which
he
was
Created
,
that
is
,
to
love
his
God
.
And
this
Free-will
which
is
given
him
for
this
Love
only
,
can
it
be
blamed
,
or
despised
,
because
we
abuse
it
?
It
had
been
better
we
had
never
been
Created
,
than
to
have
been
without
our
Free-will
,
which
is
the
greatest
Good
that
the
Goodness
of
God
could
bestow
upon
us
.
Would
we
not
judge
a
Father
very
cruel
,
who
having
great
Wealth
and
Treasures
,
would
not
give
them
to
his
Children
,
and
who
,
because
some
of
them
had
abused
them
,
would
leave
all
the
rest
in
Poverty
,
and
give
all
his
Wealth
to
Strangers
?
Can
we
wish
that
God
had
done
us
this
Injustice
to
deny
us
our
Free-will
,
since
there
was
a
necessity
he
should
give
it
to
some
?
Are
we
not
his
true
Children
,
since
he
has
[
f
](A28890-e44170-b)
f
Gen.
1.
26.
Let
us
make
Man
after
our
Likeness
?
We
are
thereby
made
his
Legitimate
Children
,
resembling
him
more
than
any
other
Creatures
;
and
therefore
his
greatest
Treasures
belong
to
us
,
among
which
Free-will
is
the
chief
,
and
most
precious
Good
.
If
some
abuse
it
,
[
h
](A28890-e44190-b)
h
4
Esd.
8.
56.
it
is
their
own
Fault
.
God
has
always
exercis'd
the
Justice
and
Goodness
of
a
true
Father
in
giving
it
to
us
,
we
are
to
blame
if
we
will
abuse
it
;
for
these
Benefits
ought
never
to
be
upbraided
to
any
:
A
Son
who
has
wasted
all
his
Patrimony
,
ought
to
smite
his
own
Breast
,
[
i
](A28890-e44200-b)
i
Luk.
16.
8.
acknowledging
his
Fault
,
without
ever
believing
that
it
comes
from
the
Goodness
and
Equity
of
his
Father
,
who
on
his
part
has
done
him
all
the
good
he
could
;
but
he
ought
to
beg
pardon
for
having
thus
abus'd
his
Favours
.
All
those
who
say
they
would
have
wish'd
rather
not
to
have
had
Free-will
,
are
unworthy
to
be
call'd
the
Children
of
God
,
for
they
impute
to
him
the
Fault
which
they
commit
themselves
.
This
is
a
quality
of
the
Devil
,
always
to
blame
others
for
the
faults
which
they
do
themselves
,
and
to
accuse
the
Good
of
their
own
wickedness
.
And
to
wish
we
had
never
receiv'd
Free-will
,
is
to
wish
never
to
have
been
a
Child
of
God
,
and
indirectly
to
blame
him
for
the
Faults
which
we
commit
in
abusing
his
Graces
.
This
is
a
great
contempt
of
God
,
that
deserves
a
double
Punishment
,
one
for
the
Ingratitude
that
we
commit
against
God
,
and
another
for
having
thus
abus'd
his
Benefits
.
And
as
a
Beast
is
not
capable
of
knowing
the
Beauty
and
value
of
a
precious
Stone
,
so
Man
would
have
been
a
brutish
Animal
if
God
,
had
not
given
him
an
Understanding
to
comprehend
,
and
a
Free-will
to
love
Him
,
without
which
he
would
be
as
uncapable
of
knowing
and
loving
God
,
as
a
Beast
is
of
a
Jewel
,
which
surpasses
its
Capacity
.
And
yet
they
would
wish
that
this
Free-will
,
which
is
the
only
advantage
of
Man
,
had
not
been
given
him
!
what
Ingratitude
to
take
such
inestimable
Favours
of
God
for
a
Misfortune
!
I
said
to
her
,
That
I
intended
not
to
despise
the
Gifts
of
God
,
by
saying
,
that
it
had
been
desirable
he
had
not
given
this
free-will
to
Man
:
but
I
only
consider'd
,
that
by
it
Man
so
easily
ruin'd
himself
.
She
said
,
Sir
,
by
all
these
humane
Sentiments
every
one
Blasphemes
against
God
;
't
is
no
wonder
that
the
Whore
in
the
Revelation
is
[
k
](A28890-e44320-b)
k
Rev.
17.
4.
full
of
names
of
Blasphemy
,
since
Blasphemies
are
so
common
in
the
Christian
Church
,
which
she
represents
:
They
esteem
that
good
which
God
reckons
to
be
Evil
,
and
they
hold
that
to
be
Evil
which
God
counts
good
;
yea
,
his
most
holy
and
perfect
Works
are
rejected
or
despis'd
by
Men
,
which
is
evident
by
your
present
Sentiments
;
since
it
seems
to
you
,
it
had
been
better
not
to
have
received
Free-will
from
God
;
that
is
to
say
,
by
way
of
Reproof
to
him
,
that
he
had
done
better
not
to
have
given
it
to
Man
.
Do
we
not
shew
by
this
,
that
we
would
be
God's
Masters
,
and
Directors
,
to
teach
him
his
Duty
,
and
correct
him
,
by
saying
,
he
had
done
better
not
to
have
given
this
Free-Will
?
To
what
is
Man
come
,
that
silly
Worm
of
the
Earth
,
who
would
give
orders
to
so
wise
and
powerful
a
God
?
Is
it
enough
for
Man
to
excuse
himself
by
saying
,
That
he
considers
only
the
ill
use
that
is
made
of
these
Graces
of
God
,
without
applying
his
Mind
to
consider
that
the
Works
of
God
are
always
good
,
just
,
and
true
;
and
that
all
the
Evil
that
can
ever
be
found
in
them
,
proceeds
only
from
the
wickedness
of
Man
,
who
abusing
the
Favours
of
God
,
makes
use
of
his
Graces
to
offend
him
?
It
were
better
to
have
a
Sentiment
that
reproves
Man
for
this
wickedness
,
than
one
that
reproves
God
in
his
Works
;
as
Men
do
now
,
who
judging
with
carnal
Eyes
,
condemn
the
goodness
and
righteousness
of
God
.
'T
is
more
than
time
,
Sir
,
that
he
should
take
order
with
so
many
evils
,
without
suffering
any
longer
so
many
Blasphemies
as
are
daily
utter'd
against
him
,
and
wherein
even
the
Holy
judge
sinistrously
of
the
most
holy
and
perfect
of
his
Works
.
It
must
needs
be
that
all
things
be
very
shortly
overturned
;
for
no
body
knows
God
any
more
,
nor
his
Works
.
I
acknowledged
my
Fault
in
having
so
often
spoke
evil
of
the
Works
of
God
,
saying
to
her
,
that
it
was
only
thro
Ignorance
,
and
not
thro'
Malice
.
She
said
,
Sir
,
Ignorance
excuses
not
Sin
.
You
are
always
obliged
to
know
that
God
is
a
perfect
Good
,
from
whom
no
Evil
can
ever
proceed
;
and
that
all
his
Works
are
accompanied
with
Truth
,
and
all
sorts
of
Perfections
:
And
that
he
can
never
do
any
[
l
](A28890-e44390-b)
l
Deut.
32.
4.
Ps.
33.
4.
imperfect
thing
;
and
therefore
you
ought
not
to
wish
that
any
thing
were
otherwise
than
he
has
appointed
it
;
for
all
the
Wise
Men
who
are
,
were
,
or
shall
be
upon
the
Earth
,
cannot
have
all
together
the
least
Wisdom
of
God
,
and
all
that
they
have
,
they
have
from
him
.
Is
not
this
general
Rule
sufficient
to
make
your
Spirit
submit
to
these
Ordinances
,
especially
as
to
this
Free-will
of
Men
,
which
he
has
'
given
them
as
a
Pledge
of
assurance
that
they
are
his
real
Children
,
in
acknowledgment
of
which
they
ought
to
bless
and
praise
him
day
and
night
,
because
he
could
never
testifie
more
Love
to
them
than
by
this
liberty
he
has
given
them
to
love
him
.
For
my
part
I
can
say
in
truth
,
that
I
would
chuse
rather
that
God
should
annihilate
me
than
take
from
me
the
Liberty
to
love
him
.
Therefore
I
resent
it
so
much
when
I
hear
it
said
,
That
it
would
be
better
not
to
have
Free-will
;
for
I
feel
by
Experience
that
it
is
the
only
thing
that
unites
Men
to
God
,
and
that
also
which
[
n
](A28890-e44410-b)
n
Is.
1.
19.
can
make
them
enjoy
Eternal
Happiness
;
no
body
can
comprehend
(
but
he
who
experiences
it
)
what
Consolation
the
Soul
receives
[
p
](A28890-e44420-b)
p
Cant.
7.
12.
8.
6
,
7.
when
it
can
unite
this
Free-Will
to
God
.
This
is
so
perfect
an
Alliance
,
that
nothing
can
be
found
in
Grace
more
accomplish'd
,
no
more
than
there
can
be
any
thing
found
in
Nature
more
perfect
,
than
that
two
Persons
united
in
their
Wills
in
God
,
join
also
in
Body
,
this
compleats
their
Contentment
;
but
if
there
were
force
,
limitation
or
constraint
on
either
side
,
the
Pleasure
could
not
be
compleat
,
This
is
the
Figure
of
the
perfectly
free
Union
that
the
Soul
ought
to
have
with
God
;
and
if
the
Soul
were
constrain'd
,
or
forc'd
to
this
union
,
God
could
not
take
perfect
delight
in
it
,
I
said
to
her
,
That
I
must
confess
I
had
been
in
great
Darkness
,
and
that
I
had
never
conceiv'd
that
so
great
a
Good
did
proceed
from
Free-will
,
no
more
than
the
happiness
which
is
found
in
Marriage
,
when
two
Persons
are
united
in
Body
and
in
Mind
.
She
said
,
This
is
because
People
consider
things
only
superficially
,
and
on
the
outside
,
without
piercing
into
their
Sources
,
for
,
[
q
](A28890-e44530-b)
q
Deut.
30.
19.
Eccles.
5.
17
,
18.
it
is
the
Free-will
of
Man
only
that
gives
him
a
perfect
Union
with
God
,
without
which
he
could
never
come
to
love
him
perfectly
,
therefore
among
all
the
Spiritual
Graces
that
God
has
imparted
to
him
,
this
Free-Will
is
the
greatest
good
,
as
also
Marriage
among
natural
Goods
is
the
most
perfect
;
though
Men
do
very
frequently
abuse
both
,
making
use
of
their
Free-Will
to
damn
themselves
,
and
of
Marriage
to
sin
.
This
is
not
God's
Fault
,
who
has
ordained
both
the
one
and
the
other
holy
and
perfect
;
but
only
Man's
,
who
abuses
the
most
perfect
Gifts
of
God
,
as
well
in
Grace
as
in
Nature
.
Ought
we
for
this
to
desire
that
he
had
not
bestowed
these
Graces
on
Man
?
This
would
be
to
own
that
Man's
Wickedness
should
make
the
Goodness
of
God
to
cease
,
which
cannot
be
,
for
God
will
never
cease
to
be
good
,
because
Man
is
evil
.
He
remains
still
the
Fountain
of
all
Goodness
[
r
](A28890-e44540-b)
r
Jam.
1.
17.
and
the
giver
of
all
Good
,
though
the
men
of
the
World
be
wicked
.
God
will
never
change
for
the
Goodness
or
Wickedness
of
Men
,
nor
for
any
other
thing
,
because
he
continues
always
that
which
he
is
.
Let
Man
do
what
he
will
,
with
all
the
other
Creatures
,
they
shall
never
be
able
to
make
God
desist
from
the
least
Righteousness
,
Goodness
,
and
Truth
,
which
he
possesseth
in
himself
,
and
will
always
exercise
without
regard
to
the
goodness
or
wickedness
of
Men.
Their
abuse
[
s
](A28890-e44550-b)
s
Lam.
3.
22.
Math
5.
45.
of
his
Graces
will
never
hinder
him
from
extending
his
Goodness
towards
them
:
If
they
use
them
well
,
they
shall
receive
the
promised
reward
,
and
if
they
they
use
them
ill
,
they
shall
meet
with
the
just
Punishment
,
without
any
mutability
in
God
.
It
pleased
God
to
Create
Man
after
his
Likeness
,
and
so
he
was
made
,
for
God's
Power
is
equal
[
t
](A28890-e44560-b)
t
Wisd.
2.
18.
to
his
Will
;
and
he
would
have
this
Man
also
joined
to
his
Like
,
as
God
was
to
him
,
that
is
to
say
,
entirely
,
spiritually
,
and
bodily
.
Now
Man
could
not
be
like
to
God
by
his
humanity
;
for
God
was
not
corporeal
or
natural
;
neither
could
he
be
like
to
God
by
a
bounded
and
limited
Will
and
Spirit
,
because
God
has
a
free
Power
to
do
,
or
not
to
do
any
thing
:
God
then
must
needs
have
given
to
Man
the
same
free
Power
of
his
Will
,
or
otherwise
he
could
not
be
like
to
him
in
any
thing
.
And
since
he
would
create
Man
after
his
own
Likeness
,
he
was
obliged
to
give
him
the
free
disposal
of
his
own
will
,
there
being
nothing
else
in
which
he
could
resemble
God
.
By
which
we
see
that
Free-Will
is
the
greatest
spiritual
Gift
that
Man
has
receiv'd
from
God
,
since
without
it
he
could
not
any
way
resemble
Him
.
And
afterwards
to
render
this
resemblance
most
compleat
,
God
took
a
natural
Body
,
and
a
reasonable
Soul
,
like
to
Man
,
that
he
might
in
all
respects
resemble
him
,
that
is
divinely
by
the
free
Power
of
his
Will
,
and
after
the
manner
of
Man
,
by
the
Body
and
Soul
which
Jesus
Christ
assumed
in
due
time
,
that
not
only
Man
might
be
like
God
,
but
that
also
God
might
be
like
to
Man
,
that
there
might
be
a
perfect
and
compleat
Contentment
between
God
and
Man
,
which
will
appear
after
the
end
of
all
Evil
;
when
God
shall
reign
with
Men
on
Earth
,
Divinity
and
Humanity
together
joining
themselves
inseparably
by
an
indissolvable
and
eternal
alliance
of
Will
,
Body
,
and
Spirit
,
by
a
perfect
Bond
and
Union
.
This
is
the
final
Cause
for
which
God
became
Man
,
that
they
might
dwell
together
in
an
Eternal
holy
Union
,
the
figure
of
which
he
shew'd
in
the
Earthly
Paradise
when
he
created
the
Woman
to
give
Adam
[
u
](A28890-e44580-b)
u
Gen.
12.
18.
his
compleat
and
perfect
contentment
;
for
though
indeed
he
had
been
created
with
his
Free-will
to
be
able
to
love
God
,
and
take
delight
in
him
,
and
also
in
all
the
Creatures
which
were
made
subject
to
him
,
yet
his
Contentment
was
not
fully
perfect
;
for
God
was
to
be
the
delight
of
his
Soul
,
and
all
the
other
Creatures
of
his
Senses
.
But
his
Body
did
not
see
its
like
;
therefore
God
says
,
[
x
](A28890-e44590-b)
x
Gen.
2.
18.
It
is
not
good
for
Man
to
be
alone
,
let
us
make
a
help
like
to
him
:
Because
God
will
make
all
his
Works
perfect
in
all
respects
.
He
is
not
satisfied
to
have
created
Adam
in
the
enjoyment
of
his
Free-will
,
by
which
he
might
have
his
Will
united
to
God's
;
he
gives
him
also
all
beautiful
things
to
recreate
his
Sight
,
and
all
●avoury
things
to
recreate
his
taste
;
all
pleasant
things
for
his
hearing
;
all
things
necessary
for
his
Entertainment
,
and
he
will
needs
also
give
him
a
Companion
suitable
to
his
Person
,
that
both
as
to
Body
and
Soul
,
he
might
have
perfect
Contentment
,
compleat
in
all
respects
,
therefore
he
instituted
Marriage
,
that
the
Souls
which
are
united
together
by
will
in
God
,
might
be
also
united
in
Body
;
and
that
Man
by
this
Figure
might
see
how
compleat
and
perfect
the
Union
must
be
that
he
must
have
with
God
in
all
respects
,
and
without
any
defect
.
The
Third
Conference
.
Speaks
of
the
Perfection
,
and
of
the
abuse
of
Marriage
.
I
said
to
her
that
Marriage
was
very
holily
instituted
,
but
that
it
was
very
ill
observ'd
because
no
body
observes
narrowly
the
works
of
God
.
She
said
,
Sir
,
this
[
y
](A28890-e44700-b)
y
Isa.
5.
12
,
13.
is
the
cause
why
the
World
is
condemned
:
for
God
is
no
longer
known
nor
lov'd
in
it
:
and
no
body
is
sensible
of
this
Fault
.
They
use
their
Free-will
to
satisfy
themselves
;
every
one
willing
and
desiring
that
which
is
pleasant
to
his
Senses
,
or
advantageous
for
his
Interest
in
this
World
.
They
will
all
that
which
God
does
not
will
;
and
notwithstanding
they
hope
to
be
saved
,
and
make
a
contrary
use
of
all
that
God
has
given
us
.
Marriage
is
a
Holy
thing
,
and
may
well
be
called
a
Sacrament
,
for
God
has
instituted
it
;
and
all
that
he
has
done
is
Sacred
and
Holy
.
But
what
do
we
see
in
rhe
use
of
this
Sacrament
,
but
the
Sin
of
Lust
and
filthiness
,
people
carrying
more
disorderly
in
it
than
the
Brute
Beasts
?
They
joyn
Bodies
,
when
their
Desires
and
Wills
are
far
divided
.
The
ends
for
which
God
instituted
it
are
no
longer
regarded
by
married
Persons
.
It
is
their
only
desire
to
satisfie
their
Lust
or
Avarice
.
For
the
rest
they
only
mind
it
but
by
accident
.
And
as
there
is
nothing
more
holy
and
perfect
than
the
Bond
of
Marriage
for
two
Persons
who
have
dedicated
their
Wills
to
God
,
because
it
unites
three
things
which
make
now
but
one
,
to
wit
,
the
will
of
God
,
and
the
wills
of
the
Married
Persons
,
who
by
excess
of
their
united
Wills
unite
also
Bodies
in
the
Spirit
and
Design
of
God
;
so
on
the
contrary
,
there
can
be
nothing
more
wicked
than
two
Bodies
united
by
Carnal
Concupiscence
:
for
this
Alliance
is
the
source
of
all
sorts
of
Sins
,
yea
,
the
Abyss
of
all
Evils
:
And
as
those
who
are
united
to
God
,
have
,
by
being
married
with
a
Person
equally
united
to
God
,
a
perfect
Contentment
both
of
Soul
and
Body
;
so
those
who
live
after
their
own
will
,
have
,
by
marrying
with
their
Like
,
still
some
discontent
both
of
Body
and
Soul
,
because
their
Souls
not
being
in
God
they
cannot
have
Peace
,
and
their
Bodies
being
joyn'd
without
Love
,
cannot
be
satisfied
nor
contented
,
but
they
are
in
Body
and
Soul
as
in
a
temporal
Hell
,
which
prepares
the
way
to
Hell
Eternal
;
for
these
Bodies
united
without
Souls
and
Wills
can
produce
nothing
but
Sin
through
the
Lust
of
the
Flesh
,
besides
Contention
and
Strife
,
with
a
thousand
other
kinds
of
Excess
,
Vain-glory
,
Luxury
,
gluttony
,
to
which
Married
Persons
excite
one
another
:
So
that
their
whole
Life
is
nothing
but
a
constant
course
of
sinning
,
which
extends
also
to
their
children
,
thro'
the
bad
example
of
the
Parents
,
who
train
them
up
in
evil
customs
,
and
they
increase
the
number
of
the
wicked
.
Hereby
the
world
grew
still
worse
,
and
its
wickedness
is
still
increased
,
and
the
perverse
generation
is
become
so
numerous
,
that
the
Evil
is
without
Remedy
;
for
no
body
is
aware
of
it
,
because
every
one
treads
the
same
path
:
Custom
is
changed
into
Nature
.
And
whereas
they
ought
to
marry
for
the
Two
Ends
that
God
gave
them
;
that
is
,
to
preserve
a
perfect
Unity
among
his
true
Children
,
and
to
increase
the
number
of
them
by
generation
,
they
usually
marry
to
satisfie
their
Concupiscence
;
and
so
they
beget
Children
for
the
profit
of
the
Devil
.
Thus
the
works
of
God
are
perverted
by
evil
practices
;
for
of
all
that
God
has
done
in
Nature
,
there
is
nothing
more
holy
than
the
Matrimonial
Conjunction
,
which
by
a
perfect
Union
binds
persons
in
Love
:
for
otherwise
,
God
might
have
made
men
engender
as
the
Fishes
,
or
in
any
other
separate
manner
,
which
his
Almighty
Power
and
Wisdom
could
have
provided
for
.
But
resolving
to
have
in
Nature
a
figure
of
the
Union
of
his
Three
Powers
,
and
of
the
entire
and
perfect
Alliance
which
he
would
make
with
man
,
he
ordain'd
,
that
their
generation
should
be
by
the
conjunction
of
two
persons
;
that
he
might
keep
them
always
inseparably
united
to
his
will
in
body
and
will
,
by
a
Bond
of
Charity
;
and
gave
them
a
natural
bent
and
inclination
to
this
conjunction
,
which
is
the
most
perfect
thing
in
the
world
,
if
it
were
observed
in
the
spirit
of
charity
.
I
said
to
her
,
That
it
must
be
acknowledg'd
no
body
understood
the
works
of
God
,
and
that
they
made
an
ill
use
of
all
,
especially
of
this
Matrimonial
Conjunction
,
from
whence
so
many
sins
did
proceed
;
and
instead
of
regarding
it
as
an
holy
thing
,
it
was
matter
of
shame
and
blushing
amongst
the
most
sober
persons
.
She
said
,
Sir
,
'T
is
sin
that
renders
it
shameful
,
even
as
that
of
Adam
made
him
see
his
Nakedness
[
z
](A28890-e44770-b)
z
Gen.
3.
7.
,
and
gave
him
ground
,
thro'
confusion
,
to
hide
and
cover
himself
.
If
he
had
remain'd
in
innocency
,
he
would
never
have
been
ashamed
of
being
Naked
;
but
it
was
his
sin
only
that
caused
this
shame
:
He
had
no
need
of
covering
himself
before
he
sinn'd
,
for
his
body
was
more
beautiful
,
and
more
artificially
contriv'd
than
ever
the
most
costly
Stuffs
,
with
which
he
could
cover
himself
;
but
the
imagination
being
disorder'd
by
sin
,
made
him
see
beautiful
things
as
if
they
had
been
filthy
.
This
has
remain'd
even
till
now
in
the
imagination
of
all
men
,
who
esteem
that
to
be
good
and
beautiful
which
they
imagine
to
be
so
;
and
reckon
that
also
to
be
filthy
and
evil
which
seems
so
to
their
imagination
.
Hence
it
comes
that
they
look
on
natural
things
as
shameful
;
but
if
they
regarded
them
in
Truth
and
Innocence
,
all
would
seem
good
and
beautiful
to
them
;
for
God
could
never
make
any
thing
evil
;
but
man
perverts
all
good
into
evil
,
and
by
his
sin
corrupts
all
things
;
the
most
innocent
become
the
most
wicked
by
sin
.
It
must
be
acknowledged
,
Sir
,
that
the
way
in
which
men
now
joyn
for
generation
,
is
very
filthy
,
and
makes
chast
souls
blush
,
because
they
observe
nothing
there
but
the
sin
which
is
in
it
,
which
is
infamous
:
For
this
cause
they
are
asham'd
of
it
:
But
if
this
sin
were
remov'd
,
they
would
see
nothing
in
it
but
what
is
pleasant
;
as
if
two
little
children
should
play
together
quite
naked
;
there
would
be
nothing
but
pleasure
in
this
,
because
of
their
innocence
;
but
if
they
did
the
same
things
when
grown
up
,
it
would
be
infamous
,
because
of
the
malignity
of
their
thoughts
.
A
thing
that
is
in
it self
the
same
,
is
render'd
good
or
evil
by
the
wickedness
of
the
Heart
.
The
sins
that
are
committed
in
Marriage
,
do
not
proceed
from
its
being
evil
in
its
self
;
for
it
is
good
:
but
they
are
introduc'd
there
thro'
the
perverse
will
of
men
.
Even
as
the
Church
is
holy
in
it self
,
but
man's
perverse
will
has
render'd
it
abominable
in
the
sight
of
God
;
for
they
have
chang'd
the
Order
into
which
God
had
established
it
.
And
if
men
commit
the
greatest
sins
by
the
inclination
they
have
to
this
natural
conjunction
,
this
proceeds
from
nothing
but
the
wickedness
of
the
Heart
,
since
the
thing
in
it self
is
good
and
holy
.
If
man
is
become
so
negligent
as
to
abuse
all
the
works
of
God
,
is
it
not
thro'
his
own
wickedness
that
he
perishes
,
tho
he
lays
the
blame
always
on
God
?
For
if
he
sin
through
Carnal
Lust
,
he
will
say
,
wherefore
has
God
given
me
this
Natural
Inclination
,
by
which
I
am
led
to
sin
?
And
if
men
be
chastised
by
any
Rods
,
they
will
say
,
that
God
afflicts
them
,
or
that
he
has
forsaken
them
;
and
so
of
all
other
things
:
How
great
soever
mens
wickedness
be
,
they
lay
the
blame
always
on
God
;
tho
they
do
not
say
it
by
word
,
yet
they
do
it
in
deed
,
while
they
neglect
to
discover
,
that
all
his
works
are
still
[
a
](A28890-e44790-b)
a
Psal.
36.
9
,
10.
accompanied
with
Righteousness
,
Goodness
and
Truth
;
and
that
nothing
that
is
evil
can
ever
come
from
God
,
who
is
the
[
b
](A28890-e44800-b)
b
Jam.
1.
17.
Source
and
Original
of
all
Good
,
still
doing
good
to
all
,
without
excepting
any
.
By
which
we
see
evidently
,
that
he
is
no
longer
known
at
present
;
for
they
abuse
all
his
Favours
,
and
blaspheme
him
in
every
thing
,
and
yet
are
not
willing
to
confess
it
;
for
every
one
of
these
Christians
have
it
in
their
mouths
,
that
they
love
God
and
honour
him
;
[
c
](A28890-e44810-b)
c
Tit.
1.
16.
while
truly
and
in
effect
they
disown
and
blaspheme
him
by
their
works
.
The
Fourth
Conference
.
Of
the
blindness
of
men
,
who
amuse
themselves
with
the
outward
things
which
are
delivered
to
them
,
without
searching
into
the
depth
of
the
Truth
it self
,
they
are
so
infatuated
and
withheld
,
thro'
the
fear
of
displeasing
those
who
are
in
Reputation
.
I
Said
to
her
,
That
men
were
in
horrible
darkness
,
and
that
the
Truth
was
no
longer
known
,
but
every
one
had
forsaken
it
,
and
taken
a
quite
contrary
way
,
while
in
the
mean
time
they
think
they
are
in
the
right
way
.
She
said
,
Sir
,
This
is
what
I
bewail
continually
,
to
see
men
so
far
from
their
salvation
,
and
yet
they
think
they
are
in
the
right
way
to
it
.
This
causes
the
Damnation
of
those
who
are
esteem'd
the
best
men
;
for
while
they
think
they
are
good
,
they
will
not
endeavour
after
a
Change
,
but
will
live
and
die
in
a
presumption
of
being
sav'd
without
good
works
;
which
shall
not
be
forgiven
neither
in
this
world
nor
in
the
other
:
and
no
body
thinks
on
't
;
for
the
darkness
is
so
thick
,
that
they
cannot
see
whither
they
go
.
Truth
is
always
bright
,
and
discovers
every
thing
,
but
it
is
no
longer
known
.
No
body
knows
the
Truth
any
more
,
since
the
Devil
spread
this
horrible
Darkness
on
the
Earth
;
but
every
one
walks
in
darkness
,
and
believes
he
is
in
the
right
way
;
and
while
they
are
perishing
they
think
to
be
saved
.
Have
you
not
observ'd
,
Sir
,
all
that
I
have
said
to
you
,
that
man
knows
not
God
any
longer
,
nor
his
works
;
and
that
they
understand
them
in
a
quite
contrary
sense
,
and
that
in
truth
they
observe
nothing
of
what
God
has
commanded
,
and
Jesus
Christ
taught
,
and
yet
every
one
says
,
that
he
desires
to
come
to
God
?
Must
there
not
be
a
lie
in
the
one
or
the
other
of
these
two
contrary
things
?
For
what
I
say
,
and
what
Men
do
,
are
as
distant
from
one
another
,
as
heat
is
from
cold
.
Nevertheless
truth
cannot
change
,
it
remains
always
true
:
Let
Men
say
what
they
please
,
let
them
stray
from
it
,
or
approach
it
,
it
abides
still
firm
in
its
Integrity
.
Who
that
understands
me
aright
can
doubt
that
I
speak
the
Truth
?
And
if
you
are
oblig'd
to
confess
it
,
will
you
not
consequently
be
oblig'd
to
acknowledge
that
all
the
World
is
deceived
,
and
fallen
from
the
Truth
,
and
in
forsaking
it
they
have
forsaken
God
?
And
if
they
have
forsaken
God
who
can
uphold
them
any
longer
?
The
World
must
certainly
perish
,
for
its
disease
is
at
the
height
;
and
the
worst
of
all
is
,
that
they
do
not
know
it
;
for
if
they
knew
it
,
there
would
yet
be
some
among
them
,
who
would
open
their
Eyes
,
and
perceive
the
reality
of
Truth
.
I
ask'd
her
,
from
whence
this
great
blindness
of
Spirit
,
and
this
so
obscure
darkness
could
proceed
?
She
said
,
Sir
,
this
comes
from
the
Devil
,
since
he
crept
into
the
Church
,
and
began
to
countermine
the
Doctrine
of
Jesus
Christ
,
and
took
the
title
of
Antichrist
;
he
has
labour'd
so
strongly
in
this
,
that
he
has
spread
among
them
an
universal
Darkness
,
and
so
confounded
the
Spirits
of
those
Christians
with
so
many
different
things
,
that
they
are
no
longer
capable
of
knowing
the
Truth
.
Instead
of
it
he
has
inspir'd
them
with
a
great
many
false
Opinions
,
that
he
might
divert
them
from
the
pure
Truth
.
So
that
I
do
not
believe
there
is
any
Sect
or
Nation
in
the
World
farther
from
it
than
the
Christians
of
this
Age
,
because
they
discover
it
no
longer
in
any
thing
:
whereas
the
Hereticks
,
Jews
,
or
Heathens
,
know
the
Truth
in
some
things
,
tho
in
others
they
are
mistaken
:
but
these
Christians
are
mistaken
in
all
,
thro'
the
ill
use
they
make
of
all
things
,
as
I
have
formerly
told
you
,
Sir
,
that
they
know
neither
God
nor
any
of
his
works
,
judging
of
all
in
a
quite
contrary
sense
.
And
because
they
could
not
have
quiet
without
doing
good
things
,
the
Devil
has
furnish'd
them
with
so
many
seemingly
good
works
,
that
they
have
no
longer
any
leisure
to
think
of
the
Truth
,
and
to
examine
whether
these
New
Devotions
be
true
or
not
:
but
they
blindly
follow
them
without
making
any
other
Reflection
,
but
that
they
are
the
Ordinances
of
the
Church
;
without
examining
also
,
whether
this
Church
be
holy
or
not
,
they
lay
aside
the
Truth
to
receive
that
which
is
proposed
to
them
,
supposing
it
to
be
a
good
thing
.
Hence
[
d
](A28890-e44940-b)
d
2
Thes.
2.
10
,
11
,
12.
there
is
such
blindness
of
spirit
,
and
such
obscure
darkness
,
that
there
is
scarce
any
way
to
make
them
see
the
Truth
,
their
understanding
being
so
preoccupied
and
darkned
with
diverse
things
,
that
they
can
no
longer
consider
the
Unity
of
Truth
;
on
the
contrary
,
they
would
think
they
did
evil
to
follow
this
Truth
,
and
quit
the
New
Practices
introduc'd
by
men
.
So
that
if
we
should
advise
a
Christian
now
a-days
to
do
nothing
else
in
order
to
his
salvation
,
but
to
resign
his
will
to
that
of
God
,
he
would
think
we
design'd
to
make
him
an
Heretick
;
and
would
cleave
more
firmly
to
the
Ordinances
of
the
Church
than
to
those
of
God
.
I
ask'd
her
,
Whether
she
was
a
Catholick
,
and
whether
one
could
be
sav'd
out
of
the
holy
Church
?
She
said
,
Yes
,
Sir
,
I
am
a
Catholick
,
and
ready
to
die
for
the
Faith
and
Doctrine
of
Jesus
Christ
;
because
't
is
necessary
for
me
.
If
I
had
remain'd
in
innocence
,
without
having
contracted
so
many
evil
habits
by
the
conversation
of
men
,
[
e
](A28890-e44990-b)
e
Mat.
9.
12.
I
should
not
have
needed
the
Law
of
God
,
nor
the
Precepts
of
Jesus
Christ
;
but
having
departed
from
that
innocence
in
which
I
ought
to
have
resign'd
my self
wholly
to
God
,
yielding
up
to
him
the
free
will
that
he
gave
me
,
I
have
need
now
of
this
Law
,
and
those
Evangelical
Counsels
,
as
means
to
recover
that
innocence
;
and
that
I
may
with
singleness
of
heart
resign
my
will
to
that
of
God
;
as
all
other
men
also
have
need
of
them
;
for
every
one
has
departed
from
that
innocence
,
and
contracted
many
evil
habits
,
which
hinder
this
resignation
to
God
.
I
embrace
indeed
the
Apostolical
Faith
and
Belief
;
but
I
do
not
believe
many
things
which
those
who
call
themselves
the
Christian
Church
lay
before
us
;
because
they
are
not
true
;
for
he
who
should
believe
to
be
sav'd
by
going
to
Church
,
and
frequenting
the
Sacraments
,
or
such
like
things
,
would
at
death
find
himself
deceiv'd
,
because
no
Prayers
or
Sacraments
operate
without
[
f
](A28890-e45000-b)
f
Joh.
4.
24
an
inward
disposition
:
And
whereas
we
see
people
frequent
the
Churches
and
Sacraments
without
piety
or
devotion
,
we
may
well
judg
that
the
world
is
deceived
by
such
like
things
,
while
they
place
the
hopes
of
their
salvation
on
outward
things
,
which
are
but
the
signification
of
the
inward
disposition
of
the
mind
[
g
](A28890-e45010-b)
g
1
Pet.
3.
21.
.
You
will
say
,
It
may
be
,
Sir
,
that
the
Church
supposes
this
inward
disposition
;
which
is
a
false
supposition
;
because
we
see
evidently
by
experience
,
that
the
inward
disposition
is
very
far
from
what
appears
outwardly
:
and
upon
this
supposition
the
Church
could
not
appoint
the
baptising
of
new
born
Infants
,
who
are
not
at
all
capable
of
inward
dispositions
.
I
doubt
not
but
these
Romanists
would
bring
many
Reasons
and
Arguments
;
but
I
hold
to
the
Truth
of
God
,
and
know
no
other
Church
but
the
souls
which
possess
the
Doctrine
of
Jesus
Christ
,
Lo
[
h
](A28890-e45020-b)
h
Joh.
8.
31.
this
is
the
only
true
Church
out
of
which
there
can
be
no
salvation
[
i
](A28890-e45030-b)
i
John
2.
9
,
;
for
every
one
has
need
of
taking
up
these
means
,
that
by
them
he
may
attain
to
a
RESIGNATION
to
God
.
I
said
to
her
,
That
truly
there
must
be
some
infatuation
of
Spirit
that
tied
us
to
this
Church
:
for
tho
we
see
she
does
not
at
all
possess
the
Doctrine
of
Jesus
Christ
,
yet
we
are
afraid
to
leave
her
,
as
if
she
were
the
holy
Church
;
tho
the
truth
makes
it
evidently
appear
that
she
is
not
.
She
said
,
Sir
,
I
bless
God
that
he
opens
your
Eyes
to
discover
the
truth
in
what
concerns
your
salvation
;
for
as
long
as
you
do
not
discover
evil
,
you
cannot
avoid
it
,
but
will
still
be
in
danger
of
being
deceived
by
it
.
If
the
Devil
were
not
in
this
Church
,
it
is
impossible
that
so
many
good
spirits
should
thus
blindly
follow
her
.
'T
is
certainly
by
an
infatuation
of
the
understanding
;
for
they
see
enough
in
the
outside
to
judg
assuredly
that
she
is
not
guided
by
the
holy
spirit
,
and
that
she
follows
not
in
any
respect
the
Doctrine
of
Jesus
Christ
;
and
nevertheless
they
continue
so
wedded
to
her
thro'
som
panick
or
pusillanimous
Fear
,
that
they
dare
not
shake
off
her
dependance
,
fearing
they
should
do
evil
in
following
the
truth
:
And
if
any
person
of
a
sound
Judgment
discovers
her
deceits
,
and
uncharms
his
Understanding
,
so
as
to
perceive
her
Errors
,
yet
out
of
respect
to
the
Glory
of
the
World
he
dare
not
forsake
her
,
because
this
Church
is
advanc'd
to
so
great
Honour
and
Authority
,
that
no
body
dares
leave
her
,
for
fear
of
being
disgrac'd
or
persecuted
by
her
,
as
she
would
certainly
do
so
long
as
it
is
in
her
power
.
For
this
cause
Jesus
Christ
,
speaking
of
the
last
Times
,
in
which
we
are
fallen
,
says
,
[
k
](A28890-e45080-b)
k
Mark
13.
14
,
15
,
16.
That
a
man
must
get
out
of
Judea
,
and
flee
,
even
without
returning
to
his
house
to
take
his
Cloaths
.
Judea
is
the
Church
and
the
Sanctuary
,
where
the
abomination
of
desolation
is
now
so
increas'd
that
it
is
at
its
heighth
.
A
man
needs
not
glory
in
being
a
Son
of
the
Church
:
for
the
Children
shall
be
cast
out
of
the
Kingdom
of
Heaven
[
l
](A28890-e45120-b)
l
M●t
8.
12.
;
and
the
Jews
and
[
m
](A28890-e45140-b)
m
Rom.
11.
26
,
31.
Heathens
shall
be
admitted
into
it
;
for
God
can
make
of
these
stones
Children
of
Abraham
[
n
](A28890-e45170-b)
n
Mat.
3.
9.
.
Lay
aside
therefore
,
Sir
,
all
these
Fears
and
Pusillanimities
;
they
proceed
from
a
softness
of
spirit
.
Keep
close
to
the
Truth
,
and
follow
her
without
Fear
;
for
she
will
guide
you
to
salvation
.
If
Glory
or
Interest
do
not
hold
you
in
a
dependance
on
the
Church
,
leave
her
boldly
;
for
her
Reign
will
be
very
shortly
at
an
end
,
and
she
will
perish
with
all
her
Glory
and
Possessions
.
'T
is
better
lose
our
Garments
than
our
Life
,
or
even
our
Wealth
and
Honour
,
than
our
souls
.
The
Fifth
Conference
.
Of
the
Destruction
of
Christendom
.
I
Said
to
her
,
That
I
was
not
so
afraid
as
she
thought
,
and
that
I
had
ask'd
many
things
of
her
,
of
which
I
made
no
doubt
:
but
I
desir'd
always
to
be
further
cleared
,
and
therefore
propos'd
many
questions
;
Yet
on
the
contrary
I
had
long
suspected
that
the
Church
was
the
Whore
in
the
Revelations
[
o
](A28890-e45250-b)
o
Rev.
18.
4.
;
in
which
her
behaviour
had
confirm'd
me
;
therefore
would
flee
out
of
her
Dependance
.
She
said
,
'T
will
be
your
best
course
;
for
her
time
draws
near
,
in
which
she
[
p
](A28890-e45290-b)
p
Rev.
17.
16.
18.
2.
shall
be
raz'd
and
rooted
out
,
and
her
Children
scatter'd
and
divided
.
All
the
World
shall
bewail
her
,
and
call
her
miserable
;
for
her
misery
shall
be
great
,
and
all
her
Villanies
shall
be
discover'd
.
It
would
be
then
too
late
to
forsake
her
:
for
all
those
who
shall
be
found
drinking
out
of
her
Cup
shall
perish
with
her
.
Therefore
Jesus
Christ
has
said
,
That
we
must
not
wait
[
r
](A28890-e45300-b)
r
Mat.
24.
26.
till
the
winter
,
or
the
Sabbath-day
;
That
is
,
till
the
time
of
persecution
,
and
the
Day
of
the
coming
of
Jesus
Christ
in
his
glory
:
for
in
her
persecution
there
will
be
so
great
evils
,
that
the
like
[
s
](A28890-e45320-b)
s
Mat.
24.
21.
were
never
seen
;
[
t
](A28890-e45330-b)
t
Luke
21.
26.
Men
shall
pine
away
for
Terror
and
Fear
,
and
be
very
uncapable
of
studying
how
to
find
the
Truth
;
Therefore
you
must
not
wait
till
the
time
of
extremity
,
but
flee
and
get
out
of
her
before
.
Neither
must
you
wait
till
the
Day
when
our
Saviour
shall
come
in
his
Glory
,
because
he
[
u
](A28890-e45350-b)
u
Mat.
16.
27.
will
render
to
every
one
acecrding
to
his
works
;
the
time
of
penitence
shall
be
past
:
it
must
be
done
presently
,
or
else
we
shall
all
perish
,
For
the
Lord
[
x
](A28890-e45370-b)
x
Ps.
72.
&
Ps.
75.
will
overthrow
all
evil
by
the
brightness
of
his
coming
,
which
is
to
be
looked
for
only
in
order
to
receive
our
last
Judgment
,
for
which
it
is
more
than
time
to
prepare
our selves
,
and
to
flee
to
the
Mountains
,
taking
heed
of
men
,
who
have
for
so
long
deceived
and
abused
us
,
to
the
prejudice
of
the
salvation
of
our
souls
.
We
must
no
longer
trust
in
any
body
;
for
all
have
left
and
forsaken
their
God
:
tho
some
remain
still
in
the
Faith
,
nevertheless
they
are
not
in
the
works
of
Faith
;
for
the
Jews
with
Faith
have
not
the
Doctrine
of
Jesus
Christ
,
which
is
the
work
of
Faith
;
and
the
Christians
have
no
more
Faith
,
and
shall
not
recover
it
,
since
Jesus
Christ
says
,
[
y
](A28890-e45400-b)
y
Luk.
18.
8.
That
at
his
coming
he
shall
not
find
Faith
in
Israel
.
They
are
of
the
House
of
Israel
,
and
the
people
of
God
,
who
nevertheless
have
denied
his
Faith
,
and
given
it
to
men
only
.
I
ask'd
her
,
To
what
place
I
ought
to
flee
,
since
the
whole
world
was
judged
,
and
the
Plagues
would
be
universal
?
That
I
might
put
my self
in
greater
danger
in
the
place
to
which
I
should
flee
,
than
in
that
which
I
had
left
.
She
said
,
Flee
first
out
of
the
Dominions
of
Rome
,
Sir
;
for
that
place
will
be
first
of
all
destroyed
;
God
ordering
all
his
affairs
with
Judgment
[
*
](A28890-e45480-b)
*
Ps.
119.
37.
,
Weight
[
z
](A28890-e45500-b)
z
Wisd.
11.
21.
,
and
Measure
.
He
will
visit
first
of
all
those
who
have
most
offended
him
.
Justice
regulates
all
things
;
and
because
Christians
have
more
treacheroustly
offended
him
than
any
others
,
they
have
drawn
on
themselves
the
first
Vengeance
.
All
others
will
follow
the
order
[
a
](A28890-e45510-b)
a
Rom.
2.
9.
of
their
iniquities
;
as
they
grow
worse
in
wickedness
,
accordingly
they
shall
be
nearer
their
punishment
.
It
is
fit
always
to
retire
into
places
where
the
abomination
is
less
:
There
the
Chastisements
will
be
less
;
tho
[
b
](A28890-e45520-b)
b
Is.
24.
1
—
6
—
17
,
18
,
19.
Hab.
3.
5
—
18
indeed
no
place
shall
be
exempted
from
Plagues
,
because
all
parts
of
the
world
have
deserv'd
them
;
Nevertheless
they
shall
be
inflicted
only
according
[
c
](A28890-e45530-b)
c
Rev
,
18.
6.
as
every
one
has
merited
,
and
deserved
them
,
and
no
further
;
for
sins
beget
[
d
](A28890-e45540-b)
d
Jer.
2.
19.
miseries
,
and
they
proceed
not
from
God
,
as
they
would
make
us
believe
;
because
no
Evils
come
from
God
,
who
alone
is
the
Author
of
all
good
:
So
that
all
the
good
that
we
see
and
feel
,
comes
always
from
God
;
and
all
the
evil
that
we
see
and
feel
,
comes
always
from
sin
;
and
as
the
goodness
of
God
continually
brings
forth
good
things
,
so
the
malignity
of
sin
continually
brings
forth
evil
things
;
and
[
e
](A28890-e45600-b)
e
Rev.
18.
4
,
5.
as
sins
increase
,
evils
increase
the
more
.
Hence
it
comes
that
the
Plagues
are
universal
,
because
the
sins
are
so
;
for
as
long
as
there
were
places
where
God
was
yet
honour'd
on
Earth
,
he
bore
with
others
,
waiting
for
their
Repentance
;
and
the
universal
Plagues
shall
not
fall
out
so
long
as
there
are
any
who
have
not
deserv'd
them
;
For
God
is
too
just
to
afflict
[
f
](A28890-e45610-b)
f
Gen.
18.
23
,
25.
a
righteous
person
,
or
to
chastise
one
that
is
innocent
.
That
is
but
the
manner
of
unrighteous
men
;
but
God
always
exercises
Righteousnes
both
as
to
the
good
and
to
the
evil
.
However
men
imagine
that
God
sends
his
Plagues
,
they
are
deceived
;
for
nothing
but
sin
can
bring
them
on
,
and
produce
them
.
According
as
men
Offend
,
their
Evils
increase
.
I
said
to
her
;
that
these
were
most
excellent
Truths
,
that
no
evil
could
come
from
God
,
and
that
nevertheless
nobody
did
comprehend
this
.
She
said
,
Sir
,
the
reason
is
,
Men
do
not
know
the
Righteousness
,
the
Goodness
,
and
the
Truth
of
God
;
but
they
judg
blindly
of
all
they
see
,
according
to
their
Passions
.
If
they
knew
the
righteousness
of
God
,
they
could
never
think
of
praying
that
God
would
keep
off
his
last
Plagucs
;
[
g
](A28890-e45710-b)
g
John
17.
9.
for
they
would
see
that
they
will
never
fall
out
but
when
sin
shall
be
universal
,
because
God
is
perfectly
Righteous
;
but
because
we
do
not
conceive
this
Righteousness
,
we
believe
that
there
are
yet
many
good
men
in
the
world
,
because
they
seem
so
to
us
.
In
this
we
give
a
tacite
Reproof
to
God
;
for
if
our
belief
were
true
▪
that
there
were
yet
at
present
so
many
good
men
in
the
World
as
we
are
perswaded
there
are
,
God
would
be
unjust
to
send
on
us
so
many
different
miseries
as
we
feel
at
present
.
If
he
would
have
forgiven
them
in
Abraham's
time
provided
[
h
](A28890-e45730-b)
h
Gen.
18.
30.
he
could
have
shewn
him
but
ten
righteous
Persons
,
yea
,
even
fewer
,
how
could
he
chastise
the
World
now
,
if
there
were
so
great
a
number
in
it
as
we
believe
there
are
?
Is
he
not
the
same
God
still
?
And
has
he
not
the
same
goodness
since
he
cannot
change
?
Truly
Sir
,
men
mistake
God
in
every
thing
;
and
through
this
mistake
,
they
utter
reproaches
against
him
,
and
blaspheme
against
his
Righteousness
,
goodness
,
and
Truth
;
particularly
Christians
,
who
with
their
seeming
Piety
lay
the
blame
on
God
of
all
their
mis-deeds
.
Is
not
this
horrible
darkness
,
since
they
choose
rather
to
charge
God
with
their
Faults
,
than
discover
them
by
the
Truth
,
that
they
might
repent
of
them
?
Truly
Sir
,
the
power
of
Darkness
is
great
,
that
it
can
so
obscure
all
the
Men
of
the
World
,
that
no
body
knows
the
Truth
any
longer
,
and
even
the
most
part
shut
their
Eyes
that
they
may
not
discover
it
,
and
in
so
doing
they
think
they
do
well
.
The
Egyptian
Darkness
was
far
less
dangerous
,
for
it
was
felt
,
and
they
durst
not
stir
,
[
k
](A28890-e45750-b)
k
Exod.
10.
23.
out
of
the
place
.
for
fear
of
falling
;
but
those
Christians
now
do
not
perceive
their
Darkness
,
or
their
Errours
;
on
the
contrary
[
l
](A28890-e45760-b)
l
Rev.
3.
17.
and
18.
7.
they
think
they
are
in
the
Light
,
and
condemn
others
who
see
more
clearly
than
themselves
.
By
what
means
should
the
Children
of
the
Kingdom
be
saved
,
when
they
take
lying
for
Truth
,
which
they
reject
as
an
evil
thing
.
I
said
to
her
,
that
nevertheless
truth
was
a
very
lovely
thing
;
and
as
for
my self
,
I
would
follow
it
as
far
as
I
could
discover
it
.
She
said
,
You
will
discover
it
▪
sufficiently
,
if
you
love
it
;
for
the
holy
Spirit
,
who
is
now
born
into
the
World
,
will
discover
it
to
all
those
who
shall
search
for
it
;
but
there
are
few
among
the
Christians
who
would
receive
it
,
tho'
it
offer
it self
first
of
all
to
their
Eyes
,
because
they
are
so
full
of
Errors
and
Superstitions
,
that
they
will
not
make
way
for
[
m
](A28890-e45830-b)
m
1
Pet.
5.
5.
that
he
resists
the
proud
,
and
gives
Grace
to
the
humble
;
he
who
is
Truth
[
n
](A28890-e45840-b)
n
Joh.
14.
6.
will
resist
them
,
even
as
▪
they
resist
the
Truth
,
which
is
God
.
But
,
if
for
your
part
,
Sir
,
you
do
it
,
and
will
follow
it
,
you
shall
obtain
the
happiness
of
reigning
with
Jesus
Christ
in
Glory
.
But
without
Faith
you
cannot
be
saved
;
for
if
you
do
not
believe
that
the
World
is
Judged
,
you
are
not
in
the
light
of
Truth
;
because
the
deportment
of
Men
is
a
certain
Evidence
of
it
,
since
we
see
them
without
Repentance
and
Amendment
;
and
if
you
do
not
believe
that
we
live
now
in
the
Reign
of
Antichrist
,
you
will
assuredly
be
deceived
;
For
under
the
covert
of
Holiness
he
will
deceive
the
Elect
,
[
o
](A28890-e45860-b)
o
Math.
24.
24.
if
it
were
possible
;
and
if
you
do
not
believe
that
Jesus
Christ
shall
come
to
reign
on
the
Earth
with
Men
,
[
p
](A28890-e45880-b)
p
Ps.
96.
13.
Hab.
3.
Rev.
5.
10.
11.
17
,
18.
20.
4.
&c.
to
render
Justice
to
every
one
,
and
to
root
out
all
Evil
,
and
recompence
[
q
](A28890-e45930-b)
q
ibid.
2
Tim.
2.
12.
the
sufferings
of
the
Righteous
;
without
this
perswasion
you
can
never
support
the
Evils
which
hang
over
our
Head
;
for
without
knowing
these
Truths
,
it
will
be
impossible
not
to
fall
into
despair
or
murmuring
against
God
,
if
we
know
not
his
Righteousness
,
Goodness
,
and
Truth
,
with
which
he
does
all
things
.
Thus
we
cannot
besaved
[
r
](A28890-e45940-b)
r
Heb.
10.
37
,
38.
without
Faith
,
which
discovers
the
Truth
.
All
these
things
are
true
of
Judgment
,
of
Antichrist
,
and
of
the
coming
of
Jesus
Christ
in
Glory
;
but
if
you
will
not
believe
them
,
you
resist
the
known
Truth
,
which
is
a
Sin
against
the
Holy-Ghost
,
that
shall
never
be
forgiven
.
The
Sixth
Conference
.
Discovers
the
Signs
that
the
World
is
Judged
,
and
that
ANTICHRIST
Reigns
now
.
I
said
to
her
,
I
would
be
very
careful
not
to
commit
any
Sin
against
the
Holy
Ghost
,
though
I
kn●w
not
yet
the
Truth
in
every
thing
,
entreating
she
would
afford
the
means
to
discover
the
Truth
of
all
the
things
she
told
me
,
to
wit
,
the
Judgment
,
the
Reign
of
Antichrist
,
and
the
coming
of
Jesus
Christ
in
Glory
.
She
said
,
You
would
infallibly
believe
them
,
if
you
would
seriously
remark
what
you
may
see
with
your
Eyes
,
and
conceive
with
your
Humane
Understanding
;
for
these
things
are
so
far
advanced
,
that
one
may
feel
them
,
provided
his
Mind
be
not
infatuated
.
For
first
,
as
to
the
Judgment
,
as
I
have
already
told
you
,
it
is
easy
to
see
that
the
world
is
Judged
,
because
sins
are
universal
,
and
no
body
will
Repent
.
There
is
every
where
[
s
](A28890-e46050-b)
s
1
John
2.
16.
the
Lust
of
the
Eyes
,
the
Lust
of
the
Flesh
,
and
the
Pride
of
Life
;
of
which
no
body
Repents
and
Amends
;
and
there
can
be
no
forgiveness
,
where
there
is
no
amendment
;
and
therefore
of
necessity
the
World
is
Judged
,
because
these
evils
are
not
among
some
particular
persons
,
as
they
have
been
in
all
times
;
but
they
are
generally
among
all
men
,
both
small
and
great
:
If
you
observe
them
narrowly
,
you
will
find
,
Sir
,
that
these
three
sins
reign
infallibly
in
the
Hearts
of
all
men
,
of
whatsoever
condition
;
those
in
whom
you
cannot
discover
them
,
are
very
often
the
greatest
Hypocrites
,
who
know
better
to
dissemble
and
cover
their
sins
.
And
for
the
second
,
The
believing
that
we
are
now
in
the
Reign
of
Antichrist
,
you
need
only
Remark
narrowly
by
what
Spirit
Men
are
led
,
because
they
who
are
led
by
God
,
follow
his
Righteousness
,
[
t
](A28890-e46080-b)
t
Eph.
4.
9.
his
Goodness
and
his
Truth
:
On
the
contrary
,
they
who
are
led
by
the
Devil
,
oppose
themselves
to
this
;
and
if
you
Reflect
upon
the
Actions
of
Men
now
,
you
will
find
nothing
in
them
but
Injustice
,
Malice
and
Lying
,
which
are
three
qualities
of
the
Devil
,
opposed
to
the
Righteousness
,
Goodness
,
and
Truth
of
God
:
This
is
so
common
at
present
,
that
there
is
nothing
to
be
seen
but
Injustice
,
Malice
,
and
affected
Lies
.
I
said
to
her
,
in
my
opinion
there
were
some
men
who
seemed
to
follow
Righteousness
and
Truth
;
tho
it
must
be
acknowledged
the
greatest
part
live
in
Injustice
and
Deceit
.
She
said
,
Sir
,
Judg
[
u
](A28890-e46170-b)
u
John
7.
24.
righteously
,
and
examin
everything
to
the
bottom
.
You
grant
already
that
the
greatest
part
of
men
now
live
in
Injustice
and
lies
.
All
the
World
finds
this
by
experience
:
And
when
the
greatest
part
is
for
the
Devil
,
we
may
well
fear
that
he
will
shortly
have
the
whole
;
for
as
rotten
Apples
spoil
the
sound
ones
,
[
x
](A28890-e46180-b)
x
1
Cor.
15.
33.
so
Men
corrupted
by
the
Devil
,
are
still
corrupting
and
drawing
in
those
who
are
yet
sound
.
If
all
men
in
general
,
or
almostall
,
were
on
the
Devils
side
,
the
Reign
of
Antichrist
would
be
at
an
end
,
for
he
could
gain
no
more
;
he
would
be
pleased
to
have
all
his
Adherents
with
him
to
Hell
;
for
the
reason
why
he
keeps
them
in
Life
here
,
and
raises
them
to
places
and
preferments
,
is
,
that
they
may
serve
him
in
corrupting
others
,
and
in
doing
all
the
mischief
to
the
good
that
may
be
.
Now
there
would
be
no
need
of
this
,
if
all
in
general
were
dedicated
to
his
service
;
he
could
go
no
farther
;
and
God
would
not
continue
the
World
in
being
to
wait
for
men's
Conversion
;
for
those
who
are
Dedicated
to
the
Devil
,
will
not
be
converted
,
as
some
other
sinners
would
be
who
have
not
yet
renounc'd
God
,
nor
given
their
Souls
to
the
Devil
,
as
his
sworn
Votaries
or
Sorcerers
do
,
who
are
precisely
dedicated
to
the
Devil
of
their
own
free
will
;
as
the
greatest
part
of
men
have
done
.
This
may
appear
sufficiently
by
their
Malice
,
which
is
not
only
human
,
but
Devilish
also
;
for
human
Malice
extends
it self
no
farther
than
to
that
which
is
pleasant
or
profitable
to
the
Malicious
Person
;
but
at
present
we
see
men's
Malice
so
black
,
that
he
who
acts
it
,
has
neither
pleasure
nor
profit
by
it
;
and
nevertheless
they
afflict
the
good
,
and
ruin
sometimes
the
wealth
and
honour
of
their
Neighbour
,
without
any
profit
to
themselves
:
And
lies
are
so
common
,
tho
frequently
without
any
advantage
,
that
the
truth
is
seldom
or
never
spoken
,
from
whence
it
appears
,
that
it
certainly
comes
from
the
Devil
,
for
men
could
not
arrive
at
such
a
malice
as
that
is
,
which
we
see
now
reign
in
the
World
.
If
I
told
you
,
Sir
,
that
I
had
these
truths
by
any
particular
Revelation
from
God
,
you
would
entertain
,
it
may
be
,
some
scrupulous
doubts
about
it
;
but
I
refer
you
to
your
own
experience
,
that
you
may
know
by
human
Reasons
,
that
we
are
fallen
into
the
last
times
,
that
the
Judgment
is
past
on
the
whole
World
;
And
that
this
is
now
the
Reign
of
Antichrist
.
For
as
to
the
coming
of
Jesus
Christ
in
Glory
,
I
cannot
make
it
appear
to
you
so
precisely
,
as
the
things
that
are
already
come
to
pass
;
but
if
you
read
attentively
the
Holy
Scriptvres
,
they
will
plainly
enough
declare
it
to
you
;
for
of
all
contain'd
in
them
,
there
is
[
y
](A28890-e46210-b)
y
See
Ps.
50.
72
75
96
97
98.
Isa.
40.
&c.
nothing
more
spoken
of
,
than
of
the
coming
of
Jesus
Christ
on
Earth
in
Glory
:
[
z
](A28890-e46220-b)
z
Ps.
40.
8.
Heb.
10.
5
▪
7.
From
the
beginning
of
the
World
we
are
told
,
that
Jesus
Christ
was
to
become
man
to
Reign
with
men
on
Earth
;
and
tho
he
had
not
been
man
to
suffer
,
he
had
become
man
to
Reign
:
Because
he
would
take
and
give
to
men
a
perfect
contentment
of
[
a
](A28890-e46250-b)
a
2
Cor.
6.
16.
Rev.
21.
●
.
Conversing
together
with
them
in
Body
and
Soul
,
Divinity
and
Humanity
.
I
cannot
make
you
see
this
,
Sir
,
by
the
Eyes
of
the
Body
,
because
the
time
is
not
yet
come
:
Therefore
I
send
you
to
the
Holy
Scriptures
.
But
as
for
the
Judgment
and
the
Reign
of
Antichrist
,
you
may
see
it
with
your
Eyes
,
and
comprehend
it
with
your
Natural
understanding
:
For
it
is
visible
and
comprehensible
by
him
whose
Spirit
is
not
infatuated
,
and
who
seeks
to
discover
the
Truth
.
The
thing
is
so
manifest
,
that
it
speaks
out
it
self
:
Many
say
blindly
,
We
are
in
the
end
of
the
World
,
and
they
perceive
not
that
they
speak
truth
:
Others
say
,
The
Devil
reigns
over
all
;
and
they
see
not
that
this
is
the
Reign
of
Antichrist
,
who
Rules
as
Universal
Emperour
of
the
whole
world
.
They
Judg
by
the
effects
,
without
searching
into
the
cause
.
The
Devil
hinders
this
,
for
he
well
knows
that
if
the
cause
were
discovered
,
many
would
be
Converted
;
therefore
he
darkens
their
minds
,
that
they
may
never
come
to
the
Knowledg
of
the
Truth
,
because
it
would
confound
him
.
I
said
to
her
,
I
perceived
clearly
enough
that
the
world
was
Judged
,
because
sin
abounds
in
it
,
and
no
body
will
be
Converted
:
But
that
we
were
in
the
Reign
of
Antichrist
,
I
did
not
perceive
so
clearly
,
for
we
have
always
been
taught
,
that
he
shall
be
a
Visible
and
corporal
man
.
*
She
said
,
Sir
,
it
is
well
that
you
see
the
World
is
Judged
.
You
shall
perceive
the
rest
sufficiently
,
for
the
Reign
of
Antichrist
is
yet
more
manifest
.
Antichrist
,
that
is
to
say
,
against
Christ
.
He
whose
understanding
is
not
dark'ned
may
easily
see
,
if
men
follow
Christ
,
or
if
they
go
in
a
way
contrary
to
what
he
walked
in
while
he
was
on
Earth
:
And
you
see
that
Christians
now
adays
live
a
quite
other
Life
than
what
Jesus
Christ
led
,
and
they
not
only
do
not
follow
him
at
a
distance
,
but
are
directly
opposite
to
him
;
for
there
Pride
Reigns
,
instead
of
Humility
;
and
Avarice
,
instead
of
Poverty
;
and
instead
of
Charity
,
there
is
nothing
but
Envy
;
and
so
of
all
the
other
things
which
Christ
Jesus
Taught
us
;
They
act
wholly
in
opposition
to
him
,
and
they
do
not
consider
that
all
that
is
contrary
to
Christ
,
is
Assuredly
Antichrist
.
The
time
is
come
wherein
men
would
fain
have
a
God
and
Devil
Visible
to
their
Eyes
,
that
might
go
before
them
.
This
is
great
and
thick
darkness
;
because
neither
God
,
nor
the
Devil
are
visible
;
For
[
b
](A28890-e46340-b)
b
Joh.
4.
24.
Eph.
6.
12.
they
are
Spirits
,
who
cannot
be
known
but
by
their
Operations
,
when
they
are
good
or
evil
,
according
to
the
Spirit
that
Animates
them
.
Hereby
we
shall
know
by
what
Spirit
the
World
is
animated
at
present
;
For
the
Spirit
of
God
is
always
Just
,
Good
and
True
;
[
c
](A28890-e46350-b)
c
Eph.
5.
9.
and
that
of
the
Devil
is
always
evil
,
without
Righteousness
,
and
without
Truth
.
By
these
real
Signs
,
we
may
certainly
discern
if
Christ
rules
the
World
,
or
Antichrist
:
We
need
not
go
to
consult
Oracles
to
make
this
Discovery
;
for
all
Men
of
good
judgment
,
may
make
a
sufficient
trial
,
and
see
it
with
their
Eyes
,
and
feel
it
with
their
Hands
,
by
taking
the
Marks
which
discover
the
solid
truth
:
For
if
they
will
needs
make
this
discovery
by
the
signs
of
apparent
Vertues
,
they
will
remain
in
their
Darkness
;
because
the
Devil
has
so
disguised
and
coloured
his
wickedness
with
outward
Devotions
and
Piety
,
that
he
thereby
deceives
all
the
World
.
We
must
come
to
the
Essence
of
Vertue
,
to
see
if
it
be
God
or
the
Devil
,
who
animates
these
outward
Devotions
;
for
if
they
be
of
God
,
they
will
always
be
accompanied
with
Righteousness
,
Goodness
,
and
Truth
.
But
we
see
but
too
much
the
contrary
;
for
the
most
part
of
those
Devout
Persons
at
present
,
are
without
Righteousness
or
Equity
:
There
was
never
seen
so
much
going
to
Church
,
receiving
the
Sacraments
,
and
so
little
Fidelity
;
so
many
Pater
nosters
,
and
so
little
Truth
;
so
many
good
Words
,
and
so
little
true
Charity
.
Do
you
not
see
,
Sir
,
that
all
order
of
Justice
is
renvers'd
,
and
that
there
is
more
regard
of
doing
Justly
before
Men
,
than
before
God
?
And
yet
these
are
the
best
now
,
who
do
justly
before
Men
;
for
the
most
part
deceive
and
deal
unfaithfully
,
as
well
before
Men
as
before
God
:
For
Iniquity
is
become
so
common
,
that
now
almost
they
are
not
ashamed
to
commit
it
publickly
.
If
a
man
go
to
Church
,
[
e
](A28890-e46370-b)
e
2
Tim.
3.
●
▪
and
frequent
the
Sacraments
,
he
passes
for
a
good
Man
,
though
he
be
no
ways
just
.
If
we
consider
well
all
the
Qualities
of
the
Devil
,
we
shall
see
them
all
practis'd
in
the
behaviour
of
Men
now
;
he
is
a
Liar
,
an
Hypocrite
and
Unconstant
,
a
Deceiver
and
Unfaithful
,
abounds
in
all
kind
of
Malice
,
Proud
,
Arrogant
,
Envious
,
Contentious
,
without
Faith
or
Honesty
,
Obstinate
in
Malice
,
and
in
a
desperate
Rage
:
These
Qualities
are
but
too
much
practis'd
by
the
most
part
of
Christians
;
and
yet
we
perceive
not
that
this
is
now
the
Reign
of
Antichrist
!
Men
must
be
extreamly
blinded
,
that
they
do
not
see
this
more
clear
than
[
g
](A28890-e46420-b)
g
Joh.
14.
6.
is
the
way
,
we
can
never
attain
to
Salvation
but
by
him
;
contrary
ways
lead
to
Damnation
;
it
matters
little
whether
we
are
led
into
them
by
a
Body
,
or
by
a
Spirit
,
since
we
are
undone
as
to
Salvation
.
I
ask'd
her
,
If
we
ought
not
to
believe
,
that
this
Antichrist
will
be
sometime
corporeally
visible
in
a
Humane
Form
?
She
said
,
Yes
,
Sir
,
I
believe
this
will
be
toward
the
end
of
his
Reign
;
for
he
has
set
himself
to
counterfeit
all
the
Actions
of
Jesus
Christ
,
and
to
ape
what
he
sees
he
has
done
:
And
perceiving
that
Christ
became
a
Natural
Man
,
he
also
will
move
his
Sorcerers
to
produce
Men
by
the
operation
of
the
Devil
;
which
is
done
many
times
,
for
there
are
certainly
many
of
these
Antichrists
born
already
in
the
World
,
who
make
great
Havock
in
the
Church
,
and
have
in
their
Train
those
who
are
most
in
Authority
;
and
as
the
Apostles
of
Jesus
Christ
laboured
to
introduce
Truth
into
the
World
,
these
incarnate
Devils
labour
to
introduce
Lies
into
it
,
and
to
sow
Tares
,
as
they
did
good
Grain
.
I
doubt
not
also
,
but
they
have
a
Head
of
their
Iniquity
,
who
will
appear
openly
when
his
[
h
](A28890-e46470-b)
h
2
Thes.
2.
8.
wickedness
shall
be
discover'd
,
and
when
he
cannot
deceive
any
longer
under
the
Cloak
of
Holiness
,
he
will
deceive
then
by
pure
Wickedness
,
and
will
exercise
cruelty
towards
all
those
who
will
not
be
his
Followers
.
That
time
,
Sir
,
will
not
be
so
dangerous
as
the
present
is
,
because
he
shall
be
known
for
the
Devil
,
and
now
they
follow
him
as
if
he
were
God
.
Therefore
he
keeps
himself
so
long
concealed
,
and
does
not
appear
bodily
;
for
he
could
not
do
so
much
prejudice
to
Souls
,
if
he
were
known
.
He
has
spread
Darkness
through
all
the
World
,
that
no
body
may
discover
I
said
to
her
,
It
was
not
to
be
doubted
that
we
live
certainly
in
the
time
when
Antichrist
Reigns
by
his
Doctrine
and
his
Operations
;
because
Men
(
in
the
general
)
have
all
,
or
the
greatest
part
of
them
,
the
qualities
of
the
Devil
.
She
said
,
Sir
,
there
is
no
reckoning
to
be
made
of
any
other
thing
,
but
what
concerns
the
Salvation
of
Souls
;
for
if
the
Devil
be
followed
in
his
Doctrine
and
in
his
Works
,
he
needs
no
more
to
make
himself
Master
of
our
Souls
:
He
'll
do
no
more
hurt
to
men
by
his
Body
than
he
does
by
his
Spirit
;
and
if
it
were
not
to
Ape
God
,
he
would
never
take
a
Natural
Body
;
for
he
knows
well
enough
,
how
to
make
a
body
of
Air
,
or
some
other
matter
,
to
deceive
Sorcerers
,
whose
imagination
he
so
blinds
,
that
they
believe
they
see
and
feel
some
real
body
,
tho
it
be
only
Phantastical
.
By
this
he
prevails
with
them
to
commit
all
sorts
of
Evil
,
pretending
to
dwell
with
them
,
that
he
may
still
prophane
the
works
which
God
has
introduc'd
for
an
Holy
end
.
So
that
the
Natural
Body
of
the
Devil
is
not
so
much
to
hurt
men
,
as
to
bring
Glory
to
the
Devil
,
when
he
shall
be
discovered
;
and
shall
be
corporally
Honoured
and
follow'd
by
all
his
Adherents
,
as
Jesus
Christ
was
by
his
Disciples
:
And
that
he
may
leave
none
of
the
works
of
Jesus
Christ
unimitated
,
that
he
may
pervert
them
;
he
must
also
take
a
body
of
Flesh
,
that
he
may
likewise
Reign
Bodily
,
thereby
to
consummate
his
wretched
Kingdom
,
which
began
as
soon
as
God
became
man
,
[
i
](A28890-e46530-b)
i
2
Thes.
●●●●
and
has
still
encreast
,
even
till
this
present
time
,
without
being
known
,
or
revealed
:
And
since
God
has
the
goodness
to
Reveal
him
at
present
,
he
should
be
discovered
,
if
it
were
possible
,
to
all
the
world
,
that
he
may
no
longer
deceive
any
body
under
the
mask
of
Vertue
;
and
that
those
who
will
needs
follow
him
,
may
know
what
they
do
▪
For
the
Body
of
Jesus
Christ
went
not
thro'
all
the
world
in
order
to
the
forming
of
his
Church
,
but
he
has
herein
only
introduc'd
his
Doctrine
,
which
sanctifies
[
b
](A28890-e46540-b)
b
Joh.
17.
17.
the
Souls
of
those
that
follow
it
,
tho
they
have
never
seen
his
body
;
't
is
the
same
as
to
the
Doctrine
of
the
Devil
,
which
corrupts
Souls
,
tho
they
should
never
see
his
Body
:
They
are
as
Diabolical
in
following
the
works
of
the
Devil
,
as
others
are
holy
in
imitating
the
actions
of
Jesus
Christ
,
whose
Body
they
never
saw
.
I
said
to
her
,
It
was
a
great
Loss
that
these
Truths
could
not
be
publish'd
to
all
the
world
;
for
all
are
ignorant
of
them
,
and
believe
there
is
no
Antichrist
until
he
appear
in
his
humane
Body
.
She
said
,
Sir
,
't
is
lamentable
that
these
things
,
so
prejudicial
to
so
many
Souls
,
must
be
conceal'd
;
and
that
the
Marvels
of
God
,
which
are
so
important
,
cannot
be
discover'd
.
The
last
Times
are
come
[
c
](A28890-e46590-b)
c
1
Cor.
10.
11.
:
Antichrist
Reigns
over
all
[
d
](A28890-e46600-b)
d
Rev.
13.
:
And
Jesus
Christ
[
e
](A28890-e46610-b)
e
Rev.
16.
15.
will
come
quickly
to
Reign
here
in
glory
:
The
forerunning
plagues
[
f
](A28890-e46620-b)
f
Math.
24.
8.
of
Judgment
are
begun
;
and
no
body
will
believe
any
thing
of
all
this
,
because
we
cannot
speak
of
them
openly
.
You
are
the
first
,
Sir
,
to
whom
I
have
declared
these
secrets
:
Make
a
good
use
of
them
.
I
shall
reckon
it
a
gain
,
tho
none
but
your
Soul
alone
should
receive
the
Light
of
them
.
The
world
is
deceived
,
and
will
be
,
while
they
do
not
open
their
Eyes
to
the
Truths
I
have
told
you
:
They
are
nevertheless
from
God
,
and
cannot
fail
;
if
all
the
world
will
needs
ruin
themselves
,
Sir
,
save
your self
:
For
tho
none
of
these
things
should
fall
out
in
your
Life-time
,
and
you
should
not
see
the
utmost
extremities
of
the
Plagues
,
nor
the
Body
of
Antichrist
,
nor
yet
the
coming
of
Jesus
Christ
in
Glory
,
yet
it
will
be
most
expedient
for
you
that
you
believe
all
these
things
,
which
will
open
your
eyes
to
discover
your
particular
faults
,
and
the
dangers
in
which
you
live
,
and
will
give
you
prudence
to
avoid
the
deceits
in
which
we
live
at
present
.
Make
use
of
the
occasion
,
Sir
,
without
contending
out
of
curiosity
about
words
,
and
the
times
of
every
thing
:
because
the
Judgment
still
falls
out
[
g
](A28890-e46630-b)
g
Heb
9.
27.
when
we
die
;
and
it
[
h
](A28890-e46640-b)
h
Eccl.
11.
3.
will
never
be
recall'd
.
Tho
even
there
were
not
a
general
Judgment
;
yet
there
is
always
our
particular
Judgment
,
which
precisely
respects
us
;
and
if
all
the
People
of
the
world
perisht
by
the
Deluge
,
excepting
eight
persons
,
it
was
thro'
their
unbelief
;
for
[
i
](A28890-e46650-b)
i
Heb.
11.
7.
if
they
had
believed
the
words
of
Noah
,
they
would
have
been
sav'd
in
his
Ark
:
Even
so
now
those
shall
Perish
who
will
not
believe
the
Truths
that
I
tell
you
from
God
.
They
shall
certainly
Perish
in
the
Ship-wrack
,
because
they
will
not
save
themselves
in
time
,
it
will
be
in
vain
for
them
to
ascend
into
their
Houses
of
Honour
and
Glory
,
that
they
might
avoid
the
Plagues
which
will
follow
them
every
where
.
I
said
to
her
,
That
I
could
not
doubt
any
longer
of
the
things
she
told
me
,
because
of
the
Operation
of
her
words
in
my
Soul
,
which
could
not
but
come
from
God
:
But
I
wish'd
earnestly
that
many
might
enjoy
the
same
effects
.
She
said
,
Sir
,
Your
desire
will
be
fulfilled
:
for
many
will
receive
this
Light
,
tho
very
few
among
the
Christians
;
because
they
are
so
obstinately
wedded
to
a
presumption
of
their
Salvation
,
being
falsely
perswaded
that
they
shall
be
Saved
by
their
frivolous
Devotions
.
These
will
resist
the
Truth
,
and
believe
they
are
Holy
,
and
Perfect
,
till
they
shall
see
themselves
swallowed
up
of
the
Plagues
;
and
when
it
shall
be
too
late
[
k
](A28890-e46710-b)
k
Prov.
1.
28.
they
will
cry
for
Mercy
,
without
any
hope
of
succour
,
no
more
than
in
the
days
of
Noah
,
for
it
is
not
written
that
he
took
so
much
as
one
into
the
Ark
after
the
Deluge
was
begun
:
Those
who
had
not
formerly
gone
into
it
did
all
perish
,
even
as
those
shall
do
who
will
not
now
believe
that
we
live
in
the
days
of
Antichrist
.
They
must
of
necessity
be
deceived
by
him
,
and
Perish
.
What
remedy
can
there
be
for
their
evils
,
since
they
seek
not
to
be
healed
,
because
they
are
insensible
of
them
,
as
they
would
be
of
a
Leprosie
?
We
must
flee
from
them
that
we
may
not
contract
such
a
dangerous
malady
as
this
blindness
.
because
they
shall
be
destroyed
[
l
](A28890-e46730-b)
l
1
Thes.
5.
3.
before
they
know
it
.
It
shall
be
with
them
,
[
m
](A28890-e46750-b)
m
Luk.
17.
26.
says
Jesus
Christ
,
as
it
was
in
the
days
of
Noah
;
They
Ate
,
they
Drank
,
they
Married
,
without
any
apprehension
:
Even
so
tho
they
see
and
feel
the
beginnings
[
n
](A28890-e46780-b)
n
Mat.
24.
8.
of
sorrows
by
Wars
,
they
do
not
apprehend
them
to
be
the
last
Plagues
;
they
endeavour
to
escape
and
avoid
them
by
Human
means
,
going
from
one
place
to
another
,
without
remembring
what
Christ
says
,
[
o
](A28890-e46790-b)
o
Luk.
17.
34
,
35.
That
two
shall
be
grinding
at
one
Mill
,
the
one
shall
be
taken
,
the
other
left
,
or
even
two
in
the
same
bed
:
To
shew
that
it
avails
nothing
for
one
to
save
his
Body
;
but
he
must
endeavour
to
be
united
unto
God
;
or
otherwise
,
he
shall
be
taken
in
what
place
soever
he
go
to
.
I
said
to
her
,
That
I
would
follow
her
even
to
Death
,
because
she
had
the
words
of
truth
,
tho
all
the
world
should
withstand
it
.
She
said
,
Sir
,
There
is
no
need
that
you
follow
my
Person
,
but
my
words
;
keep
them
in
your
Heart
,
and
thereby
you
will
attain
to
Salvation
;
for
they
are
saving
.
Never
turn
away
from
them
:
For
the
Devil
has
this
invention
,
to
raise
a
great
many
distractions
that
he
may
divert
us
from
following
the
Truth
;
he
sends
sickness
,
Troubles
,
Affairs
of
Importance
,
and
a
thousand
other
occasions
,
to
divert
our
good
purposes
,
that
we
may
never
bring
them
to
effect
.
If
you
were
speaking
,
Sir
,
with
all
good
men
who
are
in
publick
Offices
,
whether
Civil
or
Ecclesiastick
,
they
would
acknowledg
to
you
that
they
were
never
so
throng'd
with
Affairs
or
Business
as
now
;
because
the
Devil
being
unable
to
gain
them
entirely
to
himself
,
he
endeavours
,
at
least
,
to
give
them
so
much
business
,
as
that
they
may
not
have
leisure
to
think
of
their
Salvation
,
nor
of
the
Dangers
in
which
they
live
:
We
must
certainly
discover
his
wiles
,
or
otherwise
he
will
draw
us
along
with
him
insensibly
.
He
has
deceived
so
many
by
these
means
,
making
them
believe
that
their
imployments
were
profitable
for
the
Publick
,
or
their
Neighbours
,
when
they
serv'd
for
nothing
but
human
accommodations
,
without
any
advantage
to
the
Glory
of
God
,
or
the
Salvation
of
Souls
:
And
under
this
False
Perswasion
many
have
lost
their
own
Salvation
,
without
procuring
that
of
others
.
It
is
not
in
these
last
times
,
Sir
,
that
Places
,
Offices
,
or
Imployments
are
saving
;
it
is
much
for
a
Man
to
save
his
own
Soul
;
for
the
times
are
too
dangerous
,
and
the
world
too
blind
and
obstinate
.
If
they
perceived
their
blindness
,
they
would
seek
to
find
a
remedy
:
But
while
they
believe
they
see
clearly
,
they
cannot
think
of
a
remedy
,
and
they
fall
easily
into
eternal
ruin
:
But
if
you
,
Sir
,
for
your
own
part
,
would
be
saved
,
remember
the
Truth
,
and
follow
it
,
for
without
it
there
can
be
no
Salvation
:
For
it
alone
makes
us
to
know
God
,
and
the
Devil
,
and
likewise
the
state
of
the
World
,
and
that
of
our
own
Conscience
;
Truth
shews
us
also
the
certain
way
of
Salvation
;
and
by
it
all
the
wonders
of
God
are
discovered
.
It
is
the
Light
of
the
World
,
and
the
sure
harbour
of
Salvation
,
without
which
nothing
can
be
good
or
beautiful
.
The
seventh
Conference
.
Shews
that
Jesus
Christ
will
come
in
Glory
,
or
else
he
should
not
be
the
Saviour
of
the
World
,
as
he
is
;
and
there
would
be
no
just
Recompence
for
the
Good
,
and
for
the
Wicked
.
I
said
to
her
,
that
I
had
sufficiently
discovered
the
truth
of
this
,
that
we
are
in
the
last
times
,
that
the
World
is
judged
,
and
Antichriso
reigns
,
and
also
that
the
Plagues
are
begun
,
because
there
is
no
truth
nor
Righteousness
among
Men
;
but
that
I
did
not
yet
see
why
Jesus
Christ
shall
come
to
reign
in
Glory
upon
Earth
.
She
said
,
This
is
the
most
evident
truth
,
and
the
greatest
Goodness
and
Justice
of
God
,
because
Jesus
Christ
is
the
Saviour
of
the
World
,
[
p
](A28890-e46950-b)
p
1
Joh.
4.
14.
and
the
restorer
[
q
](A28890-e46970-b)
q
Ps.
75.
3
,
4.
Act.
3.
21.
of
all
things
.
You
see
clearly
by
all
the
Truths
that
I
have
told
you
,
that
very
few
will
be
saved
of
all
those
who
live
at
present
after
the
usual
manner
;
and
if
this
miserable
World
should
last
yet
longer
,
there
[
r
](A28890-e46990-b)
r
Matth.
24.
22.
would
still
be
fewer
,
because
every
day
it
grows
worse
.
How
therefore
should
Jesus
Christ
be
the
Saviour
of
the
World
,
if
he
did
not
restore
all
things
?
No
body
could
be
Saved
;
for
the
whole
World
perishes
.
There
must
come
a
time
[
s
](A28890-e47000-b)
s
Is.
4.
3.
45.
22.
Luk.
3.
6.
that
the
whole
World
shall
be
saved
,
that
he
may
be
fitly
called
the
SAVIOUR
OF
THE
WORLD
.
And
this
cannot
be
in
Heaven
as
People
imagine
,
because
all
who
enter
there
shall
be
Saved
,
having
received
Salvation
at
the
hour
of
Death
;
and
this
respects
only
particular
persons
,
who
by
reason
of
their
small
number
cannot
well
be
called
the
WORLD
,
because
it
consists
in
a
Generality
,
and
not
in
some
particular
Persons
.
'T
is
a
truth
therefore
that
in
a
certain
time
[
t
](A28890-e47010-b)
t
Ps.
98.
2
,
3.
Jesus
Christ
will
save
all
the
World
in
general
:
This
will
be
at
his
coming
in
Glory
,
when
[
u
](A28890-e47020-b)
u
Ps.
98.
9.
96
,
97.
&c.
he
shall
have
judged
the
World
and
condemned
the
Wicked
,
he
will
save
the
Good
with
all
[
x
](A28890-e47030-b)
x
Is.
60.
21
,
22
their
Posterity
,
who
can
never
perish
any
more
,
because
of
the
continual
Presence
of
Jesus
Christ
,
God
and
Man
,
who
[
y
](A28890-e47040-b)
y
Is.
40.
11.
Ezek.
34.
12.
&c.
will
govern
and
lead
them
to
Salvation
.
This
his
coming
in
Glory
is
also
necessary
[
z
](A28890-e47050-b)
z
Matth.
19.
28
,
29.
Rev.
11.
17
,
18.
to
restore
all
things
,
because
there
has
been
no
reparation
yet
of
all
the
Injuries
and
Affronts
that
were
done
to
his
Humanity
:
His
low
Condition
has
not
been
raised
up
;
his
Poverty
has
not
been
enriched
;
his
Tears
have
not
been
wiped
away
;
his
Humility
has
not
been
exalted
;
neither
have
any
other
of
his
Contempts
and
Sufferings
been
repaired
,
nor
of
those
who
have
loved
and
followed
him
:
One
has
died
as
a
Malefactor
,
another
as
a
Seducer
,
a
St.
Andrew
on
the
Cross
,
a
St.
Lawrence
on
the
Grid-iron
,
and
so
many
other
holy
Martyrs
who
have
suffered
Persecution
and
Death
for
Righteousness
and
Truth
.
There
has
been
no
reparation
of
all
this
hitherto
,
but
by
imaginary
things
,
as
they
say
,
that
Jesus
Christ
was
exalted
on
the
Cross
,
which
is
an
infamous
reparation
,
to
dye
on
a
Gibbet
as
a
Malefactor
.
If
those
who
hold
this
Cross
to
be
a
reparation
of
Honour
,
were
hanged
after
this
manner
themselves
,
they
would
not
believe
that
their
Honour
were
repaired
by
this
:
How
can
they
imagine
that
that
of
God
was
so
▪
It
is
not
to
be
imagin'd
that
Honour
should
be
repaired
by
Infamy
it self
.
But
because
his
coming
in
Glory
was
unknown
to
them
,
they
have
applied
Infamy
to
Glory
,
that
they
might
say
something
of
it
.
The
truth
is
,
Jesus
Christ
will
come
upon
the
Earth
to
[
a
](A28890-e47080-b)
a
Rev.
20.
repair
all
things
;
for
it
would
not
be
just
that
he
should
have
suffered
so
innocently
,
and
after
him
so
many
other
Saints
and
Martyrs
,
who
were
free
from
Crimes
,
and
that
they
should
continue
dead
,
without
being
repaired
Spiritually
and
bodily
for
what
they
have
suffered
unjustly
,
or
for
the
Love
of
God
;
and
if
People
imagine
that
all
these
things
must
be
repair'd
in
a
Divine
and
imaginary
Heaven
;
they
are
deceived
,
because
this
reparation
cannot
be
perfectly
made
there
;
for
natural
sufferings
ought
also
to
have
suitable
reparations
,
unless
God
did
as
Charmers
do
,
who
cure
bodily
wounds
with
spiritual
rememedies
,
or
some
artificial
words
.
No
,
Sir
,
this
will
not
go
after
that
manner
;
because
God
does
his
works
always
in
a
perfection
,
every
way
accomplish'd
.
[
b
](A28890-e47090-b)
b
Deut.
32.
4.
He
will
repair
both
bodily
and
spiritually
all
that
has
been
done
unjustly
;
and
the
whole
world
shall
thereby
discover
his
Righteousness
,
Goodness
and
Truth
,
that
every
one
may
know
that
he
is
worthy
,
and
just
;
worthy
of
all
honour
;
which
then
all
the
world
will
render
to
him
[
c
](A28890-e47100-b)
c
Is.
45.
23
,
24
;
and
just
,
to
render
compleat
Justice
to
every
one
[
d
](A28890-e47110-b)
d
Rev.
11.
18.
.
There
are
so
many
innocent
persons
afflicted
,
and
Saints
unknown
and
despised
;
on
the
other
hand
there
are
so
many
wicked
men
honour'd
,
rais'd
to
places
and
Honours
,
and
even
held
for
Saints
.
All
these
being
Dead
,
and
the
Truth
,
as
to
them
,
undiscover'd
,
must
not
God
avenge
the
quarrel
of
the
Good
,
and
make
appear
the
wickedness
of
the
wicked
,
that
he
may
be
Just
,
Good
,
and
True
?
I
said
to
her
,
That
every
one
look'd
for
these
Reparations
in
the
day
of
the
general
Judgment
,
which
must
be
done
in
a
little
time
,
or
suddenly
,
where
every
one
shall
be
recompenc'd
in
Heaven
according
to
his
Merits
or
Sufferings
.
She
said
,
Sir
,
They
will
make
God
a
God
of
Confusion
:
What
appearance
is
there
that
this
Judgment
can
pass
in
a
day
,
or
suddenly
,
since
the
whole
world
must
appear
there
?
It
should
be
necessary
that
all
the
men
in
the
world
,
should
,
after
the
manner
of
an
Enchantment
,
be
Transported
to
the
same
place
in
an
instant
;
who
could
hear
in
that
croud
the
Justification
of
the
Righteous
?
If
it
were
to
be
done
only
by
word
,
they
would
not
hear
one
,
by
reason
of
another
;
and
if
every
one
in
particular
must
be
spoke
to
,
to
declare
his
good
or
evil
Deeds
,
it
would
need
a
long
time
before
all
were
repair'd
:
Years
would
not
suffice
to
Judg
so
many
men
as
have
been
upon
the
Earth
.
Truly
,
Sir
,
all
the
speculations
of
men
are
nothing
,
in
respect
of
the
Truth
,
but
Chimera's
in
the
Air.
God
took
six
days
[
e
](A28890-e47160-b)
e
Gen.
1.
to
Create
the
World
deliberately
and
in
order
,
as
he
has
done
all
his
works
by
weight
[
f
](A28890-e47170-b)
f
Wisd.
11.
21
and
measure
,
without
any
disorder
or
confusion
.
He
made
Noah
prepare
an
hundred
years
before
the
[
g
](A28890-e47190-b)
g
Gen.
6.
3
,
13
,
14.
Deluge
;
and
when
it
came
,
it
began
to
Rain
,
which
Rain
lasted
[
h
](A28890-e47200-b)
h
Gen.
7.
14.
forty
days
.
The
Plagues
are
now
begun
,
and
will
follow
in
order
even
to
their
end
,
and
the
Judgment
will
also
go
on
in
order
,
so
deliberately
,
that
there
shall
not
be
the
least
confusion
in
it
;
for
that
can
come
only
from
men
,
and
not
from
God
,
who
does
all
in
Order
.
Neither
is
there
any
imaginary
Heaven
,
as
people
fancy
it
,
where
every
one
shall
be
Rewarded
or
Restored
;
for
Heaven
is
no
other
but
the
presence
of
God
,
who
contains
all
things
,
and
can't
be
contain'd
by
any
,
because
he
is
greater
than
all
things
.
We
are
in
Heaven
when
[
i
](A28890-e47220-b)
i
Psal.
73.
25.
we
are
resign'd
to
him
,
whether
we
live
or
die
,
we
are
still
in
Heaven
when
we
are
in
God
:
Now
being
thus
Divinely
in
God
,
we
do
not
,
notwithstanding
,
receive
the
material
and
bodily
reparation
of
the
sufferings
which
we
have
materially
and
bodily
endur'd
:
And
as
God
has
given
us
both
a
Body
and
Soul
,
he
has
also
given
us
a
Paradise
both
of
Body
and
Soul
:
For
this
cause
God
would
have
become
Man
,
even
tho
man
had
never
sin'd
;
for
God
makes
all
his
works
perfect
and
compleat
:
The
Soul
can
indeed
have
its
compleat
Paradise
by
the
Presence
of
God
,
because
it
is
a
Spirit
like
to
him
;
but
the
Body
can
have
no
Paradise
but
a
Material
and
Bodily
one
like
it self
;
because
it
is
of
a
Material
Nature
,
it
cannot
have
a
perfect
happiness
by
a
Spirit
,
or
Divinity
.
Lo
,
this
is
the
reason
why
Man
,
that
he
may
be
happy
,
must
of
necessity
have
his
Paradise
in
the
world
,
which
was
Created
by
God
for
no
other
end
[
k
](A28890-e47230-b)
k
Isa.
45.
28.
but
to
serve
for
a
Paradise
to
Man
,
whom
he
was
pleas'd
to
Create
of
a
Bodily
and
Spiritual
Nature
,
both
together
;
and
he
has
also
prepar'd
for
him
,
both
a
Bodily
and
Spiritual
Blessedness
,
which
are
,
the
Presence
of
God
as
to
the
Spiritual
;
and
for
the
Corporeal
,
the
Earth
,
and
the
World
,
and
all
that
therein
is
:
By
which
you
may
see
,
Sir
,
the
truth
of
the
coming
of
Jesus
Christ
upon
Earth
,
to
Reign
with
Men
,
that
their
eternal
Blessedness
may
be
compleated
,
and
that
every
one
may
have
a
Reparation
,
by
fulfilling
all
Righteousness
;
not
in
a
speculative
or
imaginary
way
,
or
of
a
short
continuance
;
but
a
Real
,
Divine
and
Corporeal
Reparation
,
[
l
](A28890-e47240-b)
l
Isa.
65.
and
66.
Rev.
13.
14.
—
17.
which
will
last
for
ever
:
For
God's
Recompences
are
not
Temporal
and
Finite
,
but
Eternal
,
as
coming
from
an
Eternal
God
,
who
can't
give
finite
or
imperfect
gifts
.
Consider
,
Sir
,
all
these
Truths
,
and
you
will
perceive
sensibly
,
why
Christ
must
come
to
Reign
upon
Earth
;
and
that
he
has
not
taken
an
human
Body
to
Reign
in
the
Empyreal
Heaven
which
is
Divine
,
but
only
to
Reign
on
Earth
;
for
this
Divinity
has
no
need
of
any
Body
;
but
this
body
has
need
of
,
and
must
of
necessity
have
some
material
place
to
contain
it
,
such
as
the
Earth
is
.
And
if
to
repair
an
injury
done
to
any
,
it
be
needful
to
make
the
reparation
in
the
same
place
,
and
before
the
same
persons
where
the
injury
was
done
;
why
should
not
God
repair
upon
Earth
the
injuries
received
there
?
On
Earth
they
shall
be
[
m
](A28890-e47270-b)
m
Psal.
37.
9
,
11.
repaired
,
as
on
Earth
they
have
been
committed
.
The
Eighth
Conference
.
Shews
that
M.
Anthoinette
Bourignon
is
sent
from
God
to
declare
the
Truth
to
Men.
I
said
to
her
,
that
I
was
now
convinc'd
of
all
;
that
I
must
confess
before
all
the
world
,
that
she
possest
the
Holy
Spirit
;
for
a
humane
Spirit
could
never
give
so
clear
an
understanding
of
all
the
marvels
of
God
.
She
Said
,
Sir
,
you
are
not
deceived
in
believing
that
I
possess
the
Holy
Spirit
,
because
he
lives
in
me
and
teaches
me
all
that
I
have
told
you
;
for
I
have
never
learn'd
any
thing
from
any
man
,
neither
would
I
learn
of
them
,
because
they
are
in
darkness
,
and
do
not
know
the
Truth
in
any
thing
.
They
believe
they
are
very
Learned
,
and
they
are
nothing
but
[
n
](A28890-e47380-b)
n
Rom.
1.
22.
ignorants
,
being
turn'd
away
from
the
Truth
by
so
many
Novelties
which
they
have
made
them
believe
.
They
will
needs
maintain
the
Roman
Church
to
be
holy
,
and
own
her
Councils
as
acted
by
the
Holy
Spirit
,
while
neither
the
one
nor
the
other
is
true
.
For
the
Church
[
o
](A28890-e47400-b)
o
Rev.
17.
5.
is
the
Babylon
of
confusion
,
and
the
Councils
are
the
means
by
which
the
Devil
has
withdrawn
Christians
from
the
Law
of
God
,
they
having
Ordain'd
so
many
outward
things
,
that
the
inward
may
be
forgotten
;
and
that
thro
so
many
Natural
things
,
People
may
think
no
more
of
the
Spiritual
.
Their
Commands
,
their
Sacraments
,
their
Indulgences
,
are
all
diversions
from
Salvation
,
to
obtain
which
there
is
nothing
needful
for
all
persons
,
even
those
who
are
without
God's
Grace
,
and
straying
from
the
way
of
Salvation
,
[
p
](A28890-e47420-b)
p
1
Cor.
7.
19.
but
the
observing
the
Commands
of
God
,
and
the
Doctrine
of
the
Gospel
;
for
God
will
never
give
any
other
Commands
,
and
Jesus
Christ
will
never
give
any
other
Counsels
,
than
those
he
has
given
us
by
his
Doctrine
of
the
Gospel
:
He
says
,
That
he
is
not
[
q
](A28890-e47440-b)
q
Math.
9.
13.
come
for
the
Righteous
,
but
for
sinners
.
This
being
so
,
all
sinners
,
who
desire
to
be
converted
,
must
take
up
this
Gospel-Life
,
by
which
they
shall
certainly
attain
to
Salvation
,
since
Jesus
Christ
is
the
way
to
it
:
But
the
Devil
to
divert
men
,
has
introduc'd
by
these
Councils
so
many
diverse
things
,
that
this
Doctrine
is
destroyed
.
To
discover
this
Truth
,
Sir
,
you
need
but
observe
mens
Behaviour
:
This
will
give
you
certain
Evidences
of
it
;
for
you
will
see
that
all
trust
on
the
Councils
,
the
Sacraments
,
and
the
Ordinances
of
the
Church
;
and
no
body
observes
the
Counsels
of
the
Gospel
,
which
are
so
banish'd
out
of
the
minds
of
men
now
,
that
they
reckon
them
foolishness
.
I
intreated
her
to
tell
me
if
she
was
sent
from
God
to
declare
the
Truth
to
men
?
She
said
,
Yes
,
Sir
,
I
AM
SENT
FROM
GOD
TO
BRING
LIGHT
TO
THE
WORLD
,
AND
TO
BEAR
WITNESS
OF
THE
TRUTH
,
as
he
does
all
his
works
in
Righteousness
,
Goodness
,
and
Truth
,
and
never
surprizes
any
Body
.
He
has
SENT
me
to
tell
,
That
the
Last
Times
are
come
;
That
the
World
is
Judged
,
and
the
sentence
is
irrevocable
;
That
the
Plagues
are
begun
,
and
will
not
cease
till
all
evil
be
rooted
out
;
and
that
Jesus
Christ
will
come
shortly
on
the
Earth
to
finish
this
,
and
then
he
will
continue
to
Reign
with
men
of
good
will
,
who
shall
enjoy
Eternal
Peace
.
I
AM
SENT
with
a
Commission
to
declare
all
these
things
to
men
,
to
the
end
that
,
peradventure
,
some
of
them
may
be
Converted
and
Repent
,
that
they
may
Reign
with
Jesus
Christ
in
his
Glory
:
But
wickedness
is
come
to
so
great
an
height
,
that
the
Truth
can't
be
declar'd
to
Men
,
at
least
they
will
not
any
more
receive
it
:
They
love
nothing
but
[
r
](A28890-e47530-b)
r
2
Tim.
3
3.
and
4.
Flattery
and
lies
,
and
reject
the
Truth
,
because
it
agrees
not
with
their
way
of
Living
;
for
he
who
will
continue
in
his
Sins
and
Errors
,
will
say
,
that
we
trouble
him
,
by
Declaring
the
Truth
to
him
;
and
he
who
will
not
amend
,
will
say
,
that
we
raise
scruples
to
him
,
by
telling
him
the
Truth
,
that
reproves
him
.
Thus
all
the
World
perishes
,
without
being
desirous
to
be
helped
.
I
AM
CERTAINLY
SENT
FROM
GOD
,
to
declare
the
Truth
of
every
thing
:
But
no
body
will
hear
it
but
in
so
far
as
it
is
agreeable
to
them
,
and
does
not
reprove
them
.
Should
I
study
Sir
,
to
please
Men
or
God
?
A
Messenger
ought
not
to
receive
either
Good
or
Ill
,
when
he
is
but
the
Minister
of
good
,
or
ill
News
,
without
having
caus'd
them
.
I
have
lov'd
the
Roman
Church
,
for
I
was
born
and
baptized
under
her
;
and
have
punctually
follow'd
her
Ordinances
,
and
the
decisions
of
her
Councils
when
I
knew
them
:
But
since
God
has
made
me
see
,
that
she
is
unfaithful
to
him
,
and
has
forsaken
him
to
join
herself
to
the
Devil
,
ought
I
not
to
declare
these
truths
to
my
Christian
Brethren
,
who
are
ignorant
of
them
,
that
they
may
not
perish
in
their
ignorance
?
They
would
be
much
to
blame
to
render
me
evil
for
good
,
and
to
persecute
me
for
procuring
their
Salvation
;
for
I
have
no
advantage
by
declaring
these
truths
to
them
,
except
the
obedience
I
owe
to
God
,
and
the
charity
I
have
for
their
Souls
;
for
otherwise
I
should
beware
of
speaking
things
that
are
so
disagreeable
to
them
.
I
ask'd
her
,
What
person
on
Earth
could
be
so
wicked
,
as
to
persecute
her
for
declaring
simply
the
truth
that
comes
from
God
without
any
passion
?
She
said
,
Sir
,
all
good
men
will
perceive
abundantly
by
my
words
that
I
am
not
mov'd
by
any
vicious
passions
;
but
by
a
pure
desire
of
declaring
the
truth
;
because
I
neither
seek
nor
pretend
to
any
thing
from
any
body
:
The
friendship
and
hatred
of
men
is
all
one
to
me
,
there
is
nothing
but
the
pleasing
or
displeasing
of
God
that
touches
me
.
Notwithstanding
the
Devil
having
so
great
a
number
of
his
adherents
who
are
in
authority
,
he
will
excite
them
to
rise
up
against
me
,
because
of
the
truth
which
discovers
his
wickedness
.
He
has
for
a
long
time
ruled
in
the
Church
under
a
colour
of
Holiness
,
by
which
means
he
has
gain'd
the
most
Pious
to
be
his
Followers
without
their
perceiving
it
:
But
as
soon
as
the
Truth
shall
be
shewn
them
,
they
will
easily
discover
his
deceits
,
and
will
abhor
them
.
This
will
enrage
him
against
me
,
and
[
s
](A28890-e47610-b)
s
Rev.
12.
13
,
17.
he
will
pursue
me
with
all
his
force
.
But
I
do
not
fear
that
he
shall
be
able
to
touch
me
;
for
God
is
my
defence
.
I
will
not
fear
all
those
Enemies
,
how
Powerful
soever
they
may
be
.
The
Lord
whom
I
serve
is
above
all
things
.
I
have
never
done
Evil
to
any
Body
;
but
all
sort
of
good
to
all
,
according
to
my
Power
.
Nevertheless
I
shall
not
fail
to
be
pursu'd
and
Persecuted
by
all
those
who
are
the
Devil's
adherents
;
because
by
my
means
his
head
[
t
](A28890-e47620-b)
t
Gen.
3.
15.
Confer
.
Rev.
12.
11.
and
17.
will
be
bruised
,
and
he
will
gain
none
any
longer
but
by
force
;
for
his
falshoods
and
deceits
will
be
discovered
and
brought
to
Light
for
those
who
desire
to
see
and
know
them
:
God
indeed
never
forces
any
Body
,
but
he
sends
his
Light
into
the
World
,
that
every
one
that
pleases
may
receive
it
.
I
AM
CREATED
FOR
THIS
,
and
cannot
be
silent
,
when
it
shall
be
time
to
speak
I
will
speak
,
both
in
publick
and
private
,
when
it
shall
please
God
,
but
still
the
truth
,
without
straying
from
it
.
I
doubt
not
but
at
first
they
will
suspect
me
to
be
a
Heretick
,
because
the
Roman
Church
condemns
,
as
such
,
all
those
who
do
not
yield
to
her
sentiments
;
and
for
my
part
,
I
look
on
all
those
as
Hereticks
,
who
are
contrary
to
the
doctrine
of
the
Gospel
,
among
which
those
Romanists
are
the
first
:
But
this
is
a
maxim
which
the
Devil
ordinarily
observes
,
to
lay
the
blame
on
others
of
all
the
evils
which
he
does
himself
:
By
this
means
they
will
find
the
way
to
declare
me
a
Heretick
,
because
they
[
u
](A28890-e47710-b)
u
Luk.
18.
8.
Tit.
1.
16.
have
denied
the
Doctrine
of
Jesus
Christ
.
I
said
to
her
,
That
the
Roman
Church
would
be
a
strong
adversary
,
for
she
has
great
power
and
authority
,
and
will
yield
to
nothing
that
is
not
agreeable
to
her
Doctrine
.
*
She
said
,
Sir
,
the
power
of
that
Romish
Church
shall
be
very
shortly
taken
away
by
the
Lord
of
Hosts
who
will
[
y
](A28890-e47780-b)
y
Rev.
6.
10
,
11.
(
13.
7.
)
destroy
her
in
such
a
manner
that
of
all
those
magnificences
there
shall
not
be
one
stone
left
upon
another
.
All
her
members
shall
be
disjoynted
,
and
dislocated
,
and
without
power
.
She
must
bear
rule
yet
for
a
little
time
,
and
exercise
her
villanies
outwardly
,
as
she
has
done
for
this
long
time
inwardly
;
her
murders
and
imprisonments
are
at
the
door
,
to
the
end
her
evil
may
have
its
full
accomplishment
,
both
inward
and
outward
.
Till
then
God
will
let
her
go
on
,
because
his
justice
never
inflicts
a
perfect
punishment
[
z
](A28890-e47790-b)
z
Mat.
23.
32
,
33.
Rev.
18.
5.
till
the
evil
be
perfect
and
compleat
in
all
respects
;
for
evil
always
[
a
](A28890-e47800-b)
a
Jer.
2.
19.
begets
punishment
,
according
to
the
greatness
of
the
evil
the
punishment
is
measured
out
.
I
have
no
apprehension
of
her
power
;
because
he
who
has
given
it
,
will
take
it
from
her
.
She
will
not
do
so
much
evil
in
killing
bodies
,
as
she
does
now
in
killing
Souls
;
for
it
will
be
the
happiness
of
those
[
b
](A28890-e47810-b)
b
Rev.
14.
13.
who
shall
die
for
the
real
truth
,
if
they
receive
it
.
For
hitherto
it
has
not
been
yet
discover'd
,
nothing
of
the
Holy
Scripture
has
been
explain'd
in
its
perfect
sense
,
every
one
has
drawn
conjectures
from
it
according
to
his
Light
,
not
according
to
what
is
in
it
in
effect
;
thus
they
might
well
die
for
holding
some
opinion
which
was
not
the
real
truth
,
but
the
opinion
of
some
Author
,
for
which
they
might
die
indeed
without
being
for
this
the
Martyrs
of
Jesus
Christ
.
For
to
be
such
,
a
man
must
die
for
the
Defence
of
the
Law
of
God
,
and
the
Doctrine
of
the
Gospel
,
or
otherwise
he
cannot
be
a
Martyr
before
God
,
however
men
call
many
others
by
this
name
;
this
shews
that
there
is
obscurity
and
darkness
through
all
;
even
in
the
I
said
to
her
,
That
the
Holy
Spirit
did
sometimes
inspire
diverse
Means
for
the
attainment
of
the
same
End
.
She
said
,
'T
is
true
,
Sir
,
if
the
Means
which
those
Councils
set
before
us
did
all
aim
at
the
keeping
of
the
Commands
of
God
,
and
at
his
Doctrine
of
the
Gospel
,
I
should
believe
that
they
came
from
the
Holy
Spirit
;
but
when
they
aim
at
a
quite
contrary
sense
,
I
may
well
judge
that
they
come
not
from
thence
;
because
God
never
contradicts
himself
:
He
has
commanded
,
that
we
love
him
with
all
our
Heart
;
and
these
Councils
say
,
that
to
get
the
Pardon
of
our
Sins
,
and
obtain
Salvation
,
it
suffices
that
we
have
a
sorrow
for
sin
out
of
fear
of
Hell
.
Can
these
two
contrary
senses
come
from
the
same
God
?
And
there
are
so
many
other
things
which
are
variously
oppos'd
to
the
Doctrine
of
Jesus
Christ
,
(
as
I
have
told
you
formerly
)
;
as
the
baptizing
little
Infants
;
and
a
Thousand
other
things
,
which
are
directly
contrary
to
the
Doctrine
of
Jesus
Christ
.
I
know
indeed
,
that
they
deny
this
Truth
,
saying
,
that
they
have
ordain'd
nothing
contrary
to
the
Law
of
God
:
For
with
studied
:
Words
and
Terms
they
cover
all
their
Faults
;
and
I
am
neither
a
Philosopher
nor
Divine
to
answer
their
artificial
Arguments
or
studied
Words
;
but
I
say
in
truth
,
that
they
do
in
effect
directly
contrary
to
the
Law
of
God
,
and
the
Doctrine
of
the
Gospel
:
Not
that
they
say
so
;
but
they
do
it
:
And
Deeds
are
more
[
c
](A28890-e47940-b)
c
Tit.
1.
16.
than
Words
.
I
doubt
not
but
they
would
surprize
me
by
my
Words
:
For
the
Devil
has
nothing
but
Subtilties
wherewith
to
cover
his
Malice
:
But
they
cannot
surprize
me
in
the
matter
of
the
Essential
Truth
,
which
abides
always
true
.
They
might
say
indeed
,
the
Councils
do
not
say
that
we
ought
not
to
love
God
with
all
our
Heart
;
but
only
that
Attrition
is
sufficient
for
Salvation
:
Is
not
that
enough
to
teach
indirectly
that
we
are
not
obliged
to
love
God
?
And
is
not
this
indirect
Doctrine
much
worse
than
the
direct
,
which
no
good
Men
would
follow
?
I
asked
,
If
the
Light
which
she
received
from
the
Holy
Spirit
was
contrary
to
what
the
Councils
had
ordained
?
She
said
,
Yes
,
Sir
,
the
Decrees
which
the
Councils
have
made
(
so
far
as
I
know
them
)
are
all
directly
contrary
to
what
the
Holy
Spirit
dictates
to
me
:
And
you
your self
may
perceive
it
:
Though
there
were
nothing
but
the
forbidding
to
read
the
Gospels
and
the
holy
Bible
in
the
Vulgar
Tongue
,
is
not
this
contrary
to
the
Doctrine
of
Jesus
Christ
;
who
has
given
his
Word
rather
to
the
vulgar
and
simple
People
,
than
to
the
Learned
[
d
](A28890-e47990-b)
d
1
Cor.
1.
27
,
28.
?
And
if
it
had
not
been
his
Will
they
should
read
it
after
his
Death
,
he
would
not
have
left
it
them
in
Writing
.
This
is
the
Nourishment
of
the
Children
of
God
[
e
](A28890-e48000-b)
e
Mat.
4.
4.
:
And
these
Councils
would
make
them
die
for
hunger
.
Is
not
also
the
forbidding
Priests
to
labour
against
the
Commandment
of
God
,
who
ordained
Adam
,
[
f
](A28890-e48020-b)
f
Gen.
3.
19.
the
most
holy
of
all
Men
,
to
labour
in
penitence
for
his
Sin
?
And
the
Oath
which
they
cause
the
Priests
to
take
not
to
receive
any
other
Explications
of
the
Holy
Scriptures
but
those
approved
by
the
Church
,
is
it
not
also
against
the
Holy
Spirit
,
who
[
g
](A28890-e48030-b)
g
Joel
2.
28
,
29.
John
16.
13.
Phil.
3.
15.
1
Thess.
5.
19
,
20.
offers
every
Moment
to
give
new
Light
,
which
these
Councils
do
not
approve
,
because
it
would
reprov●
them
:
For
all
that
comes
from
the
Holy
Spirit
reproves
Evil.
There
are
also
many
other
things
which
these
Councils
have
ordained
,
that
are
contrary
to
the
Light
that
God
gives
me
which
is
wholly
conformable
to
the
Law
of
God
and
the
Doctrine
of
Jesus
Christ
.
I
have
no
need
to
read
any
Books
to
know
if
they
be
endited
by
the
Holy
Spirit
,
because
the
Sentiment
of
my
Soul
gives
me
still
evidence
enough
of
them
.
When
I
understand
only
the
substance
of
a
thing
,
I
perceive
certainly
,
whether
it
come
from
the
Holy
Spirit
or
not
.
You
may
easily
see
,
Sir
,
by
all
that
I
have
already
told
you
,
that
this
Church
and
her
Councils
are
not
guided
by
the
Holy
Spirit
;
but
[
h
](A28890-e48080-b)
h
Isa.
29.
9
,
10.
by
the
Spirit
of
Errour
which
deceives
all
the
World
under
this
false
Masque
of
the
Holy
Church
and
Holy
Councils
,
whereby
the
most
Innocent
let
themselves
be
ruled
by
the
Devil
at
his
pleasure
,
while
they
believe
that
they
follow
the
Truth
,
which
is
God
.
The
Ninth
Conference
,
Speaks
of
the
Sins
which
we
commit
in
another
;
and
that
to
declare
the
Truth
of
Evil
,
is
not
Sin
.
I
said
to
her
,
I
was
more
certain
that
she
was
guided
by
the
Holy
Spirit
,
than
that
the
Church
and
her
Councils
were
so
;
and
therefore
she
must
tell
me
what
I
ought
to
do
.
She
said
:
Sir
,
You
may
indeed
lean
to
my
Sayings
,
because
I
speak
nothing
of
my self
.
It
is
true
,
it
seem'd
somewhat
hard
to
you
,
that
I
overturn
the
Church
and
her
Councils
;
and
also
when
I
say
that
the
Devil
rules
them
:
But
I
know
this
by
the
Light
of
the
Holy
Spirit
,
which
obliges
me
to
declare
it
,
perhaps
for
the
enlightning
of
others
,
that
they
may
be
converted
;
or
to
give
them
a
full
Measure
,
that
no
body
may
pretend
Ignorance
:
For
if
I
were
not
prest
in
my
Conscience
,
I
would
beware
to
speak
of
such
Evils
,
as
one
trembles
to
hear
them
.
It
were
more
pleasant
and
agreeable
if
I
could
say
in
truth
,
that
the
Church
is
guided
by
the
Holy
Spirit
,
and
that
Rome
is
the
Church
of
God
.
This
Discourse
would
comfort
my
Soul
,
and
give
content
to
all
those
who
are
under
her
Obedience
.
But
this
not
being
true
,
I
should
flatter
them
to
their
destruction
:
Whereas
the
true
knowledge
of
Things
may
save
them
.
You
have
been
also
troubled
sometimes
to
hear
me
say
that
all
men
now
are
in
a
state
of
Damnation
,
which
notwithstanding
is
most
true
;
and
if
I
could
say
in
truth
the
contrary
,
I
would
be
lov'd
and
follow'd
by
all
those
who
believe
they
are
in
a
state
of
Grace
:
But
because
I
can't
speak
a
Lie
,
every
one
leaves
me
that
they
may
flatter
themselves
with
fine
Hopes
;
Truth
seeming
to
them
more
hard
than
Damnation
;
though
the
one
be
much
more
lovely
than
the
other
;
Because
Truth
enlightens
alwayes
the
Understanding
;
though
it
be
sometimes
hard
to
Sense
,
yet
it
can
lead
us
to
Salvation
,
and
make
us
happy
to
all
Eternity
;
whereas
Damnation
renders
us
for
ever
miserable
.
'T
is
a
trouble
to
us
to
be
told
that
we
are
out
of
the
way
of
Salvation
,
and
we
ought
rather
to
be
grieved
for
being
ignorant
of
the
truth
in
those
Things
which
concern
our
Eternal
Happiness
:
[
i
](A28890-e48180-b)
i
Isa.
4.
13.
The
ignorance
of
this
occasions
our
Damnation
.
Therefore
,
Sir
,
never
be
troubled
any
more
to
hear
me
tell
the
Truth
in
evil
Things
;
for
it
is
much
more
useful
than
to
have
it
declared
in
good
Things
.
For
if
I
should
say
to
you
,
that
you
are
in
a
state
of
Salvation
,
your
Soul
should
receive
no
advantage
thereby
:
On
the
contrary
,
it
might
be
tainted
thereby
with
Vain-glory
,
or
contract
a
sloth
in
that
which
is
good
:
And
i●
I
should
say
to
you
,
that
the
Roman
Church
is
Holy
,
and
guided
by
the
Holy
Spirit
,
it
would
be
of
no
advantage
to
you
,
since
you
obey
her
as
much
already
as
if
she
were
really
Holy
:
You
could
not
gain
any
thing
by
my
saying
so
.
So
that
to
know
the
Truth
of
Good
is
much
less
profitable
than
to
know
the
Truth
of
Evil
,
from
which
one
cannot
preserve
himself
without
knowing
it
.
This
the
Devil
knowing
,
he
has
found
the
way
to
introduce
into
the
Church
a
Maxim
,
That
we
ought
never
to
speak
evil
of
any
,
though
it
were
true
.
They
call
this
the
Sin
of
Detraction
;
that
her
Evil
may
be
still
concealed
,
and
none
may
dare
to
discover
it
for
fear
of
committing
a
sin
.
It
were
good
we
knew
in
what
place
the
Holy
Spirit
has
declared
,
That
to
tell
the
Truth
of
Evil
is
a
sin
:
For
if
this
were
true
,
Jesus
Christ
would
have
committed
many
sins
,
when
he
publickly
called
the
Priests
and
Pharisees
,
[
k
](A28890-e48220-b)
k
Mat.
12.
34.
Chap.
23.
Hypocrites
,
Generation
of
Vipers
,
and
so
many
other
Names
,
discovering
their
Wickedness
and
Falsehood
,
saying
,
That
they
were
whited
Sepulchers
,
fair
without
,
but
within
full
of
dead
mens
bones
;
and
that
they
made
clean
the
out
side
,
leaving
the
in-side
full
of
uncleanness
.
Could
all
these
Truths
discovered
by
Jesus
Christ
,
be
sins
of
Detraction
?
as
they
have
perswaded
all
those
which
declare
such
Truths
;
since
all
that
Jesus
Christ
did
while
he
was
upon
Earth
,
was
to
give
us
an
Example
?
Is
it
not
evident
enough
,
Sir
,
that
the
calling
that
sin
,
to
declare
the
Truth
of
another
mans
Evil
,
has
been
invented
by
the
Devil
,
to
cover
his
filthiness
,
and
that
all
sort
of
sins
and
Evils
might
be
cherished
by
the
privacy
of
them
?
For
the
most
part
of
good
men
endeavour
to
excuse
and
cover
them
,
believing
they
do
well
in
it
,
though
notwithstanding
it
be
a
very
ill
thing
,
because
it
is
hurtful
Three
several
ways
:
First
,
to
him
that
does
evil
,
who
will
not
amend
so
easily
while
his
evil
is
conceal'd
as
if
it
were
discovered
:
Secondly
,
It
is
very
prejudicial
to
him
to
whom
the
evil
is
done
;
because
it
is
very
hard
to
avoid
or
guard
against
an
unknown
Evil
:
And
Thirdly
,
To
the
Person
who
conceals
anothers
Evil
,
who
co-operates
to
the
Evil
of
him
that
does
it
,
and
of
him
that
receives
it
;
and
nevertheless
,
they
call
that
great
Good
of
declaring
the
Truth
of
Evil
,
the
Sin
of
Detraction
.
This
unhappy
Silence
makes
all
sort
of
Abominations
daily
to
encrease
in
the
sight
of
God
;
because
they
having
lost
his
Fear
,
they
lose
also
that
of
Men
;
since
their
sins
cannot
be
discovered
without
offending
God
.
This
is
also
a
Doctrine
which
the
Devil
hath
invented
,
with
so
many
others
,
to
the
end
that
every
one
may
follow
Antichrist
,
while
they
think
they
are
doing
well
:
For
if
it
were
a
sin
to
declare
the
Truth
of
Evil
,
Jesus
Christ
would
not
have
done
it
of
his
Apostles
themselves
,
calling
[
l
](A28890-e48300-b)
l
Mat.
16.
23.
St.
Peter
publickly
Satan
,
and
reproving
him
in
all
his
Faults
;
as
the
Apostles
[
m
](A28890-e48330-b)
m
St.
Paul
to
the
Corinth
.
and
Galat.
afterwards
did
their
Disciples
:
But
these
new
Masters
teach
,
That
it
is
a
sin
to
declare
the
Truth
of
Evil
without
any
other
ground
but
that
of
covering
their
Wickedness
,
that
their
Evils
may
not
be
discovered
,
and
they
may
commit
them
the
more
,
by
continuing
in
the
Reputation
of
being
good
Men
,
though
they
be
wicked
.
If
they
had
considered
well
the
Nine
ways
by
which
we
may
sin
in
another
,
they
would
find
,
that
't
is
a
sin
to
conceal
the
Truth
of
Evil
;
whereas
they
teach
,
that
't
is
one
to
discover
it
.
I
entreated
she
would
explain
to
me
the
meaning
of
these
sins
which
we
commit
in
another
;
and
if
we
are
guilty
of
them
,
that
I
might
guard
against
them
.
She
said
:
Sir
,
We
are
as
guilty
[
n
](A28890-e48410-b)
n
Rom.
1.
32.
1
Tim.
5.
22.
of
the
sins
we
commit
in
another
,
as
of
those
which
we
our selves
commit
:
for
God
regards
not
so
much
the
Action
[
o
](A28890-e48420-b)
o
Mat.
5.
28.
John
8.
44.
as
the
Intention
.
Sins
being
Spiritual
Things
,
have
no
need
of
Material
Acts.
God
[
*
](A28890-e48430-b)
*
Jer.
17.
20.
searches
the
Heart
and
the
Reins
,
and
not
so
much
the
Feet
,
or
the
Hands
.
These
inward
Sins
are
so
much
the
more
dangerous
than
the
outward
,
because
we
take
less
heed
of
them
;
for
they
are
not
so
manifest
and
known
,
[
p
](A28890-e48450-b)
p
Psal.
19.
(
18
)
13.
though
notwithstanding
they
be
mortal
and
damnable
sins
.
Every
one
excuses
himself
of
them
before
Men
:
Which
he
cannot
do
before
God
;
for
Ignorance
never
excuses
sin
:
If
we
are
very
careful
and
diligent
to
know
and
discover
what
is
necessary
and
profitable
for
our
Body
,
we
are
obliged
to
be
much
more
so
as
to
our
Soul
.
'T
is
not
enough
that
one
says
he
knows
not
these
sins
,
because
every
one
is
obliged
to
know
them
;
and
our
Salvation
or
Damnation
depends
upon
them
:
For
he
who
sins
ignorantly
,
goes
ignorantly
to
Hell
.
We
are
created
for
no
other
end
but
for
Salvation
:
This
is
the
only
Affair
of
Importance
that
concerns
us
most
nearly
;
for
setting
aside
Salvation
,
all
is
perishing
.
For
this
cause
we
must
study
to
discover
what
Sin
is
.
Therefore
to
satisfie
your
Demand
,
I
will
explain
the
Nine
Ways
by
which
we
offend
God
in
another
.
First
,
We
commit
sin
in
counselling
to
do
evil
.
How
many
are
there
who
are
guilty
of
this
sin
without
perceiving
it
?
If
you
have
a
Friend
affronted
,
you
will
say
to
him
,
I
would
not
suffer
this
Affront
without
revenging
my self
:
Or
you
will
tell
him
,
You
would
not
have
the
Heart
to
suffer
it
;
and
such
like
things
:
Or
if
we
give
any
Counsel
that
is
not
according
to
the
Righteousness
,
Goodness
,
or
Truth
of
God
;
or
if
we
counsel
any
to
do
evil
for
our
pleasure
,
or
profit
,
or
otherwise
.
These
Counsels
are
as
many
Sins
as
the
wicked
Actions
which
those
commit
whom
we
have
counsel'd
to
do
them
,
whether
they
be
in
Word
or
Deed
;
because
our
Advice
is
often
the
cause
why
the
Sin
is
done
:
By
a
just
Title
then
,
we
ought
to
bear
the
punishment
of
it
;
as
we
shall
certainly
do
before
God
,
who
looks
more
to
the
Wickedness
of
the
Heart
than
to
the
evil
Actions
:
And
he
who
counsels
another
to
do
evil
,
is
sometimes
more
wicked
than
he
who
does
it
out
of
complaisance
to
his
Counsellour
,
or
out
of
the
esteem
he
has
for
him
.
Those
in
Offices
,
or
Attorneys
and
Advocates
who
give
Counsel
,
and
not
according
to
straight
Justice
and
Truth
,
do
often
fall
into
these
Sins
,
and
therefore
they
ought
to
be
condemn'd
of
the
same
guilt
with
him
who
commits
the
evil
Deeds
to
which
they
have
advised
him
;
for
they
have
both
equally
contributed
thereunto
,
and
the
Counsellour
often
with
more
Wickedness
than
the
Doer
,
because
to
counsel
Evil
is
worse
than
to
do
it
.
Secondly
,
He
who
supports
Evil
commits
also
the
same
sin
with
him
who
does
it
,
because
if
Evil
were
not
supported
,
it
would
not
be
so
often
committed
:
Therefore
,
the
Supporter
of
Evil
causes
the
evil
Deed
,
and
gives
the
Man
boldness
to
commit
it
the
more
;
and
therefore
he
who
supports
it
,
ought
justly
to
bear
the
punishment
of
him
who
does
it
,
yea
,
even
more
;
for
it
would
be
in
his
power
to
hinder
it
,
by
not
supporting
it
.
Those
are
doubly
guilty
,
that
is
,
of
the
support
that
they
themselves
give
,
and
of
the
Evil
done
by
the
other
,
which
he
would
not
do
,
if
he
were
not
supported
in
it
.
The
Third
Way
by
which
we
commit
sin
in
another
,
is
,
In
commanding
to
do
Evil.
In
which
Fathers
and
Mothers
,
Masters
and
Mistresses
,
and
other
Superiours
,
do
very
often
fall
;
who
command
those
under
them
,
to
do
something
that
is
not
just
or
good
.
These
are
guilty
of
as
many
sins
as
they
command
their
Subjects
or
Inferiours
,
who
very
often
,
if
they
were
left
to
themselves
,
would
not
,
or
durst
not
,
commit
the
Evils
which
are
commanded
them
:
Though
Inferiours
are
not
obliged
,
and
never
ought
,
to
obey
the
Commands
which
are
given
them
to
do
evil
,
yet
the
Commanders
cease
not
to
offend
mortally
The
Fourth
way
by
which
we
offend
God
by
another
,
is
,
When
we
commend
or
approve
Evil
,
This
is
very
common
in
this
Age
,
wherein
evil
Doers
are
commended
.
When
we
see
any
one
avenge
himself
of
an
Affront
,
we
will
say
,
He
shews
that
he
has
Courage
;
we
are
ready
even
to
praise
Children
that
are
malicious
in
defending
themselves
,
as
well
as
others
who
give
blow
for
blow
;
or
those
[
r
](A28890-e48630-b)
r
Psal.
49.
(
48
)
18.
who
signalize
themselves
by
Pompand
Vanity
;
or
we
praise
those
who
exceed
in
Feasting
,
or
other
Evils
,
whatever
they
be
.
Now
the
Praise
of
Evil
incites
Men
to
do
it
the
more
,
and
encourages
them
to
commit
it
the
more
boldly
.
And
therefore
he
who
praises
it
,
is
guilty
of
as
many
sins
as
he
who
does
the
Evil.
The
Fifth
Way
by
which
we
offend
God
in
another
,
is
,
In
partaking
of
the
Evil
;
as
,
when
one
has
some
Advantage
by
the
Evil
done
by
another
;
or
,
if
any
one
profit
by
the
Theft
which
another
commits
,
whether
by
buying
what
is
stolen
,
or
eating
and
drinking
it
,
or
by
enjoying
some
ill-gotten
Goods
:
So
also
he
who
makes
gain
by
the
Gluttony
or
Drunkenness
,
or
other
sins
which
other
Men
commit
.
By
all
these
Things
Men
are
partakers
of
other
Mens
sins
,
and
thereby
do
the
same
Evil
with
him
who
directly
commits
it
,
yea
,
even
more
;
because
he
who
commits
Theft
,
or
any
other
actual
Wickedness
,
runs
the
hazard
of
his
Life
,
or
of
other
corporal
Punishments
;
but
he
who
partakes
in
it
only
,
lives
without
fear
though
he
be
equally
guilty
with
him
who
commits
it
▪
nevertheless
he
does
not
undergo
the
same
Pennance
in
this
World
;
neither
does
he
acknowledge
his
Faults
,
that
he
may
give
satisfaction
for
it
in
the
other
:
Therefore
his
sin
is
so
much
the
more
dangerous
,
because
he
does
not
weigh
it
as
it
is
weigh'd
before
God
.
The
Sixth
Way
that
we
offend
God
in
another
,
is
,
When
we
take
pleasure
in
another
Mans
sins
;
as
he
who
takes
pleasure
to
see
Men
fight
a
Duel
,
or
otherwise
;
or
is
pleased
that
another
cheats
cunningly
,
or
steals
handsomely
,
or
provides
for
his
Accommodations
with
Luxury
and
Vanity
.
Thus
,
whatever
the
Evil
be
,
the
pleasure
that
we
take
in
seeing
another
do
Evil
,
is
sin
:
For
he
who
loves
God
,
ought
to
be
grieved
[
s
](A28890-e48700-b)
s
Jer.
9.
1.
2
Cor.
12.
21.
for
all
kind
of
Evil
that
he
sees
committed
by
others
,
as
well
as
for
what
he
commits
himself
.
The
Seventh
Way
,
is
,
When
we
do
not
correct
Evil
,
as
much
as
is
in
our
power
;
as
,
Fathers
,
Mothers
,
Masters
,
Mistresses
,
who
tolerate
the
Evil
of
their
Children
or
Inferiours
,
because
they
desire
not
to
offend
them
,
or
for
some
other
humane
Respect
,
or
even
out
of
softness
of
Temper
,
or
natural
Goodness
,
suffering
Evil
rather
than
they
will
correct
it
,
when
they
are
oblig'd
to
do
it
.
All
these
are
guilty
of
the
same
Evils
with
their
Children
or
Inferiours
;
for
their
tolerating
them
is
the
cause
that
they
are
habituated
and
continue
in
Evil
,
who
might
have
amended
if
they
had
been
rebuked
and
chastised
for
it
.
Thus
,
many
will
be
damn'd
who
are
not
apprehensive
of
it
:
For
all
the
Evils
which
Subjects
or
Inferiours
commit
for
want
of
reproof
,
will
be
laid
to
the
charge
of
Superiours
,
as
if
they
themselves
had
committed
them
by
their
own
Deed
[
t
](A28890-e48740-b)
t
Ezek.
33.
6
,
7
,
8.
,
because
of
the
Obligation
that
lyes
on
them
to
correct
Evil
,
and
their
neglecting
to
do
it
upon
whatsoever
pretext
.
The
Eighth
Way
that
we
offend
God
in
another
,
is
,
When
we
do
not
hinder
Evil
when
we
may
do
it
;
as
,
if
Two
Persons
quarrel
or
fight
,
and
we
might
pacifie
or
divert
them
,
nevertheless
we
will
not
give
our selves
the
trouble
,
either
through
sloth
,
or
humane
respect
,
or
some
other
cause
;
or
when
we
see
one
ready
to
do
evil
,
and
we
might
hinder
it
by
admonishing
him
,
or
discovering
his
Evil
by
crying
out
,
or
otherwise
;
which
we
omitting
,
we
commit
the
same
Evil
with
him
who
does
it
,
when
it
is
in
our
power
to
hinder
it
by
what
way
soever
this
might
be
,
as
by
giving
too
much
liberty
to
those
under
our
Charge
,
or
leaving
them
in
dangerous
occasions
,
or
giving
them
Money
,
or
other
things
,
with
which
they
take
occasion
to
offend
God
.
In
all
these
,
and
divers
other
Cases
,
we
are
guilty
of
the
sins
which
others
commit
,
by
not
hindring
them
,
when
we
might
have
done
it
.
The
Ninth
and
Last
is
,
That
we
do
not
tell
the
Evils
that
we
know
of
others
to
those
who
might
put
a
stop
to
them
;
as
,
in
not
telling
the
Faults
of
Children
,
Scholars
or
Servants
,
to
Fathers
,
Superiours
or
Masters
,
who
might
prevent
them
.
Silence
,
in
this
respect
,
does
as
much
Evil
as
the
Faults
which
are
committed
without
the
knowledge
of
the
Superiours
,
because
if
they
were
known
to
them
,
they
might
hinder
or
correct
them
;
which
they
not
doing
,
being
ignorant
of
them
,
the
fault
and
blame
falls
upon
those
who
conceal
them
,
whether
to
please
the
Evil
doers
,
or
upon
any
other
pretext
whatsover
,
because
by
their
silence
in
some
manner
they
co-operate
to
the
sin
.
Nevertheless
,
there
are
very
few
who
are
apprehensive
of
these
kinds
of
sins
,
and
much
less
do
they
repent
of
them
;
for
they
imagine
,
they
are
not
guilty
of
them
,
because
they
have
not
committed
them
effectively
in
their
own
Persons
;
yet
they
will
be
all
imputed
to
them
as
well
as
if
they
had
personally
committed
them
;
and
they
cannot
be
excused
through
ignorance
,
because
all
Christians
are
obliged
to
know
what
they
ought
to
do
or
avoid
;
for
Jesus
Christ
and
his
Apostles
have
set
down
all
for
him
who
will
take
the
pains
to
search
for
it
.
But
the
darkness
is
so
great
,
that
they
perceive
not
the
things
that
are
necessary
;
and
they
live
in
such
a
negligence
of
their
Salvation
as
if
they
were
assur'd
of
it
,
though
they
be
very
far
from
it
;
because
no
[
x
](A28890-e48820-b)
x
Rev.
21.
27.
unclean
thing
shall
enter
into
the
Kingdom
of
Heaven
.
Those
who
enter
there
must
be
holy
.
None
can
otherwise
[
y
](A28890-e48840-b)
y
Heb.
12.
14.
draw
near
to
God
,
the
Source
of
all
Purity
and
Holiness
.
In
which
many
are
deceiv'd
who
believe
that
Holiness
belongs
only
to
the
Perfect
,
whom
they
imagine
to
be
some
singular
Persons
:
And
yet
without
Holiness
no
Man
shall
ever
be
saved
.
I
said
to
her
,
That
very
few
Persons
consider'd
these
things
,
and
scarce
any
look
on
themselves
as
guilty
of
those
sins
which
they
commit
in
another
,
no
more
than
of
those
which
they
commit
against
the
Holy
Ghost
,
because
they
perceive
not
that
they
are
guilty
of
them
;
though
notwithstanding
I
see
clearly
,
that
those
who
are
esteemed
holy
or
perfect
are
tainted
both
with
the
one
and
the
other
of
the
said
sins
.
She
said
:
Sir
,
I
am
well
pleased
that
you
begin
to
discover
that
by
which
the
World
is
condemn'd
,
that
you
may
not
need
to
believe
it
blindly
;
for
if
you
perceive
clearly
that
the
Holy
and
the
Perfect
now
are
polluted
with
the
sins
which
they
commit
in
another
,
and
with
those
against
the
Holy
Ghost
,
those
whom
they
call
Wicked
are
visibly
defiled
with
divers
kinds
of
Actual
Sins
:
Which
is
known
to
all
the
World
,
Of
whose
Salvation
then
can
you
hope
for
?
The
Wicked
bring
their
Condemnation
upon
them
through
their
obstinacy
in
a
wicked
Life
;
and
the
Good
draw
it
on
by
the
sins
which
they
commit
in
another
,
and
those
against
the
Holy
Ghost
,
which
they
will
not
know
,
and
much
less
amend
,
because
they
presume
upon
the
certainty
of
their
Salvation
without
all
these
Circumspections
whereby
they
might
discover
the
state
of
their
Souls
,
or
the
Sins
with
which
they
may
be
defiled
,
which
are
Spiritual
,
and
of
which
through
blindness
they
are
insensible
.
Hereby
the
Proof
is
just
of
the
World
's
being
universally
judged
,
because
the
sins
are
universal
;
which
sins
[
z
](A28890-e48890-b)
z
Jer.
2.
19.
do
judge
and
condemn
Souls
.
For
God
judges
no
Body
:
He
only
fulfils
all
Righteousness
;
and
those
who
shall
be
condemned
,
shall
be
so
always
by
their
own
sins
,
and
never
otherwise
.
And
if
Sins
condemn
,
then
all
they
who
live
in
them
do
bear
their
Condemnation
:
And
since
we
see
that
in
this
Age
neither
the
Good
nor
the
Wicked
are
free
from
sins
,
we
cannot
but
see
and
confess
,
that
the
whole
World
is
judg'd
and
condemn'd
,
and
that
we
are
arriv'd
at
the
general
Judgment
,
seeing
generally
sin
rules
and
bears
sway
.
We
must
not
look
for
any
other
cordemnation
but
that
of
our
own
sins
known
to
Gods
Justice
,
which
condemns
always
all
that
's
unjust
,
without
hatred
and
without
favour
.
The
Righteous
Ballance
of
this
Divine
Justice
being
still
kept
steady
by
a
Hand
that
never
shakes
,
does
always
condemn
Unrighteousness
.
I
said
to
her
,
That
I
was
wholly
convinc'd
by
so
clear
and
true
Arguments
:
That
I
acknowledg'd
,
without
doubt
,
the
World
was
generally
judg'd
by
its
general
Sins
;
asking
her
,
if
while
this
Sentence
was
putting
in
execution
,
there
were
not
means
whereby
a
Man
might
be
converted
.
She
said
:
Yes
,
Sir
,
there
are
means
of
Conversion
as
long
as
we
have
life
.
There
is
place
for
Repentance
till
Jesus
Christ
shall
come
upon
the
Earth
,
and
root
out
all
Evil
;
yea
,
even
when
he
shall
come
[
a
](A28890-e48940-b)
a
Revel.
1.
7.
there
will
be
yet
hopes
of
Pardon
:
Therefore
he
says
,
[
b
](A28890-e48950-b)
b
Matth.
8.
11
,
12.
&
21.
31
,
32.
That
Sinners
and
Harlots
shall
inherit
the
Kingdom
,
and
the
Children
thereof
shall
be
cast
out
;
because
these
wicked
Persons
may
be
yet
converted
,
and
acknowledge
their
sins
;
whereas
those
Children
of
the
Kingdom
,
who
esteem
themselves
holy
and
religious
,
continuing
obstinate
in
the
presumption
of
their
Salvation
,
will
be
cast
out
,
though
they
be
called
the
Children
of
God
and
of
his
Kingdom
.
There
are
therefore
means
of
Conversion
for
those
who
will
repent
and
change
their
manner
of
Life
,
even
though
they
were
the
greatest
Sinners
of
the
World
;
yea
,
even
for
those
who
are
full
of
the
sins
against
the
Holy
Ghost
,
or
of
the
sins
committed
in
another
,
provided
they
get
out
of
their
darkness
,
and
receive
the
Truth
.
For
these
ends
[
c
](A28890-e48980-b)
c
Wisd.
12.
2.
&
10.
God
puts
his
last
Sentence
in
execution
slowly
,
and
sends
his
Plagues
one
after
another
,
that
he
may
give
time
and
leisure
to
all
those
who
desire
to
be
converted
,
to
do
penitence
:
In
which
he
still
exercises
the
Effects
of
his
Almighty
Goodness
and
Mercy
,
[
d
](A28890-e49000-b)
d
2
Pet.
3.
9.
not
willing
that
a
sinner
should
perish
,
but
that
he
live
and
be
converted
.
The
sins
against
the
Holy
Ghost
will
be
forgiven
as
well
as
other
sins
,
provided
they
repent
of
them
;
which
they
not
doing
,
they
shall
no
more
be
pardoned
when
Jesus
Christ
shall
come
upon
the
Earth
,
than
at
present
:
For
where
there
is
no
Repentance
,
there
can
be
no
pardon
;
for
this
cause
the
sins
against
the
Holy
Ghost
will
be
very
rarely
pardoned
,
because
they
are
very
seldom
repented
of
and
amended
.
The
Tenth
Conference
,
Shews
what
Souls
shall
be
happy
;
and
explains
the
Eight
Beatitudes
.
I
asked
her
,
By
what
means
we
might
know
or
discover
those
who
are
truly
converted
to
God
.
She
said
:
Sir
,
Take
the
Eight
Beatitudes
which
Jesus
Christ
[
e
](A28890-e49110-b)
e
Mat.
5.
3-10
.
has
declared
,
and
see
if
those
who
say
they
are
converted
do
possess
them
:
For
these
only
shall
be
blessed
,
and
no
others
.
Many
say
by
word
that
they
would
be
converted
,
and
be
wholly
for
God
;
and
notwithstanding
,
there
are
no
appearances
of
it
.
These
are
nothing
but
wouldings
without
effect
,
with
which
we
deceive
the
World
and
our selves
,
and
think
to
deceive
God
;
which
cannot
be
,
for
he
is
too
penetrating
,
and
is
not
amus'd
with
Words
;
therefore
he
has
told
us
the
Marks
that
one
must
have
of
true
Conversion
,
and
of
a
Right
to
Blessedness
,
by
which
real
Converts
may
be
discern'd
from
Hypocrites
.
First
,
He
calls
those
blessed
who
are
poor
in
Spirit
;
to
shew
,
that
all
they
whose
Heart
or
Will
is
yet
bent
to
the
desire
of
having
Wealth
and
Temporal
Riches
,
are
not
converted
nor
blessed
;
because
he
who
yet
desires
Earthly
Goods
,
is
not
converted
to
Eternal
Goods
;
for
these
Two
Affections
cannot
dwell
together
(f)
:
However
we
say
we
are
converted
to
God
,
we
lie
,
so
long
as
we
are
not
poor
in
Desires
,
and
that
we
still
covet
Earthly
Things
.
Secondly
,
Jesus
Christ
calls
those
blessed
who
are
meek
;
to
shew
,
that
they
who
are
converted
to
God
do
always
partake
of
his
Goodness
,
and
do
good
to
all
as
they
are
able
.
we
hear
People
often
say
,
that
they
are
wholly
devoted
to
God
,
while
on
occasions
we
see
them
chagrin
,
angry
,
froward
,
at
variance
with
their
Neighbours
,
quarrelling
instead
of
bearing
with
them
,
or
doing
them
no
good
but
by
constraint
.
Such
are
not
converted
,
no
more
than
they
who
in
this
World
seek
their
Pleasure
and
Contentment
,
because
Jesus
Christ
says
,
Blessed
are
they
that
mourn
;
and
when
we
see
that
they
will
not
endure
or
suffer
any
thing
,
but
seek
their
Ease
,
Honour
and
Contentment
,
that
they
may
live
in
as
much
Mirth
as
they
can
,
these
are
not
converted
,
and
do
not
willingly
mourn
under
persecution
.
Fourthly
,
We
know
those
that
are
converted
to
God
,
when
they
hunger
and
thirst
after
Righteousness
:
that
is
,
thirst
earnestly
to
become
righteous
,
and
seek
the
means
and
occasions
to
attain
to
this
Righteousness
.
These
are
not
converted
who
content
themselves
with
their
own
Righteousness
and
Vertue
,
without
aspiring
to
Gods
Righteousness
,
or
thirsting
after
true
Virtue
;
but
are
more
careful
for
Earthly
Things
,
than
for
those
which
are
Eternal
.
The
Fifth
Mark
that
Jesus
Christ
has
given
whereby
to
know
those
who
are
converted
,
and
shall
be
blessed
,
is
Mercy
.
As
long
as
we
see
Mens
Hearts
hardened
,
without
Charity
for
their
Neighbour
,
minding
only
their
own
Interest
,
and
not
caring
for
the
Troubles
and
Necessities
of
their
Neighbour
,
these
are
not
converted
;
because
they
have
no
Mercy
,
which
is
a
Mark
of
True
Conversion
.
The
Sixth
Mark
is
purity
of
Heart
.
He
who
delights
in
dishonest
Thoughts
or
Actions
,
cannot
be
converted
?
nor
he
who
is
subtil
,
and
not
sincere
in
his
dealings
,
but
deceitful
and
over-reaching
,
bearing
envy
or
ill-will
to
another
.
None
of
these
are
of
a
pure
and
clean
Heart
,
and
so
are
not
converted
to
God
nor
blessed
;
for
a
pure
Heart
is
still
upright
,
simple
and
chast
:
By
which
we
may
discover
if
it
be
converted
to
God
.
As
also
if
a
Man
be
a
Peace-maker
,
and
of
a
peaceable
Disposition
within
himself
,
and
toward
his
Neighbour
;
this
is
a
Mark
of
Conversion
to
God
:
For
he
who
should
say
he
were
converted
,
and
nevertheless
should
live
in
trouble
and
disquiet
within
himself
,
or
in
Debates
and
Quarrels
with
his
Neighbours
,
he
would
be
a
Liar
;
for
conversion
to
God
brings
along
with
it
Peace
,
and
Tranquillity
,
and
Repose
:
This
the
Children
of
God
experience
,
who
alone
can
be
called
blessed
and
converted
,
they
having
the
Marks
that
Jesus
Christ
has
given
whereby
to
know
them
from
the
Children
of
the
Devil
.
That
none
may
falsly
perswade
himself
that
he
is
converted
,
he
declares
all
the
Conditions
necessary
for
this
Conversion
,
that
is
,
the
Eight
Beatitudes
;
the
Eighth
of
which
is
,
to
suffer
Persecution
for
Righteousness
sake
.
Many
believe
they
are
happy
when
they
are
without
sufferings
;
nevertheless
,
this
is
a
sign
that
they
are
not
faithful
to
God
;
for
he
who
faithfully
serves
him
,
will
certainly
suffer
,
because
the
Devil
and
wicked
Men
will
persecute
him
for
Righteousness
,
and
true
Vertue
;
which
is
still
reprehended
by
them
.
By
this
Touchstone
true
Converts
may
be
known
:
For
he
who
does
not
willingly
suffer
Persecution
for
Well
doing
,
desires
not
to
imitate
Jesus
Christ
,
who
is
the
true
Pattern
of
all
the
Works
which
lead
to
Bliss
;
and
none
can
be
happy
or
sav'd
but
they
who
follow
his
Steps
.
And
we
falsly
perswade
our selves
of
being
converted
to
God
if
we
possess
not
the
Eight
Beatitudes
which
Christ
has
publickly
taught
us
:
And
as
few
as
we
see
possess
them
,
there
are
as
few
converted
unto
him
.
'T
is
all
amusement
to
believe
that
any
will
be
saved
without
the
possession
of
these
Eight
Beatitudes
,
which
Jesus
Christ
has
given
as
Marks
whereby
to
know
his
true
Children
from
those
who
say
they
are
,
and
are
not
.
And
that
you
may
not
be
deceived
,
Sir
,
I
have
explain'd
them
all
to
you
,
one
by
one
,
that
you
may
know
what
manner
of
Persons
these
ought
to
be
who
in
these
last
Times
,
and
during
the
Plagues
,
desire
to
be
converted
to
God
,
wherein
many
if
they
will
may
be
converted
:
And
that
their
Conversion
may
be
true
,
they
must
still
examine
if
they
have
these
Eight
Beatitudes
,
and
they
may
be
perswaded
that
as
long
as
they
have
them
not
,
they
are
not
entirely
converted
;
for
Jesus
Christ
has
said
nothing
in
vain
,
and
he
has
nam'd
in
particular
all
the
Qualities
the
Blessed
ordinarily
have
,
without
which
they
cannot
be
so
.
These
are
not
the
Speculations
or
Words
of
Men
,
but
the
Warnings
of
Jesus
Christ
himself
,
who
cannot
lie
.
Men
would
indeed
glosse
and
dispute
to
amuse
the
World
,
but
they
can
never
change
the
Truth
.
I
said
to
her
,
That
the
Behaviour
of
Men
being
well
considered
,
it
seem'd
there
were
none
now
in
the
Grace
of
God
,
or
in
the
Blessed
Estate
that
Jesus
Christ
had
marked
out
,
but
rather
that
all
did
abound
in
sin
.
She
said
:
Sir
,
It
seem'd
strange
to
you
formerly
,
when
I
told
you
such
things
,
because
you
had
not
examin'd
it
narrowly
enough
,
and
the
darkness
is
so
great
,
that
the
truth
is
not
any
longer
discerned
.
The
Devil
has
so
blinded
Mens
Minds
,
and
distracted
their
Understandings
,
that
they
look
to
nothing
now
but
the
Appearance
of
Things
,
and
not
the
reallity
of
them
.
Every
one
believes
he
shall
be
happy
,
though
he
have
not
so
much
as
one
of
the
Eight
Beatitudes
.
Either
all
the
World
must
be
deceived
,
or
Jesus
Christ
has
not
pointed
out
aright
the
signs
of
those
who
are
in
a
state
of
Salvation
:
For
these
Eight
Beatitudes
are
not
pronounced
for
those
who
are
in
Heaven
;
because
all
those
who
are
with
God
,
possess
all
the
Beatitudes
in
perfection
;
and
also
there
is
no
more
persecution
,
nor
Hunger
or
Thirst
to
be
endured
there
;
for
there
they
are
in
perfect
peace
,
and
fully
satisfied
;
neither
is
there
any
thing
to
be
bewailed
there
,
being
in
perfect
joy
;
neither
can
they
have
poverty
of
Spirit
,
since
they
possess
all
things
;
there
also
there
is
no
more
occasion
of
shewing
Mercy
to
their
Neighbour
,
for
none
has
need
of
any
thing
,
the
least
of
the
Blessed
possess
more
than
the
worth
of
Ten
Thousand
Worlds
:
By
which
it
appears
,
that
Jesus
Christ
speaks
only
of
those
who
are
upon
Earth
,
who
are
obliged
to
have
these
Beatitudes
if
they
would
be
saved
,
and
come
to
the
possession
of
the
Promises
made
to
each
of
the
said
Beatitudes
,
which
are
the
certain
Marks
whereby
to
discover
if
we
live
in
a
state
of
Salvation
or
not
.
Nevertheless
,
no
body
examines
himself
upon
this
Head
,
to
see
if
he
have
those
Beatitudes
,
no
more
than
if
they
were
not
proclaimed
for
us
.
We
say
them
as
a
Litany
,
and
not
as
things
that
we
are
oblig'd
to
put
in
practice
.
In
which
we
deceive
our selves
;
for
no
body
will
attain
to
the
state
of
Blessedness
,
but
he
who
in
this
World
shall
put
these
Eight
Beatitudes
in
practice
:
And
as
far
as
Men
are
estranged
from
them
,
they
are
as
far
from
their
Salvation
.
I
asked
her
,
What
Remedy
there
was
for
such
general
Evils
in
which
no
body
could
be
saved
?
She
said
:
Sir
,
I
told
you
long
ago
that
Paradise
was
shut
,
My
meaning
was
,
that
no
Body
now
at
Death
attains
to
Bliss
;
because
in
their
Life-time
they
make
no
Preparation
for
it
,
but
they
are
every
way
estranged
from
God
:
For
it
is
not
now
known
what
is
Sin
,
nor
yet
what
is
Vertue
:
They
imagine
they
are
Vertuous
when
they
do
something
that
's
good
in
appearance
,
and
that
they
are
not
guilty
of
sin
when
they
do
not
commit
wicked
Actions
.
This
is
the
most
crafty
delusion
of
the
Devil
;
by
which
he
certainly
gains
all
the
good
through
this
blindness
of
Mind
.
This
is
an
universal
Evil
,
which
makes
me
afraid
that
not
one
Person
shall
be
saved
;
because
none
do
perceive
their
Evil
but
grosse
Sinners
who
live
in
Actual
sins
:
As
for
others
,
every
Moment
they
take
the
Name
of
God
in
vain
:
One
will
say
,
I
trust
in
God
;
another
,
God
will
help
us
;
another
,
God
will
shew
us
Mercy
;
and
thus
on
a
Thousand
other
occasions
the
Name
of
God
is
still
in
their
Mouth
,
calling
on
him
to
co-operate
in
their
sins
:
For
when
they
say
they
trust
in
God
while
the
Soul
wallows
in
sin
,
is
to
desire
that
God
would
do
Injustice
:
Wherefore
they
may
wait
long
in
this
sort
of
confidence
,
and
shall
never
obtain
their
Desire
:
For
God
cannot
help
those
who
go
on
in
sin
,
without
being
unjust
;
which
he
will
never
be
.
And
he
who
says
that
God
will
help
him
,
while
he
lives
as
People
do
at
present
,
says
that
God
will
help
him
to
sin
;
which
he
cannot
do
:
For
he
cannot
contribute
directly
or
indirectly
to
any
Sin
;
and
if
he
assisted
us
in
the
way
we
live
,
he
should
contribute
to
many
sins
[
g
](A28890-e49450-b)
g
Isa.
20.
10.
which
we
commit
:
For
if
he
assisted
us
to
preserve
our
Temporal
Goods
,
we
would
continue
,
yea
,
encrease
our
Pride
,
our
Excesses
and
Vanities
;
and
if
he
delivered
us
from
Wars
,
Peace
would
give
us
occasions
to
forget
God
,
and
to
abandon
our selves
the
more
to
bodily
Pleasures
and
Sensualities
;
and
if
he
delivered
us
from
our
Miseries
,
of
whatsoever
kind
,
we
would
certainly
be
led
to
greater
Evils
:
For
Ease
and
Sloth
engender
all
sort
of
Sins
.
And
when
we
say
,
God
will
have
Mercy
on
us
,
and
nevertheless
we
go
on
in
a
state
of
sin
,
this
is
to
blaspheme
against
the
Righteousness
of
God
:
Because
he
can
never
have
Mercy
but
[
h
](A28890-e49470-b)
h
Exod.
20.
6.
Ezek.
33.
12.
upon
penitent
Sinners
:
Which
the
Godly
now
a
days
are
very
far
from
;
for
they
encourage
themselves
in
their
Sins
as
if
they
were
Vertues
,
and
even
call
them
by
the
Name
of
Vertues
:
For
the
Avarice
of
the
Cloisters
and
of
the
Religious
is
call'd
Charity
done
them
;
and
the
Adorning
of
Altars
,
building
of
Houses
and
Magnificent
Churches
is
call'd
the
Honour
of
God
,
though
these
be
but
Vanities
and
Superfluities
by
which
God
is
greatly
offended
.
For
if
at
Baptism
we
have
renounc'd
the
World
and
its
Pomps
to
become
Christians
,
how
can
we
adorn
Churches
,
which
we
call
the
Temples
of
God
,
with
the
same
Pomps
and
Vanities
,
which
Christians
are
not
permitted
to
seek
after
in
their
own
Persons
,
nor
in
what
belongs
to
them
?
How
can
it
be
allowed
to
use
them
in
Places
particularly
dedicated
to
God
,
without
tacitely
Insinuating
that
God
is
served
with
our
sins
and
Impurities
,
as
are
all
[
i
](A28890-e49500-b)
i
Mal.
2.
3.
sort
of
Pomps
and
Vanities
,
which
are
so
common
in
Churches
as
well
as
in
other
places
?
Nevertheless
all
this
is
covered
with
an
Appearance
of
Vertue
and
Holiness
.
This
renders
all
the
World
impenitent
:
For
every
one
amuses
himself
with
the
belief
of
being
sav'd
in
a
state
of
Sin
and
Damnation
;
Which
is
truly
a
desperate
state
;
because
he
who
believes
he
is
good
,
will
never
repent
,
and
much
less
will
he
do
Penitence
,
and
consequently
he
shall
never
obtain
Pardon
:
For
God
cannot
pardon
[
k
](A28890-e49510-b)
k
Luke
13.
3.
without
Repentance
.
All
the
Remedy
that
I
see
in
this
,
is
a
perfect
Conversion
unto
God
,
and
a
New
Birth
,
as
if
till
now
we
had
never
been
in
the
World
:
For
all
that
we
have
done
hitherto
has
been
evil
and
blame-worthy
in
the
sight
of
God
,
though
to
us
all
seem
to
be
good
,
through
the
Blindness
of
our
Spirits
,
in
which
we
have
been
so
sunk
,
that
no
Body
has
seen
whither
he
was
going
,
more
than
we
do
in
a
very
dark
Night
.
Therefore
Jesus
Christ
has
said
,
That
a
man
[
l
](A28890-e49530-b)
l
Mat.
18.
3.
must
be
born
again
,
and
become
as
a
little
Child
,
else
he
cannot
enter
into
the
Kingdom
of
Heaven
.
He
speaks
to
those
of
the
present
Age
:
For
if
one
do
not
re-enter
into
the
Womb
of
the
Rising
Church
,
he
cannot
be
sav'd
.
The
Eleventh
Conference
,
Shews
,
how
a
Man
must
be
born
again
to
enter
into
the
Kingdom
of
Heaven
:
And
that
he
must
return
to
a
Dependance
upon
God
,
which
is
the
only
thing
that
he
essentially
requires
of
Man
.
I
asked
her
,
How
this
New
Birth
could
be
in
those
who
are
already
advanc'd
in
Years
and
Learning
?
She
said
:
Sir
,
We
must
take
up
a
Life
wholly
new
,
as
if
to
day
we
were
newly
born
:
Because
all
the
good
that
we
think
we
have
done
heretofore
is
all
evil
,
or
at
least
good
for
this
Life
onely
:
For
all
our
good
Works
have
still
been
attended
with
Self-love
,
or
Humane
Respects
,
[
m
](A28890-e49630-b)
m
Mat.
6.
2
,
5.
which
can
never
be
recompenc'd
in
Eternity
,
because
we
have
here
had
their
Reward
.
What
we
do
out
of
Self-love
is
recompenc'd
by
our
Satisfaction
;
and
what
we
do
out
of
Humane
respects
is
recompenc'd
by
the
complacency
of
Men
:
So
that
we
can
never
in
Justice
pretend
to
any
other
thing
;
for
we
are
fully
satisfied
in
this
World
,
according
to
the
Pretensions
or
Ends
we
had
in
doing
our
good
Works
.
Though
they
have
been
covered
with
a
pretence
of
the
Glory
of
God
,
or
Charity
to
our
Neighbours
,
yet
in
effect
all
this
has
been
but
Vanity-Therefore
he
who
desires
to
be
converted
,
must
take
up
[
n
](A28890-e49640-b)
n
Rom.
6.
4.
a
Life
wholly
new
,
and
believe
assuredly
that
he
has
never
done
so
much
as
one
Action
purely
for
the
Love
of
God
.
Which
we
may
abundantly
perceive
by
considering
all
the
Sins
against
the
Holy
Ghost
,
and
those
which
we
commit
by
another
,
with
the
Eight
Beatitudes
,
and
the
other
solid
Vertues
.
Every
one
may
see
thereby
how
far
he
is
from
the
State
of
the
Blessed
that
Jesus
Christ
has
marked
out
in
the
Eight
Beatitudes
;
and
if
he
desire
to
recover
them
,
what
need
he
has
to
take
up
a
Life
wholly
new
,
and
to
become
as
a
new-born
Infant
,
who
lets
himself
be
govern'd
by
his
Heavenly
Father
.
Neither
Years
nor
Learning
can
hinder
the
resigning
of
our selves
to
God
,
that
he
may
rule
us
as
it
shall
please
him
:
For
the
more
we
are
advanc'd
in
Years
,
the
more
haste
we
ought
to
make
to
attain
to
Salvation
,
because
we
have
no
more
Time
but
the
small
part
of
our
Life
that
remains
.
The
Conversion
of
those
come
to
Years
ought
not
to
be
delay'd
one
Day
,
because
their
Life
may
be
gone
,
and
then
there
is
no
Recovery
;
for
after
Death
[
o
](A28890-e49650-b)
o
Heb.
9.
27.
there
is
no
Remission
.
The
Learned
ought
also
to
consider
,
that
all
their
Learning
is
nothing
but
Ignorance
in
the
sight
of
God
,
which
becomes
often
a
hindrance
to
his
Grace
;
and
that
the
Time
is
come
,
[
p
](A28890-e49660-b)
p
1
Cor.
1.
19.
that
he
will
destroy
the
wisdom
of
the
wise
,
and
abolish
the
prudence
of
the
prudent
,
that
all
may
[
q
](A28890-e49690-b)
q
Mark
10.
15.
receive
the
Kingdom
of
Heaven
as
little
Children
.
I
said
to
her
,
It
was
very
desirable
to
be
of
the
number
of
those
true
Converts
,
and
that
I
would
be
the
first
who
would
resign
all
to
God
as
a
little
Infant
.
She
said
:
Sir
,
No
body
can
be
entirely
converted
if
he
do
not
know
what
is
Sin
,
and
also
true
Vertue
.
These
Two
Things
are
necessary
:
For
otherwise
one
will
think
,
he
is
converted
while
he
is
yet
full
of
Sins
,
and
has
not
acquir'd
any
solid
Vertues
.
Therefore
I
have
spoken
so
particularly
to
you
,
that
you
may
not
abide
in
the
darkness
which
surrounds
all
the
Men
of
the
World
.
There
may
be
yet
many
who
desire
to
be
converted
:
But
few
of
these
know
their
inward
Sins
,
and
yet
fewer
know
what
is
true
Vertue
.
All
these
would
make
false
Conversions
in
the
sight
of
God
:
For
if
one
does
not
know
his
hidden
Sins
,
he
cannot
amend
them
;
and
if
he
know
not
what
true
Vertue
is
,
he
cannot
put
it
in
practice
.
The
ignorance
of
these
Two
Things
hinder
a
Man
from
being
converted
to
God
,
or
yielding
himself
to
be
governed
by
him
.
This
is
therefore
what
he
ought
first
of
all
to
learn
,
to
know
the
state
of
his
own
Soul
,
in
what
degree
of
sin
it
is
,
and
also
in
what
degree
of
true
Vertue
.
If
these
things
were
known
,
there
be
many
who
would
embrace
the
Spirit
of
Penitence
,
and
resign
themselves
to
God
as
little
Children
:
But
because
they
know
not
the
state
of
their
own
Conscience
,
many
do
insensibly
perish
[
r
](A28890-e49750-b)
r
Isa.
5.
13.
not
knowing
their
Misery
.
If
you
desire
,
Sir
,
to
be
resign'd
to
God
as
a
Child
,
think
that
all
you
have
done
hitherto
is
worth
nothing
;
and
cast
[
s
](A28890-e49760-b)
s
Psal.
37.
5.
your self
into
the
Arms
of
God
,
who
is
your
Father
,
as
a
Child
who
cannot
speak
,
that
he
may
teach
you
all
things
.
He
will
certainly
do
it
:
For
he
desires
[
t
](A28890-e49770-b)
t
Ezek.
18.
23.
our
Conversion
.
When
we
withdraw
from
him
by
our
Sins
,
he
suffers
it
,
because
he
will
not
take
back
the
Free-will
that
he
has
once
given
us
:
For
he
is
unchangeable
[
u
](A28890-e49780-b)
u
Rom.
11.
29.
in
all
his
Works
:
But
as
soon
as
we
return
to
him
by
Penitence
,
he
receives
us
as
the
Father
did
his
Prodigal
Son
,
owns
us
for
[
x
](A28890-e49790-b)
x
Luke
15.
24.
his
Children
,
and
the
Heirs
of
his
Glory
.
But
if
you
resolve
to
adhere
to
your
own
Wisdom
,
you
will
never
receive
the
Holy
Spirit
.
You
must
become
simple
as
a
Child
,
and
not
use
your
own
Will
any
longer
,
resigning
and
committing
it
wholly
into
the
Hands
of
God
,
giving
him
the
Reins
of
your
Will
,
that
he
may
guide
and
direct
it
as
it
shall
please
him
;
and
that
you
may
no
longer
abuse
it
,
as
you
have
done
hitherto
:
Which
you
must
acknowledge
with
Regret
:
For
if
our
Will
had
been
govern'd
by
God
,
we
had
never
fallen
into
such
Extremities
of
all
Evils
.
I
said
to
her
,
I
must
acknowledge
my
Will
had
not
been
govern'd
by
God
,
because
I
knew
not
as
I
do
now
the
way
how
to
resign
my self
to
God
.
She
said
:
Sir
,
No
body
can
be
saved
who
knows
not
that
he
must
be
entirely
resigned
to
God
:
For
this
is
the
first
and
last
Commandment
that
he
has
given
to
Man
:
And
to
say
better
;
It
is
the
only
thing
that
God
requires
of
Man
.
If
we
would
absolutely
depend
upon
God
,
we
should
fulfil
all
the
Law
and
the
Prophets
.
This
is
the
one
thing
needful
.
All
that
ever
I
can
say
,
Sir
,
is
comprehended
in
THE
DEPENDANCE
that
we
ought
to
have
upon
God
;
for
he
has
never
demanded
any
other
thing
of
Man
(
nor
will
he
so
long
as
the
World
shall
last
)
but
this
Dependance
,
that
he
owes
to
God
.
It
is
a
very
small
Matter
that
he
asks
of
us
.
'T
is
a
great
Ingratitude
also
[
y
](A28890-e49840-b)
y
Deut.
32.
6.
for
us
to
deny
this
Dependance
upon
him
;
since
he
is
the
Lord
and
Creatour
of
all
Things
,
has
created
us
of
Nothing
,
and
gives
us
all
that
we
have
to
enjoy
in
full
Liberty
,
provided
only
we
still
acknowledge
our
Dependance
upon
him
in
all
Things
.
This
Great
God
could
he
demand
less
of
a
silly
Worm
of
the
Earth
,
than
the
Acknowledgment
of
Dependance
upon
its
God
?
This
is
so
just
a
Thing
,
that
though
God
had
never
declared
to
Man
that
he
desir'd
this
of
him
,
he
was
oblig'd
always
to
acknowledge
it
;
since
all
came
truly
from
him
▪
and
he
had
bestow'd
on
him
so
many
Favours
and
Prerogatives
,
which
should
oblige
him
to
a
continual
Gratitude
,
even
though
he
had
never
had
any
thing
beyond
Natural
Reason
:
For
it
is
said
,
that
even
Brute
and
Cruel
Beasts
have
been
sensible
of
a
Benefit
received
from
Men
all
the
Days
of
their
Life
;
and
Man
endued
with
so
accomplisht
an
Understanding
will
not
acknowledge
the
Dependance
he
has
upon
God
,
nor
yield
up
his
Will
to
his
,
even
though
he
be
so
good
[
z
](A28890-e49850-b)
z
Prov.
23.
26.
as
to
desire
it
!
For
if
God
were
not
an
Excess
of
Goodness
,
he
would
rather
disdain
Men
of
so
little
Worth
,
than
permit
them
to
unite
their
Will
to
his
.
Nevertheless
,
he
permits
and
desires
it
,
yea
,
rejects
and
threatens
those
who
will
not
do
it
;
as
Jesus
Christ
threatned
St.
Peter
[
a
](A28890-e49870-b)
a
John
3.
8.
,
when
he
would
not
be
washed
by
him
.
If
we
had
but
a
little
of
Judgment
,
we
would
entreat
God
,
to
permit
not
only
that
our
Will
may
be
united
to
his
;
but
rather
,
that
ours
may
be
wholly
annihilated
,
and
that
he
may
exercise
his
own
over
us
only
and
absolutely
.
I
asked
her
,
What
she
meant
by
saying
,
That
the
Acknowledgment
of
our
Dependance
upon
God
,
was
the
only
Commandment
,
since
God
had
given
us
so
many
others
?
She
said
:
Sir
,
There
is
no
Essential
Commandment
but
this
.
All
the
rest
are
Accidental
.
For
when
God
created
Adam
,
and
in
him
all
Men
,
he
gave
him
Power
over
all
Sublunary
Things
[
b
](A28890-e49940-b)
b
Psal.
8.
7.
,
having
made
all
the
Beasts
subject
to
him
,
that
he
might
rule
over
all
as
a
Little
God
,
without
any
Reservation
,
except
that
he
should
always
acknowledge
the
Dependance
that
he
had
upon
his
Creator
:
Which
being
done
by
him
,
he
might
rule
over
all
Things
as
a
dependent
Deity
.
And
for
a
Token
of
this
Dependance
,
he
forbad
him
to
eat
of
the
Fruit
of
one
Tree
only
,
permitting
him
to
eat
of
all
the
rest
.
The
meaning
of
which
was
,
that
Man
might
enjoy
,
use
,
and
rule
over
all
Things
,
provided
always
he
acknowledg'd
his
Dependance
on
the
Supream
Deity
,
of
whom
he
held
all
Things
.
And
if
Adam
had
not
forgotten
himself
by
quitting
this
Dependance
and
desiring
to
depend
upon
himself
,
he
should
never
have
received
any
other
Command
from
God
,
nor
yet
any
Man
after
him
.
But
the
Righteousness
of
God
oblig'd
him
to
lay
other
Commands
▪
on
Man
for
the
Pennance
of
his
Disobedience
.
He
enjoyn'd
him
[
c
](A28890-e49960-b)
c
Gen.
3.
17
,
19.
to
till
the
Ground
,
and
to
gain
his
Bread
with
the
sweat
of
his
Face
,
which
was
the
Second
Command
that
God
gave
to
Man
,
which
nevertheless
was
only
Accidental
through
the
Fall
of
Adam
,
and
not
Essential
by
the
Will
of
God
,
who
lov'd
rather
to
see
him
free
,
without
being
subjected
to
any
other
Thing
but
Himself
alone
.
And
his
giving
the
Commands
to
Moses
for
the
Children
of
Israel
was
also
Accidental
:
For
if
they
had
not
fallen
into
so
many
different
Sins
,
which
took
them
off
from
their
Dependance
upon
God
,
he
would
never
have
given
them
divers
Commandments
:
But
fearing
lest
his
People
should
perish
through
Ignorance
,
he
still
gave
them
new
Commands
,
that
by
the
help
of
them
they
might
know
their
Sins
and
amend
them
;
else
God
would
never
have
constrain'd
Man
to
any
other
thing
,
but
to
acknowledge
him
as
the
Superiour
of
all
Things
:
For
God
created
him
to
take
[
d
](A28890-e50010-b)
d
Prov.
8.
31.
his
Delight
with
him
in
full
liberty
and
without
constraint
,
and
was
not
willing
to
subject
him
to
any
other
Law
[
e
](A28890-e50020-b)
e
Cant.
2.
4.
but
that
of
Love
.
By
which
we
see
that
all
the
other
Commands
are
but
Accidentally
appointed
,
because
of
the
Sins
that
Men
had
committed
at
divers
times
,
who
if
they
would
now
return
to
this
Dependance
upon
God
,
would
have
no
need
of
any
other
Precept
or
Commandment
;
for
all
the
rest
are
only
Means
to
bring
us
to
this
Dependance
upon
God
,
and
that
we
may
see
and
discover
all
that
hinders
us
from
resigning
our
Will
to
God's
,
and
that
discovering
them
by
the
Commands
,
we
may
leave
them
and
amend
,
and
so
may
be
able
to
return
to
this
Dependance
which
was
first
enjoyn'd
us
as
the
one
thing
necessary
for
Salvation
:
And
is
still
so
now
as
well
as
then
.
The
Twelfth
Conference
,
Shews
,
That
there
is
one
thing
only
to
be
done
by
us
that
we
may
be
saved
.
I
said
to
her
,
That
it
was
very
agreeable
to
hear
,
that
there
was
but
one
thing
only
to
be
done
in
order
to
Salvation
:
And
that
I
would
gladly
take
that
short
way
.
She
said
:
No
,
Sir
,
'T
is
true
,
there
is
but
one
thing
only
to
be
done
that
we
may
be
saved
[
f
](A28890-e50110-b)
f
Luke
10
▪
42.
:
But
there
are
many
things
to
be
parted
with
,
which
do
greatly
hinder
and
distract
us
.
We
neglect
to
do
that
which
is
necessary
to
attain
to
this
Dependance
,
and
we
do
that
which
alienates
us
from
it
.
The
Penitence
which
God
enjoyn'd
Adam
,
To
gain
his
Bread
with
the
Sweat
of
his
Face
,
is
very
little
regarded
among
Men
now
.
Every
Body
would
live
without
Labour
,
and
they
esteem
it
a
Happiness
to
have
Riches
that
they
may
live
in
Ease
.
This
is
indeed
to
thwart
the
Means
that
God
has
so
savingly
taught
us
.
After
that
Adam
sin'd
,
and
all
Men
in
him
,
of
his
own
free
choice
he
left
off
this
Dependance
upon
God
,
that
he
might
become
wise
of
himself
:
Thus
he
render'd
himself
miserable
with
all
his
Posterity
:
Because
all
the
Miseries
that
we
suffer
are
procured
by
the
following
our
own
Wills
.
We
must
not
impute
all
our
Miseries
to
Adam
,
but
only
to
the
Sins
that
we
our selves
commit
.
If
we
had
no
other
but
the
Sin
of
Adam
,
we
should
need
nothing
but
the
Pennance
of
Labour
to
gain
our
Bread
,
and
the
enduring
the
Intemperance
of
the
Elements
:
But
our
own
Sins
bring
upon
us
a
Thousand
other
▪
Sufferings
.
If
we
would
labour
,
and
suffer
Cold
and
Heat
,
or
other
Intemperances
of
the
said
Elements
,
and
return
again
to
the
Dependance
of
our
Wills
upon
Gods
,
[
g
](A28890-e50170-b)
g
Psal.
81.
14
,
17.
we
should
be
very
quickly
restored
to
the
Blessed
State
wherein
Adam
was
created
:
For
our
Penitence
should
be
accomplish'd
in
this
short
Life
,
which
by
the
Mercy
of
God
is
much
shortned
;
and
then
we
should
enjoy
an
Eternal
Bliss
,
which
should
never
end
:
But
since
our
Actual
Self
will
would
not
depend
upon
God
,
but
upon
its
self
,
bending
it self
to
follow
its
own
Inclinations
,
it
has
procured
us
a
great
Number
of
other
Evils
,
which
we
attribute
to
God
,
or
to
Adam
;
and
if
we
consider
them
aright
,
we
will
evidently
perceive
that
they
derive
their
dominion
from
our
Self-will
,
and
not
from
any
other
thing
:
For
our
Diseases
are
ordinarily
procured
by
our
Intemperance
in
Eating
and
Drinking
,
or
other
Sensual
Excesses
which
we
commit
to
satisfie
our
own
Will
;
which
oftimes
drives
us
to
some
State
that
causes
us
a
Thousand
Sorrows
,
or
to
some
Employment
,
or
Trade
that
brings
us
into
great
trouble
of
Law-suits
,
Quarrels
,
Vexations
,
or
to
Poverty
and
other
Miseries
.
And
the
Cause
of
all
this
is
,
that
we
would
not
submit
our
Will
to
Gods
,
who
would
have
govern'd
us
,
as
a
good
Father
does
his
Son
,
we
having
chosen
rather
to
follow
our
own
Will
,
and
to
undergo
all
sort
of
Calamities
▪
in
this
World
,
and
run
the
hazard
of
suffering
far
greater
hereafter
,
which
shall
never
end
:
For
he
who
will
not
be
guided
by
God
,
can
never
be
saved
;
since
our
own
Conduct
will
lead
us
to
the
Abyss
of
all
sort
of
Evils
▪
both
Temporal
and
Eternal
:
Because
our
own
Will
is
ignorant
,
and
rash
,
never
content
nor
satisfied
,
never
stopping
for
any
sort
of
Evil
:
Even
though
it
discover
its
Miseries
it
does
not
amend
them
,
but
imputes
them
to
another
,
either
to
Adam
,
or
even
to
God
:
And
thus
flattering
our selves
always
in
our
own
Will
,
we
persist
therein
even
to
death
,
which
gives
beginning
to
a
miserable
Eternity
:
For
no
Body
can
be
saved
by
himself
;
and
if
we
do
not
yield
up
our
Will
to
God
,
from
whom
can
we
expect
Salvation
?
'T
is
a
great
Blindness
,
Sir
,
not
to
see
these
Truths
▪
which
are
so
evident
,
since
we
feel
our
Weakness
,
and
know
that
we
have
receiv'd
all
from
God
,
and
that
we
can
hope
for
nothing
but
from
him
.
And
notwithstanding
of
all
these
Considerations
we
will
not
resign
our
Will
to
his
,
choosing
rather
to
be
miserable
,
and
to
perish
at
last
by
following
our
own
.
We
are
unthankful
to
God
,
and
cruel
to
our selves
:
For
indeed
,
't
is
a
great
Ingratitude
to
deny
God
the
only
thing
he
demands
of
us
,
our
own
▪
Will
▪
having
given
us
all
other
things
;
and
't
is
a
great
Cruelty
to
our selves
to
withdraw
our
Dependance
upon
God
,
and
subject
our selves
to
so
many
sorts
of
Evils
.
I
asked
her
,
How
it
was
possible
that
Men
should
deny
the
yielding
up
their
Will
to
God
,
since
all
appertains
to
him
?
She
said
:
Sir
,
All
the
World
does
this
in
effect
,
and
I
know
not
so
much
as
one
Person
upon
Earth
that
will
depend
upon
the
Will
of
God
:
For
every
one
will
needs
follow
his
own
Will
:
Neither
Small
nor
Great
,
none
excepted
,
will
resign
their
Will
to
God's
,
but
will
all
depend
upon
their
own
.
Is
it
a
Wonder
that
I
told
you
formerly
,
that
no
body
could
be
saved
after
the
way
that
Men
live
at
present
?
This
is
an
infallible
Truth
,
which
none
has
yet
discovered
because
of
the
Universal
Darkness
that
is
at
present
in
the
World
:
Every
one
imagines
that
he
will
resign
himself
to
God
,
while
in
the
mean
time
there
is
no
such
thing
:
For
if
this
were
true
,
we
should
not
see
Men
so
forward
to
deal
in
Business
,
or
Traffick
,
nor
to
run
through
Countries
and
Cities
to
heap
up
Mony
,
nor
to
use
underhand
Dealings
for
Offices
,
Places
,
or
Benefices
:
For
every
one
placing
his
Dependance
upon
God
,
would
labour
to
provide
only
for
his
Necessities
and
no
more
,
knowing
well
that
this
Life
is
short
,
and
that
Necessaries
suffice
a
Traveller
,
who
studies
not
to
load
himself
with
Things
superfluous
or
useless
for
his
Journey
,
for
they
would
be
a
Burden
to
him
.
All
the
Cares
,
the
Toils
,
the
Pursuits
of
Men
for
present
Things
,
are
so
many
Evidences
which
declare
that
we
will
not
resign
our
Will
to
God's
,
but
that
we
will
follow
our
own
,
neglecting
the
Penitence
that
God
has
enjoyn'd
us
,
that
we
may
be
advanc'd
to
Places
,
Honours
,
or
Dignities
,
seeking
to
live
at
our
own
Ease
,
instead
of
labouring
to
satisfie
the
Penitence
due
to
our
Sins
.
We
Act
quite
contrary
to
the
Will
of
God
;
for
we
cannot
be
ignorant
that
he
demands
of
us
this
Submission
,
and
this
Penitence
.
And
withall
we
say
by
Word
,
that
we
are
resign'd
to
God
,
and
we
look
on
it
as
a
thing
impossible
,
that
we
should
deny
him
our
Will
!
Which
still
discovers
the
more
our
Blindness
.
I
said
to
her
,
That
there
was
truly
a
horrible
Darkness
through
the
whole
World
;
and
that
I
my self
was
surrounded
with
it
,
while
I
believ'd
that
I
would
be
resign'd
to
God
,
and
in
the
mean
time
had
many
Cares
yet
for
this
present
Life
.
She
said
:
Sir
,
You
see
that
your
Resignation
is
not
true
,
so
long
as
your
Cares
are
yet
for
this
Life
.
This
would
be
a
great
distrust
of
God
,
if
after
you
were
resign'd
to
his
Government
,
you
should
yet
be
careful
for
Temporal
Things
.
Can
God
,
who
created
all
Things
for
Man
,
deny
him
his
Necessities
,
when
he
shall
be
resign'd
to
him
?
If
he
[
h
](A28890-e50290-b)
h
Mat.
6.
26.
feed
the
Birds
of
the
Air
who
do
not
labour
,
shall
he
not
feed
Man
when
he
labours
?
We
are
full
of
false
Perswasions
,
which
flatter
us
to
our
Ruine
.
For
it
is
certain
that
he
who
has
resolved
to
resign
himself
to
God
,
seeks
no
longer
for
Earthly
Things
,
but
for
those
which
are
Eternal
.
God
makes
him
see
evidently
,
that
what
is
here
Below
is
nothing
but
Transitory
,
which
the
Servant
of
God
should
not
touch
but
by
the
by
;
for
they
are
unworthy
of
a
Soul
dedicated
to
God
,
which
cares
no
longer
for
any
thing
but
to
please
him
.
And
if
you
be
careful
for
other
Things
,
be
assuredly
perswaded
that
you
are
not
yet
resign'd
to
God
:
Because
this
Resignation
consists
in
a
cessation
from
all
things
to
receive
God
only
.
And
the
less
we
Act
our selves
,
the
more
we
receive
.
There
needs
no
more
but
TO
CEASE
AND
TO
RECEIVE
:
For
all
our
Cares
and
Vexations
,
or
Activities
for
the
Things
of
this
Life
,
are
all
Hindrances
which
stifle
the
Operations
which
God
would
make
in
our
Soul
.
We
must
be
quiet
and
rest
,
that
we
may
suffer
the
Holy
Spirit
alone
to
Act.
If
our
Will
be
resign'd
to
God
,
he
will
[
i
](A28890-e50320-b)
i
Psal.
73.
23
,
24.
govern
it
wisely
.
Let
us
leave
our
Souls
to
his
Government
,
and
labour
to
accomplish
the
Penitence
due
for
our
Sins
,
that
we
may
have
the
Things
needful
for
the
Maintenance
of
our
Body
:
And
then
we
could
truly
say
,
that
we
are
resign'd
to
God
,
and
not
before
.
For
the
Offices
,
Cares
and
Business
of
the
World
,
are
all
Hindrances
to
this
Resignation
:
And
even
the
▪
so
many
different
Ways
of
Devotion
that
are
now
practised
,
are
all
great
Hindrances
;
since
nothing
but
this
Resignation
alone
is
necessary
.
I
said
to
her
,
That
this
little
Word
,
Resignation
,
comprehended
great
Things
,
that
nevertheless
it
was
the
Philosophers
Stone
for
the
Discovery
of
Eternal
Treasures
,
to
which
I
aspired
.
She
said
:
Sir
,
This
Word
,
RESIGNATION
TO
GOD
,
comprehends
[
l
](A28890-e50380-b)
l
Psal.
7●
▪
25
,
26.
all
Things
:
For
he
who
is
resign'd
to
him
,
knows
him
and
loves
him
;
he
knows
also
true
Vertue
that
he
may
follow
it
,
and
the
Falshood
of
Vices
that
he
may
avoid
them
:
Because
God
gives
himself
to
the
Soul
that
is
resign'd
to
him
,
and
the
Holy
Spirit
lives
in
it
,
and
abiding
in
it
,
he
replenishes
it
with
his
Gifts
to
know
all
Things
,
and
with
his
Fruits
to
entertain
it
:
So
that
all
our
Happiness
depends
upon
the
resigning
our
Wills
to
God's
,
and
not
upon
many
different
Things
,
as
People
imagine
.
That
we
may
be
restored
into
Favour
with
God
,
entirely
converted
to
him
,
and
out
of
all
sort
of
danger
,
there
needs
nothing
but
this
Resignation
.
If
you
are
guilty
[
m
](A28890-e50400-b)
m
Luke
15.
18.
,
resign
your self
to
God
,
he
will
immediately
receive
you
;
and
convert
you
to
himself
;
and
if
[
n
](A28890-e50410-b)
n
Psal.
18.
●
,
7.
you
are
afraid
of
his
Judgments
,
and
of
these
dangerous
Times
,
resign
your self
to
him
,
he
will
preserve
and
save
you
.
There
is
nothing
to
be
done
but
this
only
,
To
resign
our selves
to
God
,
and
to
continue
in
a
Dependance
upon
Him
.
Is
it
not
a
very
Reasonable
Thing
that
a
Creature
should
abide
in
Dependance
on
its
Creatour
?
Must
there
be
Constraints
and
Commands
to
oblige
it
to
a
Duty
so
just
,
so
good
,
and
advantagious
?
There
is
no
Law
,
Divine
,
Humane
,
nor
Civil
,
that
can
give
us
a
Dispensation
from
so
just
a
Thing
.
Nevertheless
,
we
Rebel
against
all
sort
of
Rights
to
adhere
to
our
own
Will
,
which
is
so
wicked
and
insolent
,
which
precipitates
us
into
so
many
sorts
of
Evils
;
for
all
the
Miseries
which
we
feel
in
this
Life
,
proceed
from
our
Self-will
:
And
as
the
Resignation
of
it
to
the
Will
of
God
[
o
](A28890-e50430-b)
o
Psal.
37.
5
,
7.
is
the
Accomplishment
of
all
Good
,
so
the
Possession
of
it
is
the
[
p
](A28890-e50440-b)
p
Isa.
65.
3.
Consummation
of
all
sort
of
Evil
:
So
that
he
who
would
be
converted
,
needs
only
resign
his
own
Will
into
God's
Hands
:
In
doing
this
he
fulfils
all
the
Law
and
the
Prophets
;
because
they
Teach
us
nothing
else
but
the
Means
to
attain
to
this
Resignation
.
I
said
to
her
,
That
this
being
supposed
,
which
was
most
true
,
That
if
we
still
acknowledge
,
that
we
depend
upon
God
in
all
things
,
we
have
no
need
of
any
other
Precept
or
Command
,
it
was
strange
that
she
had
taught
me
so
many
Means
.
She
said
:
Sir
,
I
have
told
you
of
the
State
of
the
World
,
and
of
the
Church
,
that
you
may
no
longer
trust
to
them
by
a
pious
implicite
Faith
.
I
have
told
you
also
,
that
we
are
fallen
into
the
Reign
of
Antichrist
,
fearing
least
you
be
deceived
;
and
also
that
the
World
is
Judg'd
,
that
you
may
not
flatter
your self
with
false
Hopes
,
believing
that
it
will
last
yet
,
and
so
continue
in
sloth
.
I
have
also
shewn
you
true
Vertue
,
that
you
be
not
deceived
by
that
which
is
so
but
in
appearance
;
having
also
declared
to
you
the
Sins
against
the
Holy
Ghost
,
and
those
which
we
commit
in
another
,
that
you
may
not
be
ignorant
of
any
thing
that
can
hinder
this
Resignation
to
God
:
For
the
Ignorance
of
Good
and
Evil
would
insensibly
ruine
us
;
and
whereas
we
are
fallen
into
the
Times
of
Universal
Darkness
,
the
Common
Enemy
might
very
easily
deceive
you
,
as
he
does
all
the
World
,
perswading
you
that
you
are
resign'd
to
God
,
when
you
live
yet
intirely
to
your self
.
Therefore
I
have
explained
to
you
so
many
Things
one
by
one
,
that
you
might
discern
aright
Truth
from
Lies
;
and
that
you
might
certainly
resign
your self
to
God
according
to
your
desire
.
And
because
you
can
never
do
good
without
departing
from
Evil
[
q
](A28890-e50500-b)
q
Psal.
34.
15.
,
nor
depart
from
that
without
knowing
it
,
I
have
therefore
endeavoured
to
discover
to
you
the
Good
and
Evil
that
Reigns
at
present
in
the
World
,
that
I
might
give
you
the
certain
Marks
whereby
to
know
if
you
are
truly
resign'd
to
God
,
or
not
;
and
since
the
Commandments
of
God
,
and
also
the
Law
of
the
Gospel
,
are
given
us
to
discover
what
hinders
us
to
be
resign'd
to
him
:
That
by
this
means
we
may
remove
all
the
Hindrances
of
our
Resignation
to
God
:
Voluntary
Poverty
serving
as
a
Mean
to
free
our Self
will
from
the
desire
of
perishing
Goods
;
Chastity
to
free
this
Will
from
desiring
Carnal
Pleasures
;
and
Obedience
to
deliver
us
from
the
desire
of
fulfilling
our
own
Will
;
and
so
of
all
the
other
Evangelical
Counsels
which
teach
us
to
depart
from
that
which
hinders
our
Resignation
to
God
:
Therefore
I
judg'd
it
necessary
to
declare
to
you
all
the
Things
that
hinder
this
Resignation
to
God
,
and
those
also
which
may
serve
as
Means
to
facilitate
this
Resignation
,
which
is
the
only
Essential
Thing
that
God
[
r
](A28890-e50510-b)
r
Jos.
58.
13.
demands
of
all
those
who
would
be
saved
.
I
asked
her
,
If
it
will
be
enough
for
me
,
absolutely
to
resolve
that
henceforth
I
will
depend
upon
God
,
and
no
longer
use
my
own
Will
in
any
thing
.
She
said
:
This
Resolution
,
Sir
,
is
a
great
Beginning
;
but
't
is
to
be
feared
,
that
we
shall
not
put
it
effectually
in
Execution
,
because
of
our
inveterate
Evil
Habits
.
Our
Self-will
having
always
born
sway
,
how
can
we
entirely
subdue
it
,
except
by
the
Means
that
Jesus
Christ
has
pointed
out
to
us
in
his
Gospel
,
which
are
as
so
many
Steps
to
ascend
to
this
Resignation
?
For
otherwise
we
might
make
false
Suppositions
,
as
we
have
done
hitherto
.
But
when
we
shall
put
in
practise
the
Doctrine
of
the
Gospel
,
we
shall
thereby
discover
,
how
far
we
have
advanced
in
this
Resignation
to
God
:
For
if
our
Frailty
had
not
needed
these
Means
,
God
would
not
have
taken
Humane
Flesh
to
come
and
teach
us
them
:
For
he
can
do
nothing
that
is
useless
.
We
must
therefore
fix
here
,
Sir
,
and
receive
this
Doctrine
of
the
Gospel
in
its
plain
Literal
Sense
,
which
will
teach
us
all
things
plainly
to
our
Senses
,
by
following
of
which
we
shall
certainly
attain
to
this
Resignation
:
For
this
is
the
true
,
the
shortest
,
and
the
most
certain
way
.
Though
indeed
God
sent
at
divers
times
Prophets
and
holy
Persons
to
tell
Men
by
what
Means
they
might
recover
this
Resignation
to
God
,
yet
none
of
them
has
done
it
so
perfectly
as
Jesus
Christ
did
when
he
was
upon
Earth
:
For
he
has
omitted
nothing
,
but
has
taught
all
so
precisely
,
that
Men
will
never
stand
in
need
of
any
other
Instructions
:
For
this
is
the
last
Mercy
that
God
will
shew
to
Men
,
who
must
not
look
for
any
thing
after
the
Doctrine
of
Jesus
Christ
:
And
what
was
taught
before
or
since
,
is
not
at
all
comparable
to
this
Doctrine
of
the
Gospel
.
If
we
would
be
sav'd
,
we
must
embrace
and
follow
it
;
for
it
teaches
us
all
the
necessary
Means
for
fulfilling
the
Law
of
God
.
The
Thirteenth
Conference
,
Shews
,
That
the
Doctrine
of
Jesus
Christ
is
the
last
that
God
will
send
into
the
World
:
And
that
the
Holy
Spirit
comes
to
give
now
the
perfect
Vnderstanding
of
it
.
I
asked
her
,
How
this
Doctrine
of
the
Gospel
could
be
the
last
Means
that
God
would
give
to
Men
to
bring
them
to
Salvation
,
since
we
look
yet
for
the
Holy
Spirit
,
who
in
these
last
Times
must
teach
us
all
Things
?
She
said
:
Sir
,
The
Last
Times
began
[
s
](A28890-e50640-b)
s
Gal.
4.
4.
1
Cor.
10.
11.
when
God
became
Man
.
He
brought
along
with
him
upon
Earth
his
Last
Mercy
,
teaching
Men
by
Word
and
Deed
all
that
they
ought
to
do
and
avoid
,
without
omitting
any
thing
of
all
that
shall
be
necessary
for
them
even
to
the
End
of
the
World
:
So
that
none
have
need
of
any
thing
else
to
be
taught
them
.
It
is
true
,
we
shall
have
the
Holy
Spirit
[
t
](A28890-e50650-b)
t
John
6.
13.
in
the
End
of
these
Last
Times
,
into
which
we
are
now
fallen
;
and
he
is
already
born
upon
Earth
:
But
he
comes
not
to
bring
us
new
Means
of
Salvation
,
but
only
[
u
](A28890-e50660-b)
u
John
14.
26.
to
lay
before
us
those
which
Jesus
Christ
taught
us
when
he
was
in
the
World
,
that
we
may
clearly
see
[
x
](A28890-e50670-b)
x
John
16.
9.
how
far
we
are
now
estranged
from
them
,
and
to
give
us
the
Light
of
Truth
,
that
we
may
see
the
Way
to
return
,
and
re-take
the
same
Gospel-means
,
that
we
may
recover
the
Dependance
of
our
Will
upon
that
of
God
,
which
is
his
First
and
Onely
Essential
Command
,
without
which
no
Body
can
be
saved
:
For
this
is
the
least
Thing
that
we
owe
him
;
and
if
we
do
not
fulfil
it
,
our
Ingratitude
is
so
great
,
that
we
cannot
in
Justice
be
saved
.
I
asked
her
,
If
the
Holy
Spirit
was
born
in
Flesh
,
as
Jesus
Christ
was
in
his
Time
?
And
what
things
he
would
teach
us
more
than
Jesus
Christ
has
done
?
She
said
:
Sir
,
The
Holy
Spirit
is
the
same
[
y
](A28890-e50720-b)
y
1
John
5.
7.
God
with
Jesus
Christ
,
[
z
](A28890-e50730-b)
z
John
1.
1.
who
was
the
Word
of
God
,
as
the
Holy
Spirit
[
a
](A28890-e50740-b)
a
1
John
5.
20.
compare
1
Cor.
2.
10
,
11
,
12.
is
his
Understanding
.
There
is
but
One
God
only
,
but
there
are
divers
Powers
.
And
as
our
Understanding
knows
more
than
our
Mouth
speaks
,
so
the
Holy
Spirit
will
give
more
Light
[
b
](A28890-e50770-b)
b
John
16.
12
,
13.
than
did
the
Words
of
Jesus
Christ
,
though
all
comes
[
c
](A28890-e50780-b)
c
Joh.
16.
14
,
15.
from
one
and
the
same
God
,
and
one
and
the
same
Source
.
What
Jesus
Christ
said
was
understood
by
Men
only
in
part
[
d
](A28890-e50790-b)
d
1
Cor.
13.
9.
,
and
the
same
Things
shall
be
understood
in
a
perfect
and
compleat
Sense
by
this
Wisdom
of
the
Holy
Spirit
.
He
needs
not
take
a
Body
of
Flesh
to
speak
to
Men
:
For
Jesus
Christ
did
that
sufficiently
;
so
that
he
needs
speak
no
more
:
But
there
is
need
of
more
Understanding
:
For
the
Last
Times
are
near
their
End
:
And
before
the
World
end
,
God
will
give
the
full
Understanding
of
all
that
has
been
delivered
in
God's
Name
from
the
Beginning
of
the
World
,
both
by
the
Holy
Prophets
,
and
by
Jesus
Christ
and
his
Apostles
,
or
other
Saints
his
Disciples
.
Nothing
has
been
fully
understood
of
all
the
Holy
Scripture
;
for
even
they
who
pronounc'd
it
,
understood
it
not
in
its
perfect
Sense
,
but
in
part
only
:
But
now
that
the
Holy
Spirit
is
come
upon
Earth
to
give
the
full
Knowledge
of
them
,
he
needs
not
for
this
End
a
Body
of
Flesh
;
but
only
to
give
Men
Spiritual
Understanding
,
that
they
may
know
the
Powers
of
God
,
the
Love
he
bears
to
Man
,
the
End
for
which
he
created
him
,
and
may
have
the
knowledge
of
True
Vertue
,
and
of
that
which
is
False
.
All
these
Things
shall
be
known
by
the
Understanding
of
those
Men
who
will
receive
the
Light
of
Truth
which
the
Holy
Spirit
brings
now
into
the
World
.
HE
IS
BORN
in
the
midst
of
its
Universal
Darkness
,
in
which
no
Body
knows
the
Truth
of
any
Thing
,
all
being
falsified
or
not
known
.
The
Holy
Spirit
comes
to
clear
this
by
Spiritual
Notices
.
I
blest
my
good
Fortune
,
and
the
Day
in
which
I
met
with
this
Pilgrimess
;
for
my
Vnderstanding
received
such
Light
by
her
Discourses
,
that
I
must
confess
my
Soul
had
perish'd
without
this
Rencounter
:
I
asked
her
,
How
her
Words
could
have
such
strong
Operations
on
me
?
She
said
:
Sir
,
This
proceeds
from
the
Holy
Spirit
,
who
begins
to
visit
your
Soul
by
his
Light
.
Receive
it
with
Humility
of
Heart
,
and
he
will
enlighten
you
more
:
For
he
is
come
to
fill
the
Souls
of
all
those
who
shall
receive
the
Truth
.
It
is
by
the
Operations
that
you
feel
that
he
is
born
in
Souls
.
He
is
a
Spirit
,
and
he
works
in
the
Spirit
of
all
who
seek
and
desire
him
.
We
must
not
[
e
](A28890-e50860-b)
e
John
4.
21-24
.
any
longer
seek
for
visible
and
material
Means
:
For
all
these
things
are
Hindrances
to
him
.
Let
us
only
open
our
Heart
and
Spirit
to
receive
the
Truth
,
and
it
will
teach
us
all
Things
:
For
nothing
but
Lies
has
undone
the
whole
World
.
The
Darkness
that
Men
are
in
,
and
their
forgetfulness
of
God
,
have
come
by
Lying
,
which
has
seiz'd
on
all
the
World
:
For
none
are
[
f
](A28890-e50870-b)
f
Hos.
4.
1.
now
in
the
Truth
:
The
false
Perswasions
which
they
have
imprinted
on
Mens
Hearts
,
have
made
them
mistake
God
and
the
State
of
their
own
Souls
.
There
is
therefore
great
reason
to
bless
the
Goodness
of
God
,
who
in
so
miserable
a
Time
sends
us
his
Holy
Spirit
to
enlighten
all
those
who
will
receive
him
.
I
believe
,
Sir
,
you
are
the
first
;
but
a
great
Number
will
follow
you
:
For
as
soon
as
the
delusion
shall
be
discovered
,
the
Eyes
of
many
will
be
opened
,
and
their
Heads
lifted
up
,
to
return
to
God
,
abhorring
their
Errours
,
and
the
Deceit
of
their
blind
Guides
.
They
will
see
,
that
all
that
they
have
taught
them
as
Means
of
bringing
them
to
God
,
have
estrang'd
them
from
him
;
and
the
Sacraments
and
other
Ceremonies
of
the
Church
,
instead
of
procuring
them
the
Grace
of
God
to
love
him
and
to
acquire
true
Vertue
,
have
given
them
rather
a
Contempt
of
God
,
and
a
false
hypocritical
Vertue
.
This
being
discovered
,
[
g
](A28890-e50880-b)
g
Hos.
6.
1.
many
will
seek
the
Truth
,
abhorring
Lying
,
which
has
put
their
Salvation
in
so
great
hazard
.
I
asked
her
,
If
the
Holy
Spirit
would
not
become
visible
?
She
said
:
No
,
Sir
;
He
will
not
be
visible
,
but
by
the
Operations
which
he
will
make
in
Souls
whom
you
shall
see
disingaged
from
the
Earth
,
and
cleaving
to
God
alone
.
We
shall
see
them
possess
Joy
,
Peace
,
and
Patience
,
with
the
other
Fruits
and
Gifts
,
which
will
be
sure
Evidences
that
the
Holy
Spirit
will
dwell
in
their
Souls
,
who
notwithstanding
shall
not
be
seen
by
the
Eyes
of
the
Body
in
any
Material
Form
or
Figure
:
For
the
Time
is
come
that
[
h
](A28890-e50930-b)
h
1
John
4.
24.
God
will
be
worshipped
in
Spirit
and
in
Truth
,
and
no
longer
in
Figures
,
which
shall
all
cease
because
of
the
Accomplishment
of
all
Things
:
And
all
that
was
figured
in
the
Old
Law
shall
be
accomplished
in
full
perfection
by
the
Holy
Spirit
:
For
the
Time
is
come
,
that
all
the
Promises
which
God
made
to
Men
from
the
Beginning
of
the
World
shall
be
fulfilled
,
the
Alliance
that
God
[
i
](A28890-e50940-b)
i
Jer.
32.
40.
has
promis'd
to
make
with
Men
shall
have
its
perfect
Accomplishment
:
For
they
shall
be
his
People
,
and
he
will
be
their
God
.
This
has
not
come
to
pass
as
yet
.
Though
Men
were
created
to
be
God's
People
,
nevertheless
they
did
not
continue
so
;
on
the
contrary
,
they
committed
so
many
Infidelities
,
that
he
was
oblig'd
to
destroy
them
by
a
General
Deluge
;
and
though
the
Children
of
Israel
were
God's
peculiar
People
,
they
forsook
him
notwithstanding
,
and
gave
themselves
to
Idolatry
.
The
Jews
who
were
as
precisely
God's
People
,
denied
him
also
and
would
not
acknowledge
him
when
he
became
Man
,
but
revil'd
him
and
hang'd
him
on
a
Cross
.
And
now
the
Christians
,
who
ought
more
perfectly
to
be
Gods
People
,
despise
him
in
his
Sufferings
,
and
in
his
Doctrine
.
So
that
the
Alliance
that
God
promis'd
to
make
with
Man
,
could
not
hitherto
be
accomplish'd
.
Of
necessity
the
Holy
Spirit
must
come
upon
Earth
to
enlighten
Men
,
that
they
may
have
the
Faithfulness
requisite
for
this
Alliance
of
God
with
Men
:
For
a
Marriage
cannot
be
compleat
if
the
Spouse
be
not
faithful
as
the
Husband
is
.
The
Fourteenth
Conference
,
Speaks
of
the
Alliance
that
God
will
make
with
Men
,
and
of
the
Coming
of
Jesus
Christ
in
Glory
;
and
that
to
have
a
Share
in
it
,
we
must
of
necessity
resign
our
Will
to
God
,
and
return
to
a
Dependance
upon
him
.
I
entreated
her
to
tell
me
,
How
,
and
when
,
and
wherein
,
this
Alliance
of
God
with
Men
shall
be
made
?
She
said
:
This
Will
be
made
by
the
Holy
Spirit
,
who
will
illuminate
Souls
,
make
them
know
their
Errours
,
and
also
the
End
for
which
they
were
created
,
which
is
nothing
less
,
than
to
be
joyn'd
and
united
to
God
,
who
will
take
his
Delight
with
Men
[
k
](A28890-e51050-b)
k
Prov.
8.
31.
:
And
they
perceiving
this
,
shall
separate
themselves
from
all
Earthly
Pretensions
,
and
resign
themselves
to
the
Will
of
God
,
desiring
no
longer
to
use
their
own
Wills
,
because
they
have
entirely
renounc'd
them
.
Then
shall
they
[
l
](A28890-e51060-b)
l
Isa.
58.
11
—
14.
have
such
Dispositions
as
will
invite
God
down
to
the
Earth
,
to
Ally
himself
visibly
and
bodily
with
Men
by
an
inseparable
and
indissoluble
Tye.
This
is
the
End
for
which
God
cloath'd
himself
with
a
Humane
Body
,
to
make
himself
like
to
Man
,
that
the
Alliance
he
designed
to
make
with
him
might
be
wholly
perfect
and
compleat
,
both
in
Body
and
Spirit
.
What
God
promis'd
[
m
](A28890-e51070-b)
m
Gen.
17.
7.
of
Old
to
Abraham
,
could
never
be
accomplish'd
;
because
Men
were
never
resign'd
to
God
as
they
ought
,
having
still
us'd
their
own
Free-will
without
depending
upon
God
,
This
did
separate
and
divorce
them
from
the
Alliance
which
he
promis'd
them
.
But
in
this
Fulness
of
Time
,
wherein
we
live
,
the
Holy
Spirit
is
come
down
to
teach
us
all
Things
;
and
whosoever
shall
hear
him
,
shall
enjoy
the
promis'd
Alliance
:
For
[
n
](A28890-e51090-b)
n
Rev.
22.
12.
Jesus
Christ
will
come
very
shortly
upon
the
Earth
in
Glory
,
to
Joyn
and
Allie
himself
with
all
those
who
shall
resign
themselves
to
him
.
I
cannot
precisely
tell
the
Day
,
Sir
;
but
that
it
will
be
towards
the
End
of
the
Plagues
,
which
are
now
begun
.
But
I
can
assure
you
that
it
shall
be
here
,
upon
Earth
[
o
](A28890-e51100-b)
o
Rev.
5.
10.
,
where
God
with
Men
shall
enjoy
a
perfect
Contentment
,
which
shall
be
[
p
](A28890-e51110-b)
p
Rev.
7.
15
,
16
,
17.
Eternal
:
For
the
Presence
of
God
made
Man
will
unite
them
with
such
a
perfect
Love
,
that
they
can
never
again
depart
from
him
,
though
they
shall
still
preserve
their
Free-will
.
I
felt
in
my
Soul
great
Consolation
in
hearing
her
sperk
of
the
Alliance
that
Gold
would
make
with
Man
,
and
ask'd
,
What
I
should
do
to
attain
to
such
a
Happiness
?
She
said
:
Sir
,
You
have
nothing
else
to
do
for
attaining
to
an
Alliance
with
God
,
but
to
[
q
](A28890-e51160-b)
q
Prov.
23.
26.
resign
your
own
Will
to
him
,
that
he
may
dispose
of
it
,
This
is
the
One
Thing
needful
.
So
soon
as
you
shall
depend
upon
him
in
all
things
,
you
shall
be
betroath'd
in
order
to
the
promis'd
Alliance
,
and
therein
you
shall
find
such
Consolations
as
I
cannot
express
to
you
.
You
shall
then
be
as
sure
of
this
promis'd
Alliance
,
as
at
least
a
Maid
is
to
marry
her
Betroth'd
,
or
a
Man
her
whom
he
has
Betroth'd
,
and
much
more
:
For
the
Promises
of
Men
may
be
diverted
by
divers
Accidents
;
but
those
of
God
are
immutable
,
and
will
never
change
.
So
soon
as
Man
resigns
himself
to
him
,
he
receives
him
[
r
](A28890-e51170-b)
r
Ezck
33.
12.
16.
,
and
treats
with
him
as
if
he
had
never
offended
him
,
how
great
a
Sinner
soever
he
may
have
been
.
A
Man
must
be
void
of
Judgment
,
and
very
unthankful
for
such
a
Goodness
of
God
,
when
he
will
not
depend
upon
his
Creatour
,
from
whom
he
has
received
all
Things
,
and
who
in
requital
of
so
many
Benefits
,
demands
nothing
else
but
to
acknowledge
,
that
all
he
has
comes
from
him
?
If
he
did
this
,
he
might
lawfully
enjoy
all
Things
according
to
his
Wish
.
Could
God
do
more
to
Man
than
to
let
him
rule
over
all
Things
,
provided
only
that
he
would
always
acknowledge
the
Dependance
that
he
had
upon
his
God
?
And
on
the
contrary
,
Could
Man
commit
a
greater
Ingratitude
than
not
to
depend
upon
God
,
who
created
him
,
who
preserves
him
,
and
from
whom
alone
he
can
expect
Salvation
?
We
must
have
lost
our
Wits
,
and
become
cruel
to
our selves
,
if
we
deprive
our selves
of
so
great
a
Happiness
,
only
that
we
may
enjoy
our
Free-will
,
which
often
precipitates
us
into
diverse
kinds
of
Evils
,
that
are
sometimes
irreparable
:
Because
he
who
follows
his
own
Will
can
never
be
saved
,
and
the
Mischief
we
sustain
by
Damnation
can
never
be
repair'd
[
s
](A28890-e51180-b)
s
Mark
8.
36
,
37.
.
I
said
to
her
,
Never
any
had
taken
notice
of
so
precise
a
Necessity
of
depending
in
every
thing
upon
God
for
Salvation
;
but
they
thought
that
whosoever
died
not
in
a
mortal
Sin
was
sav'd
.
She
said
:
Sir
,
This
Ignorance
,
not
to
know
that
we
ought
to
depend
upon
God
in
all
Things
,
is
the
Cause
of
the
Ruine
of
all
Men
:
Every
one
imagining
that
nothing
else
is
necessary
for
Salvation
but
to
abstain
outwardly
from
evil
Actions
:
This
God
did
not
declare
to
Adam
when
he
created
him
for
Salvation
,
but
he
expresly
testified
to
him
that
he
ought
always
to
depend
upon
him
,
and
acquiesce
in
his
Will.
What
God
did
to
Adam
,
he
did
in
him
to
all
Mankind
.
Therefore
it
is
much
better
to
hold
to
the
First
Commandment
of
God
,
than
to
amuse
our selves
with
the
Opinions
of
Men
,
who
with
their
Studies
and
Notions
give
assurance
of
Salvation
without
any
Ground
.
For
all
that
they
call
Mortal
or
Venial
Sins
,
are
nothing
else
but
the
Hindrances
which
we
make
to
this
Resignation
to
God
.
Except
this
,
there
can
be
no
Sin
:
For
if
this
Resignation
be
not
hindred
,
we
are
certainly
saved
:
For
Resignation
in
its
self
is
Salvation
.
This
we
cannot
observe
,
because
so
many
other
different
Things
are
set
before
us
to
hinder
the
Knowledge
of
this
Eternal
Truth
,
to
wit
,
That
God
has
never
demanded
,
and
never
will
demand
in
Time
coming
,
any
thing
else
of
Man
,
but
the
Resignation
of
his
Will
to
the
Will
of
God
.
And
when
it
is
said
,
Thou
shalt
not
kill
,
steal
,
nor
commit
fornication
,
or
other
Evils
,
it
is
as
much
as
to
say
in
one
Word
,
Thou
shalt
not
follow
thy
own
Will
,
but
that
of
God
:
For
the
abstaining
from
all
these
Evils
,
is
nothing
else
but
the
leaving
off
to
follow
our
own
Will
,
which
incites
us
to
do
these
Evils
:
For
as
soon
as
we
shall
resign
it
to
the
Will
of
God
,
he
will
lead
us
to
all
sort
of
Good
:
And
these
Evils
are
particularly
forbidden
us
,
that
we
may
thereby
perceive
when
we
are
not
resign'd
to
God
:
For
this
Resignation
delivers
us
from
all
sorts
of
Evil
,
and
by
following
our
own
Will
we
do
certainly
commit
them
.
I
wish
all
the
World
did
comprehend
this
Truth
,
That
no
Body
can
ever
sin
but
in
following
his
own
Will
,
and
no
Body
can
ever
be
saved
but
by
resigning
his
Will
to
the
Will
of
God
.
I
said
to
her
,
It
was
most
true
,
That
to
be
sav'd
we
must
resign
our
Will
to
that
of
God
;
and
that
it
was
a
loss
that
this
was
not
taught
to
all
Christians
.
She
said
:
Sir
,
The
Devil
has
now
such
Power
over
the
Minds
of
Men
,
that
he
leads
them
wholly
at
his
Will
,
and
has
razed
out
of
their
Memories
the
one
thing
needful
,
which
is
to
resign
their
own
Will
to
that
of
God
:
And
that
they
may
be
insensible
of
this
Forgetfulness
,
he
has
invented
so
many
Means
of
Salvation
,
that
no
Body
thinks
of
it
,
nor
believes
it
necessary
to
resign
his
Will
to
that
of
God
,
imagining
that
it
is
enough
for
Salvation
to
go
to
Church
,
to
frequent
the
Sacraments
,
and
to
get
Indulgencies
.
This
Blindness
ruines
all
good
Men
:
For
none
can
any
longer
perceive
that
this
Resignation
is
necessary
;
and
not
perceiving
it
,
they
do
not
believe
it
.
For
this
cause
.
No
body
sets
about
it
:
For
we
see
now
the
best
Men
are
addicted
to
follow
their
own
Wills
in
every
thing
,
even
in
Eating
and
Drinking
,
and
Walking
:
And
generally
all
they
do
is
regulated
by
their
own
Wills
;
even
their
Vertues
and
Devotions
are
manag'd
by
their
Self-will
:
And
in
the
mean
time
they
think
they
are
in
the
way
of
Salvation
:
As
if
God
had
need
of
our
Sacrifices
,
or
our
Prayers
;
while
he
will
have
nothing
else
but
the
Resignation
of
our
Wills
to
his
Will.
This
no
Body
strives
to
do
:
On
the
contrary
,
every
one
,
both
Small
and
Great
,
of
whatsoever
Condition
,
follow
their
own
Will.
Christians
do
even
train
up
their
Children
in
the
Habit
of
following
their
own
Wills
.
In
which
they
bring
them
up
to
their
Damnation
:
Because
being
habituated
from
their
Childhood
to
follow
their
own
Wills
,
when
they
are
grown
up
they
can
very
hardly
part
with
them
;
and
thus
every
one
perishes
without
perceiving
it
.
And
he
who
declares
these
Truths
,
is
opposed
by
all
those
who
are
infected
with
this
Vice
,
who
have
no
mind
to
part
with
it
,
perswading
themselves
without
ground
,
that
this
Resignation
is
not
necessary
:
Thought
it
be
most
true
that
God
demands
nothing
else
of
us
:
For
he
has
no
need
at
all
of
our
Works
,
nor
of
our
Words
,
nor
Riches
,
nor
Honour
,
nor
any
Created
Thing
,
because
he
contains
all
in
himself
:
But
he
has
chosen
our
Will
for
himself
,
that
it
being
united
to
his
own
,
he
might
take
his
delight
and
pleasure
in
it
.
Consider
a
little
,
Sir
,
how
far
we
stray
from
the
Designs
of
God
,
while
we
thus
use
our
own
Will
in
all
Things
,
without
discovering
the
Wiles
of
Satan
,
who
under
good
and
pious
pretences
leads
us
at
his
pleasure
from
a
Dependance
upon
God
,
and
yet
we
do
not
perceive
it
.
I
said
to
her
,
That
it
was
an
Infatuation
of
Spirit
,
that
no
Body
saw
precisely
the
necessity
of
this
Dependance
,
but
they
imagin'd
it
was
enough
to
believe
in
the
general
,
that
God
is
our
Creatour
,
and
that
we
have
receiv'd
all
from
him
.
She
said
:
Sir
,
Faith
without
Works
[
t
](A28890-e51380-b)
t
Jam.
2.
26.
is
dead
.
It
is
not
enough
that
we
believe
by
way
of
Speculation
,
That
we
have
received
all
from
God
;
but
on
the
contrary
,
this
belief
will
render
us
more
guilty
:
For
to
believe
that
God
is
our
Creatour
,
and
that
all
Things
appertain
to
him
,
and
notwithstanding
of
this
Belief
,
to
desire
to
rule
upon
Earth
as
Soveraigns
of
our
own
Will
,
and
not
to
submit
it
but
by
constraint
to
all
that
God
permits
to
befal
us
against
our
own
Inclinations
,
this
is
directly
opposite
to
our
Belief
,
and
so
is
it
to
believe
also
that
we
received
all
that
we
have
from
God
,
and
nevertheless
to
use
all
these
things
according
to
our
Appetites
and
Inclinations
,
as
all
the
World
does
.
For
he
who
has
received
a
good
Judgment
,
applies
it
to
acquire
Sciences
,
Offices
,
or
Dignities
in
this
World
,
forgetting
that
this
Judgment
pertains
not
to
him
,
but
God
only
gave
it
him
that
it
might
be
applied
to
know
and
love
him
;
and
if
he
apply
it
to
any
thing
else
,
he
must
render
a
strict
account
of
it
.
Nevertheless
,
no
Body
considers
this
:
Every
one
thinks
he
is
Master
and
Lord
of
his
own
Understanding
,
and
may
dispose
of
it
independently
according
to
his
own
Will.
It
is
the
same
also
with
him
who
has
Wealth
;
he
makes
himself
Lord
and
Master
of
it
,
even
as
if
it
belong'd
to
him
in
property
:
He
employes
it
in
Glory
,
Pomp
,
and
Vanity
,
or
other
Pleasures
,
of
his
Body
or
Mind
,
or
in
the
Things
to
which
he
finds
himself
most
inclin'd
,
as
if
he
had
created
these
Riches
himself
,
and
held
them
of
none
;
and
while
he
says
by
Word
,
that
he
has
received
all
from
God
,
yet
notwithstanding
he
will
not
use
them
but
according
to
his
own
Will
:
And
thus
by
his
Deeds
[
u
](A28890-e51400-b)
u
Tit.
1.
16.
he
belies
what
he
say
;
by
Word
:
Thinking
to
deceive
God
he
deceives
himself
,
and
is
his
own
Ruine
:
For
while
we
will
use
our
own
Will
in
all
things
,
we
withdraw
from
a
Dependance
upon
God
,
which
is
so
necessary
for
our
Salvation
.
The
Fifteenth
Conference
,
Shews
,
how
every
thing
must
be
used
to
keep
us
in
a
Dependance
upon
God
.
I
asked
her
,
How
every
thing
ought
to
be
used
,
that
we
may
have
this
entire
Dependance
upon
God
?
She
said
:
Sir
,
We
must
first
consider
for
what
End
we
were
Created
:
And
seeing
that
it
was
to
Love
and
Serve
God
,
:
we
must
apply
our selves
to
nothing
else
,
except
by
the
by
in
necessary
Things
,
reserving
all
our
Affections
for
him
who
Created
us
for
these
Ends
:
And
whether
we
have
Wit
,
or
other
Talents
of
Body
or
Mind
,
or
Riches
,
Honours
,
and
Prosperity
,
we
must
never
use
these
Things
but
for
the
Glory
of
God
:
Because
all
pertains
to
him
,
and
we
are
but
the
Stewards
of
them
,
liable
to
give
an
Account
:
And
we
ought
to
manage
them
so
well
,
that
nothing
may
be
used
but
by
the
Appointment
and
Will
of
God
,
which
we
ought
always
to
inquire
into
and
follow
,
and
never
our
own
Will
;
for
it
ought
still
to
depend
upon
him
who
gave
it
.
Could
God
demand
less
of
us
than
the
Dependance
of
our
Will
on
his
,
after
he
had
given
us
our
Body
with
all
its
Properties
;
and
our
Soul
with
all
its
Faculties
;
and
this
Beautiful
World
,
with
all
that
is
in
it
,
to
enjoy
them
fully
at
our
Wish
,
with
Joy
and
Ease
,
demanding
nothing
else
for
so
many
Gifts
,
Graces
,
and
Prerogatives
,
but
the
Resigning
of
our
Wills
to
his
,
notwithstanding
of
which
,
Man
is
so
ungrateful
,
unthankful
and
unreasonable
,
as
to
deny
it
to
his
God
,
his
Creatour
?
This
Dependance
of
our
Will
,
so
small
a
Gift
that
God
asks
of
us
,
should
it
be
refus'd
him
,
when
we
know
that
all
comes
from
him
,
and
that
his
Goodness
has
so
advantagiously
bestowed
Favours
on
us
?
Truly
,
Sir
,
this
Ingratitude
deserves
that
all
the
Creatures
rise
up
against
Man
,
to
take
Vengeance
of
the
Injury
he
has
done
his
Creatour
,
in
denying
him
the
Dependance
of
his
Free
will
,
and
that
he
will
dispose
of
it
himself
.
Even
insensible
Things
are
obliged
by
strict
Justice
to
avenge
such
an
Ingratitude
.
Which
will
be
very
speedily
done
:
Because
the
Measure
is
full
.
All
Men
harden
their
Hearts
,
and
stop
their
Ears
against
Gods
Demand
,
Of
resigning
their
Wills
to
his
Will
:
None
will
hearken
to
it
any
longer
.
Therefore
the
Sentence
of
Universal
Rods
is
given
out
,
and
shall
not
be
revoked
:
Because
none
will
revoke
the
Resolution
that
every
one
has
taken
of
following
their
own
Will
in
every
thing
,
and
will
not
depend
upon
God
,
as
if
we
were
our
own
Soveraigns
.
I
said
to
her
,
There
were
yet
some
Persons
in
the
World
whose
Wills
were
resign'd
to
that
of
God
.
She
said
:
Sir
,
I
know
none
of
them
:
But
I
do
not
know
all
the
World
.
If
there
be
some
yet
scattered
up
and
down
the
World
,
God
will
take
them
into
his
particular
Care
:
But
the
General
Judgment
shall
not
be
delayed
for
this
:
The
Plagues
shall
encrease
still
,
even
till
the
Consummation
of
all
Evil
;
and
if
they
go
on
leisurely
,
it
is
to
give
Time
and
Leisure
to
Men
of
Good
Will
[
w
](A28890-e51540-b)
w
2
Pet.
3.
9.
that
they
may
be
converted
and
repent
of
their
Ingratitude
,
yeilding
up
[
x
](A28890-e51550-b)
x
Psal.
31.
6.
to
God
the
Free-will
that
he
so
freely
gave
them
,
to
use
it
according
to
his
Will.
This
is
now
done
by
few
or
none
.
We
hear
nothing
else
said
,
but
,
I
will
be
resign'd
to
God
,
while
in
effect
all
the
World
follow
their
own
Will.
Some
give
themselves
eagerly
to
Study
,
some
to
Trade
,
some
to
the
Law
,
to
Offices
,
Benefices
,
and
that
uncessantly
,
till
every
one
has
obtained
their
Pretensions
:
And
we
settle
our selves
upon
Earth
as
an
abiding
City
,
or
as
if
we
were
created
for
this
Miserable
Life
,
here
we
build
Tabernacles
as
if
we
were
to
remain
in
them
always
[
y
](A28890-e51570-b)
y
Psal.
49.
12-15
.
,
while
we
see
our
Friends
and
Neighbours
dye
in
a
little
time
;
and
we
know
that
none
stays
here
,
but
every
one
dyes
in
his
turn
,
some
sooner
,
and
some
later
,
without
knowing
at
what
Hour
our
turn
will
come
.
We
are
born
in
Miseries
,
in
which
we
live
and
dye
;
without
seeing
any
other
End
for
our selves
but
Death
,
which
may
make
us
sufficiently
comprehend
that
we
are
not
created
for
this
Life
;
but
we
must
look
for
another
:
For
God
could
never
have
had
so
low
an
End
in
creating
us
as
the
the
Miseries
of
this
present
Life
,
because
in
this
he
should
have
done
an
ill
thing
:
Which
[
z
](A28890-e51580-b)
z
Wisd.
1.
13
,
14.
God
can
never
do
,
seeing
he
is
the
Source
of
all
Good
,
from
whom
no
Evil
can
proceed
.
But
our
Self-will
alone
engenders
all
the
Evils
and
Miseries
that
we
suffer
:
For
he
who
beats
his
Brains
in
Study
,
suffers
for
the
Self-will
or
Inclination
he
has
for
Studies
all
the
Inconveniences
that
are
in
this
Imployment
:
For
God
never
demanded
[
a
](A28890-e51590-b)
a
Eccl.
12.
12.
Luke
12.
11
,
12.
Learning
of
any
Body
,
though
Men
cover
this
with
the
Pretext
of
the
Glory
of
God
,
yet
there
is
nothing
in
it
for
the
most
part
but
Curiosity
and
Vain-glory
,
or
some
Designs
of
making
some
Fortune
in
this
World
.
Another
by
his
Self-will
gives
himself
to
Traffick
,
or
the
business
of
Merchandising
,
and
will
therefore
endure
Cares
,
Watchings
,
Fatigues
,
and
Labours
,
to
get
a
Little
Heap
of
Mony
,
or
other
Temporal
Goods
,
which
end
with
him
,
because
he
leaves
them
on
the
Earth
,
from
whence
he
took
them
.
One
will
be
a
Priest
,
or
a
Monk
;
another
will
Marry
,
or
continue
free
:
In
one
Word
,
All
Men
in
the
World
study
to
follow
their
own
Wills
in
every
thing
,
without
being
willing
to
yield
them
to
God
,
and
notwithstanding
,
we
think
to
go
to
Paradise
while
we
refuse
to
resign
our
Will
to
him
,
which
we
ought
to
do
,
though
he
had
never
required
it
of
Man
:
It
should
be
offered
him
in
Acknowledgment
of
so
many
Benefits
received
from
our
God
.
I
asked
her
,
If
it
was
not
lawful
for
every
one
to
choose
some
State
or
Calling
by
which
to
gain
his
Bread
?
She
said
:
Yes
,
Sir
,
It
is
expedient
that
every
one
Labour
,
that
he
may
have
his
Bread
;
for
God
has
appointed
Labour
in
Penitence
for
our
Sins
:
It
is
a
Holy
and
Sacred
Thing
to
Labour
,
that
we
may
fulfil
the
Penitence
that
God
himself
has
enjoyn'd
us
.
We
are
free
also
to
choose
some
State
;
that
of
Marr●iage
is
instituted
by
God
;
but
a
free
[
b
](A28890-e51640-b)
b
1
Cor.
7.
32
,
34.
Condition
gives
more
leisure
for
converse
with
God
,
and
to
work
out
our
Salvation
,
delivering
us
from
the
Cares
and
Vexations
of
the
Government
and
Maintenance
of
a
Family
,
which
do
often
breed
us
many
Distractions
:
But
to
choose
humane
Offices
according
to
our
Will
,
would
prove
great
Hindrances
to
us
,
and
are
available
only
for
this
Life
,
which
needs
[
c
](A28890-e51650-b)
c
1
Tim.
6.
8.
but
a
little
Food
,
and
some
Clothing
to
cover
our
Body
,
all
the
●est
is
superfluous
,
and
a
Burden
to
him
that
would
obey
God
.
Therefore
all
Places
,
Offices
,
or
Benefices
,
of
what
kind
soever
,
are
great
Hindrances
to
Salvation
,
because
they
respect
only
the
Earth
,
and
aim
at
nothing
but
the
Wealth
,
Honours
,
or
Pleasures
of
this
World
,
which
Things
do
certainly
withdraw
us
from
God
[
d
](A28890-e51660-b)
d
1
Joh.
2.
15.
,
and
even
make
us
often
wholly
to
forget
him
by
the
continual
Imployments
,
and
Diversions
which
these
Places
,
Offices
,
or
Benefices
,
bring
along
with
them
,
which
are
not
only
undertaken
,
by
all
means
sought
after
and
desired
,
that
thereby
we
may
gain
our
Bread
;
but
very
often
that
we
may
be
rais'd
to
Honour
and
Vanities
,
or
that
we
may
take
with
more
Ease
the
Delights
of
the
Body
or
of
the
Mind
,
or
also
that
we
may
heap
up
Temporal
Wealth
:
All
which
Things
do
certainly
withdraw
us
from
God
.
Nevertheless
we
see
Christians
now
adays
do
Toil
,
and
Sweat
,
and
Labour
to
obtain
some
Place
,
Office
,
or
Benefice
;
and
they
study
all
their
Life-time
to
pursue
what
is
pleasant
,
profitable
,
or
honourable
for
them
;
and
they
believe
they
are
Wise
in
so
doing
:
As
if
their
Happiness
did
depend
upon
this
present
Life
,
and
it
were
needful
to
make
some
Fortune
here
.
Which
is
a
great
Blindness
of
Mind
.
I
asked
her
,
If
all
Places
,
Offices
,
or
Benefices
,
were
evil
,
since
it
seem'd
necessary
and
expedient
that
there
should
be
Judges
to
maintain
Order
among
the
People
;
and
also
Priests
,
to
teach
what
concerns
Salvation
?
She
said
:
Sir
,
All
Places
,
Offices
,
or
Benefices
,
are
good
in
themselves
;
but
the
ill
use
that
is
made
of
them
,
renders
them
evil
.
If
a
Person
should
engage
in
any
Office
of
Justice
,
or
any
other
Secular
Station
,
singly
with
a
design
to
Labour
to
preserve
the
People
in
Peace
,
and
to
maintain
Justice
,
and
the
Innocence
of
those
whom
others
would
wrong
,
this
would
be
a
great
Charity
to
his
Neighbour
,
and
a
great
Merit
and
Satisfaction
as
to
the
Penitence
that
every
one
is
oblig'd
to
accomplish
during
this
Miserable
Life
:
Because
in
taking
the
Cares
and
Labour
of
the
Mind
for
a
Pennance
,
we
satisfie
God
in
gaining
our
Bread
by
these
Labours
of
the
Mind
;
and
besides
this
,
we
assist
our
Neighbour
by
good
Counsel
,
and
by
maintaining
him
in
his
Right
,
and
defending
him
against
malicious
Persons
.
He
to
whom
God
has
given
the
Spirit
and
Capacity
of
doing
this
,
will
be
doubly
recompenced
before
God
,
provided
he
do
it
in
a
Spirit
of
Penitence
in
respect
of
himself
,
and
of
Charity
in
respect
of
his
Neighbour
.
But
it
is
much
to
be
regretted
,
that
Men
now
regard
neither
of
these
Ends
:
For
if
they
could
enjoy
a
good
Pension
due
to
any
Office
with
little
Travel
,
this
is
what
they
would
love
most
:
They
seek
not
the
Toils
of
it
,
but
the
Profits
:
Nor
the
maintaining
of
Policy
,
or
Justice
,
but
the
Honour
of
Ruling
over
the
People
;
and
if
it
were
only
the
Zeal
of
Policy
and
Justice
that
moved
Men
to
engage
into
publick
Offices
,
no
good
Men
could
stay
in
them
any
longer
in
these
unhappy
Times
,
wherein
Policy
,
and
Justice
,
is
no
longer
observed
.
The
Laws
of
Government
are
all
made
for
the
burthen
of
the
Common
People
,
and
for
the
Ease
and
Relief
of
the
Great
Men
,
and
those
in
Authority
:
And
by
the
same
Breath
Justice
is
rurn'd
in
their
Favour
.
So
that
Offices
,
good
in
themselves
,
are
become
very
evil
,
by
the
bad
use
which
Men
make
of
them
now
,
who
obey
not
in
any
thing
the
Ordinances
of
God
,
which
are
Penitence
,
and
Charity
to
our
Neighbour
.
But
on
the
quite
contrary
,
they
will
enjoy
[
e
](A28890-e51750-b)
e
Isa.
22.
12
,
13.
instead
of
suffering
;
and
take
their
Pleasure
and
Repose
,
instead
of
doing
Penitence
.
If
Merchants
had
the
Spirit
of
Penitence
,
and
Traded
on
design
to
procure
Work
to
such
Neighbours
as
were
more
fit
for
going
about
some
Trade
or
Handicraft
than
to
Labour
the
Ground
,
all
this
would
be
done
in
mutual
Charity
,
accomplishing
their
Penitence
;
the
one
by
working
,
and
the
other
by
taking
care
to
send
their
Merchandises
to
the
Places
where
they
might
be
Retailed
:
But
the
Intentions
of
these
Men
are
far
from
the
Designs
of
God
:
For
instead
of
Trading
singly
for
their
necessary
Maintenance
,
they
do
it
only
to
inrich
themselves
,
and
to
encrease
their
Glory
and
Vanity
:
So
that
instead
of
satisfying
God
by
the
Penitence
of
the
Labours
and
Travels
of
our
Business
,
by
undergoing
them
we
but
encrease
our
Sins
;
and
instead
of
exercising
Charity
to
our
Neighbour
in
giving
him
Wages
for
his
Entertainment
,
People
take
their
greatest
Advantages
from
the
Workman
,
and
they
give
him
as
little
as
they
can
for
his
Labour
.
And
thus
we
do
not
accomplish
Penitence
,
nor
yet
exercise
Charity
to
our
Neighbour
;
but
we
Toil
and
Labour
for
the
Goods
of
this
Miserable
Life
as
if
we
were
Created
for
it
,
though
we
ought
only
to
pass
through
it
as
Travellers
[
f
](A28890-e51760-b)
f
1
Pet.
2.
11.
and
Pilgrims
.
But
we
change
all
the
Orders
that
God
has
established
;
and
instead
of
sighing
here
in
the
Spirit
of
Penitence
,
we
desire
to
Rule
at
our
Pleasure
;
and
instead
of
loving
our
Neighbour
as
our selves
,
we
deny
him
sometimes
Wages
for
his
Labour
,
that
we
may
enrich
our selves
the
more
,
seeking
nothing
but
our
own
Interest
,
without
regarding
the
Loss
or
Inconveniency
of
our
Neighbour
:
A
certain
Evidence
that
Charity
is
dead
among
Christians
,
even
among
Churchmen
,
who
as
the
Fathers
of
Christians
,
and
the
Pastours
of
their
Souls
,
should
undertake
Offices
and
Benefices
out
of
pure
Charity
,
[
g
](A28890-e51770-b)
g
1
Pet.
5.
1
,
&c.
to
Teach
the
Ignorant
in
the
matter
of
their
Salvation
,
and
also
to
accomplish
their
own
Penitence
,
in
Labouring
and
Travelling
to
gain
Souls
to
God
,
as
the
Apostles
did
.
But
instead
of
doing
this
,
they
seek
after
the
Benefices
that
have
the
greatest
Revenues
,
and
the
least
Toil
;
and
instead
of
Labouring
in
the
Lord's
Vineyard
,
they
seek
their
Rest
and
Ease
,
doing
as
little
Penitence
as
they
can
to
satisfie
God
,
as
every
one
is
obliged
to
do
for
himself
:
For
their
is
neither
Priest
,
Religious
,
Pope
,
Cardinal
,
Bishop
,
Prebend
,
nor
any
other
,
of
whatsoever
State
or
Condition
,
who
is
not
oblig'd
to
accomplish
his
Penitence
here
:
For
all
having
fallen
in
Adam
,
are
subject
to
the
Penitence
that
was
enjoyned
him
,
which
ought
to
be
known
by
all
Men.
The
Saints
did
always
Labour
;
Jesus
Christ
himself
did
so
[
h
](A28890-e51800-b)
h
Mark
6.
3.
:
His
Apostles
and
Disciples
never
gave
themselves
Ease
while
they
lived
in
this
Life
of
Penitence
.
For
that
great
Bishop
and
Father
of
Christians
,
the
Apostle
St.
Paul
says
,
[
i
](A28890-e51820-b)
i
1
Thess.
2.
9.
that
he
was
never
chargeable
to
any
,
but
gained
his
Bread
by
working
with
his
own
Hands
,
besides
the
Travels
and
Labours
which
he
did
undergo
[
k
](A28890-e51830-b)
k
2
Cor.
11.
23.
&c.
to
Teach
the
ignorant
the
Doctrine
of
the
Gospel
,
performing
thus
[
l
](A28890-e51850-b)
l
Col.
1.
24.
his
Penitence
by
his
Labour
,
for
his
own
Sins
,
and
exercising
Charity
to
his
Neighbour
by
the
Sweat
and
Labour
of
Troublesome
Voyages
.
Consider
,
Sir
,
how
far
Men
are
now
from
observing
the
Ordinances
of
God
?
How
every
one
strives
to
resist
them
.
For
neither
Small
nor
Great
submits
to
Labour
to
perform
his
Penitence
,
but
all
willingly
Labour
to
gain
Money
,
or
to
take
their
Pleasures
,
or
to
make
themselves
be
Honoured
in
this
Miserable
World
;
regarding
more
those
Things
which
pass
away
,
than
those
which
are
Eternal
,
or
to
say
better
,
regarding
and
obeying
more
our
own
Will
than
the
Will
and
Ordinances
of
God
.
Is
it
a
Wonder
if
such
Sins
draw
down
the
Vengeance
of
God
upon
our
guilty
Heads
,
since
no
Body
will
undergo
the
Penitence
that
God
has
enjoyned
to
all
Mankind
,
but
every
one
will
needs
follow
his
own
Will
,
and
Labour
to
make
himself
happy
in
this
Miserable
Life
,
which
was
given
us
to
do
Penitence
in
,
and
not
to
take
our
Pleasures
in
it
?
If
so
many
Miseries
befel
Men
for
one
only
Disobedience
that
Adam
committed
,
what
ought
we
to
expect
for
so
many
Crimes
and
Contempts
of
the
Ordinances
of
God
,
which
we
commit
daily
?
We
are
astonished
to
see
the
Beginnings
of
Sorrows
by
Wars
,
and
also
Disorders
and
Confusions
in
States
,
and
in
the
whole
World
,
and
we
ought
rather
to
be
astonished
at
the
Goodness
of
God
,
that
he
endures
so
long
the
Rebellion
of
his
Creature
Man
,
who
is
come
to
such
a
height
of
Ingratitude
that
he
will
no
longer
acknowledge
,
in
any
thing
,
the
Dependance
that
he
has
upon
his
Creatour
,
but
will
Enjoy
here
where
he
ought
to
Suffer
,
and
take
his
Pleasures
where
he
ought
to
do
Pennance
:
And
yet
nevertheless
,
dare
lift
up
his
Head
,
and
believe
that
he
shall
have
Eternal
Life
,
notwithstanding
of
his
Ingratitude
,
and
his
Disobedience
to
him
who
alone
can
save
him
!
We
would
make
God
to
become
unjust
,
if
we
could
:
For
we
will
not
at
all
depend
upon
him
,
but
upon
our
own
Will
:
Neither
will
we
suffer
and
do
Pennance
in
this
World
,
but
rather
Enjoy
and
Reign
in
it
:
And
notwithstanding
of
all
these
Oppositions
to
God
,
we
would
oblige
him
to
save
us
!
Which
would
be
against
his
Righteousness
:
Because
Salvation
belongs
only
to
those
who
resign
their
Wills
to
that
of
God
,
and
who
do
and
fulfil
the
Pennance
that
God
himself
has
enjoyned
us
.
Which
no
Body
does
:
And
all
the
World
say
,
That
they
shall
be
Saved
.
In
which
every
one
deceives
himself
▪
For
God
will
still
exercise
his
Exact
Righteousness
without
respect
of
Persons
:
He
cannot
save
those
who
are
not
Resigned
to
his
Will
,
no
more
than
those
who
will
not
not
fulfil
here
the
Pennance
which
Sin
has
merited
:
Because
he
will
still
accomplish
his
perfect
Righteousness
:
Therefore
Jesus
Christ
says
,
[
m
](A28890-e51870-b)
m
Mat.
7.
21.
,
Not
every
one
that
sayes
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
who
shall
do
the
Will
of
my
Father
;
which
is
no
other
,
but
that
Man
of
his
own
Free-will
subject
his
Will
to
Gods
Disposal
,
who
having
ordain'd
him
to
gain
his
Bread
by
the
Sweat
of
his
Face
,
will
never
change
his
Ordinances
:
For
he
is
unchangeable
:
And
if
Man
withdraw
himself
from
him
,
God
in
Reason
and
by
an
Upright
Judgment
will
reject
him
;
since
Man
has
no
Right
to
deny
this
Dependance
upon
his
God
:
from
whom
he
has
received
all
Things
,
and
himself
.
I
asked
her
,
Whether
our
Salvation
depended
only
upon
this
Resignation
of
our
Will
to
that
of
God
?
She
said
:
Yes
,
Sir
,
our
Salvation
[
n
](A28890-e51930-b)
n
Psal.
31.
6.
depends
solely
on
this
Resignation
of
our
Will
to
that
of
God
:
For
it
comprehends
all
the
Laws
,
and
all
sort
of
Vertues
:
Because
having
resigned
our
Will
to
the
Will
of
God
,
we
live
no
[
o
](A28890-e51940-b)
o
Gal.
2.
20.
longer
,
but
God
lives
in
us
,
who
works
all
his
Will
without
opposition
.
He
Acts
in
us
;
He
Labours
in
us
,
and
satisfies
[
p
](A28890-e51950-b)
p
Rom.
8.
26.
our
Penitence
:
So
that
the
Soul
has
nothing
more
to
do
,
but
to
receive
from
God
,
and
delight
its
self
in
the
Operations
which
he
works
in
it
[
q
](A28890-e51960-b)
q
Heb.
13.
21.
;
and
needs
not
any
longer
seek
for
means
of
its
Salvation
without
its
self
,
for
it
possesses
the
Giver
thereof
.
The
Soul
that
is
resigned
to
the
Will
of
God
,
does
possess
all
sort
of
Vertues
,
since
God
is
pleased
still
to
exercise
his
Goodness
,
and
to
give
his
Graces
where
he
finds
no
longer
any
opposition
.
He
Adorns
the
Soul
with
all
sort
of
Vertues
,
which
he
Infuses
in
it
with
all
the
Gifts
and
Fruits
of
the
Holy
Spirit
:
So
that
the
Soul
which
is
Resign'd
to
God
,
has
no
longer
need
of
any
Laws
,
or
Rules
,
or
Means
;
because
God
does
govern
the
same
immediately
and
independently
from
all
Things
.
To
this
Dependance
only
our
Salvation
is
annex'd
,
without
which
we
cannot
obtain
it
:
Because
this
is
the
only
Thing
that
God
demands
of
Man
,
and
he
will
never
demand
any
other
thing
to
make
him
eternally
happy
,
neither
shall
he
ever
obtain
Salvation
without
this
Dependance
:
Because
he
who
denies
it
to
God
,
is
rebellious
and
unthankful
,
while
he
will
not
depend
upon
him
from
whom
he
holds
all
that
he
has
.
If
he
dye
in
this
Ingratitude
,
he
must
by
straight
Justice
go
to
Hell
,
since
he
denies
God
a
Thing
which
is
so
lawfully
due
to
him
,
as
the
Dependance
of
a
Creature
upon
its
Creatour
.
Nothing
can
ever
be
demanded
that
is
more
equitable
,
and
nothing
can
be
more
damnable
than
to
use
our
Free-will
in
prejudice
of
the
Designs
that
God
had
,
in
creating
Man
Ruler
over
all
,
provided
he
acknowledged
his
Dependance
upon
the
Will
of
God
.
And
as
Adam
lost
himself
by
quitting
this
Dependance
,
so
all
Men
ruine
themselves
who
do
not
submit
their
Will
to
that
of
God
:
Because
their
Salvation
depends
on
doing
this
,
and
not
on
many
other
things
which
they
teach
us
as
necessary
to
Salvrtion
:
All
which
cannot
save
us
without
this
Dependance
:
For
his
Law
cannot
save
us
,
nor
all
our
Devotions
and
Means
,
unless
they
bring
us
to
this
Dependance
of
our
Wills
on
the
Will
of
God
:
All
other
Things
put
together
cannot
save
us
.
I
said
to
her
,
That
Men
were
very
blind
in
this
Matter
,
and
very
far
out
of
the
True
Way
:
For
they
do
not
suppose
,
That
we
must
have
our
Will
resigned
to
God
thus
independently
from
our
own
;
but
that
to
be
saved
it
is
enough
,
to
acknowledge
,
That
God
is
Soveraign
over
all
,
and
that
also
we
keep
his
Commandments
.
She
said
:
Sir
,
I
greatly
pity
the
Blindness
of
Men
:
Because
they
go
astray
under
false
Suppositions
of
their
Salvation
.
This
is
Faith
to
believe
that
God
is
the
Soveraign
of
all
Things
:
But
this
Faith
is
not
sufficient
for
Salvation
:
It
must
be
[
r
](A28890-e52030-b)
r
Jam.
2.
22
,
24
,
26.
accompanied
with
the
Works
of
Faith
,
that
according
to
our
Belief
,
we
may
give
to
God
the
soveraign
and
absolute
Dominion
of
our
Will
,
and
that
he
may
thereby
operate
his
Will
in
us
.
This
Resignation
is
the
Work
of
our
Faith
:
Without
this
Work
we
have
only
a
dead
Faith
,
which
cannot
save
us
,
but
would
serve
for
our
greater
Condemnation
:
For
[
s
](A28890-e52040-b)
s
Luke
12.
47.
,
He
who
knew
his
Masters
Will
,
and
did
it
not
,
shall
be
beaten
with
many
stripes
.
To
know
that
God
is
the
Soveraign
of
all
Things
,
and
not
to
yield
up
our
Will
to
be
governed
by
him
,
is
worse
than
not
to
know
his
Soveraignty
:
Because
this
Faith
and
Belief
obliges
us
to
resign
our selves
wholly
to
him
;
whereas
the
Ignorance
of
this
Faith
might
in
some
manner
excuse
us
,
for
a
time
,
because
we
are
obliged
to
search
and
find
out
all
things
necessary
for
our
Salvation
:
If
we
be
ignorant
of
them
at
one
time
,
we
must
study
to
learn
them
at
another
:
For
Ignorance
does
not
excuse
Sin
.
God
has
given
us
an
Understanding
for
no
other
End
but
to
Know
and
Love
him
,
and
to
know
what
is
necessary
for
Salvation
.
If
we
apply
it
to
other
Things
we
are
deceived
and
amused
by
the
Enemy
,
who
is
well
pleased
to
divert
our
Understandings
to
Earthly
Things
,
that
we
may
perish
through
Ignorance
,
or
by
the
Straying
of
our
Minds
.
He
who
thinks
to
be
saved
because
he
has
not
Killed
,
Stolen
,
nor
committed
the
other
Sins
contained
in
the
Decalogue
,
is
greatly
deceived
▪
For
these
things
are
not
[
t
](A28890-e52060-b)
t
1
Tim.
1.
9
,
10.
spoken
but
for
Malefactors
,
who
quitted
a
Dependance
upon
God
to
follow
their
own
Wills
,
in
doing
which
they
fell
into
all
the
Sins
contained
in
the
Ten
Commandments
:
Which
moved
the
Goodness
of
God
to
give
them
this
Decalogue
,
that
they
might
discover
their
Sins
,
and
abstain
from
them
in
Time
coming
.
For
before
these
Sins
God
never
gave
any
other
Law
to
Man
but
this
of
resigning
his
Will
to
the
Will
of
God
:
So
that
he
who
should
abstain
from
committing
the
Sins
contained
in
the
Decalogue
,
should
not
be
saved
if
withal
he
did
not
▪
resign
his
own
Will
to
that
of
God
:
because
it
is
not
enough
to
depart
from
Evil
;
we
must
also
do
Good
;
and
having
no
Good
but
what
comes
from
God
,
of
necessity
,
that
we
may
do
Good
,
we
must
be
resigned
to
him
,
because
our
own
Will
leads
us
always
to
Evil.
By
which
it
appears
clearly
,
that
the
Resignation
of
our
Will
to
that
of
God
is
the
only
Mean
of
our
Salvation
;
and
that
no
Body
shall
ever
obtain
it
by
any
other
way
than
by
this
Resignation
of
Will
to
God
.
I
said
to
her
,
That
this
being
so
,
it
had
been
desirable
,
that
never
any
thing
else
had
been
Taught
Men
:
And
that
so
many
other
Precepts
and
Means
had
made
them
hope
for
Salvation
without
Ground
.
She
said
:
It
is
true
,
Sir
,
It
had
been
better
never
to
have
been
instructed
in
any
thing
else
but
in
the
Obligation
we
have
to
resign
our
Will
to
that
of
God
.
This
was
purely
true
,
and
Man
could
not
fall
into
any
Errour
by
this
Doctrine
;
but
it
was
also
very
good
,
that
after
we
had
quitted
our
Dependance
God
gave
us
the
Ten
Commandments
,
that
by
their
Means
we
might
know
our
Faults
,
without
the
knowledge
of
which
we
might
have
perished
through
Ignorance
,
as
every
one
does
now
by
being
ignorant
That
to
be
saved
our
Will
must
depend
upon
God
.
For
every
one
uses
his
own
Will
at
his
pleasure
,
without
considering
,
that
in
doing
this
he
cannot
be
saved
.
Even
so
they
went
on
in
all
the
sorts
of
sins
contained
in
the
Ten
Commandments
,
and
in
the
mean
time
believed
they
were
resigned
to
God
,
as
we
now
believe
we
are
,
while
we
follow
our
own
Will
▪
These
Commandments
were
necessary
Means
to
make
us
return
to
a
Dependance
upon
God
:
For
all
those
Sins
do
hinder
this
Dependance
,
and
do
oppose
the
Works
which
God
works
in
us
.
They
must
be
removed
before
God
have
the
Dominion
of
our
Souls
,
and
ere
he
can
govern
them
according
to
his
Will
:
Even
so
we
must
deny
our
own
Will
,
if
we
would
obtain
Salvation
:
For
it
is
still
opposed
to
the
Will
of
God
,
doing
its
Works
either
at
the
Will
of
the
Devil
,
or
else
according
to
our
natural
Inclinations
.
Which
cannot
be
but
evil
.
If
they
had
only
taught
the
Commands
of
God
as
necessary
Means
to
be
resigned
to
him
,
this
had
been
a
desirable
Thing
:
For
by
showing
that
whosoever
is
resigned
to
God
,
does
not
Kill
,
nor
Steal
,
nor
do
any
thing
contrary
to
the
Righteousness
,
Goodness
,
and
Truth
of
God
,
they
would
discover
to
all
those
who
did
commit
such
Things
that
they
forsook
their
Dependance
upon
God
,
and
followed
their
own
Wills
;
that
the
knowledge
of
this
might
make
them
return
to
God
,
whom
they
had
forsaken
.
But
many
other
Means
which
they
have
taught
as
necessary
for
Salvation
,
prove
rather
Means
to
hinder
it
:
Because
many
outward
Devotions
,
the
Ornaments
of
Churches
,
Images
,
Beads
,
a
great
many
Books
and
Prayers
,
with
a
Thousand
other
Practices
which
neither
God
nor
Jesus
Christ
taught
,
prove
great
Hindrances
of
the
Resignation
of
our
Will
to
that
of
God
:
For
instead
of
having
our
Spirit
free
to
Jet
God
Act
in
it
what
he
shall
find
meet
,
we
fill
it
with
our
own
Affections
,
and
keep
our
Will
fixt
to
some
Image
,
Prayer
,
or
Devotion
,
which
pleases
our
Humour
.
And
thus
our
Soul
not
being
empty
,
God
cannot
fill
it
.
Thus
we
live
and
dye
in
amusing
our selves
with
the
Hopes
of
Salvation
without
any
ground
:
Because
it
ought
to
be
founded
only
upon
the
Resignation
of
our
Will
to
that
of
God
.
That
which
we
least
think
of
is
the
most
necessary
.
I
said
to
her
,
Since
this
Resignation
of
our
Will
was
the
only
thing
needful
,
we
ought
to
fix
upon
it
,
and
that
neither
Books
,
nor
Study
,
nor
any
other
Means
were
any
longer
fit
for
attaining
to
Salvation
;
and
that
Man
was
very
void
of
Judgment
in
burthening
himself
with
so
many
other
things
.
She
said
:
Sir
,
Man
is
truly
void
of
Judgment
,
while
he
amuses
himself
with
so
many
different
Things
,
since
there
is
but
one
thing
necessary
[
u
](A28890-e52150-b)
u
Luke
10.
42.
.
All
the
rest
is
superfluous
,
and
useless
.
There
is
no
need
of
Studies
,
nor
Benefices
,
that
we
may
resign
our selves
to
God
,
nor
of
Honours
,
nor
Riches
,
nor
Places
and
Dignities
:
For
all
this
respects
the
Earth
only
and
Humane
Accommodations
.
A
little
Aliment
will
serve
for
this
short
Life
.
Alas
!
why
should
we
vex
and
amuse
our selves
to
make
up
a
Fortune
here
,
which
must
remain
on
the
Earth
,
and
all
Humane
Delights
must
dye
with
us
!
Is
it
not
a
great
Folly
to
embroil
our selves
in
Places
,
Offices
,
and
Benefices
,
for
so
short
a
Time
as
this
Life
lasts
,
during
which
we
have
no
need
of
any
thing
,
but
a
little
Meat
and
Drink
,
with
some
Cloaths
to
cover
our
Body
.
No
Body
has
need
of
any
thing
else
,
neither
King
nor
Pope
,
more
than
others
,
with
all
their
Wealth
and
Grandeurs
,
but
this
little
Aliment
;
and
whether
we
leave
behind
us
at
death
Land
or
Money
,
't
is
all
the
same
thing
.
The
Body
rots
in
the
Ground
,
and
we
carry
nothing
away
,
the
Rich
no
more
than
the
Poor
,
the
Noble
than
the
Beggar
.
Death
levels
all
without
any
Preference
.
Must
not
a
Man
be
very
void
of
Judgment
to
desire
Goods
which
are
a
Burthen
to
us
,
painful
to
get
,
troublesome
to
preserve
,
and
grievous
to
be
parted
with
?
What
a
folly
does
he
commit
who
from
his
Youth
gives
himself
to
the
Study
of
Letters
,
or
other
Sciences
,
on
design
to
attain
to
some
Office
and
Dignity
,
and
when
he
has
attain'd
it
,
reckons
himself
happy
?
As
if
any
Happiness
could
be
found
in
Miseries
!
And
does
not
discover
that
truly
the
Wealthiest
and
the
Greatest
are
the
most
miserable
,
and
subject
to
more
Cares
and
Vexations
,
to
more
Fatigues
,
and
greater
Accounts
to
be
charged
on
their
Souls
and
Consciences
:
For
he
who
has
but
a
small
Labour
sufficient
for
the
maintenance
of
his
Life
,
without
pretending
to
more
,
is
a
thousand
times
happier
than
a
Rich
and
Great
Man
in
this
World
,
and
has
also
a
far
less
Account
to
render
to
God
:
For
Offices
and
Riches
lay
great
Obligations
on
him
that
possesses
them
:
So
that
what
we
imagine
to
be
a
Happiness
,
brings
upon
us
great
Mischief
,
robbing
us
of
our
Time
,
which
ought
to
be
employed
only
in
fulfilling
our
Penitence
,
and
also
exposing
our
Souls
to
many
Hazards
of
their
Salvation
;
and
it
wholly
hinders
the
Resignation
of
our
Will
to
that
of
God
.
For
he
who
covets
the
Offices
,
Honours
,
Riches
and
Grandeurs
of
this
World
,
[
x
](A28890-e52160-b)
x
1
John
2.
15
,
cannot
be
resigned
to
God
,
because
all
these
things
proceed
from
our
own
Will
,
seeing
that
of
God
aims
at
no
other
thing
but
Eternity
,
whereas
all
that
is
Temporal
and
passes
away
,
is
opposite
to
it
.
We
would
laugh
to
see
a
Pilgrim
heap
on
his
Head
or
Shoulders
the
Earth
which
he
should
only
tread
upon
,
that
he
may
advance
in
his
Journey
;
and
we
think
we
are
very
wise
in
Loading
our selves
with
Gold
and
Silver
,
which
should
only
serve
us
for
a
Foot-stool
,
and
we
oppress
our
Understanding
with
Cares
,
Studies
and
so
many
different
Distractions
;
whereas
we
have
but
one
thing
only
to
care
for
,
which
is
to
resign
our
Will
to
that
of
God
,
and
[
y
](A28890-e52170-b)
y
Matth.
6.
25
,
&c.
to
live
without
Care
in
this
Resignation
of
our
Will
to
his
.
This
is
all
that
God
will
always
demand
of
Man
,
without
obliging
him
to
any
other
Thing
:
And
when
we
amuse
our selves
with
so
many
different
Things
,
we
Act
against
the
Command
of
God
,
and
we
follow
our
own
Will.
For
one
will
covet
to
become
an
Attorney
,
Advocate
,
or
Counsellour
;
another
to
be
a
Merchant
,
Shop-keeper
,
or
Tradesman
;
one
becomes
a
Priest
,
another
enters
into
a
Religious
Order
;
another
desires
to
be
a
Prebend
,
Bishop
,
Cardinal
,
or
Pope
:
And
when
they
have
attain'd
to
all
these
Pretensions
,
they
are
only
filled
with
Wind
:
Because
all
this
passes
away
,
[
z
](A28890-e52190-b)
z
Psal.
146.
3
,
4.
John
2.
17.
as
the
Vapour
that
vanishes
in
the
Air
:
And
very
often
when
we
think
to
take
our
ease
under
the
Favour
of
some
great
Fortune
,
we
immediately
go
down
into
the
Grave
,
where
Death
puts
an
End
to
all
our
Employs
,
and
renders
all
our
Pretensions
vain
:
For
by
following
our
own
Will
,
we
can
never
have
acquired
any
thing
for
Heaven
;
and
God
would
not
be
just
if
he
should
reward
eternally
the
Works
that
we
do
for
the
Earth
,
or
with
respect
to
the
Creatures
.
We
are
deceived
if
we
believe
it
;
because
all
that
respects
the
Earth
is
recompensed
on
the
Earth
.
The
Sixteenth
Conference
,
Shews
,
How
the
Resignation
of
our
Will
to
that
of
God
,
is
a
Continual
Prayer
;
that
it
supplies
all
particular
Doctrines
and
Practices
;
and
that
the
Gospel
directs
us
only
to
the
removal
of
the
Obstacles
which
hinder
it
,
the
discovery
of
which
is
necessary
.
I
asked
her
,
If
it
was
needful
to
use
any
longer
the
Means
of
Devotion
when
one
is
resigned
to
God
?
If
it
was
any
longer
needful
to
Pray
,
to
Watch
,
to
Fast
,
to
go
to
Church
,
to
frequent
the
Sacraments
,
to
procure
Indulgences
,
to
Honour
Images
,
especially
that
of
the
Virgin
Mary
,
which
Devotion
they
tell
us
is
necessary
for
Salvation
,
with
many
other
things
which
seem
to
be
good
?
She
said
:
Sir
,
The
Resignation
of
our
Will
to
that
of
God
supplies
all
Things
;
and
when
we
are
arrived
at
this
Resignation
,
we
have
no
longer
need
of
any
Means
:
Because
God
works
then
in
us
what
pleases
him
;
and
we
have
no
longer
need
to
[
a
](A28890-e52290-b)
a
Gal.
2.
20.
Act
,
but
to
be
still
and
passive
.
Our
Devotions
are
then
without
ceasing
,
and
we
pray
always
when
we
are
always
resigned
to
God
:
For
Prayer
is
nothing
else
but
an
Elevation
of
the
Spirit
unto
him
,
and
it
is
elevated
unto
him
as
long
as
we
receive
all
from
his
Hands
,
and
are
pleased
every
Moment
with
what
he
ordains
.
This
is
the
continual
Prayer
which
he
demands
of
Man
,
saying
,
That
we
[
b
](A28890-e52310-b)
b
Luke
18.
1.
must
alwayes
pray
,
and
not
faint
.
He
who
lifts
up
his
Heart
to
God
only
when
he
is
in
the
Church
,
or
sayes
his
Pater
Noster's
,
does
not
pray
alwayes
:
Because
he
cannot
be
alwayes
in
the
Church
,
nor
mutter
his
Prayers
from
Morning
till
Night
:
But
he
who
resigns
his
Will
to
that
of
God
prayes
continually
,
whether
he
eat
,
drink
,
walk
,
or
take
his
rest
:
He
is
alwayes
by
his
Will
united
to
God
,
and
has
no
need
of
other
Means
▪
because
he
is
arrived
at
the
End
,
where
Means
would
be
a
Hindrance
to
him
.
He
still
watches
[
c
](A28890-e52340-b)
c
Cant.
5.
2.
Luke
12.
35
,
36.
when
he
is
ready
at
all
times
to
follow
the
Will
of
God
.
He
sasts
alwayes
.
when
he
never
takes
but
what
is
simply
necessary
for
him
in
which
God
directs
him
.
He
is
alwayes
in
the
Church
when
he
is
continually
in
the
presence
of
God
.
He
frequents
also
the
Sacraments
as
long
as
his
Spirit
converses
with
God
,
who
comprehends
in
himself
all
that
is
Holy
or
Sacred
.
He
has
the
Remission
and
Indulgence
of
all
his
Sins
by
the
Resignation
that
he
makes
of
his
Will
to
that
of
his
God
,
because
he
can
never
attain
to
this
Resignation
without
forsaking
all
sort
of
Evil
;
and
this
[
d
](A28890-e52350-b)
d
Prov.
28.
13.
is
true
Repentance
,
which
obtains
the
Remission
of
all
Sins
.
He
has
no
need
of
Images
when
his
Eye
and
his
Heart
is
fixt
upon
the
Will
of
God
,
which
makes
him
remember
whatsoever
is
good
and
just
;
and
he
has
no
longer
need
of
Intercessours
for
his
Salvation
,
since
he
is
united
to
the
Will
of
Him
who
only
can
give
it
.
I
said
to
her
,
That
I
saw
clearly
enough
that
all
our
Salvation
and
Happiness
did
depend
upon
this
Resignation
of
our
Will
to
that
of
God
:
But
that
it
was
a
Loss
that
this
was
not
taught
to
all
the
World
,
who
believed
they
were
sure
of
their
Salvation
by
the
Means
of
Devotions
.
She
said
:
Sir
,
It
is
a
Lamentable
thing
that
all
the
World
should
perish
for
want
of
knowing
the
Truth
.
Secular
Persons
think
they
are
good
when
they
Trade
and
do
their
Business
without
Fraud
,
though
they
never
consider
that
they
are
sent
into
this
World
to
lead
a
Life
of
Penitence
,
and
are
created
to
be
alwayes
united
in
Will
to
God
.
Churchmen
or
Religions
Persons
believe
they
shall
be
saved
,
provided
they
go
to
Church
and
perform
their
customary
Devotions
,
without
thinking
that
to
be
saved
they
must
be
resigned
to
the
Will
of
God
.
And
thus
both
the
one
and
the
other
perish
through
Ignorance
,
because
all
in
general
are
creared
to
be
resigned
in
Will
to
the
Will
of
God
,
depending
immediately
upon
him
;
and
not
on
other
Things
:
And
though
we
are
obliged
to
Labour
in
this
Life
,
yet
this
is
but
accidentally
,
and
to
satisfie
the
Penitence
due
for
our
Sins
;
not
that
God
has
created
us
for
Labour
,
but
only
ordain'd
it
for
Penitence
:
And
instead
of
fulfilling
it
by
our
Labour
,
we
encrease
our
Sins
by
the
same
Means
by
which
we
ought
to
purge
them
,
glorying
in
our
Chains
,
and
rejoycing
in
our
Vallie
of
Tears
:
And
we
will
Act
,
where
we
ought
only
to
Suffer
;
and
Rule
,
where
we
ought
to
be
Subject
.
This
falls
out
through
our
Ignorance
,
for
we
do
not
know
the
True
way
of
Salvation
,
and
we
imagine
we
shall
find
it
by
Means
which
divert
us
from
it
instead
of
bringing
us
to
it
.
They
go
sometimes
to
a
Cloyster
to
find
the
sure
Means
of
Salvation
,
and
in
the
mean
time
all
the
Exercises
that
must
be
performed
are
often
Diversions
from
God
:
For
so
many
outward
Rules
and
Gestures
prove
great
Hindrances
to
the
Conversation
the
Soul
ought
to
have
with
its
God
;
and
these
Studied
Devotions
are
often
Hypocrisies
.
If
we
bow
the
Knee
to
shew
that
we
adore
and
pray
to
God
,
while
our
Thoughts
are
far
from
him
,
this
is
pure
[
e
](A28890-e52400-b)
e
Mat.
7.
8.
Hypocrisie
:
If
we
give
Honour
or
do
Reverence
to
some
Image
without
raising
our
Thoughts
to
that
which
it
represents
to
us
,
this
is
pure
Idolatry
:
If
we
pray
to
God
with
the
Lips
,
and
the
Heart
is
far
from
him
,
it
is
a
Contempt
of
God
:
If
we
use
Mortifications
of
the
Body
,
without
the
Spirit
of
Penitence
,
it
is
the
Pride
of
Life
,
for
we
desire
to
be
esteemed
more
than
others
because
of
our
particular
Pennances
,
when
God
has
appointed
us
all
in
general
common
Ones
which
would
be
much
more
for
our
Salvation
:
For
he
who
willingly
suffers
Heat
,
Cold
,
and
other
Incommodities
of
the
Elements
,
or
of
our
Body
,
does
merit
much
more
than
he
who
chuses
Fastings
,
Watchings
,
and
other
things
according
to
his
own
desires
:
Because
these
things
are
done
by
our
own
Will
,
and
will
be
recompenced
only
in
this
World
:
But
the
Pennances
that
are
common
to
all
Men
are
Ordained
and
Chosen
of
God
for
saving
Penitences
.
In
which
these
Penitents
do
greatly
deceive
themselves
in
following
their
own
Will
,
and
often
will
not
bear
patiently
with
a
Word
that
contradicts
their
Behaviour
.
The
Blindness
of
Men
now
may
truly
be
bewailed
;
for
in
all
Things
they
take
Falshood
for
Truth
,
and
the
way
of
Damnation
for
that
of
Salvation
.
Which
would
be
easie
to
make
appear
to
all
the
World
,
in
case
they
would
give
Ear
to
it
:
For
there
is
but
one
only
thing
needful
,
which
is
,
for
Men
to
resign
their
Will
to
that
of
God
:
But
they
are
so
preoccupied
with
so
many
different
sorts
of
Means
,
which
they
perswade
them
are
good
Things
,
that
they
should
think
they
did
Evil
in
resigning
their
Will
to
that
of
God
,
choosing
rather
to
submit
it
to
a
Man
subject
to
his
Passions
,
having
forgotten
that
the
Holy
Spirit
said
,
[
f
](A28890-e52410-b)
f
Jer.
17.
5.
Wo
to
the
Man
that
puts
his
confidence
in
Man
.
Take
,
Sir
,
this
Lesson
to
your self
,
and
put
not
your
Confidence
in
any
but
God
.
For
[
g
](A28890-e52430-b)
g
Psal.
116.
11.
all
Men
are
Lyars
and
cannot
give
Salvation
to
those
to
whom
they
promise
it
.
We
have
but
one
only
Saviour
,
who
is
Jesus
Christ
;
and
one
only
Essential
Commandment
,
which
is
,
to
DEPEND
UPON
GOD
IN
ALL
THINGS
:
If
Men
have
taught
so
many
different
Things
,
and
filled
the
World
with
Books
to
shew
that
we
must
depend
upon
them
,
do
not
believe
them
,
for
one
thing
only
is
needful
[
h
](A28890-e52460-b)
h
Luke
10.
42
.
I
asked
her
,
Why
she
had
shewn
me
so
many
different
things
since
we
began
our
Conferences
,
seeing
there
is
one
thing
only
needful
,
as
I
am
certainly
perswaded
?
She
said
:
Sir
,
I
never
taught
you
any
other
Means
of
Salvation
but
the
Doctrine
of
the
Gospel
,
which
is
sufficient
to
bring
back
the
greatest
Sinners
in
the
World
to
a
Dependance
upon
God
:
Because
that
Doctrine
teaches
how
to
remove
all
that
might
hinder
this
Resignation
to
God
:
And
when
it
says
that
[
i
](A28890-e52520-b)
i
Mat.
16.
24.
we
must
deny
our selves
,
it
tells
us
that
we
must
be
resigned
to
God
;
and
in
saying
that
we
must
take
up
our
Cross
,
it
shews
the
Penitence
that
we
are
obliged
to
perform
in
this
World
;
and
when
we
consider
the
whole
Life
of
Jesus
Christ
,
we
are
thereby
sufficiently
taught
that
we
must
not
rule
in
this
World
,
nor
seek
after
Dignities
,
Offices
or
Traffick
,
nor
build
Cloisters
or
other
Edifices
,
nor
lay
up
Riches
here
:
For
his
whole
Life
and
Conversation
was
quite
another
thing
,
and
he
has
not
at
all
taught
us
the
Customs
that
are
observed
at
present
;
but
Goodness
[
k
](A28890-e52550-b)
k
Mat.
11.
28.
,
Humility
,
and
[
l
](A28890-e52560-b)
l
Mat.
8.
20.
Poverty
.
These
Things
are
the
true
Means
to
attain
to
this
Dependance
upon
God
,
because
they
remove
the
Hindrances
of
our
Soul
,
that
thereafter
it
may
resign
it self
the
more
easily
and
freely
unto
him
.
Jesus
Christ
has
taught
that
we
are
to
forsake
many
[
m
](A28890-e52570-b)
m
Luke
14.
26
,
33.
Things
which
prove
Hindrances
of
this
Resignation
to
God
:
For
he
who
loves
the
Riches
,
Honours
,
Pleasures
and
Delights
of
this
World
,
cannot
be
resigned
to
God
;
nor
yet
the
[
n
](A28890-e52580-b)
n
Ibid.
who
loves
his
Father
,
his
Countrey
,
or
even
his
own
Life
.
By
reason
therefore
of
the
Blindness
of
Men
,
it
was
needful
that
he
should
manifest
to
them
in
particular
what
they
ought
to
forsake
that
they
may
be
resigned
to
God
.
For
if
Jesus
Christ
had
only
said
simply
that
a
Man
must
be
resigned
to
God
,
every
one
would
have
said
or
imagined
,
that
they
lived
in
this
Resignation
;
because
they
have
not
Faith
but
in
Speculation
,
for
they
imagine
they
are
resigned
to
God
,
when
they
live
in
a
Dependance
on
their
own
Will
,
or
that
of
some
Person
to
whom
they
submit
:
And
since
Jesus
Christ
came
to
bring
Light
into
the
World
,
it
was
necessary
that
he
should
open
our
Eyes
by
all
the
Means
contain'd
in
his
Gospel
,
that
he
might
make
us
see
how
many
Obstacles
we
put
to
this
DEPENDANCE
.
I
said
to
her
,
She
had
declared
to
me
many
things
besides
those
which
are
contained
in
the
Gospel
:
And
since
Dependance
only
upon
God
was
sufficient
for
Salvation
,
I
might
very
well
have
remained
ignorant
of
the
Sins
of
Men
,
the
poor
Estate
of
the
Church
,
the
Dominion
of
Antichrist
,
with
so
many
other
things
,
which
do
not
concern
my
Salvation
.
She
said
:
Sir
,
You
imagine
that
these
Things
do
not
concern
your
Salvation
,
because
they
do
not
respect
it
directly
,
but
indirectly
.
They
respect
it
in
such
a
manner
,
as
I
believe
it
would
be
impossible
for
you
to
obtain
it
if
you
were
ignorant
of
the
truth
of
so
many
dangerous
Evils
.
You
would
build
your
Salvation
upon
falfe
.
Suppositions
of
being
resigned
to
God
,
when
there
were
no
such
thing
;
and
if
you
have
not
the
knowledge
of
Evil
,
you
cannot
avoid
it
,
but
will
be
deceived
to
your
Loss
.
For
the
Wickedness
of
Men
is
now
so
covered
over
with
Vertue
,
that
't
is
hard
to
distinguish
the
one
from
the
other
.
If
you
perceive
not
that
Men
are
deceitful
,
they
will
deceive
you
every
Moment
;
and
if
you
believe
not
that
they
have
forsaken
God
,
you
will
imitate
them
,
believing
that
they
do
well
:
This
pious
Opinion
of
your
Neighbour
will
make
you
follow
Evil
insensibly
.
Thus
we
must
not
walk
blindly
in
the
matter
of
our
Salvation
:
For
you
have
more
need
to
discover
Evil
,
that
you
may
avoid
it
,
than
Good
,
to
imitate
it
:
Because
if
your
Will
were
resigned
to
God
without
knowing
the
Wickedness
of
Men
now
,
they
would
certainly
draw
you
back
from
this
Resignation
to
make
you
take
your
own
Will
:
And
this
under
pious
Pretexts
:
For
they
will
reckon
you
to
be
deceived
if
you
do
not
follow
their
wayes
of
Acting
;
and
if
you
be
resigned
to
God
,
you
will
contract
his
Qualities
of
Righteousness
,
Goodness
,
and
Truth
:
Which
Men
will
not
at
all
acknowledge
,
but
will
take
your
Righteousness
to
be
Selfpreciseness
;
and
your
Goodness
to
be
Silliness
and
want
of
Wit
;
and
your
Truth
will
be
reckoned
Detraction
as
soon
as
by
it
you
shall
discover
their
Evils
:
And
all
this
they
shall
do
so
dexterously
,
that
you
shall
be
puzled
to
know
,
whether
you
will
not
do
better
to
follow
their
Sentiments
than
the
Direction
of
God
.
Therefore
it
is
so
necessary
that
you
know
the
Wickedness
of
Men
,
that
you
be
not
deceived
by
it
.
And
if
I
have
declared
to
you
the
poor
Condition
in
which
the
Roman
Church
is
now
,
I
have
done
it
more
out
of
Charity
than
to
make
known
to
you
the
Works
of
God
:
Because
so
long
as
you
believe
that
this
Roman
Church
is
the
Holy
Church
,
you
will
take
up
with
a
Dependance
upon
Her
instead
of
depending
upon
God
;
and
will
indirectly
follow
the
Devil
,
while
you
believe
you
follow
God
:
And
if
I
had
not
declared
to
you
that
we
are
now
in
the
Reign
of
Antichrist
,
you
would
certainly
be
deceived
,
because
he
Acts
his
greatest
Villanies
under
the
Cloak
of
Holiness
,
and
introduces
his
Adherents
into
the
most
Eminent
Preferments
and
Dignities
of
the
Church
:
That
[
o
](A28890-e52650-b)
o
Mat.
24.
24.
he
may
seduce
the
very-Elect
,
if
it
were
possible
:
For
now
more
than
Three
Fourths
of
People
are
bound
to
the
Devil
[
p
](A28890-e52660-b)
p
Rev.
13.
4.
by
express
Covenant
.
And
if
you
be
ignorant
of
all
these
Truths
,
by
what
Means
shall
you
avoid
their
Snares
?
As
long
as
the
Devil
shall
tempt
you
by
evil
Thoughts
,
you
will
not
be
in
danger
of
following
his
Suggestions
;
but
when
he
has
on
his
Side
,
the
Priests
and
the
Religious
,
the
Bishops
and
other
Prelats
of
the
Church
,
you
will
easily
let
your self
be
governed
by
them
,
thinking
that
they
are
guided
by
this
Spirit
of
God
,
though
in
effect
,
by
that
of
the
Devil
.
By
all
which
Things
you
may
sufficiently
discover
the
need
you
have
to
be
informed
of
all
these
Evils
when
you
desire
to
resign
your self
to
God
,
or
else
your
Resignation
will
not
last
:
Because
Men
,
the
Church
and
Antichrist
,
would
very
shortly
find
the
Means
to
draw
you
back
,
as
they
do
almost
all
well-disposed
Persons
,
perswadeing
them
,
that
it
is
fit
still
to
have
a
good
Opinion
of
our
Neighbour
,
and
that
we
must
also
depend
upon
the
Church
,
and
that
the
Priests
and
the
Religious
are
true
Members
of
it
:
Though
in
the
Sight
of
God
there
is
no
such
thing
:
For
all
Men
together
are
as
a
Deluge
of
Vices
,
and
the
Roman
Church
is
the
Babylon
of
Confusion
,
and
many
of
her
Pillars
are
the
Members
of
Antichrist
.
This
being
supposed
,
Sir
,
do
you
not
think
I
had
reason
to
declare
to
you
all
these
things
in
particular
,
that
you
may
not
be
deceived
by
so
great
an
Abyss
of
Evils
,
which
would
be
but
too
sufficient
to
hinder
you
from
this
RESIGNATION
TO
THE
WILL
OF
GOD
,
which
is
the
only
thing
necessary
for
Salvation
,
to
which
you
can
never
attain
without
discovering
and
removing
all
the
Hindrances
which
out
of
great
Charity
I
have
manifested
unto
you
?
The
Seventeenth
Conference
,
Is
a
Recapitulation
of
all
the
preceding
Matters
,
their
Scope
and
Vse
.
I
thanked
her
greatly
for
the
Goodness
she
had
shewn
me
in
telling
me
so
many
things
so
profitable
for
my
Salvation
,
promising
to
observe
them
as
much
as
I
can
.
She
said
:
Sir
,
In
this
Practice
consists
your
Salvation
:
For
it
matters
little
to
know
all
the
Conduct
of
the
World
,
and
all
its
Sciences
and
Secrets
:
If
all
this
serve
not
as
Means
to
work
out
your
Salvation
,
all
[
q
](A28890-e52770-b)
q
Eccles.
12.
8
,
9
,
12.
is
Vanity
and
Amusement
:
Even
Knowledge
will
serve
for
our
greater
Condemnation
when
we
do
not
put
in
practice
what
we
know
to
be
good
,
and
do
not
avoid
and
hate
what
we
know
to
be
evil
.
I
would
not
have
enlarged
in
declaring
to
you
so
many
things
of
good
and
evil
,
if
I
had
not
observed
in
you
a
desire
to
put
them
in
practice
:
For
to
know
the
Essence
of
Vertue
without
practising
it
,
is
nothing
else
but
vain
Speculation
;
and
to
know
Evil
without
avoiding
it
,
is
a
worse
Curiosity
,
which
fills
our
Understanding
without
any
Fruit.
I
have
spoken
[
r
](A28890-e52780-b)
r
You
will
find
the
Places
where
all
these
Matters
are
treated
of
by
the
Index
.
of
true
Vertue
,
that
you
may
follow
it
rather
than
what
is
false
;
and
also
of
the
Roman
Church
,
that
you
may
not
follow
her
as
if
she
were
Holy
.
I
have
told
you
of
the
Reign
of
Antichrist
,
that
you
may
not
let
your self
be
deceived
by
false
Appearances
of
Piety
:
declaring
to
you
that
more
than
Three
Fourths
of
the
World
are
in
confederacy
with
him
,
that
you
may
work
out
your
Salvation
with
Fear
,
and
may
trust
your self
to
No
body
,
for
the
most
Wicked
are
the
greatest
Hypocrites
that
they
may
deceive
the
better
.
I
have
told
you
,
That
we
are
in
the
Judgment
,
and
that
the
last
Plagues
are
begun
;
that
you
may
not
put
off
your
Conversion
to
another
time
;
for
that
which
remains
to
us
is
short
.
I
have
told
you
that
Jesus
Christ
will
come
upon
Earth
to
judge
the
Good
and
the
Wicked
,
and
that
he
will
root
out
all
Evil
,
that
you
may
aspire
after
that
Happiness
,
and
may
decline
the
Misery
of
those
who
shall
be
sent
into
Hell
.
I
have
told
you
that
Jesus
Christ
will
abide
upon
Earth
,
to
Reign
there
with
all
the
Just
for
ever
:
that
the
Expectation
of
this
Glorious
Coming
may
give
you
Strength
to
bear
with
patience
the
Rods
and
Tribulations
which
must
shortly
fall
out
,
such
as
the
like
hath
not
yet
been
seen
.
I
have
told
you
,
that
the
World
will
last
for
ever
,
and
that
none
of
the
Creatures
shall
perish
in
their
Kinds
:
that
the
Hope
of
your
Blessedness
may
not
be
founded
upon
imaginary
Goods
,
and
that
you
may
in
some
manner
comprehend
what
Contentment
the
Souls
and
Bodies
of
the
Blessed
shall
have
when
all
Malignity
shall
be
removed
from
every
thing
,
and
all
the
Elements
and
other
Creatures
shall
serve
for
the
Delight
of
Man
,
who
shall
rule
over
all
,
being
united
to
Jesus
Christ
in
Body
and
Soul
:
And
this
,
that
you
may
willingly
despise
the
Delights
of
this
present
Life
,
in
the
Hope
of
those
of
which
are
to
come
.
I
have
told
you
,
that
the
Jews
shall
be
converted
to
God
,
and
shall
be
his
People
;
and
that
the
Catholicks
shall
be
cast
off
and
rejected
:
that
you
may
never
despise
any
Body
,
since
the
Jews
,
the
most
despised
of
all
Nations
,
shall
be
the
most
exalted
;
and
of
Stones
shall
be
made
[
s
](A28890-e52900-b)
s
Matth.
3.
9.
Children
of
Abraham
;
and
that
you
may
willingly
quit
the
Maximes
of
the
Roman
Church
,
which
for
her
evil
Deeds
shall
very
shortly
be
rooted
out
.
I
have
told
you
,
that
Man
is
created
for
no
other
end
but
to
take
his
delight
with
God
:
that
you
may
no
longer
seek
for
any
thing
upon
Earth
,
and
that
you
may
despise
all
Things
,
to
enjoy
this
Conversation
with
God
;
having
told
you
also
,
that
this
present
Life
is
only
a
time
of
Penitence
,
that
all
your
Labours
may
be
done
in
this
Spirit
of
Penitence
,
to
which
God
has
subjected
all
Men
for
their
Sins
.
In
fine
,
I
have
told
you
,
Sir
,
That
all
the
Laws
,
the
Prophets
,
and
all
Vertues
,
do
consist
in
the
Resignation
of
our
Will
to
that
of
God
:
that
you
may
not
be
distracted
by
so
many
other
different
things
,
but
may
pass
your
Life
joyfully
under
this
Dependance
upon
God
,
which
is
the
least
thing
we
can
give
to
God
for
so
many
good
Things
we
have
received
from
him
,
which
he
permits
us
to
enjoy
provided
we
will
depend
upon
him
in
all
Things
.
I
have
also
shewn
you
,
That
so
many
divers
Means
which
the
Priests
,
Monks
,
and
the
Religious
have
taught
us
for
working
out
our
Salvation
,
are
things
that
withdraw
us
from
it
,
by
which
we
are
seduced
and
deceived
:
For
they
make
us
depend
upon
Men
more
than
upon
God
:
Which
is
an
Idolatry
that
has
infected
all
Christendom
,
in
which
no
Body
studies
any
longer
to
resign
his
Will
to
that
of
God
,
but
every
one
enjoys
and
disposes
of
Things
at
his
own
Will
,
as
if
he
were
his
own
Soveraign
.
One
will
be
Great
,
and
another
Rich
;
one
will
Rule
over
others
,
and
will
be
Obey'd
and
Serv'd
;
one
goes
in
a
Coach
,
another
upon
Horse
:
In
short
,
Every
one
will
follow
his
Delights
and
Pleasures
according
to
his
own
Inclination
,
believing
notwithstanding
that
they
work
out
their
Salvation
,
because
the
Priests
and
Monks
promise
it
to
them
.
These
are
new
Gods
and
new
Saviours
,
who
have
changed
the
Order
established
by
God
,
our
Father
and
Creatour
,
and
the
Duties
which
his
Son
Jesus
came
to
reach
us
They
lead
us
in
the
Way
to
Hell
,
perswading
us
that
't
is
that
to
Paradise
:
With
these
Perswasions
every
one
suffers
himself
to
be
deceived
and
seduced
,
there
being
none
now
in
Christendom
who
believe
that
they
cannot
be
saved
without
resigning
their
Will
to
that
of
God
:
This
nevertheless
is
an
Eternal
Truth
,
that
will
never
change
let
Man
do
what
he
will
:
If
he
do
not
acknowledge
the
Dependance
he
has
upon
God
in
all
Things
,
he
shall
never
be
saved
;
and
if
he
do
not
take
up
the
Counsels
of
the
Gospel
as
the
true
Means
taught
by
God
for
returning
to
this
Dependance
,
he
shall
never
be
saved
:
For
God
teaches
nothing
that
is
useless
,
but
only
Things
precisely
necessary
,
to
which
all
the
World
ought
to
submit
,
This
no
Body
does
,
for
they
believe
Men
more
than
God
:
Though
the
most
part
are
Rul'd
by
the
Devil
,
who
gains
the
most
part
of
Men
to
himself
by
the
Means
of
these
wild
Shepherds
,
who
abandon
the
Flock
to
the
Power
of
the
Infernal
Wolf
to
destroy
them
with
themselves
for
ever
,
taking
them
off
from
God
to
draw
them
to
themselves
.
I
have
told
you
also
,
That
there
are
no
longer
any
true
Christians
upon
Earth
:
that
you
may
become
one
,
and
may
not
blindly
suppose
your self
to
be
so
:
For
there
can
be
no
Christians
,
but
they
who
obey
the
Doctrine
of
Jesus
Christ
:
All
others
are
deceived
in
believing
they
are
:
For
God
does
not
change
upon
the
Changes
of
Men
:
We
are
now
as
much
obliged
to
depend
upon
God
,
as
Adam
,
the
First
Man
,
was
;
and
as
much
obliged
to
Labour
the
Ground
as
he
,
though
we
had
committed
no
other
Sin
but
what
he
did
in
us
:
We
must
also
now
follow
the
Doctrine
of
Jesus
Christ
,
as
the
Primitive
Christians
did
,
because
this
Doctrine
is
immutable
,
and
will
never
change
:
Therefore
he
who
does
not
follow
it
is
no
true
Christian
,
and
cannot
be
saved
without
becoming
so
.
No
Body
should
flatter
himself
in
this
Matter
.
We
must
imitate
Jesus
Christ
,
or
[
t
](A28890-e52990-b)
t
John
.
15.
6.
perish
for
ever
:
Because
,
both
by
the
Will
of
Adam
and
by
our
own
,
we
are
all
fallen
into
this
Sin
of
Ingratitude
,
that
we
will
not
depend
upon
God
:
And
therefore
we
have
need
to
take
up
the
Law
of
the
Gospel
,
that
we
may
return
to
a
Dependance
upon
God
,
which
is
so
just
and
reasonable
.
Though
God
had
never
demanded
it
of
Man
,
he
is
bound
both
by
Divine
and
Humane
Right
to
render
to
God
this
Submission
of
his
Will
;
and
he
would
certainly
do
it
if
he
were
not
diverted
from
it
by
Men
like
himself
:
Because
even
Natural
reason
obliges
him
to
depend
upon
him
from
whom
he
receives
all
Things
.
This
,
Humane
Wisdom
has
diverted
,
having
found
out
so
many
Reasons
and
Arguments
to
favour
our
Self-will
,
that
all
People
believe
they
may
lawfully
follow
it
without
offending
him
who
has
reserved
it
for
himself
.
These
,
Sir
,
are
all
blind
who
lead
the
blind
,
and
both
fall
into
the
ditch
[
u
](A28890-e53020-b)
u
Mat.
15.
14.
.
See
that
you
never
be
of
that
Crew
;
but
believe
in
the
Light
that
God
manifests
unto
you
.
I
have
spoken
TRUTH
to
you
,
not
out
of
an
Affectation
to
be
believed
or
followed
,
but
from
a
design
and
desire
of
your
Salvation
.
All
that
I
have
said
,
is
necessary
for
you
,
if
you
will
use
it
well
:
Because
we
cannot
Love
God
without
knowing
him
,
nor
follow
Vertue
without
conceiving
what
it
is
:
In
like
manner
we
cannot
avoid
Delusion
without
discovering
it
,
nor
escape
the
Snares
of
the
Devil
without
turning
away
from
them
.
Make
a
good
use
of
all
these
Things
,
and
you
shall
be
happy
both
in
this
World
and
the
other
.
I
doubt
not
but
my
way
of
speaking
may
be
somewhat
uneasie
,
to
you
,
because
it
agrees
not
with
your
Philosophy
,
Theology
,
or
other
Scholastick
Sciences
:
But
believe
me
,
I
never
professed
any
Humane
Sciences
:
I
choose
rather
to
be
ignorant
of
them
than
know
them
,
and
if
I
could
learn
in
a
Quarter
of
an
Hour
all
the
Learning
of
the
Schools
,
I
would
not
employ
even
that
Little
Time
about
them
:
Because
I
know
that
Humane
Learning
is
a
great
Hindrance
to
the
Holy
Spirit
:
and
also
the
Time
is
come
that
[
x
](A28890-e53030-b)
x
Isa.
29.
14.
God
will
destroy
the
Wisdom
of
the
Wise
,
and
abolish
the
Prudence
of
the
Prudent
:
And
therefore
I
cannot
use
fine
Discourses
,
but
such
only
as
make
the
plain
Truth
be
understood
:
Words
and
Terms
may
be
contended
about
,
but
not
the
real
Meaning
,
which
is
true
.
I
will
not
dispute
with
the
Learned
,
because
God
will
overcome
them
very
shortly
by
the
Effects
of
my
Words
;
nor
will
I
polish
my
Language
,
because
simple
Plainness
pleases
God
more
than
the
greatest
Eloquence
,
which
is
subject
to
Vanity
:
For
he
that
speaks
that
he
may
talk
well
,
is
full
of
Vain-glory
:
Renouncing
which
,
I
seek
nothing
but
plain
Words
that
may
express
my
Thoughts
.
I
believe
,
Sir
,
you
have
understood
me
well
enough
,
and
I
can
tell
you
no
more
whereby
I
may
co-operate
to
your
Salvation
:
There
remains
nothing
but
to
put
it
in
practice
.
This
you
will
do
more
easily
in
a
Solitude
,
or
Desert
,
than
elsewhere
,
because
of
the
Corruption
of
Men
,
who
prove
great
Hindrances
to
us
;
and
also
because
of
the
Power
the
Devil
has
now
over
their
Minds
,
whereby
he
may
infatuate
all
those
who
are
yet
sound
and
entire
.
Flee
therefore
,
Sir
,
to
avoid
these
Dangers
,
and
be
afraid
lest
you
be
diverted
from
your
good
Purpose
,
and
do
not
look
back
[
y
](A28890-e53060-b)
y
Gen.
19.
26.
like
Lot's
Wife
,
who
was
changed
into
a
Pillar
of
Salt
.
Yet
a
little
Penitence
,
and
then
God
will
deliver
you
from
it
,
to
enter
into
the
Joy
that
shall
never
end
,
This
is
what
I
wish
you
,
and
bid
you
.
Adieu
.
I
was
troubled
to
hear
that
she
would
leave
me
,
entreating
she
would
not
withdraw
from
me
,
since
I
resolved
to
follow
what
she
had
taught
me
,
which
was
nothing
else
but
the
denying
of
my self
,
and
a
dependance
upon
God
.
She
said
:
Sir
,
It
will
be
more
for
your
purity
to
stay
alone
:
Because
I
am
but
a
Creature
as
you
are
,
and
we
must
cleave
to
the
Creatour
only
without
Interruption
:
He
will
lead
you
at
his
pleasure
,
provided
you
be
resigned
to
his
Will
;
you
need
no
more
Instructions
from
any
.
I
have
told
you
abundantly
what
may
bring
you
to
an
Union
with
God
.
To
speak
more
would
be
henceforth
but
a
Repetition
of
what
is
already
said
,
which
would
rob
us
both
of
our
Time
,
and
that
would
be
better
employed
in
the
Practice
than
in
Repetitions
.
Leave
me
to
my
Liberty
,
and
take
also
yours
.
God
did
not
create
us
together
,
He
will
Save
us
though
we
be
separate
in
Body
.
True
Union
consists
in
a
conformity
of
the
Will
with
God
,
and
not
in
particular
Conferences
.
I
must
confess
I
have
often
withdrawn
from
conversing
with
God
to
speak
to
you
of
so
many
diverse
Things
:
But
I
judg'd
them
necessary
for
your
Salvation
;
and
therefore
they
were
not
uneasie
to
me
:
But
now
that
you
know
the
Truth
of
many
Things
,
it
is
not
expedient
to
speak
to
you
any
longer
.
God
will
still
teach
you
sufficiently
,
provided
you
continue
faithful
to
him
.
He
never
denied
what
Men
ask
of
him
for
their
Salvation
.
You
ought
to
have
no
other
Designs
.
Let
the
[
a
](A28890-e53120-b)
a
Psal.
46.
3
,
&c.
World
be
overturned
;
Let
the
Roman
Church
perish
;
Let
the
Elements
be
moved
against
Sinners
;
all
this
cannot
touch
you
,
provided
you
keep
firmly
united
to
God
.
Quit
all
Things
willingly
to
find
this
Union
.
It
matters
little
whether
I
am
with
you
or
not
:
Provided
you
be
with
God
,
He
should
suffice
you
:
For
he
only
can
save
you
,
and
no
Body
else
.
There
is
always
a
Mixture
when
the
Creature
cleaves
to
its
like
.
I
often
despised
those
who
cleave
to
others
,
even
though
it
was
under
some
pious
Pretext
.
I
will
not
do
my self
what
I
despise
in
others
.
I
said
to
her
,
She
had
promised
to
explain
to
me
the
24th
.
Chapter
of
St.
Matthew
:
That
she
ought
at
least
,
to
give
me
it
before
she
leave
me
.
She
said
:
Sir
,
I
do
not
willingly
fail
in
my
Promise
.
Give
me
the
Text
of
that
Chapter
,
and
I
will
explain
it
Word
by
Word
;
and
I
wish
that
all
sincere
Persons
may
see
it
,
that
they
may
discover
that
this
Chapter
speaks
of
the
present
Time
.
Every
one
reads
it
without
understanding
it
:
Nevertheless
,
there
are
fair
Advertisements
to
beware
of
this
dangerous
Time
in
which
we
live
at
present
.
These
are
not
Tales
made
at
pleasure
,
but
Truths
come
from
the
Mouth
of
Jesus
Christ
himself
,
which
every
one
ought
to
Learn
,
and
follow
the
Counsels
that
he
gives
:
They
are
most
saving
,
〈◊〉
for
escaping
[
b
](A28890-e53230-b)
b
Luke
21.
36.
the
Evils
to
come
,
which
hang
〈◊〉
our
Heads
.
I
must
give
it
in
Writing
for
an
eternal
Memorial
,
that
it
may
be
observed
whether
all
that
is
contained
in
it
shall
not
come
to
pass
in
our
Time
.
Do
not
oppose
what
you
shall
find
contrary
to
your
Learning
,
or
old
Impressions
,
because
the
Holy
Spirit
will
give
the
perfect
Understanding
of
all
the
Holy
Scriptures
,
which
has
not
been
hitherto
heard
of
:
For
we
are
fallen
into
the
Fulness
of
Time
.
If
you
receive
them
with
Humility
of
Heart
,
you
shall
understand
all
Things
perfectly
.
But
you
must
become
an
Infant
,
and
cease
from
your
own
Wisdom
:
For
God
reveals
(c)
his
Secrets
to
Babes
▪
and
hides
them
from
the
Great
and
Wise
of
the
Earth
.
You
must
not
control
the
Holy
Spirit
,
or
say
,
Such
a
Father
explains
this
thus
,
or
otherwise
:
Because
Fulness
is
still
more
than
a
Portion
.
You
will
find
what
I
shall
say
more
clear
than
all
that
the
Holy
Fathers
ever
said
:
Because
the
Time
is
come
of
the
Accomplishment
of
all
Things
:
But
you
must
simplifie
your
Understanding
as
a
little
Child
,
else
you
cannot
enter
into
the
Kingdom
of
Heaven
.
I
brought
her
the
Text
of
the
Gospel
,
promising
entirely
to
submit
my
Vnderstanding
as
much
as
was
possible
,
that
I
might
receive
the
Light
of
the
Holy
Spirit
.
She
said
:
Sir
,
This
Submission
is
the
Preparation
required
:
For
if
you
set
up
for
the
Doctour
,
or
for
the
knowing
Man
you
will
oppose
the
Light
of
the
Holy
Spirit
,
the
Source
of
all
Wisdom
.
It
must
alwayes
be
believed
and
acknowledged
,
that
he
is
wise●
than
all
the
Doctours
that
ever
were
in
●he
World
and
that
we
learn
more
by
a
small
●ay
of
his
Light
than
by
a
Hundred
Years
of
very
assiduous
Study
.
Therefore
▪
reckon
all
[
d
](A28890-e53310-b)
d
1
Cor.
8.
2.
your
Learning
Ignorance
,
and
become
[
e
](A28890-e53320-b)
e
Matth.
18.
3.
1
Pet.
2.
2.
as
a
Child
newly
born
again
,
that
you
may
receive
these
new
Notices
,
which
will
give
you
more
Light
than
all
the
Fathers
had
together
:
Because
they
never
discovered
the
hid
Treasures
[
f
](A28890-e53330-b)
f
Mat.
13.
44.
;
for
the
Time
was
not
yet
come
.
Every
one
spoke
of
it
according
to
his
Conceit
,
and
not
according
to
what
it
really
was
:
For
it
was
a
Sealed
[
g
](A28890-e53340-b)
g
Rev.
5.
1
—
9.
Book
,
that
none
was
worthy
to
open
but
Jesus
Christ
himself
after
he
was
put
to
death
and
Crucified
.
To
this
very
Time
there
is
nothing
in
all
the
Holy
Scripture
fulfilled
but
this
Death
,
which
will
make
way
for
the
Wonders
of
God
,
that
have
remained
hid
till
now
,
and
begin
to
be
revealed
to
those
who
shall
be
humble
in
Heart
:
But
the
Wise
[
h
](A28890-e53350-b)
h
Isa.
29.
14.
shall
perish
with
their
Wisdom
.
Therefore
,
I
exhort
you
,
Sir
,
to
Simplicity
,
and
Submission
,
that
you
may
be
worthy
to
receive
the
Light
which
breaks
forth
in
our
Days
,
and
to
behold
the
[
i
](A28890-e53360-b)
i
Rev.
21.
2.
New
Jerusalem
descend
from
Heaven
,
adorned
as
a
Bride
in
the
Day
of
her
Espousals
.
The
Alliance
[
l
](A28890-e53380-b)
l
Ibid.
v.
3.
of
God
with
Men
will
then
be
accomplished
:
The
Earth
will
then
be
renewed
.
All
Creatures
will
quit
their
Malignity
,
which
shall
be
confined
to
the
Center
of
the
Earth
[
m
](A28890-e53390-b)
m
Rev.
20.
14
,
15.
to
torment
the
Bodies
and
Souls
of
all
those
who
would
not
submit
their
Wills
to
God
.
They
shall
receive
Pains
and
Anguish
according
to
the
Measure
of
their
Sins
,
being
overwhelmed
with
the
Malignities
which
were
caused
by
these
Sins
.
The
Eighteenth
Conference
,
Speaks
of
Hell
,
and
of
the
Damned
,
which
shall
be
they
who
have
followed
their
own
Will
,
which
is
the
cause
of
all
Evil
,
and
that
few
are
disposed
to
quit
it
,
that
they
may
resign
themselves
to
God
,
and
receive
the
Divine
Truth
.
I
asked
her
,
If
all
Men
who
will
not
submit
their
Will
to
God
shall
be
confined
to
Hell
?
She
said
:
Yes
,
Sir
,
assuredly
they
shall
:
None
shall
escape
Hell
[
n
](A28890-e53480-b)
n
Isa.
66.
3
,
4.
who
have
followed
their
own
Will
:
And
this
most
righteously
:
For
God
cannot
save
him
who
withdraws
from
him
,
and
who
with
his
full
Reason
,
and
the
Consent
of
his
Will
,
will
independently
follow
his
own
Inclinations
,
as
if
he
were
Soveraign
,
and
without
a
Creatour
.
We
know
well
enough
we
cannot
save
our
selves
,
and
that
our
Salvation
depends
upon
God
;
and
yet
we
hope
to
be
saved
,
though
we
have
quitted
our
Dependance
upon
God
,
and
adhere
to
our selves
!
This
is
a
false
Perswasion
which
the
Devil
and
the
World
set
before
us
,
to
make
us
insensible
of
our
Misery
.
For
God
will
never
save
him
[
o
](A28890-e53490-b)
o
Psal.
73.
27.
who
will
not
depend
upon
him
.
If
through
Frailty
we
commit
some
Acts
of
Independence
upon
God
,
and
afterwards
repent
of
them
,
we
may
yet
hope
for
Pardon
:
But
when
we
see
that
all
Men
live
and
dye
in
following
their
own
Wills
,
and
will
not
leave
it
off
,
being
readier
to
murmur
against
God
than
to
yield
up
their
Wills
to
him
,
he
must
of
necessity
render
to
them
according
to
their
Works
.
God
made
no
[
p
](A28890-e53500-b)
p
Wisd.
1.
13
,
14.
Malignity
in
the
Elements
,
nor
in
any
other
Creatures
,
having
created
all
good
and
perfect
:
But
Sin
[
q
](A28890-e53510-b)
q
Rom.
5.
12.
and
the
Self-will
of
Man
has
brought
a
Malignity
into
all
Things
:
And
therefore
it
belongs
to
him
,
as
being
the
Work
of
his
Hands
:
And
if
it
be
just
to
render
to
each
one
what
belongs
to
him
,
it
is
necessary
that
Man
have
for
his
Portion
[
r
](A28890-e53520-b)
r
Psal.
11.
6.
the
Malignity
of
all
the
Creatures
to
all
Eternity
,
as
being
the
Works
of
[
s
](A28890-e53530-b)
s
Isa.
3.
10.
his
Hands
,
that
the
Fire
burn
him
,
the
Water
swallow
him
up
,
the
Wind
bluster
,
the
Earth
be
Thorns
to
prick
him
,
the
Dogs
bite
him
,
the
Wolf
devour
him
,
the
Lion
tear
him
,
the
Serpent
poyson
him
;
and
all
the
other
Creatures
shall
spue
out
their
Malignity
upon
Man
,
who
brought
it
upon
them
,
by
forsaking
his
Dependance
upon
God
.
I
said
to
her
,
That
upon
this
Supposition
,
all
shall
be
damned
:
Because
none
resign
their
Will
to
God
,
since
every
one
enjoyes
it
as
much
as
is
possible
for
them
.
She
replied
:
Sir
,
I
have
told
you
long
ago
,
that
Paradise
was
shut
;
and
that
none
did
any
longer
enter
into
it
:
Because
no
Body
resigns
his
Will
to
that
of
God
.
The
Maximes
of
the
Church
have
so
blinded
Mens
Spirits
by
so
many
different
wayes
of
Salvation
,
that
none
consider
the
Obligation
that
lies
on
them
to
resign
their
Wills
to
God
.
They
think
to
be
saved
by
going
to
Church
,
frequenting
the
Sacraments
,
&c.
though
nevertheless
they
follow
their
own
Will
in
every
Thing
.
This
ruines
all
the
World
,
and
has
caused
the
general
Judgment
:
For
God
having
beheld
[
t
](A28890-e53590-b)
t
Psal.
14.
2
,
3.
all
the
Earth
,
found
not
one
who
was
resigned
to
him
,
nor
so
much
as
one
that
did
good
:
All
having
forsaken
[
u
](A28890-e53600-b)
u
Psal.
81.
12.
God
to
follow
their
own
Wills
.
And
this
general
Evil
has
caused
the
general
Sentence
,
which
is
irrevocable
:
Because
there
is
Time
no
longer
.
If
any
desires
to
be
converted
,
he
must
make
haste
:
For
the
Last
Times
are
near
their
End
.
They
began
when
[
x
](A28890-e53610-b)
x
1
Cor.
10.
11.
1
John
2.
18.
Jesus
Christ
became
Man
,
and
by
Grace
have
continued
till
now
,
to
give
Man
a
full
Measure
,
and
abundance
of
Time
for
his
Conversion
.
Time
is
come
to
its
End
.
Yet
[
y
](A28890-e53640-b)
y
Heb.
10.
37.
a
little
Suffering
,
and
the
Judgment
will
end
,
and
the
Wicked
shall
go
to
the
Abyss
of
all
Evils
[
z
](A28890-e53650-b)
z
Matth.
25.
46.
,
and
the
Converted
to
the
Enjoyment
of
all
Good
,
which
shall
never
end
,
and
that
not
only
spiritual
but
also
bodily
and
[
a
](A28890-e53660-b)
a
1
Pet.
3.
13.
material
:
For
all
the
Creatures
will
render
their
Duty
to
Man
,
as
soon
as
he
shall
pay
his
Duty
to
God
.
They
were
created
to
serve
for
the
Delight
of
Man
[
b
](A28890-e53670-b)
b
Gen.
1.
26.
,
as
he
was
created
to
serve
[
c
](A28890-e53680-b)
c
Prov.
8.
31.
for
the
Delight
of
God
:
And
as
soon
as
he
shall
be
converted
,
and
enter
into
a
Dependance
upon
his
God
,
[
d
](A28890-e53690-b)
d
Isa.
11.
6
,
&c.
he
shall
experience
that
the
Beasts
and
Elements
shall
submit
also
to
the
Will
of
Man
:
For
for
this
they
were
all
created
:
And
if
we
see
the
Beasts
and
Elements
rebel
against
Man
,
this
is
for
no
other
reason
but
because
he
rebels
against
his
God
:
For
else
all
inferiour
Things
would
be
entirely
subject
to
Man
,
if
he
were
entirely
subject
to
God
,
even
though
it
were
in
this
Miserable
Life
.
We
have
Examples
of
this
in
the
Life
of
many
Saints
,
who
because
they
resigned
their
Wills
to
God
,
had
in
this
Time
of
Penitence
[
g
](A28890-e53710-b)
g
Heb.
11.
34.
the
Power
to
command
the
Elements
,
and
to
be
familiar
with
the
Wild
Beasts
.
One
carried
Fire
without
being
burnt
by
it
:
Another
stay'd
the
Sun
[
h
](A28890-e53720-b)
h
Josh.
10.
12.
:
And
several
have
tam'd
Wild
Beasts
,
and
commanded
the
Wind
and
Tempests
of
the
Sea
,
with
so
many
other
Wonders
,
playing
with
Serpents
,
and
recreating
themselves
with
Birds
which
assembled
by
the
Command
of
some
Servants
of
God
.
This
is
a
certain
Proof
,
that
it
is
Sin
only
that
gives
all
the
Malignity
to
every
Thing
;
and
that
nothing
but
the
Rebellion
that
Man
has
raised
against
his
God
,
renders
all
the
Elements
and
other
Creatures
Rebels
against
him
.
If
we
would
from
this
time
yield
up
our
Will
into
God's
Hands
,
and
submit
our selves
entirely
to
him
,
we
should
immediately
find
that
all
Things
would
subject
themselves
to
us
without
any
constraint
.
How
greatly
does
Man
wrong
himself
,
when
he
will
needs
dispose
of
his
own
Will
?
He
makes
himself
miserable
in
this
World
,
and
far
more
in
that
to
come
:
Whereas
by
being
willing
to
depend
upon
God
,
he
has
all
under
his
Power
,
together
with
Eternal
Bliss
.
What
Infatuation
of
Spirit
is
it
,
that
we
will
not
do
a
Thing
so
good
,
so
just
,
and
so
reasonable
,
as
to
resign
our
Will
to
that
of
God!
If
Men
were
taught
this
,
as
they
are
other
frivolous
Devotions
,
it
would
be
impossible
that
any
would
deny
God
so
profitable
a
Submission
.
But
they
let
themselves
be
amused
by
the
Discourses
of
Men
,
who
propose
a
Salvation
,
without
being
able
to
give
it
.
These
are
those
false
Christs
and
false
Prophets
of
whom
Jesus
Christ
has
so
often
told
,
that
we
must
[
i
](A28890-e53740-b)
i
Matth.
24.
4
,
5.
11.
24.
take
heed
of
them
,
who
have
deceived
all
the
World
,
so
that
none
think
any
longer
of
resigning
themselves
to
God
,
or
of
doing
saving
Penitence
.
I
said
to
her
,
There
were
yet
divers
Persons
who
desired
to
be
resigned
to
God
,
and
also
to
do
Pennance
,
which
cannot
be
avoided
in
this
World
.
She
said
:
Sir
,
You
take
the
Bark
often
for
the
Wood
:
For
those
who
say
they
will
be
resigned
to
God
,
have
nothing
but
outward
Words
:
For
if
they
were
truly
so
,
they
[
k
](A28890-e53790-b)
k
Psal.
37.
5.
73.
23
,
24.
would
be
governed
by
God
;
and
would
no
longer
labour
for
the
Earth
,
but
only
for
Heaven
.
Even
the
Labour
that
is
necessary
for
the
support
of
Life
would
be
done
only
to
fulfil
their
Penitence
appointed
by
God
.
But
when
we
see
them
aim
at
Places
,
Honours
and
Dignities
;
or
Deal
and
Traffick
to
acquire
Riches
or
Pleasures
;
that
one
would
be
a
Priest
,
another
a
Religious
;
one
build
Cloysters
,
another
Houses
,
as
if
he
were
to
abide
in
them
for
ever
:
All
these
Things
,
with
a
Thousand
others
,
are
infallible
Evidences
that
God
does
not
govern
our
Will
:
For
he
could
not
move
us
to
make
Tabernacles
here
,
since
he
has
sent
us
hither
only
to
undergo
a
short
Penitence
.
He
could
not
incite
us
to
build
what
must
be
so
quickly
destroyed
.
Neither
Jesus
Christ
,
nor
his
Apostles
and
Disciples
built
Temples
or
Houses
,
being
contented
with
what
was
simply
necessary
.
In
which
the
Heathens
will
rise
up
against
us
in
the
Day
of
Judgment
,
who
did
so
despise
the
shortness
of
this
Life
,
that
they
would
not
build
Houses
,
contenting
themselves
with
a
Tub
to
cover
them
from
the
Injuries
of
the
Season
:
Others
threw
their
Mony
into
the
Sea
,
not
judging
it
necessary
for
so
short
a
Life
,
though
since
that
Time
ours
is
much
shortned
.
Neither
can
it
be
true
that
we
are
willing
to
do
Pennance
,
because
every
one
avoids
Sufferings
as
much
as
he
can
;
and
to
do
saving
Pennance
,
it
must
be
voluntary
,
and
suffered
for
fulfilling
the
Will
of
God
:
For
else
we
may
suffer
much
without
Meriting
,
as
Robbers
and
Thieves
do
.
I
said
to
her
,
That
this
ought
to
be
preached
through
all
the
World
that
they
who
would
perish
through
Ignorance
might
hear
the
Truth
and
be
converted
.
She
said
:
Sir
,
You
may
do
as
you
please
:
As
for
me
I
retire
:
For
I
am
not
sent
to
preach
,
but
simply
to
declare
the
Truth
,
as
I
have
done
to
you
.
You
may
have
sufficiently
remarked
in
all
my
Discourses
,
and
my
Life
;
if
there
were
any
Affectations
or
Passions
which
should
move
me
to
tell
you
these
Things
.
I
am
perswaded
in
the
sight
of
God
,
that
I
have
no
Self-Interest
in
it
,
nor
any
desire
to
please
or
displease
Men
,
nor
to
affect
the
speaking
new
or
marvellous
Things
.
No
,
Sir
,
I
am
not
led
by
that
Spirit
,
but
by
that
of
Jesus
Christ
,
who
had
such
Compassion
for
Men
,
that
for
them
he
endured
a
bitter
Passion
and
the
Death
of
the
Cross
:
If
you
preach
these
Things
to
Men
of
good
Judgment
,
and
who
thirst
after
the
Truth
,
they
will
gladly
hear
you
,
and
yield
themselves
,
and
return
to
God
:
For
they
will
easily
see
,
that
here
is
no
Flattery
for
any
Body
;
nor
yet
Contempt
,
or
sensual
Animosity
;
but
pure
solid
Truths
,
which
none
can
resist
but
they
who
are
in
League
with
Satan
,
and
love
Lyes
,
and
resist
the
Truth
.
Those
will
very
hardly
receive
Truths
that
are
so
opposite
to
them
;
they
will
induce
effeminate
Spirits
to
reject
these
Things
as
evil
,
perceiving
that
the
knowledge
of
these
will
take
from
their
Master
the
Devil
the
Power
to
deceive
by
Falshood
and
Hypocrisie
;
and
that
he
will
be
forced
very
quickly
to
discover
his
Mischievous
Reign
[
l
](A28890-e53840-b)
l
Rev.
12.
12
,
17.
13.
3
,
7
,
8.
:
Because
he
shall
not
be
able
to
catch
Souls
any
longer
under
the
colour
of
Piety
and
Holiness
,
as
he
has
done
hitherto
.
And
his
furious
Reign
shall
be
far
less
dangerous
:
For
so
soon
as
he
shall
be
known
for
the
Devil
,
no
Body
will
follow
him
any
longer
,
except
they
who
wilfully
yield
up
themselves
to
him
:
Whereas
at
present
every
one
follows
him
blindly
:
But
so
soon
as
his
Malice
shall
be
discovered
,
he
shall
have
no
longer
Power
over
Innocent
Souls
.
Tell
the
Truth
boldly
,
Sir
,
to
all
good
Men
in
Confidence
:
But
beware
of
the
Adherents
of
the
Enemy
,
and
of
those
[
m
](A28890-e53850-b)
m
Mat.
10.
17.
who
let
themselves
be
governed
by
his
Spirit
,
though
they
be
not
precisely
in
Covenant
with
the
Devil
:
Because
these
will
do
you
much
Mischief
when
they
think
they
are
doing
well
:
For
they
who
have
their
Minds
infatuated
do
serve
the
Devil
as
well
as
Sorcerers
themselves
:
The
one
directly
,
and
the
other
indirectly
.
You
will
still
discover
them
by
the
resistance
which
they
will
make
to
the
Truth
,
for
they
will
not
so
much
as
hear
it
:
Because
they
know
very
well
they
cannot
change
the
Truth
:
They
endeavour
at
least
to
reject
and
despise
it
,
that
no
Body
may
receve
it
.
This
will
be
the
Devils
last
Effort
.
For
as
soon
as
the
Truth
shall
be
known
,
it
will
strongly
resist
him
,
and
at
last
will
break
his
Head
.
Observe
still
,
Sir
,
the
Disposition
of
those
to
whom
you
would
declare
these
Truths
:
And
when
you
find
opposition
from
them
,
leave
off
speaking
to
them
:
For
those
who
shall
be
disposed
to
profit
by
the
Truth
,
will
give
Ear
to
it
willingly
,
and
with
Hungry
Desires
will
search
even
to
the
Bottom
;
that
they
may
discover
the
Essence
of
it
:
For
no
good
Men
can
resist
the
Truth
,
nor
the
Things
which
are
proposed
to
them
,
without
having
examined
whether
they
be
Good
or
Evil
:
But
the
Wicked
will
resist
it
,
before
they
know
it
:
And
if
they
can
catch
a
Word
different
from
their
School
Terms
,
they
will
take
it
in
a
quite
contrary
Sence
.
Therefore
,
Sir
,
do
not
amuse
your self
with
Questions
and
Disputes
,
For
this
would
be
to
cast
Roses
before
Swine
:
Offer
them
only
to
those
who
will
take
pleasure
to
smell
them
,
and
not
to
these
who
will
cast
them
into
the
Dunghil
.
All
good
Men
will
feel
in
the
Bottom
of
their
Souls
that
this
cannot
come
from
the
Devil
:
For
he
is
the
Father
of
Lyes
;
and
never
incites
to
Self-denial
,
because
he
is
too
proud
:
Nor
to
the
Love
of
God
,
because
he
hates
him
:
And
yet
less
to
resign
our
Will
to
that
of
God
,
for
he
catches
all
Men
by
their
Self-will
.
All
my
Discourses
have
for
their
Scope
all
that
is
contrary
to
the
Devil
,
who
is
never
contrary
to
himself
.
The
Ninteenth
Conference
,
Sheweth
,
That
the
Spirit
of
Antichrist
hinders
Men
from
discovering
the
saving
Truth
;
and
that
the
Heathens
are
more
resigned
to
God
than
the
Christians
at
present
.
I
said
to
her
,
That
I
thought
no
Body
in
the
World
could
resist
so
clear
Truths
,
without
betraying
his
own
Conscience
:
That
all
the
Things
she
had
told
me
did
speak
forth
themselves
,
and
were
attended
with
such
solid
Foundations
and
such
firm
Reasons
,
that
the
Learned
and
Vnlearned
might
comprehend
them
,
and
that
the
Scope
of
all
was
the
Glory
of
God
and
the
Salvation
of
Souls
;
and
that
there
was
nothing
in
them
that
savoured
of
the
Earth
.
She
said
:
If
we
were
not
fallen
into
the
Reign
of
Antichrist
,
no
Body
could
resist
so
clear
Truths
.
All
the
World
would
feel
them
,
and
would
discover
his
Deceits
;
every
one
would
flie
to
the
Desert
to
do
Penitence
,
bewailing
his
past
Life
,
and
the
Errours
wherein
he
had
lived
for
so
long
a
time
.
But
the
Michief
is
,
that
this
Antichrist
has
so
great
a
number
of
Adherents
who
take
up
his
Quarrel
,
and
resist
the
Truth
,
that
the
good
themselves
have
difficulty
to
receive
it
:
For
they
disfigure
it
,
and
make
it
pass
for
Lyes
and
Heresies
,
telling
those
who
advance
it
,
that
they
would
seduce
the
People
,
[
n
](A28890-e53940-b)
n
Luke
23.
2.
as
they
said
of
Jesus
Christ
when
he
brought
Light
into
the
World
,
calling
him
a
Seducer
[
o
](A28890-e53960-b)
o
Mat.
27.
63.
of
the
People
,
or
[
p
](A28890-e53980-b)
p
John
8.
48.
one
that
had
a
Devil
.
The
Power
of
Darkness
is
much
encreast
since
the
Time
that
he
was
upon
Earth
,
and
nothing
is
to
be
look'd
for
but
[
q
](A28890-e54000-b)
q
Matth.
10.
25.
Outrages
from
all
the
Devil's
Adherents
,
In
this
case
a
Man
must
count
it
a
Happiness
to
suffer
[
r
](A28890-e54010-b)
r
Matth.
5.
11.
Persecution
for
Righteousness
sake
,
and
believe
that
there
is
[
s
](A28890-e54020-b)
s
Rev.
14.
13.
no
more
blessed
Death
than
to
dye
a
Martyr
for
the
Truth
.
But
he
must
beware
of
Men
[
t
](A28890-e54030-b)
t
Matth.
10.
17.
,
and
use
the
Wisdom
of
the
Serpent
,
and
rather
part
with
his
Skin
than
lose
his
Soul
.
You
will
find
more
Welcome
,
Sir
,
among
the
Jews
and
Heathens
,
than
among
the
Catholicks
,
who
condemn
others
to
Authorize
their
own
Customs
,
despising
the
Doctrine
of
Jesus
Christ
,
who
sayes
,
[
u
](A28890-e54060-b)
u
Matth.
7.
1.
Judge
not
,
and
you
shall
not
be
judged
;
condemn
not
,
and
you
shall
not
be
condemned
.
These
Catholicks
condemn
all
those
who
do
not
follow
them
:
This
is
the
cause
why
they
are
judged
,
and
condemned
first
to
be
rooted
out
.
They
condemn
so
many
holy
Heathens
,
who
will
go
before
them
[
x
](A28890-e54080-b)
x
Mat.
8.
11
,
12.
in
the
Day
of
Judgment
,
because
they
were
faithful
to
God
though
they
had
not
any
Laws
or
Institutions
to
know
Him
:
Nevertheless
many
resigned
their
Wills
to
that
of
God
,
and
obeyed
the
Truth
in
their
Lives
;
whereas
these
Christians
follow
Lyes
,
of
which
the
Devil
[
y
](A28890-e54090-b)
y
John
4.
44.
is
the
Father
;
and
none
of
them
will
resign
themselves
to
God
,
nor
take
notice
of
the
Truth
which
discovers
the
shortness
of
this
miserable
Life
,
and
the
certainty
of
one
that
shall
be
Eternal
.
These
Heathens
knew
a
God
,
to
whom
they
resigned
themselves
;
and
seeing
the
Misery
of
this
Life
,
they
bewailed
it
;
they
laughed
when
they
considered
the
Stupidity
of
Men
who
took
pleasure
in
this
Life
;
and
judg'd
,
that
they
ought
not
to
be
called
Men
,
because
they
did
not
use
their
Reason
to
discover
the
Truth
of
Things
:
For
he
who
went
through
the
City
of
Athens
with
his
Lantern
,
seeking
for
a
Man
in
the
midst
of
so
many
Thousands
as
were
in
the
Market-place
,
could
not
be
ignorant
that
they
who
were
about
him
were
all
Men
:
But
seeing
they
were
all
occupied
,
in
buying
,
and
selling
,
and
Trading
for
the
Earth
,
he
could
not
acknowledge
them
to
be
Reasonable
Men
:
Because
he
who
has
Reason
,
ought
to
use
it
for
his
Eternal
Happiness
,
else
he
is
nothing
but
a
Beast
:
For
Reason
only
makes
a
Man
;
without
which
he
does
not
differ
from
the
Brute
Beasts
,
for
they
are
unreasonable
Animals
,
and
Men
are
reasonable
ones
:
Laying
aside
which
,
they
are
as
much
Brutes
as
the
Beasts
.
This
made
the
Philosopher
search
for
a
Man
among
so
great
a
Number
,
and
could
not
find
one
;
because
all
spent
their
Lives
in
Worldly
Business
,
instead
of
employing
them
in
the
Study
of
the
Knowledge
of
God
,
and
of
the
Truth
,
which
is
the
same
God
.
And
they
condemn
those
Heathens
as
damned
,
and
for
my
part
I
look
upon
them
as
SAINTS
,
and
believe
[
y
](A28890-e54120-b)
y
Mat.
8.
4.
Rom.
2.
10
,
11.
they
will
come
to
Reign
with
Jesus
Christ
upon
Earth
to
condemn
the
Christians
,
who
besides
the
Light
of
the
Heathens
,
had
Lawes
and
Commandments
from
God
,
with
the
Doctrine
of
Jesus
Christ
,
which
obliged
them
to
a
farther
Knowledge
of
God
,
and
the
Immortality
of
their
Souls
,
the
Shortness
and
Misery
of
this
Life
,
that
they
might
despise
it
,
and
the
Vanity
of
perishing
Goods
,
that
they
might
abandon
them
.
Nevertheless
,
not
one
of
these
Christians
does
any
of
these
Things
.
I
asked
her
,
If
it
was
indeed
possible
that
not
so
much
as
one
Christian
should
be
resigned
to
God
,
nor
have
the
Vertues
of
the
Heathens
?
She
said
:
Yes
,
Sir
:
This
is
most
true
,
that
[
z
](A28890-e54170-b)
z
Isa.
59.
16.
not
so
much
as
one
Christian
is
resigned
to
God
,
nor
understands
true
Vertue
,
as
much
as
the
Heathens
did
:
Because
none
apply
themselves
to
it
.
Since
they
became
Idolaters
of
Men
,
they
have
left
off
to
know
God
,
and
abondoned
themselves
to
the
Will
of
their
Idols
,
instead
of
the
Will
of
God
.
They
Preach
and
Teach
through
all
Christendom
,
That
we
must
depend
upon
Men
,
whom
they
call
the
Fathers
of
the
Church
;
That
we
must
believe
and
follow
them
,
even
with
a
blind
Obedience
:
In
which
they
prefer
themselves
to
God
,
who
demands
only
of
Man
that
he
obey
him
in
what
he
shall
make
known
to
him
;
having
given
him
Eyes
to
discover
this
Beautiful
Universe
,
[
a
](A28890-e54190-b)
a
Rom.
1.
20.
that
when
he
sees
the
Heavens
,
the
Earth
,
the
Sun
,
the
Stars
,
and
all
the
Elements
,
with
so
many
different
Creatures
so
marvellous
and
so
well
ordered
,
he
might
clearly
perceive
that
all
those
Things
must
proceed
from
a
God
:
since
Men
and
Nature
can
make
nothing
like
them
.
Moreover
,
when
Man
considers
himself
he
discovers
evidently
by
his
Understanding
,
that
his
Soul
,
his
Memory
,
his
Understanding
cannot
come
but
from
a
God
,
for
no
such
Thing
can
come
from
Nature
;
no
more
than
his
Body
,
since
all
the
Industry
of
Men
is
not
capable
to
make
so
much
as
one
Hair
of
our
Head
.
This
obliges
us
to
acknowledge
a
God
,
by
so
many
different
Operations
,
without
being
put
to
know
God
blindly
,
no
more
than
to
love
or
follow
him
blindly
;
as
these
Christians
say
we
must
obey
and
follow
Men
blindly
:
For
when
we
consider
all
the
Works
of
God
,
and
observe
what
he
has
done
for
us
,
it
is
impossible
we
should
cease
to
love
and
follow
such
a
Benefactour
.
If
we
had
but
the
Light
of
a
Heathen
,
we
would
not
readily
yield
this
blind
Submission
to
Men
:
Because
they
are
not
our
Creatours
,
nor
our
Saviours
;
and
our
Dependance
ought
to
be
upon
the
Lord
who
created
all
Things
:
But
not
on
frail
Man
like
our selves
,
who
can
give
us
nothing
but
Promises
without
Effects
;
for
they
deceive
us
when
they
promise
us
Salvation
,
since
they
cannot
give
it
to
themselves
:
And
yet
all
the
World
believes
they
shall
save
all
Christians
,
of
whom
I
know
not
so
much
as
one
that
is
in
the
way
of
Salvation
;
because
they
neither
know
God
,
nor
true
Vertue
;
but
have
their
Understandings
blinded
by
the
Discourses
of
Men
,
who
desire
to
love
,
and
be
loved
by
their
like
;
and
instead
of
leading
them
to
the
knowledge
of
the
true
God
to
love
and
follow
him
,
they
draw
them
to
love
themselves
:
And
by
this
blind
conduct
,
every
one
runs
to
Perdition
,
while
many
believe
that
they
are
in
the
way
of
Salvation
.
So
that
I
might
well
travel
through
all
Christendom
with
a
Lantern
,
to
find
out
so
much
as
one
Man
,
as
the
Philosophers
did
through
the
City
of
Athens
:
Because
no
Body
any
longer
uses
his
Reason
,
to
see
the
Obligation
that
we
have
to
depend
upon
the
Will
of
God
,
nor
yet
to
consider
the
Misery
and
Shortness
of
this
Life
,
nor
the
Vanity
of
transitory
Things
;
but
are
in
all
this
as
if
they
were
void
of
Understanding
,
and
follow
one
another
blindly
,
without
considering
any
other
Thing
.
For
if
Man
did
only
use
his
Reason
,
he
would
see
clearly
that
he
is
obliged
to
depend
upon
his
God
,
since
he
has
received
all
from
him
,
and
can
pretend
to
nothing
but
from
him
:
His
Natural
Instinct
does
sufficiently
encline
him
to
this
Dependance
.
Though
they
call
this
a
Heathen
Light
,
this
is
not
that
it
is
simply
Natural
,
but
it
is
an
Impression
that
God
makes
on
our
Understanding
,
which
leads
us
to
know
God
,
and
to
submit
our selves
to
him
:
Which
if
we
do
,
we
are
happy
in
whatsoever
Nation
we
be
:
For
God
never
demanded
any
other
thing
of
Men
but
this
Resignation
to
his
Will
;
and
if
he
has
since
appointed
Laws
;
this
was
but
by
reason
of
Mens
Frailty
,
having
never
formerly
subjected
them
to
any
Laws
but
that
of
depending
upon
him
:
As
he
would
not
yet
,
provided
we
would
submit
to
him
.
This
our
Christians
do
not
,
though
they
hope
to
be
saved
,
I
said
to
her
,
That
it
troubled
me
much
to
hear
that
not
so
much
as
one
Christian
was
resigned
to
God
.
She
said
:
Sir
,
That
you
may
not
believe
this
blindly
,
recal
to
mind
a
little
the
Persons
whom
you
have
held
for
good
Men
,
and
consider
narrowly
all
their
Behaviour
,
that
you
may
see
,
whether
they
are
not
guided
by
their
own
Wills
,
even
in
their
pious
Works
;
whether
they
are
not
done
from
their
own
Inclinations
?
You
will
find
that
this
has
always
been
at
the
Helm
to
govern
all
;
and
that
if
it
were
not
to
please
our selves
,
many
good
Works
would
be
left
undone
.
For
my
part
,
I
have
remarked
this
in
all
the
Persons
whom
I
have
known
;
and
I
never
knew
but
one
Maid
[
d
](A28890-e54260-b)
d
This
is
She
who
wrote
the
Two
Letters
in
the
42
Testimony
of
the
Testimony
of
the
Truth
.
who
was
resigned
to
God
:
Nevertheless
,
I
have
met
with
those
who
had
the
greatest
Reputation
for
Vertue
,
and
I
alwayes
perceived
,
that
their
Actions
,
though
good
,
were
mingled
with
Self-love
:
Which
hinders
a
Resignation
to
God
:
For
as
long
as
our
Self-will
will
bear
Rule
,
God
cannot
have
our
Submission
.
That
there
is
not
so
much
as
one
Christian
in
the
way
of
Salvation
:
Since
it
is
true
,
and
none
are
resigned
to
God
:
But
we
ought
to
bewail
their
Blindness
,
and
desire
and
pray
that
they
may
be
converted
for
the
Time
to
come
,
since
there
is
Time
for
Repentance
,
and
Leisure
to
return
to
God
;
even
to
the
last
Moment
of
our
Life
.
If
I
should
say
that
all
Christians
are
in
a
State
of
Salvation
,
as
all
these
false
Prophets
do
,
their
Salvation
would
certainly
be
desperate
:
Because
every
one
would
rest
on
such
a
dangerous
Estate
.
It
were
far
better
to
tell
the
Truth
,
by
declaring
that
they
are
not
in
the
way
of
Salvation
,
that
they
may
strive
to
recover
it
,
than
to
flatter
them
with
false
Words
:
And
it
should
be
more
acceptable
to
them
to
hear
that
they
are
not
resigned
to
God
,
if
it
be
most
true
,
than
to
hear
that
dreadful
Sentence
,
[
e
](A28890-e54330-b)
e
Matth.
25.
41.
Go
ye
cursed
into
Everlasting
Fire
,
when
they
should
have
thought
to
hear
,
Come
ye
Blessed
of
my
Father
,
inherit
the
Kingdom
:
For
it
will
be
too
late
at
Death
to
return
to
a
Dependance
upon
God
:
And
it
is
not
so
now
.
By
which
you
may
see
,
Sir
,
that
there
is
more
reason
to
be
troubled
when
we
hear
them
say
,
that
Christians
are
in
the
way
of
Salvation
,
than
when
they
say
,
they
are
in
that
of
Damnation
,
when
it
is
true
,
as
it
is
,
because
of
their
Blindness
:
For
if
I
did
not
most
evidently
perceive
this
,
I
would
not
affirm
such
unpleasant
Things
.
But
I
should
be
without
Charity
,
if
I
should
not
declare
so
important
Truths
,
while
we
are
yet
living
in
the
Time
of
Penitence
:
For
I
perceive
inwardly
in
my
Soul
,
that
the
Thoughts
,
Words
,
and
Actions
of
Men
,
are
not
at
all
directed
by
God
:
For
they
partake
not
of
his
Righteousness
,
Goodness
,
and
Truth
;
but
on
the
contrary
,
they
are
all
full
of
Self-interest
,
Self-honour
,
or
Pleasures
:
And
notwithstanding
,
no
Body
will
willingly
be
reproved
:
Every
one
desires
to
continue
as
he
is
,
without
knowing
his
Fault
,
and
much
less
amending
it
;
covering
and
palliating
his
Miseries
,
and
excusing
them
as
much
as
he
can
.
So
that
I
see
no
good
that
can
be
done
for
the
Conversion
of
Christians
;
for
they
trust
too
much
to
the
false
Perswasion
of
their
Salvation
.
Therefore
,
I
will
retire
,
and
bid
you
Adieu
.
Not
that
I
am
displeased
to
be
among
Men
,
to
whom
I
am
like
;
but
it
is
because
I
perceive
them
to
be
Enemies
of
God
,
and
they
do
not
desire
to
know
it
.
With
which
my
Heart
is
very
much
opprest
.
The
Twentieth
Conference
,
Shews
,
That
there
are
very
few
among
the
Christians
who
desire
to
be
converted
unto
God
,
and
to
return
to
a
Dependance
upon
him
:
And
treats
of
the
necessity
of
this
Dependance
.
I
asked
her
,
If
she
did
not
fear
that
she
should
Act
against
Charity
to
her
Neighbour
,
by
retiring
thus
from
their
Conversation
;
since
she
might
do
them
great
good
.
She
said
:
No
Sir
,
I
Act
not
against
Charity
to
my
Neighbour
:
Because
I
cannot
help
him
,
if
he
will
not
have
Help
.
I
have
had
but
too
much
Experience
of
this
,
that
Men
will
not
change
their
Life
,
at
least
the
Christians
:
For
I
was
never
acquainted
with
others
,
to
know
if
they
are
as
much
hardned
as
those
who
are
called
Christians
:
For
those
,
I
say
,
I
have
done
all
that
could
be
done
to
shew
them
the
dangerous
State
in
which
they
live
;
but
I
profited
very
little
by
it
.
They
love
rather
to
see
and
hear
fine
Things
:
But
for
resigning
themselves
to
God
,
no
Body
will
do
it
but
by
Word
,
which
is
as
far
from
the
Truth
as
is
Heaven
from
Hell
.
Every
one
says
,
that
he
will
be
resigned
to
God
;
while
in
the
mean
time
,
no
Body
will
deny
his
own
Will
in
the
least
thing
;
we
hear
them
often
say
.
I
will
what
God
wills
;
And
the
least
Contradiction
they
meet
with
,
does
alarum
them
;
and
those
who
promise
them
Salvation
,
comfort
them
,
and
flatter
them
,
saying
,
That
this
is
to
be
patient
,
when
they
murmur
not
against
the
Appointments
of
God
,
and
that
they
must
only
resign
themselves
,
and
thereby
they
shall
merit
much
:
As
if
God
were
obliged
to
Recompence
their
Impatience
.
For
to
suffer
Contradictions
,
is
common
and
necessary
,
both
to
the
Wicked
and
to
the
Good
:
Because
no
Body
can
be
free
of
them
in
this
miserable
World
,
where
every
one
must
suffer
,
will
he
,
nill
he
:
But
to
say
that
we
are
resigned
to
God
,
when
we
are
only
resigned
by
force
,
is
a
Lie
;
because
this
resignation
is
a
necessary
thing
,
when
we
cannot
hinder
things
to
fall
out
against
our
Will.
For
to
be
resigned
to
God
,
we
must
have
no
more
Self-will
,
to
will
this
and
not
to
will
that
:
For
a
Thing
that
we
have
resigned
,
we
do
not
hold
nor
possess
it
any
longer
to
desire
to
use
it
.
Resignation
to
God
,
is
a
total
dependance
upon
his
Disposal
,
as
well
for
our
Soul
as
for
our
Body
,
and
for
all
that
concerns
us
,
bridling
our
own
Will
in
every
Thing
without
willing
or
desiring
any
thing
any
longer
,
knowing
well
that
Gods
Conduct
is
always
more
perfect
,
than
all
that
we
could
wish
for
.
If
it
rain
,
if
it
be
fair
,
if
it
be
hot
,
or
cold
,
if
we
are
in
Peace
,
or
War
,
in
Adversity
or
Prosperity
,
it
matters
little
,
provided
we
be
resigned
to
God
:
It
is
he
who
governs
all
these
Things
,
and
can
never
do
evil
.
If
our
Friends
live
or
dye
,
what
the
matter
,
when
God
ordains
it
?
Our
Life
,
our
Death
,
must
not
be
wisht
for
nor
desired
by
us
,
because
we
are
not
capable
enough
to
judge
what
is
good
or
evil
for
us
:
And
to
offer
to
give
Laws
to
God
,
is
to
mock
him
,
since
he
understands
and
knows
all
Things
:
He
sees
far
better
than
we
what
is
good
and
perfect
,
because
he
is
the
Wisdom
that
cannot
be
ignorant
of
any
thing
,
and
the
Goodness
that
can
do
no
evil
,
and
who
orders
all
Things
to
a
good
End
,
so
that
if
we
were
not
void
of
Understanding
,
we
would
not
entertain
a
Thought
of
contradicting
any
Thing
that
befals
us
:
For
all
turns
to
good
to
him
[
g
](A28890-e54460-b)
g
Rom.
8.
28.
who
is
resigned
to
God
;
and
though
we
esteem
it
a
Happiness
to
have
good
Desires
,
yet
it
is
a
Thing
infinitely
more
perfect
to
have
no
Desires
,
[
h
](A28890-e54470-b)
h
Psal.
131.
2.
with
a
Dependance
upon
God
:
Because
a
never
so
little
mixture
with
this
Dependance
alwayes
hinders
the
Effect
of
the
Ordinances
of
God
,
as
if
we
would
be
Tutors
to
him
,
or
give
out
our
Law
for
doing
well
.
In
the
mean
time
we
are
so
short
sighted
,
that
we
do
not
discern
Good
from
Evil
:
So
that
if
God
should
permit
that
to
befal
us
which
we
often
ask
and
desire
of
him
as
Good
,
great
Mischiefs
would
have
come
upon
us
,
so
blind
are
we
in
the
matter
of
our
Salvation
.
And
yet
we
will
not
resign
our
Will
to
that
of
God
but
in
Word
only
:
So
that
if
I
should
tell
Christians
now
adays
,
that
they
will
never
be
saved
without
resigning
their
Wills
to
that
of
God
,
they
would
say
,
that
I
damn
all
the
World
:
For
they
look
on
the
Salvation
and
Damnation
of
Men
,
as
if
they
could
Damn
and
Save
them
,
whereas
it
is
God
only
that
can
Save
,
and
Sin
only
that
can
Damn
.
Therefore
by
conversing
with
Men
I
will
not
profit
them
for
their
Salvation
.
I
said
to
her
,
That
God
having
imparted
to
her
such
Light
,
it
ought
not
to
remain
under
a
Bushel
:
But
should
be
set
in
a
Candlestick
.
She
said
:
Sir
,
What
will
it
avail
to
set
the
Light
upon
a
Candlestick
,
when
those
who
are
present
will
shut
their
Eyes
that
they
may
not
see
it
?
These
Christians
are
so
pre-occupied
with
their
own
way
of
Devotions
,
and
with
seeming
Vertues
,
that
they
esteem
nothing
else
;
and
as
soon
as
they
shall
see
the
Brightness
of
this
Light
,
their
Eyes
will
be
dazled
with
it
,
and
they
will
even
complain
of
the
Light
of
it
.
How
is
it
possible
to
shew
to
any
that
which
he
will
not
see
?
I
have
conversed
among
others
with
the
most
pious
of
the
Religious
,
who
could
not
imagine
that
there
was
another
way
of
Salvation
,
but
a
he
who
[
i
](A28890-e54560-b)
i
Jer.
17.
10.
searches
the
Reins
,
and
examines
the
Conscience
;
and
that
all
these
outward
Things
are
nothing
but
Grimaces
when
they
are
not
done
from
an
abundance
of
inward
Sentiments
;
and
that
it
is
said
to
such
Persons
,
[
k
](A28890-e54580-b)
k
Isa.
29.
1
,
3.
This
People
worship
me
with
their
Lips
,
and
their
Heart
is
far
from
me
.
All
Christendom
is
full
of
this
Blindness
,
and
they
believe
that
God
is
served
by
outward
Things
▪
Nevertheless
it
is
a
certain
Truth
,
That
[
l
](A28890-e54600-b)
l
Acts
17.
25.
God
has
no
need
of
material
Things
,
but
desires
only
[
m
](A28890-e54610-b)
m
Prov.
23.
26.
the
consent
of
our
Will
to
take
his
pleasure
in
us
:
Which
he
cannot
do
so
long
as
we
will
take
our
pleasure
with
the
Creatures
,
or
with
any
Earthly
Things
,
even
though
according
to
our
Opinion
they
should
be
good
Things
:
Because
he
is
jealous
of
our
Heart
,
and
will
not
suffer
a
Corrival
;
and
he
has
reason
:
For
it
appertains
to
him
alone
:
Because
he
created
it
without
the
Interposition
of
any
other
.
Notwithstanding
,
Man
is
so
unthankful
that
he
denies
him
his
Heart
and
his
Will
,
and
would
content
him
with
Words
and
outward
Gestures
,
and
will
not
open
his
Eyes
to
discover
the
Truths
which
would
save
him
from
Damnation
.
My
Heart
is
oppressed
with
Grief
,
Sir
,
to
see
all
the
World
perish
,
and
I
cannot
help
it
,
because
they
will
not
receive
the
Truth
.
I
am
very
far
from
desiring
to
leave
my
Neighbour
out
of
disdain
:
But
I
am
obliged
to
leave
him
because
he
will
not
be
converted
to
the
Truth
,
and
the
Holy
Spirit
sayes
,
We
ought
not
to
speak
that
which
does
not
profit
.
I
see
the
Vice
of
all
Men
clear
as
the
Sun
,
and
I
do
not
think
that
one
can
be
saved
in
the
State
in
which
they
are
at
present
:
And
yet
I
cannot
save
them
by
my
Conversation
:
Because
they
make
not
a
good
use
of
it
.
If
I
declare
their
Vices
in
particular
,
they
are
ill
satisfied
,
or
at
least
,
they
would
cover
and
excuse
them
:
Which
is
evidence
enough
that
they
will
not
amend
them
;
and
if
I
point
out
the
Vices
indirectly
,
or
in
general
,
then
no
Body
will
take
it
to
himself
,
but
will
excuse
himself
by
some
Formality
or
Reasoning
;
and
if
any
one
lay
them
to
Heart
for
a
Time
,
Men
and
Business
do
quickly
banish
these
good
Purposes
:
And
so
nothing
is
put
in
practice
:
My
Time
is
lost
:
And
my
Words
are
rendered
useless
,
whereas
I
would
be
profiting
something
in
conversing
with
God
.
Behold
these
are
the
Causes
and
Reasons
why
I
will
remain
alone
,
not
to
conceal
the
Light
:
For
I
would
have
it
Lighted
for
all
the
World
,
and
I
know
not
a
more
perfect
Contentment
in
this
Life
,
than
the
Meeting
and
Society
of
many
Hearts
united
in
Jesus
Christ
;
as
also
I
know
nothing
more
uneasie
than
the
Conjunction
of
Persons
of
contrary
Wills
:
For
I
cannot
change
for
them
,
and
they
will
not
change
to
follow
me
.
This
is
the
Combat
.
I
said
to
her
,
That
at
least
some
would
change
to
follow
her
,
and
to
save
their
Souls
.
She
said
:
Sir
,
You
would
be
greatly
astonished
to
see
the
way
the
World
would
take
to
change
.
Every
one
,
forsooth
,
would
resign
his
Will
to
God
,
provided
he
govern
it
according
to
their
own
Inclinations
.
God
must
accommodate
himself
to
them
,
and
they
will
not
accommodate
themselves
to
God
.
Even
so
,
many
would
indeed
follow
me
,
it
so
be
withal
they
may
follow
also
their
own
Will.
Which
cannot
be
done
:
For
he
who
follows
it
,
[
n
](A28890-e54660-b)
n
Rom.
8.
8.
is
the
Enemy
of
God
,
and
if
I
am
his
Friend
,
how
could
I
dwell
with
those
who
are
his
Enemies
without
a
continual
Constraint
,
Contradiction
and
Debate
?
All
their
Actions
proceeding
from
this
Self-love
would
be
blameable
.
If
I
do
not
reprove
them
,
I
am
unfaithful
to
God
;
and
if
I
reprove
them
,
I
become
their
Enemy
;
and
withal
they
will
not
amend
,
but
will
become
rather
worse
,
applying
themselves
to
remark
if
they
can
find
any
defects
in
my
Actions
for
a
Revenge
;
and
if
they
do
not
find
any
,
they
will
endeavour
at
least
to
despise
my
Intentions
by
measuring
them
according
to
their
Line
,
and
interpreting
them
according
to
their
Sentiments
.
And
thus
they
will
offend
God
,
and
trouble
my
Repose
without
any
profit
.
Therefore
I
foreseeing
this
,
would
do
very
ill
to
associate
with
any
Body
,
unless
I
had
assurance
before-hand
that
they
would
resign
themselves
truly
to
God
:
For
else
this
would
be
to
render
my self
a
Slave
,
and
others
miserable
,
without
any
Contentment
:
And
as
God
takes
his
delight
and
pleasure
with
Souls
whose
Wills
are
united
to
his
,
so
he
thrusts
behind
him
those
who
are
not
in
the
Unity
of
his
Divine
Will
;
even
so
ought
I
to
thrust
away
from
me
those
who
will
not
truly
resign
their
Wills
to
that
of
God
;
because
it
is
a
kind
of
Martyrdom
to
live
together
bodily
being
divided
in
Will
:
As
it
would
be
a
Paradise
of
Delights
to
live
with
Persons
who
have
their
Wills
equally
resigned
to
that
of
God
.
Which
makes
the
true
Paradise
and
perfect
Contentment
:
For
God
[
o
](A28890-e54670-b)
o
1
Cor.
6.
17.
and
these
Souls
would
be
but
one
and
the
same
Thing
.
I
said
to
her
,
That
she
ought
to
associate
her self
with
sincere
Persons
;
and
that
her
Company
would
be
of
great
Advantage
to
them
for
attaining
to
this
Resignation
to
God
.
She
said
:
It
is
true
,
Sir
,
in
case
their
Will
were
truly
good
:
But
all
that
I
remark
in
these
Persons
who
would
follow
me
and
be
saved
,
is
nothing
but
Wouldings
,
not
absolute
Wills
.
They
say
,
they
would
be
converted
,
they
would
follow
me
,
and
be
resigned
to
God
;
while
in
effect
they
do
neither
the
one
nor
the
other
before
God
:
Because
these
Wouldings
proceed
only
from
their
own
Will.
They
would
be
converted
,
being
afraid
of
Damnation
;
they
would
follow
me
that
they
may
be
saved
;
and
resign
themselves
to
God
only
in
Word
;
or
as
long
as
the
Will
of
God
goes
along
with
theirs
.
Lo
this
is
the
good
Will
that
I
have
experienced
in
those
who
would
follow
me
,
and
even
at
present
I
know
no
other
:
For
I
perceive
very
often
that
they
aim
yet
at
their
own
Interest
▪
Honour
,
or
Pleasures
.
So
that
it
they
were
with
me
,
I
would
reprove
all
their
Actions
,
none
excepted
:
Which
would
be
very
irksome
to
me
,
and
troublesom
to
them
,
yea
even
insupportable
.
For
so
long
as
they
are
not
truly
designed
to
God
,
they
live
still
according
to
their
Natural
Senses
,
which
will
not
suffer
Reproofs
;
and
Nature
is
so
Proud
,
that
it
will
not
acknowledge
its
Fault
,
nor
suffer
disesteem
,
presuming
to
be
more
wise
and
accomplished
than
its
equals
;
so
that
all
that
I
should
do
to
these
Persons
,
would
only
be
to
disquiet
and
vex
them
,
because
they
are
so
in
love
with
their
Vices
and
Imperfections
,
that
they
even
despise
those
that
do
not
follow
them
▪
So
that
I
should
live
in
a
continual
Constraint
among
others
▪
for
I
could
not
speak
according
to
my
Sentiments
:
For
they
are
not
capable
of
them
;
and
I
could
not
shew
them
their
Faults
,
because
they
presume
to
be
as
wise
as
I
,
neither
could
I
be
profitable
in
their
Company
,
when
they
will
not
follow
the
Spirit
that
guides
me
,
but
every
one
abounds
in
their
own
Sense
▪
and
will
not
submit
themselves
to
the
Truth
,
without
which
Submission
no
Body
can
attain
to
this
Resignation
.
The
necessity
of
this
Dependance
must
be
known
,
or
else
they
will
not
subject
themselves
to
it
:
For
if
they
see
not
the
necessity
of
doing
this
,
every
one
will
believe
he
is
in
a
State
of
Salvation
in
whatsoever
Condition
he
be
;
and
thus
every
one
will
insensibly
perish
;
and
my
Company
could
not
save
them
▪
And
since
God
has
given
me
Liberty
,
wherefore
should
I
continue
a
Slave
to
Men
,
when
I
cannot
be
profitable
to
them
for
the
Glory
of
God
?
I
said
to
her
,
That
God
was
pleased
to
undergo
the
Slavery
of
our
humane
Nature
for
the
Salvation
of
his
Creatures
,
and
that
she
ought
to
be
furnished
with
the
same
Spirit
that
Jesus
Christ
had
.
She
said
:
Sir
,
By
his
Grace
I
am
so
,
and
I
do
so
earnestly
desire
to
see
all
Men
saved
,
that
I
would
willingly
dye
for
every
one
of
them
,
if
I
had
as
many
Lives
:
But
I
am
well
assured
that
my
Conversation
,
my
Words
,
and
my
Life
cannot
save
them
if
they
do
not
resign
themselves
of
their
own
free
Will
to
the
Will
of
God
.
Though
all
the
[
p
](A28890-e54780-b)
p
Jer.
14.
11.
&
15.
1.
Saints
,
both
Angels
and
Men
pray
together
,
they
will
never
procure
the
Salvation
of
so
much
as
one
Soul
,
unless
it
resign
its
Will
to
God
.
For
this
is
a
necessary
Thing
:
The
Saints
may
indeed
pray
,
and
the
Angels
solicite
,
and
all
Men
help
any
who
has
withdrawn
from
God
to
obtain
this
Dependance
upon
him
:
But
all
this
will
avail
him
nothing
if
he
do
not
of
his
own
Free-will
truly
yield
up
his
Will
to
God
,
and
deny
his
Self-will
.
Very
few
comprehend
this
:
Nevertheless
,
this
is
an
Eternal
Truth
that
will
never
change
:
For
God
created
Man
only
for
this
.
I
said
to
her
,
That
I
my self
did
not
well
comprehend
this
Necessity
of
Depending
upon
God
;
entreating
that
she
would
explain
it
to
me
.
She
said
:
Sir
,
Be
attentive
,
and
consider
my
Discourse
well
:
Perhaps
it
will
give
you
some
Light
in
this
Matter
.
Consider
first
that
God
said
,
[
q
](A28890-e54840-b)
q
Gen.
1.
26.
Let
us
make
Man
after
our
Image
and
Likeness
:
This
was
not
said
in
vain
,
but
it
had
its
full
effect
,
and
Man
[
r
](A28890-e54860-b)
r
Gen.
1.
27.
was
made
after
the
Image
and
Likeness
of
God
.
Consider
a
little
,
Sir
,
wherein
you
shall
find
the
Likeness
of
God
in
Man
?
It
is
not
in
his
Natural
Body
:
For
God
is
a
pure
Spirit
;
and
has
nothing
that
resembles
a
Body
:
Neither
can
this
Likeness
to
God
▪
be
found
in
the
Animal
Soul
of
Man
;
because
this
Animal
Soul
has
no
more
than
the
Beasts
,
so
far
is
it
from
resembling
God
;
for
it
extends
no
farther
than
to
give
Life
to
the
Body
for
a
certain
Time
;
whereas
the
Life
of
God
is
Eternal
,
without
Beginning
,
and
without
End
;
and
a
Temporal
Thing
cannot
resemble
an
Eternal
.
Therefore
this
Likeness
of
Man
to
God
,
cannot
be
found
in
the
Animal
Soul
of
Man
,
no
more
than
in
his
Body
:
And
if
one
would
seek
for
it
in
the
Faculties
of
the
Soul
,
which
are
the
Memory
,
the
Understanding
,
the
Will
,
we
shall
find
that
these
Three
Faculties
have
no
resemblance
to
God
:
For
they
are
imperfect
and
limited
:
Which
God
cannot
be
:
Our
Memory
is
very
frail
,
and
sometimes
does
not
remember
on
the
Morrow
what
we
did
the
preceding
Day
:
Our
Understanding
is
in
like
manner
subject
to
great
defects
,
taking
False
Things
often
for
True
:
And
our
Will
is
sometimes
so
insolent
,
that
if
it
were
not
bridled
by
Reason
,
it
would
often
precipitate
us
into
irreparable
Mischeifs
.
All
which
Things
are
in
nothing
like
to
God
,
since
he
is
without
any
Imperfections
or
Defects
,
perfect
in
all
Things
,
and
without
Bounds
or
Limits
,
whereas
the
Faculties
of
our
Soul
are
all
limited
,
as
the
Faculties
of
the
Souls
of
Beasts
are
,
who
have
sometimes
a
better
Memory
than
Men
:
For
if
a
Dog
or
a
Horse
be
ill
used
in
any
Place
,
he
will
remember
it
for
a
long
time
:
They
have
also
a
Will
to
do
,
and
to
leave
what
they
are
naturally
enclined
to
,
though
it
be
bounded
and
limited
as
well
as
that
of
Man
;
for
neither
the
one
nor
the
other
can
put
their
Will
in
Execution
,
because
they
have
not
the
power
to
do
all
that
they
can
desire
:
Which
God
can
do
in
all
Things
.
By
which
we
see
that
Man
is
not
in
any
of
these
Things
like
to
God
:
For
his
Understanding
is
not
capable
of
comprehending
any
thing
but
what
he
sees
,
or
hears
,
as
are
the
Beasts
also
.
So
that
by
the
Faculties
of
the
Soul
of
Man
we
cannot
perceive
that
he
is
like
to
God
,
since
he
has
an
Eternal
Memory
,
an
unlimited
Understanding
,
and
an
unchangeable
Will
:
To
which
the
Faculties
of
the
Souls
of
Men
are
not
at
all
to
be
compared
.
Wherein
then
can
it
be
said
that
God
has
made
Man
like
to
himself
?
Search
into
it
with
me
,
Sir
:
You
will
find
that
he
is
like
to
God
in
nothing
,
but
in
his
Free-will
:
And
as
God
has
this
Free
Power
over
all
Things
▪
so
he
gave
to
Man
this
Free
Power
over
his
own
Will
,
that
he
might
dispose
of
it
as
it
should
please
him
;
in
this
alone
,
he
is
the
Image
of
God
▪
Because
this
Liberty
is
to
him
Eternal
and
Independent
:
As
God
is
Soveraign
,
independent
from
all
Things
:
So
Man
is
Soveraign
of
his
own
Free-will
,
independent
from
all
Things
,
except
that
he
acknowledge
that
this
Liberty
is
given
him
of
God
,
that
he
neither
has
nor
holds
it
of
himself
:
As
God
has
and
holds
all
Things
of
himself
▪
Otherwise
,
Man
is
a
Deity
by
his
Free-will
,
for
by
it
he
can
do
and
leave
any
thing
:
For
God
[
s
](A28890-e54870-b)
s
Rom.
11.
29.
never
retakes
what
he
has
once
given
,
neither
will
he
ever
retake
the
Free-will
of
Man
;
but
will
let
them
enjoy
it
to
all
Eternity
,
as
being
an
Eternal
Gift
:
It
will
never
end
as
long
as
God
shall
be
God
:
Man
shall
have
his
free
Will
,
both
during
this
Life
,
and
also
in
the
other
in
Paradise
or
Hell
.
He
shall
have
through
all
this
Divine
Quality
of
a
Free-will
which
God
gave
him
when
he
created
him
.
He
shall
not
take
it
from
him
in
Paradise
;
because
this
is
the
only
quality
that
Man
has
,
whereby
he
is
capable
of
being
united
to
God
,
all
the
rest
being
only
bounded
and
natural
,
are
not
at
all-capable
of
approaching
a
supream
Deity
.
The
One
and
Twentieth
Conference
,
Speaks
of
the
Free-will
of
Man
;
in
which
alone
he
is
like
to
God
:
That
God
has
given
it
to
Man
for
ever
:
That
he
has
annexed
to
it
all
his
future
Graces
:
And
that
never
any
Good
nor
any
Evil
will
befal
any
Body
,
in
Time
or
in
Eternity
,
but
by
Free-will
,
according
as
we
shall
yield
it
up
or
not
,
to
a
Dependance
upon
and
Resignation
to
God
.
I
said
to
her
,
That
we
had
been
taught
,
That
Man
had
indeed
Free-will
when
he
was
created
:
But
that
by
Sin
it
was
so
lost
,
that
he
could
not
use
it
any
longer
to
do
good
.
She
said
:
Sir
,
Free-will
shall
never
be
diminished
,
but
will
continue
alwayes
such
as
it
was
given
to
the
first
Man
in
his
Creation
:
For
God
can
never
repent
of
the
Works
[
t
](A28890-e54960-b)
t
Rom.
11.
29.
that
he
has
made
.
If
Man
feel
that
he
is
unable
to
do
good
,
this
is
not
the
defect
of
his
Free-will
,
which
remains
to
him
still
entire
;
but
the
defect
is
,
that
his
Sins
have
taken
from
him
the
power
to
do
good
,
by
[
u
](A28890-e54970-b)
u
Eph.
4.
18.
the
Blindness
they
have
brought
into
his
Soul
,
which
hinders
the
Discovery
of
the
Means
how
to
depart
from
evil
and
to
do
good
.
The
Soul
being
blinded
by
its
Sin
,
lost
the
Light
of
Truth
;
and
in
this
darkness
cannot
find
the
way
to
return
to
good
.
This
she
attributed
to
the
Weakness
of
her
Free-will
,
flattering
her self
to
excuse
her
own
Wickedness
,
or
indirectly
to
accuse
God
that
he
does
not
give
her
sufficient
Grace
to
do
well
.
Which
is
a
great
Calumny
against
God
,
who
never
bestowed
so
many
Graces
upon
any
Creature
as
he
did
on
Man
,
having
made
him
alone
a
depending
Deity
,
because
he
would
have
one
kind
of
Creature
with
whom
he
might
take
his
delight
[
u
](A28890-e54990-b)
u
Prov.
8.
31.
:
Therefore
he
endued
him
with
this
Divine
Liberty
,
that
his
Delight
might
be
compleat
on
the
side
of
both
the
Lovers
.
This
is
not
a
small
Grace
which
would
be
sufficient
to
enable
a
Man
to
do
well
.
For
if
all
Men
whatsoever
would
return
to
a
Dependance
upon
God
▪
they
would
certainly
recover
the
same
Grace
and
Liberty
that
Adam
had
before
his
Sin
:
Because
God
continues
still
in
the
same
Will
to
take
his
Delight
with
Men
,
that
he
had
when
he
created
them
▪
Because
he
never
[
x
](A28890-e55010-b)
x
Jam.
1.
17.
changes
:
For
he
is
immutable
.
And
if
Man
do
well
,
or
ill
,
it
is
for
himself
;
but
God
will
never
deny
his
Graces
,
because
he
is
alwayes
good
,
tho'
Man
be
wicked
.
I
admired
this
Discourse
,
That
God
would
grant
to
any
Man
whatsoever
the
same
Graces
that
he
gave
to
Adam
in
his
Creation
,
provided
he
resigned
his
Will
to
that
of
God
,
asking
her
how
this
was
possible
since
the
Curse
of
Sin
?
She
said
:
Sir
,
It
ought
not
to
be
doubted
.
He
is
the
same
God
,
and
we
are
the
same
Creatures
,
come
from
Adam
,
and
reputed
as
if
we
were
he
.
If
of
our
own
free
choice
[
y
](A28890-e55090-b)
y
Isa.
58.
13
,
14.
we
would
yeild
up
the
Free-will
that
God
has
given
us
in
our
power
;
he
would
at
the
same
instant
put
us
again
in
the
state
of
Innocence
,
and
would
govern
us
till
we
departed
again
from
a
Dependance
on
him
:
In
which
we
would
still
be
free
:
Because
God
never
keeps
any
Body
by
force
,
letting
our
Free-will
still
Act
as
to
good
or
evil
,
as
we
will
dispose
of
it
.
For
if
God
did
Act
upon
us
independently
from
our
Will
,
he
would
certainly
save
all
Men
,
and
would
not
permit
so
much
as
one
to
be
damned
:
Because
he
created
[
a
](A28890-e55100-b)
a
4
Esdr.
8.
59
,
60.
them
all
for
Salvation
,
and
he
will
never
take
from
any
Body
the
Graces
which
he
gave
to
[
b
](A28890-e55130-b)
b
Prov.
1.
20
—
33.
given
to
the
good
and
to
the
wicked
,
even
to
the
last
Day
of
Judgment
:
God
will
alwayes
be
with
Men
by
his
Grace
.
But
then
the
season
of
Grace
shall
be
past
:
Therefore
will
he
say
to
the
wicked
,
[
c
](A28890-e55140-b)
c
Mat.
25.
41.
Go
ye
C●●sed
,
depart
from
me
.
If
he
had
not
been
with
them
till
then
,
he
could
not
have
thrust
them
away
from
him
,
since
they
would
have
been
so
from
the
Time
they
became
wicked
.
God
should
have
no
occasion
to
have
thrust
them
from
him
this
Last
Day
,
if
they
had
been
separated
from
▪
his
Grace
during
all
the
time
they
lived
in
their
Sins
.
It
is
said
indeed
,
that
the
Grace
of
God
is
lost
by
sinning
:
Not
that
this
Grace
is
taken
from
Man
on
Gods
part
;
but
only
that
Man
,
of
his
Free-will
,
will
not
subject
himself
to
God
,
but
will
be
at
his
own
disposal
▪
And
by
this
Mean
▪
he
falls
into
all
sort
of
Evils
▪
from
which
he
should
be
delivered
,
if
he
would
yield
up
to
God
this
Free-will
,
repenting
that
he
himself
had
used
it
.
If
you
please
,
Sir
,
to
look
into
the
Lives
of
the
Saints
,
you
will
find
that
many
of
them
walked
on
the
Waters
▪
went
over
burning
Coals
,
for
an
Evidence
,
that
God
gives
to
those
who
resigns
▪
themselves
to
his
Will
the
same
Graces
he
gave
to
Adam
▪
when
he
created
him
;
and
that
the
Elements
render
their
Duty
to
Man
,
when
he
renders
his
Duty
to
God
▪
that
the
Fire
only
enlightens
and
warms
him
,
without
blackening
or
burning
him
▪
Because
the
Malignity
that
is
in
those
Elements
,
as
in
other
Things
▪
did
never
cleave
to
them
,
till
Man
would
no
longer
acknowledge
a
DEPENDANCE
upon
God
▪
All
the
Elements
,
with
the
other
Creatures
subjected
to
Man
,
were
obliged
by
Right
of
Justice
,
to
quit
also
the
Dependance
they
had
upon
Man
,
since
he
had
quitted
the
Dependance
that
he
had
upon
his
God
▪
and
not
to
submit
themselves
any
longer
to
Man
but
by
force
,
since
he
would
not
submit
but
by
force
●●to
God
.
Which
is
a
brutish
Obedience
▪
Though
these
new
Casuists
call
the
Resignation
in
some
Sufferings
which
befal
Man
,
Vertue
and
Merit
:
In
which
there
can
be
no
more
Merit
,
than
the
giving
Oats
to
Horses
when
they
have
rid
well
by
Prick
of
Spur
:
So
the
Man
who
has
no
other
Vertue
but
to
resign
his
Will
to
that
of
God
when
he
cannot
escape
Sufferings
:
and
is
forced
to
fall
into
some
Misfortune
▪
can
merit
no
other
thing
but
the
Temporal
Repose
and
Quiet
which
his
Resignation
will
give
him
:
Because
it
does
not
proceed
from
this
that
he
will
depend
upon
God
,
but
from
the
necessity
he
is
in
to
suffer
them
by
force
.
The
Spirits
of
Men
are
strangely
blinded
now
;
for
they
bring
so
many
Means
to
cleave
to
God
,
that
they
know
not
which
to
pitch
upon
as
the
best
.
One
sayes
,
the
Churches
and
Sacraments
must
be
frequented
,
and
another
,
that
the
Body
must
be
mortified
;
another
bids
subject
the
Will
to
some
Man
,
or
enter
into
a
Religious
Order
;
and
a
Thousand
other
such
Things
:
Nevertheless
,
there
▪
is
but
one
Thing
only
necessary
,
which
is
,
to
Resign
OUR
WILL
to
THAT
OF
GOD
:
By
which
we
have
fulfilled
all
:
For
God
having
the
disposal
of
our
Will
,
[
d
](A28890-e55170-b)
d
Psal.
73.
23
,
24.
he
will
guide
it
in
all
that
is
most
perfect
and
accomplished
.
I
asked
her
,
If
God
could
not
lead
our
Will
in
things
that
are
good
without
our
delivering
up
our selves
to
him
,
since
all
belongs
to
him
,
and
all
good
comes
immediately
from
him
?
She
said
:
It
is
true
,
Sir
,
all
good
comes
from
God
;
and
there
can
be
no
other
good
but
he
.
All
the
[
e
](A28890-e55220-b)
e
Jam.
1.
17.
good
that
Men
can
do
,
must
come
from
him
;
but
know
this
,
that
since
the
first
Graces
which
he
gave
Man
in
creating
him
,
he
will
give
him
no
other
[
f
](A28890-e55230-b)
f
Isa.
1.
19.
but
as
far
as
Man
of
his
Free-will
shall
depend
upon
his
God
,
and
no
farther
.
If
he
will
wholly
depend
upon
him
,
he
shall
have
Graces
in
abundance
;
and
if
he
will
onely
in
part
depend
upon
God
,
he
shall
still
have
Graces
in
part
in
proportion
to
his
Dependance
.
For
Example
:
One
will
depend
upon
God
as
to
his
Health
;
and
assuredly
he
will
suffer
his
Infirmities
and
Diseases
with
Patience
:
Which
will
be
the
Grace
he
has
merited
by
yielding
up
his
Will
to
God
as
to
his
Health
:
Another
will
submit
to
God
as
to
Temporal
Goods
;
and
he
shall
have
the
Grace
of
Poverty
of
Spirit
:
Another
will
submit
to
God
in
the
Matter
of
his
Honour
;
and
he
shall
have
the
Grace
to
suffer
Contempt
willing
:
And
so
of
the
rest
.
Since
God
gave
the
first
Graces
to
Adam
,
he
will
not
encrease
them
to
him
but
so
far
as
his
Free-will
shall
be
subjected
to
God
,
and
no
farther
:
Because
he
has
shewn
the
effect
of
his
Goodness
and
Almighty
Power
towards
Man
in
creating
him
so
full
of
Graces
and
Prerogatives
,
taking
him
out
of
Nothing
,
where
he
could
have
merited
nothing
.
God
having
absolute
Dominion
over
this
Nothing
,
bestows
on
him
all
the
Graces
that
he
pleased
,
because
he
found
no
resistance
;
and
so
he
lead
his
Will
to
good
,
having
engraven
in
his
Soul
a
good
Inclination
,
and
a
reasonable
Understanding
to
know
the
Dependance
he
had
upon
God
,
from
whom
he
saw
he
had
received
Being
,
and
all
Things
.
An
Instinct
to
good
,
and
the
Love
of
his
God
,
were
engraven
in
the
Marrow
of
his
Bones
,
These
are
the
Qualities
that
God
gave
Man
before
he
was
capable
of
resisting
God
:
But
since
he
resisted
so
many
Graces
,
and
would
retake
to
himself
the
Free-will
that
God
had
given
him
,
to
use
it
independently
from
God
,
he
has
lost
his
Graces
,
and
obliged
him
not
to
bestow
more
upon
him
,
but
as
far
as
he
will
yield
up
his
own
Will
to
God
,
having
by
this
Mean
bounded
the
Grace
of
God
at
his
Will
.
Not
that
Man
is
capable
of
regulating
or
bounding
the
Graces
of
God
,
who
is
still
absolute
Soveraign
of
all
Things
;
but
because
it
was
his
absolute
Desire
to
give
to
Man
his
Free-will
[
h
](A28890-e55270-b)
h
Psal.
110.
3.
,
which
alone
renders
him
capable
of
being
united
to
God
:
And
if
he
had
received
only
a
Limited
Will
,
he
would
have
had
no
Divine
Quality
for
God
to
take
his
Delight
with
him
:
For
that
Two
Things
may
find
Contentment
together
,
there
must
still
be
a
Proportion
or
Sympathy
between
them
.
A
Horse
cannot
be
contented
or
pleased
with
a
piece
of
Iron
;
nor
a
Dog
with
Marble
,
nor
a
Swine
with
a
Precious
Stone
:
Because
all
these
Things
are
disproportioned
to
the
Nature
of
these
Beasts
,
who
cannot
Love
nor
take
Pleasure
in
Objects
so
unlike
their
Natures
.
Even
so
God
cannot
take
his
Delight
with
any
Creature
of
a
bounded
Will
,
he
being
an
infinite
God
,
There
must
be
in
Man
some
infinite
Quality
by
which
he
may
unite
himself
to
God
:
And
if
he
had
not
given
him
this
Will
eternally
Free
,
Man
should
have
had
nothing
in
him
sympathetical
with
God
,
who
nevertheless
would
make
a
[
i
](A28890-e55310-b)
i
Prov.
8.
31.
his
pleasure
:
Therefore
he
gave
him
this
Divine
and
Reasonable
Soul
with
[
k
](A28890-e55320-b)
k
Rom.
11.
29.
an
Eternal
[
l
](A28890-e55330-b)
l
Eccl.
15.
14
—
17.
Liberty
,
which
shall
never
be
taken
from
him
,
do
Man
what
he
pleases
:
Because
God
never
changes
his
Decrees
[
m
](A28890-e55340-b)
m
Jam.
1.
17.
;
and
if
he
forced
Man
to
good
after
he
had
given
him
this
Liberty
,
he
should
constrain
that
which
he
would
have
to
be
free
,
and
should
renverse
the
Order
that
he
had
so
wisely
Established
,
and
should
take
from
Man
the
most
Precious
Thing
he
had
received
:
For
laying
aside
this
Free-will
,
he
would
be
but
like
the
Beasts
.
Therefore
God
will
never
direct
our
Will
,
but
when
we
shall
yield
it
up
to
him
:
though
he
be
Almighty
.
I
entreated
her
to
tell
me
,
How
our
Will
shall
be
eternal
;
and
if
we
shall
even
be
free
to
do
evil
in
Paradise
,
or
good
in
Hell
?
She
said
:
No
,
Sir
,
we
can
never
do
evil
in
Paradise
:
Because
there
we
shall
enjoy
the
continual
Presence
of
God
,
during
which
we
can
never
sin
,
though
it
were
even
in
this
Miserable
Life
:
As
long
as
our
Soul
abides
there
in
the
Presence
of
God
,
it
can
no
more
sin
than
if
it
had
no
Liberty
:
And
if
some
Saints
have
fallen
into
Sins
,
this
has
certainly
been
when
they
have
strayed
from
this
Presence
of
God
;
and
during
this
wandering
,
they
might
sin
:
Because
the
Objects
of
Evil
were
yet
present
with
them
,
and
they
resting
on
them
,
might
easily
fall
.
But
in
Paradise
our
Spirit
can
no
more
wander
,
or
be
distracted
from
God
;
because
he
shall
be
continually
and
eternally
with
us
,
sensibly
and
visibly
,
without
any
interruption
;
neither
can
we
be
diverted
by
evil
Objects
,
because
all
that
shall
be
in
Paradise
shall
be
holy
;
and
all
the
Blessed
shall
visibly
and
sensibly
possess
God
,
so
that
we
shall
see
God
in
every
one
of
them
.
All
these
Things
will
render
us
impeccable
;
and
though
we
shall
still
have
Free-will
,
yet
it
shall
never
be
led
to
evil
in
the
midst
of
such
Good
;
and
God
to
whom
we
shall
entirely
yield
it
up
,
will
straitly
[
o
](A28890-e55390-b)
o
John
17.
21
,
23.
unite
it
to
his
own
,
so
that
it
can
no
more
be
led
to
evil
than
that
of
God
is
,
for
it
shall
be
[
p
](A28890-e55430-b)
p
Mat.
25.
46.
eternally
:
Because
this
Malignant
Free-will
,
being
a
Divine
and
Eternal
Quality
,
of
necessity
makes
its
Works
eternal
:
So
that
these
miserable
Souls
shall
have
upon
them
all
the
Malignity
of
all
the
Creatures
to
all
Eternity
,
as
being
the
Work
of
their
Hands
.
I
asked
her
,
If
the
Devils
had
also
their
Free-will
,
and
if
God
could
not
bound
them
?
She
said
:
Yes
,
Sir
,
the
Devils
shall
have
their
Free-will
to
all
Eternity
as
well
as
Men
:
For
God
[
q
](A28890-e55480-b)
q
Rom.
11.
29.
never
retracts
what
he
has
once
given
.
The
Angels
were
intelligent
Beings
capable
of
being
united
to
God
,
which
Capacity
could
not
be
given
them
but
by
a
Divine
Quality
,
which
is
that
Eternal
Liberty
,
without
which
they
could
not
have
Sympathy
with
God
:
For
Angels
as
well
as
Men
are
but
simple
Creatures
,
who
can
have
no
proportion
with
their
Creator
:
Therefore
he
has
given
both
to
the
one
and
the
other
of
these
Creatures
a
Divine
Soul
and
an
Eternal
Free-will
,
that
by
these
Divine
Qualities
,
they
might
have
a
Capacity
of
Loving
an
Eternal
God
.
Now
the
wretched
Inclination
of
this
Free-will
resisting
the
Designs
that
God
had
in
blessing
them
so
advantagiously
with
Divine
Gifts
,
would
needs
use
this
Liberty
to
apply
it
to
the
doing
evil
instead
of
following
the
good
for
which
this
Liberty
was
given
them
.
Notwithstanding
,
God
will
never
retake
those
Divine
Qualities
that
he
has
once
given
them
:
The
Divine
Soul
,
and
Eternal
Liberty
,
will
never
end
:
For
all
that
is
Divine
is
Eternal
;
and
God
cannot
bound
them
,
because
he
cannot
be
changeable
in
his
Gifts
,
nor
can
he
take
away
what
he
has
been
pleased
to
give
.
If
it
be
Established
among
Men
to
lay
no
longer
claim
to
a
Thing
given
,
how
much
more
ought
we
to
hold
that
God
lays
no
claim
to
the
Free-will
of
Devils
and
Men
,
to
whom
he
voluntarily
gave
it
.
This
Gift
only
makes
the
Souls
of
Men
and
also
those
of
Devils
to
be
immortal
:
For
otherwise
both
the
one
and
the
other
would
have
been
reduced
to
nothing
as
soon
as
they
sinned
;
for
God
being
the
Source
of
all
good
,
can
never
do
evil
,
nor
give
eternal
Pains
:
But
the
great
Blessings
which
he
gave
his
Creatures
in
giving
them
a
Divine
Soul
and
Free-will
,
have
served
the
Devil
for
his
Eternal
Misery
,
as
they
will
do
to
wicked
Men
,
who
if
they
will
apply
this
Divine
Liberty
to
do
Evil
,
they
shall
bring
upon
themselves
all
the
evil
they
shall
do
,
which
will
be
eternal
,
as
proceeding
from
their
eternal
Will.
If
Man
had
had
only
an
Animal
Soul
,
and
a
Limited
Will
,
their
Evils
would
have
ended
with
themselves
,
as
those
of
the
Beasts
do
,
who
do
evil
or
good
by
their
bounded
Will
,
and
all
their
Works
,
such
as
they
are
,
do
end
with
their
Animal
Soul
,
which
is
nothing
but
transient
and
temporal
,
If
Men
had
not
a
Divine
Soul
and
an
Eternal
Will
,
they
would
wholly
do
the
same
:
For
they
are
not
in
Qualities
different
from
the
Beasts
,
except
by
their
Divine
Qualities
,
which
render
them
Immortal
and
Eternal
:
For
since
God
established
them
in
a
Divine
Soul
and
Will
,
they
can
never
end
,
being
Eternities
,
as
God
,
except
that
they
had
a
Beginning
,
and
God
was
incomprehensibly
without
Beginning
,
and
to
all
Eternity
.
I
asked
her
,
If
the
Souls
of
the
Blessed
in
Paradise
could
do
as
much
good
as
they
would
;
and
in
like
manner
,
if
the
Souls
of
Devils
and
of
the
Damned
could
do
as
much
evil
as
they
would
?
She
said
:
Yes
,
Sir
,
For
their
Wills
have
no
Bounds
,
neither
the
one
nor
the
other
.
Have
you
never
heard
say
,
that
in
Paradise
there
are
infinite
Goods
?
That
is
to
say
,
That
those
Free-wills
which
are
in
Paradise
will
never
cease
to
do
good
,
even
infinitely
:
For
there
can
be
no
Barenness
with
God
;
but
a
production
of
continual
Goods
,
which
shall
never
have
an
end
:
Thus
the
Blessed
shall
produce
all
the
Good
that
their
Free-will
shall
desire
.
And
in
like
manner
the
Wills
of
Devils
and
Damned
▪
Men
shall
produce
as
much
Evil
as
their
Free-will
shall
desire
.
They
shall
not
be
able
to
do
evil
according
to
their
Wills
to
the
Men
yet
Living
on
the
Earth
;
much
less
to
the
Blessed
in
Heaven
:
Because
these
can
resist
them
by
their
Free-will
,
which
is
enclined
to
good
:
The
Free-will
of
the
Good
having
as
much
power
to
do
well
,
as
the
Free-will
of
the
Wicked
to
do
evil
.
They
are
both
free
to
do
in
themselves
all
the
good
and
evil
that
they
will
;
but
the
Evil
cannot
take
hold
of
the
good
Wills
of
others
no
more
than
the
good
of
the
Good
can
profit
the
Wicked
:
and
the
evil
of
the
Wicked
cannot
hurt
the
Good
;
but
in
so
far
as
both
the
one
and
the
other
give
the
Consent
of
their
Free-will
:
Which
indeed
may
be
done
during
this
Life
:
Because
Man
is
yet
in
an
uncertain
State
of
Salvation
or
Damnation
;
and
even
to
his
Last
Breath
his
Will
may
be
led
to
good
and
to
evil
.
Therefore
it
is
said
,
that
[
r
](A28890-e55530-b)
r
Mat.
11.
11.
the
least
in
Paradise
is
greater
than
the
most
holy
among
Men
;
because
of
the
uncertainty
of
their
Blessedness
;
they
being
still
in
danger
of
consenting
to
the
evil
Suggestion
of
the
Devil
,
or
the
Example
of
some
wicked
Man
,
being
here
alwayes
in
peril
,
for
we
are
still
encompassed
with
our
[
s
](A28890-e55540-b)
s
1
Pet.
5.
8.
Enemies
,
who
do
all
the
evil
they
please
by
their
Free-will
:
But
we
may
also
resist
it
by
ours
:
For
neither
Devils
nor
any
wicked
Men
whosoever
can
ever
have
power
over
our
Free-will
:
For
it
will
still
be
left
free
to
us
,
and
we
may
consent
to
or
reject
the
Temptations
of
the
Devil
and
wicked
Men
,
they
not
being
able
to
hurt
us
without
our
Consent
.
We
cannot
hinder
them
to
tempt
us
,
since
they
have
their
Liberty
,
and
they
cannot
hinder
us
to
resist
them
,
for
we
in
like
manner
have
our
Free-will
.
But
the
Souls
of
Devils
and
the
Damned
do
certainly
as
much
evil
as
they
can
,
because
they
have
let
pass
all
occasions
of
doing
good
,
and
cannot
now
have
any
good
Will
,
for
they
have
destin'd
it
to
evil
:
But
the
Souls
of
the
Blessed
cannot
be
molested
by
the
Devils
and
wicked
Men
:
For
their
Will
is
absolutely
destinated
to
good
,
which
destination
is
an
opposition
to
all
sort
of
Evil.
So
that
the
[
t
](A28890-e55550-b)
t
Luke
16.
25
,
26.
good
of
the
Blessed
cannot
touch
the
evils
of
the
Miserable
,
nor
these
on
the
other
hand
the
goods
of
the
Blessed
:
For
every
one
has
made
a
choice
of
good
and
evil
for
Eternity
;
and
cannot
repent
of
it
,
since
they
are
passed
out
of
this
World
.
For
in
whatsoevr
[
u
](A28890-e55560-b)
u
Eccles.
11.
3.
State
Man
shall
dye
,
he
shall
abide
in
it
:
If
he
dye
in
the
eternal
Resolution
of
good
,
he
shall
do
good
to
all
Eternity
;
and
if
he
dye
in
the
Resolution
of
doing
evil
,
he
shall
do
evil
to
all
Eternity
.
And
he
must
look
for
no
other
Sentence
but
what
he
has
made
up
for
himself
by
his
own
Free-will
.
I
said
to
her
,
That
many
holy
Persons
were
sometimes
abused
by
Devils
and
wicked
Men
,
though
they
had
not
contributed
to
Evil
by
their
Free
will
:
And
it
is
ordinarily
said
,
that
the
Devil
has
no
more
Power
than
God
gives
him
;
nor
yet
wicked
Men.
She
said
:
No
body
in
the
World
has
hitherto
understood
the
Works
of
God
;
but
every
one
judges
of
his
Works
according
to
their
short
Sight
:
But
now
that
we
are
arrived
at
the
Fulness
of
Time
,
[
x
](A28890-e55610-b)
x
Jer.
31.
24.
he
will
give
the
Knowledge
of
his
Procedure
as
to
Men.
You
shall
be
perswaded
of
this
,
if
you
take
good
heed
to
my
Discourse
,
and
peruse
a
little
the
Holy
Fathers
who
spoke
of
the
Grace
of
God
,
and
of
all
his
Works
.
You
must
confess
that
the
Discourses
of
a
Child
are
much
more
clear
and
intelligible
than
all
the
Doctrines
of
these
great
Men
:
Because
the
Hour
is
now
come
that
all
these
Things
shall
be
fully
manifested
,
and
nothing
shall
be
any
longer
hid
from
Men
of
the
Designs
that
God
has
concerning
them
.
You
tell
me
that
many
Saints
have
been
abused
by
the
Devil
and
the
Wicked
,
without
having
contributed
to
it
by
their
Free-will
:
Which
is
true
:
For
God
holding
the
Will
of
these
Saints
in
his
Power
,
because
they
had
yielded
up
their
Free-will
to
God
,
he
enclines
their
Will
to
good
or
necessary
Sufferings
.
Not
that
God
gives
the
Devil
,
or
the
Wicked
,
this
Power
to
abuse
his
Servants
,
by
his
independent
Permission
,
out
of
his
absolute
Power
;
but
he
permits
[
y
](A28890-e55620-b)
y
Job
1.
12.
&
2.
6.
the
Devil
and
the
Wicked
to
tempt
the
Saints
[
z
](A28890-e55640-b)
z
Job
1.
21.
&
2.
10.
with
their
Consent
:
For
they
having
yielded
up
their
Free-will
into
Gods
Hand
,
he
leads
it
alwayes
to
good
.
And
seeing
that
Temptations
and
Persecution
were
good
for
some
of
the
said
Saints
,
he
enclined
their
Will
to
desire
them
,
and
willingly
to
suffer
them
:
Though
in
the
sensual
part
they
felt
some
Repugnance
,
the
Divine
Soul
and
Free-will
were
[
a
](A28890-e55660-b)
a
2
Cor.
12.
10.
joyful
and
contented
with
them
,
seeing
these
Evils
befel
them
by
the
Will
of
God
,
to
which
theirs
was
united
and
conformable
:
And
thus
they
suffered
with
their
Free-will
:
Not
that
God
permits
the
Devil
to
do
evil
to
follow
his
Malice
:
For
he
can
never
consent
[
b
](A28890-e55670-b)
b
Psal.
5.
5.
Syr.
15.
21.
to
any
evil
;
but
he
permits
him
for
the
purging
or
honouring
of
his
Servants
,
who
desire
with
all
their
Heart
to
be
purged
or
honoured
that
they
may
be
made
so
much
the
more
agreeable
to
God
when
he
permits
these
Sufferings
[
c
](A28890-e55680-b)
c
2
Cor.
12.
9.
as
the
true
Means
of
their
Perfection
:
For
when
there
is
no
need
of
them
for
their
Perfection
,
the
Evils
which
Devils
and
wicked
Men
would
do
them
cannot
touch
them
,
as
it
has
often
fallen
out
that
Poyson
[
d
](A28890-e55690-b)
d
Mark
16.
18.
,
or
other
Mischiefs
done
to
Saints
,
has
done
them
no
hurt
,
To
shew
that
the
Devil
and
the
Wicked
are
still
free
on
their
part
to
do
evil
,
without
any
other
Permission
from
God
but
the
Free-will
that
he
had
once
given
them
;
but
that
the
Free-will
of
the
good
may
alwayes
resist
them
,
and
hinder
any
from
coming
near
them
,
except
it
be
expedient
for
the
Glory
of
God
,
or
their
own
Perfection
:
Then
,
though
the
Soul
abandoned
to
God
should
not
see
the
evils
that
the
Wicked
would
do
it
,
and
should
not
formally
oppose
it self
to
them
;
God
who
still
[
e
](A28890-e55700-b)
e
Psal.
33.
18.
&
121.
4.
watches
for
the
good
of
his
true
Children
,
will
never
permit
any
evil
to
befal
them
,
but
what
is
expedient
for
them
:
Not
that
he
will
bound
the
Will
of
those
Malignant
ones
that
they
may
not
be
able
to
do
evil
to
the
good
;
but
he
will
move
the
Wills
of
the
good
to
withdraw
from
them
,
or
to
shun
the
Places
and
Occasions
where
the
evil
may
befal
them
,
or
he
will
give
so
lively
a
Faith
,
that
Poison
or
other
Evils
shall
not
take
hold
to
hurt
his
Servants
,
whom
he
[
f
](A28890-e55720-b)
f
Psal.
17.
8.
keeps
as
the
Apple
of
his
Eyes
.
Thus
it
is
that
God
carries
as
to
us
,
doing
alwayes
good
,
and
never
consenting
to
evil
,
nor
yet
limiting
the
Free-will
that
he
gave
to
Angels
,
and
Devils
,
and
Men
,
both
good
and
bad
,
every
one
shall
enjoy
it
to
all
Eternity
without
hindrance
,
either
in
the
good
or
in
the
wicked
.
Therefore
on
all
occasions
we
judge
amiss
of
the
Works
of
God
,
when
we
believe
that
he
permits
[
g
](A28890-e55730-b)
g
Eccl.
15.
21.
evil
in
any
whosoever
.
This
proceeds
from
our
ignorance
of
the
Excellency
of
the
free
choice
and
the
Dignity
of
the
Free-will
that
God
has
given
to
Men
;
imagining
that
he
governs
them
as
Slaves
,
by
force
,
or
by
his
absolute
Authority
:
Which
is
not
at
all
so
:
For
if
he
gave
to
all
Creatures
that
are
subjected
to
Man
,
when
he
created
them
,
an
amiable
Inclination
to
acquiesce
in
and
follow
alwayes
the
Will
of
Man
,
without
constraint
,
that
he
might
serve
him
with
agreeable
Delight
;
wherefore
should
he
not
incline
Man
to
follow
the
Will
of
God
freely
and
without
constraint
?
The
Twentieth
and
Second
Conference
,
Speaks
of
the
Disputes
that
are
about
Free-will
and
Predestination
.
I
said
to
her
,
That
this
Point
of
the
Free-will
of
Man
was
debated
:
That
all
acknowledged
he
was
created
in
full
Liberty
;
but
that
since
his
Sin
he
could
no
longer
do
good
without
a
particular
Grace
from
God
.
She
said
:
Sir
,
I
believe
I
have
told
you
many
times
,
that
God
never
changes
:
Whether
Men
sin
or
not
,
he
is
not
therefore
moved
.
Free-will
has
remained
with
Men
since
his
Sin
[
h
](A28890-e55820-b)
h
Deut.
30.
19.
as
well
as
before
it
.
If
he
deprived
not
the
Devils
nor
damned
Souls
of
it
,
why
should
he
take
it
from
Man
since
his
Sin
,
especially
since
he
would
pardon
him
,
and
yet
take
his
Delight
with
him
?
Must
he
not
after
his
Sin
have
had
the
same
Divine
Soul
and
Free-will
as
before
[
i
](A28890-e55830-b)
i
Psal.
110.
3.
?
For
else
he
could
never
more
have
been
led
to
good
,
nor
be
united
to
God
if
this
Divine
Quality
were
taken
from
him
or
diminished
.
What
more
particular
Grace
could
be
given
him
than
to
let
him
enjoy
his
Free-will
after
his
Sin
?
A
greater
Grace
could
not
be
given
him
than
this
Divine
Liberty
,
with
which
he
might
accomplish
his
Penitence
,
and
do
all
other
kind
of
good
:
For
if
his
Penitence
had
not
been
accompanied
with
this
Free-will
,
it
could
never
have
satisfied
an
offended
God
.
This
Divine
Quality
was
needful
to
satisfie
for
the
Offence
done
to
his
Divinity
:
And
without
having
the
Liberty
to
do
good
,
by
what
means
could
he
recover
the
Grace
of
God
?
If
God
had
not
left
Man
to
his
Liberty
to
do
good
,
never
any
Person
would
have
been
saved
,
neither
Adam
,
nor
any
others
:
For
without
this
Liberty
of
doing
good
Adam
could
never
have
repented
,
nor
all
Men
who
have
fallen
in
him
.
For
none
who
are
born
since
would
have
been
free
to
do
good
,
or
to
beg
the
Grace
of
God
for
fulfilling
their
Penitence
,
but
every
one
would
have
been
bent
to
Evil
;
since
they
had
no
other
Liberty
but
to
do
evil
:
Of
necessity
they
must
have
given
themselves
to
evil
,
since
they
would
not
have
had
the
Liberty
to
do
good
.
I
am
an
Enemy
to
all
these
Disputes
;
and
would
wish
that
all
Men
would
submit
their
Judgment
to
the
Works
of
God
.
I
said
to
her
,
That
these
Disputes
were
not
ended
;
but
many
held
that
God
had
decreed
one
Masse
of
Elect
,
and
another
of
Reprobates
,
and
that
it
will
fall
out
so
,
do
Men
what
they
please
.
She
said
:
How
cruel
is
it
to
hear
,
Sir
!
That
God
should
destinate
a
Masse
of
Reprobates
!
This
is
as
if
they
would
say
,
that
God
is
wicked
from
the
Creation
of
Men
;
for
if
he
were
not
he
would
not
have
created
a
Masse
of
Reprobates
to
be
miserable
to
all
Eternity
do
what
they
will
.
This
necessity
of
being
damned
reflects
upon
God
.
For
if
he
had
not
created
them
to
Damnation
,
they
could
not
be
miserable
to
all
Eternity
:
And
God
could
not
create
them
for
Damnation
but
out
of
pure
Malice
;
setting
aside
this
,
he
would
rather
have
left
them
in
nothing
,
than
to
create
them
for
Reprobation
.
Truly
,
Sir
,
a
greater
Blasphemy
cannot
be
uttered
against
God
than
this
;
for
it
shocks
all
his
Qualities
of
Righteousness
,
Goodness
,
and
Truth
,
which
are
his
Eternal
Qualities
[
q
](A28890-e55900-b)
q
Psal.
33.
4
,
5.
Psal.
89.
15.
without
which
he
can
never
do
any
thing
.
If
he
had
created
one
part
of
Men
for
Damnation
,
he
should
not
have
done
a
just
thing
;
since
these
Reprobates
did
not
merit
Damnation
before
they
had
a
Being
,
and
could
not
in
Justice
be
Reprobated
without
having
deserved
it
.
Neither
could
God
exercise
his
Goodness
in
determining
the
Damnation
of
any
:
Since
this
Damnation
is
the
greatest
Evil
in
the
World
:
How
should
he
be
good
in
doing
so
great
evil
to
Men
?
And
how
should
he
be
true
in
reprobating
those
of
whom
he
sayes
,
that
[
m
](A28890-e55910-b)
m
Prov.
8.
31.
his
delight
is
to
be
with
them
since
they
are
the
Children
of
Men
?
He
must
want
Judgment
and
Reason
who
believes
that
God
created
a
Masse
of
damned
.
The
Superstition
of
Christians
must
have
invented
this
blaspheming
against
God
to
authorise
their
Authority
,
and
to
shew
that
God
also
uses
Authority
over
Men
as
they
will
use
it
over
their
like
:
This
is
against
Truth
:
For
God
is
not
partial
,
nor
will
he
ever
use
Passion
towards
any
.
All
these
Words
and
Disputes
are
so
many
Names
of
Blasphemies
,
of
which
[
n
](A28890-e55930-b)
n
Rev.
17.
3.
the
Whore
in
the
Revelation
is
full
:
For
I
do
not
believe
that
any
other
Sect
or
Nation
sayes
that
Reprobation
is
determined
of
God
.
I
asked
her
,
What
I
ought
to
believe
in
this
Matter
▪
that
I
might
not
blaspheme
against
God
?
She
said
:
Sir
,
We
ought
to
go
to
the
Original
of
Man
,
and
see
in
his
Beginning
,
how
he
was
created
.
God
took
not
two
Masses
of
Earth
to
create
the
one
of
them
for
Salvation
,
and
the
other
for
Damnation
:
But
only
one
Masse
of
Earth
,
with
which
he
created
one
Man
only
for
Salvation
[
o
](A28890-e55990-b)
o
Wisd.
11.
25.
4
Esdr.
8.
59.
,
creating
in
him
all
the
Men
that
ever
were
or
shall
be
:
He
created
them
all
in
general
in
the
State
of
Innocence
and
Salvation
,
and
for
this
end
gave
abundance
of
Graces
,
both
Spiritual
and
Bodily
,
and
that
equally
to
all
,
without
exception
of
any
;
giving
to
all
a
Divine
Soul
and
a
Free-will
,
that
they
might
be
capable
to
do
all
manner
of
good
:
And
seeing
God
created
all
Men
in
Adam
,
he
could
not
have
created
any
for
Reprobation
;
but
all
for
Salvation
,
none
excepted
.
This
being
so
,
as
it
truly
is
,
no
Body
could
be
created
for
Damnation
,
as
they
would
very
unreasonably
make
it
be
believed
:
For
if
some
must
be
necessarily
Damned
or
Saved
,
they
should
not
have
Free-will
:
Which
none
can
deny
:
For
all
Men
received
a
Divine
Soul
and
Free-will
in
Adam
,
who
was
the
first
of
the
Elect
,
and
after
him
all
his
Posterity
.
For
God
never
will'd
[
p
](A28890-e56020-b)
p
2
Pet.
3.
9.
that
any
should
perish
,
but
that
they
Live
.
And
seeing
he
wills
that
they
Live
,
how
could
he
create
them
for
Reprobation
;
since
there
can
never
be
any
Contradiction
in
God
?
Never
believe
,
Sir
,
that
any
was
created
for
Damnation
:
But
if
any
damn
themselves
,
it
is
[
q
](A28890-e56030-b)
q
Prov.
1.
25.
contrary
to
the
Designs
of
God
,
and
because
[
r
](A28890-e56040-b)
r
Psal.
81.
12
,
13
,
14.
they
will
needs
use
their
Free-will
to
apply
it
to
evil
:
For
if
they
followed
the
Will
of
God
,
and
the
good
[
s
](A28890-e56050-b)
s
Prov.
4.
23.
Impression
that
he
has
given
them
,
they
could
never
damn
or
destroy
themselves
,
even
though
they
had
sinned
:
Because
God
desires
not
[
t
](A28890-e56060-b)
t
Ezek.
33.
11.
the
Death
of
a
Sinner
,
but
that
he
should
be
Converted
and
Live
.
By
which
we
see
that
God
does
not
Reprobate
the
Sinner
more
than
the
Just
;
but
desires
that
all
should
be
Saved
,
and
none
Reprobated
,
as
they
Maintain
.
But
Men
now
[
u
](A28890-e56070-b)
u
2
Tim.
3.
2
,
3
,
&c.
being
full
of
Vices
and
Passions
of
Love
and
Hatred
,
without
any
thing
of
Righteousness
,
Goodness
,
and
Truth
,
they
would
fain
give
Authority
to
their
Malice
by
making
a
God
[
x
](A28890-e56090-b)
x
Exod.
31.
1.
to
go
before
them
in
the
Matter
of
their
Passions
.
And
as
they
in
taking
Dominon
over
Men
,
do
according
to
their
Inclinations
disgrace
or
favour
them
;
they
would
make
God
as
partial
,
as
they
know
they
are
themselves
,
saying
,
that
he
damns
some
and
saves
others
according
to
his
Pleasure
.
Which
will
never
be
.
For
God
is
no
more
subject
to
Passions
than
to
change
.
We
ought
alwayes
to
come
to
the
Truth
,
and
retake
the
Original
and
the
Essence
of
Things
,
without
amusing
our selves
with
the
Discourses
of
Men
,
who
say
and
do
according
to
their
Advantages
;
and
if
they
are
not
enclined
to
use
their
Free-will
aright
,
they
would
fain
lay
the
blame
on
God
,
saying
,
They
have
not
his
Grace
,
or
,
They
are
not
of
the
Number
of
those
who
are
predestinated
to
his
Salvation
:
Which
makes
a
great
many
perish
through
Sloth
,
or
Negligence
,
saying
,
If
they
are
Elected
they
shall
certainly
be
saved
;
and
if
they
are
Reprobated
,
they
shall
certainly
be
damned
,
do
what
they
will
.
This
is
contrary
to
the
Truth
.
For
God
did
not
create
▪
Man
a
kind
of
limited
Creature
.
And
though
it
seems
sometimes
as
if
God
determined
good
or
evil
Fortunes
,
yet
nevertheless
it
is
not
true
.
For
he
will
not
determine
against
the
Free-will
of
Man
▪
who
shall
still
be
capable
of
using
it
well
or
ill
.
But
because
our
Understanding
is
bounded
,
it
can
comprehend
only
the
Accidents
it
sees
,
without
discovering
their
Sources
or
Originals
.
For
Example
:
We
see
a
Man
become
poor
though
he
Labour
,
and
is
no
Prodigal
.
We
say
immediately
;
it
is
God
that
afflicts
him
by
evil
Fortune
;
while
it
is
for
want
of
Foresight
or
Management
in
his
Affairs
.
I
said
to
her
,
That
it
was
not
believed
that
God
created
Man
for
Damnation
;
but
that
God
Reprobated
Man
after
his
Sin
,
which
had
undone
them
all
.
She
said
:
Sir
,
You
will
find
this
absurd
:
For
if
all
Men
were
created
in
Adam
,
they
are
all
[
y
](A28890-e56170-b)
y
Rom.
5.
12.
also
fallen
in
Adam
,
and
consequently
there
could
not
be
a
Masse
of
Predestinated
after
Sin
:
Because
all
in
general
were
Reprobated
and
Damned
by
the
same
Sin
of
Adam
:
He
having
sinned
with
his
Free-will
,
there
was
no
longer
any
thing
sound
in
it
:
For
if
he
had
not
given
a
full
Consent
of
his
Will
to
Sin
,
none
would
have
been
Damned
,
because
of
the
Imperfection
of
his
full
Consent
;
as
we
do
not
commit
a
Mortal
Sin
when
our
Will
does
not
give
full
Consent
to
Evil
;
and
no
Body
doubts
but
Adam
gave
the
full
consent
of
his
Will
in
disobeying
God
;
and
consequently
he
is
damned
,
and
all
Men
with
him
,
none
excepted
:
For
he
could
not
have
a
divided
Will
,
nor
one
part
sound
,
and
another
damn'd
:
Because
there
was
but
one
Man
only
;
and
he
had
but
one
Will
,
in
which
was
included
the
Will
of
all
Men
that
should
ever
arise
from
him
.
So
that
God
could
not
pitch
in
him
upon
one
Masse
of
Reprobates
,
and
one
of
Saved
:
Because
there
was
no
longer
Salvation
in
him
after
his
Sin
,
nor
in
all
other
Men
his
Posterity
.
All
were
reduced
into
this
damned
Masse
,
without
any
exception
:
And
as
none
could
be
damned
before
Sin
,
so
none
could
be
saved
after
it
:
Because
in
Adam
all
Men
in
general
were
contained
,
who
have
still
shared
in
his
Happiness
and
Miseries
,
his
Favours
and
Disgraces
,
his
Pleasures
and
his
Penitence
:
All
Men
being
inseparably
united
to
the
will
of
Adam
,
the
Father
of
all
living
.
I
asked
her
,
How
it
could
be
that
some
Men
are
damned
and
some
saved
,
since
there
was
so
strait
an
union
between
the
Will
of
Adam
and
that
of
other
Men
?
She
said
:
This
comes
to
pass
,
Sir
,
when
every
Man
comes
to
the
use
of
Reason
.
He
goes
out
of
the
Power
and
Will
of
Adam
,
and
is
put
into
his
own
full
Liberty
,
as
Adam
was
at
his
Creation
,
with
this
difference
only
,
that
Men
have
in
them
the
Malignity
of
Sin
:
Which
Adam
had
not
when
he
was
created
;
but
only
an
Inclination
to
good
:
As
to
the
rest
,
all
Men
in
general
,
are
put
,
(
when
they
are
capable
of
Reason
)
into
the
same
Estate
wherein
Adam
was
created
,
with
the
same
Divine
Soul
,
wholly
free
and
reasonable
,
capable
of
being
led
to
good
or
evil
,
as
Adam
was
.
But
that
some
are
saved
or
damned
,
is
not
by
any
Necessity
or
Predestination
;
but
only
by
every
ones
Free-will
,
who
are
led
to
good
or
to
evil
according
to
[
a
](A28890-e56320-b)
a
Deut.
30.
19.
Isa.
66.
3
,
4.
the
Choice
they
make
of
the
one
or
the
other
:
Because
on
Gods
part
,
Man
is
left
free
and
[
b
](A28890-e56360-b)
b
Wisd.
1.
13
,
14.
without
any
evil
.
Even
so
God
has
changed
nothing
in
Man
since
his
Sin
.
He
remainsentire
in
all
his
Qualities
,
both
Bodily
and
Spiritual
,
except
that
by
Sin
he
has
contracted
a
Malignity
[
c
](A28890-e56370-b)
c
Gen.
8.
21.
,
and
an
Inclination
to
evil
:
Which
before
he
had
not
,
but
a
bent
and
inclination
to
all
sort
of
good
Behold
this
is
the
only
change
that
Sin
made
in
Man
,
without
his
being
necessitated
to
evil
,
far
less
predestinated
to
Damnation
:
Since
all
Men
received
in
Adam
the
Pardon
of
this
Disobedience
,
having
also
received
in
him
the
Penitence
,
which
was
accepted
for
all
Men
in
Adam
so
long
as
a
Man
is
unable
to
use
his
own
Reason
:
For
then
he
is
set
at
Liberty
from
the
Power
of
Adam
and
that
of
his
own
Parents
,
in
whose
Will
he
remain'd
till
then
:
And
coming
out
of
this
,
he
is
free
to
choose
good
and
evil
,
and
neither
God
nor
Men
can
constrain
him
to
Salvation
or
Damnation
:
And
that
any
is
saved
or
damned
,
can
proceed
from
nothing
but
the
free
choice
that
every
one
makes
of
following
good
or
evil
,
and
not
at
all
from
Predestination
,
as
they
very
unjustly
do
imagine
:
For
God
will
never
deprive
Man
of
his
Graces
how
wicked
soever
he
be
,
so
long
as
he
shall
Live
in
this
World
.
He
will
never
take
back
the
Graces
which
he
gave
him
in
Adam
.
They
shall
be
still
communicated
to
him
,
if
he
will
make
a
good
use
of
them
.
The
Pardon
which
he
granted
to
Adam
,
he
granted
to
all
Men
,
and
no
Body
can
believe
without
Sin
that
God
should
Reprobate
him
for
the
Sin
of
Adam
:
For
by
his
Grace
he
forgave
all
[
d
](A28890-e56440-b)
d
Rom.
11.
16.
1
Cor.
7.
14.
when
he
forgave
Adam
his
Sin
.
He
cannot
retract
the
Remission
which
he
then
gave
to
all
Men
,
to
Reprobate
them
upon
the
same
account
of
Adams
Sin
:
For
God
never
repents
him
of
what
by
his
Mercy
he
has
once
done
,
unless
Man
of
his
Free-will
come
to
offend
God
by
other
new
Sins
:
Which
he
is
free
to
do
.
All
Men
were
created
in
the
State
of
Innocence
in
Adam
;
and
all
Men
sinn'd
in
Adam
,
and
also
received
the
Pardon
of
this
Sin
in
Adam
:
So
that
all
they
who
dye
in
Adam
are
certainly
saved
by
the
Mercy
of
God
upon
the
Pardon
that
he
gave
to
Adam
:
But
if
his
Children
being
come
to
the
use
of
Reason
do
of
their
own
Free-will
turn
to
evil
,
they
then
fall
again
into
Gods
displeasure
,
and
begetting
Children
in
the
same
displeasure
,
they
are
in
the
same
Condemnation
with
their
Fathers
,
as
being
united
with
them
till
they
come
to
the
use
of
their
own
Reason
:
For
then
they
begin
to
have
a
Being
by
themselves
,
whereas
before
they
were
reckoned
to
be
one
and
the
same
thing
with
their
Parents
,
because
of
the
Sympathy
there
is
in
the
Union
of
the
Father
with
the
Child
,
whose
Will
he
holds
in
his
Power
,
as
Adam
held
the
Will
of
all
Men
till
they
attain
the
use
of
their
own
Reason
,
so
that
till
then
they
may
be
predestinated
to
Salvation
or
Damnation
by
the
good
or
ill
Will
of
their
Parents
,
and
not
by
the
Decree
of
God
,
who
cannot
and
will
not
destroy
any
Body
,
having
certainly
created
and
forgiven
all
the
World
,
that
all
might
be
saved
,
and
none
Reprobated
:
For
if
he
had
precisely
decreed
some
for
Damnation
,
he
should
not
have
had
so
much
Righteousness
in
himself
as
what
he
demands
of
Men
:
For
he
sayes
to
them
,
[
e
](A28890-e56530-b)
e
Mat.
5.
44.
Love
your
Enemies
,
and
do
good
to
them
that
persecute
you
.
This
Counsel
would
have
had
no
Authority
if
he
himself
had
Reprobated
those
who
are
become
his
Enemies
.
This
absolute
Reprobation
would
not
be
good
,
but
the
greatest
evil
that
ever
could
be
imagined
:
How
could
he
command
Men
to
do
good
to
their
Enemies
,
when
he
himself
would
do
so
great
and
eternal
an
Evil
for
the
Fault
they
had
committed
against
him
,
and
that
while
they
were
yet
in
a
state
of
Penitence
,
as
they
are
during
this
Life
,
where
Reprobation
shall
never
have
place
,
since
till
the
very
last
Instant
they
may
find
Mercy
and
Pardon
?
This
Reprobation
must
only
operate
after
Death
,
and
not
during
this
Life
:
Because
this
is
[
f
](A28890-e56550-b)
f
2
Pet.
3.
9.
the
Time
of
Penitence
,
in
which
they
who
shall
be
certainly
Reprobated
can
have
no
part
;
and
it
would
be
a
very
rigorous
and
unjust
Thing
,
that
God
should
oblige
those
to
Penitence
whom
he
absolutely
resolves
to
damn
.
I
believe
,
Sir
,
they
confound
the
Times
when
they
speak
of
Predestination
,
and
take
the
present
for
the
Time
to
come
:
For
at
the
Judgment
,
God
will
then
take
Two
Masses
,
the
One
of
Elect
,
and
the
Other
of
Reprobates
,
who
do
what
they
will
shall
assuredly
be
damned
:
Because
the
Time
of
Penitence
will
then
be
past
:
But
during
this
Life
there
can
be
no
predestinated
Reprobates
.
I
told
her
,
That
well-meaning
Persons
did
believe
there
was
in
this
Life
Predestination
;
and
that
God
had
here
Vessels
of
Election
and
Reprobation
,
and
both
necessarily
so
.
She
said
:
This
is
,
Sir
,
because
these
Persons
,
though
well-meaning
,
do
not
discover
the
Goodness
,
and
the
Righteousness
of
God
;
and
they
judge
only
according
to
the
Appearance
of
Things
,
and
not
according
to
the
Reality
:
For
God
can
never
Reprobate
any
after
that
he
has
created
all
for
Salvation
;
and
he
cannot
damn
them
for
Adam's
Sin
after
he
has
pardoned
it
,
and
Man
has
undertaken
the
Penitence
that
God
enjoyned
him
on
that
occasion
.
If
there
were
any
Reprobated
for
this
Sin
of
Adam
,
in
strict
Justice
Adam
ought
to
be
first
of
all
Reprobated
,
since
he
first
committed
the
Sin
.
'T
is
sad
to
see
and
hear
how
Men
[
g
](A28890-e56630-b)
g
Psal.
14.
2.
&
82.
5.
mistake
the
Qualities
of
God
,
making
him
pass
as
unjust
and
evil
,
like
themselves
.
I
am
sorry
,
Sir
,
that
I
must
be
so
prolix
in
this
Matter
,
but
the
Thing
requires
it
:
Because
it
is
a
most
important
Point
that
regards
the
Glory
of
God
and
the
Salvation
of
Men
;
and
therefore
I
cannot
speak
too
much
of
it
.
Be
not
you
more
weary
to
hear
than
I
am
to
speak
of
it
.
I
have
still
had
strange
Contradictions
in
my
Spirit
when
I
heard
Persons
of
Sincerity
aiming
to
maintain
the
Truth
,
and
yet
notwithstanding
very
far
from
knowing
it
,
and
taking
the
Sentiments
of
Men
for
infallible
Truths
,
though
very
often
they
persist
in
their
Ignorance
which
is
so
great
and
so
prejudicial
to
the
Salvation
of
many
:
For
he
who
believes
he
is
predestinated
to
Salvation
will
not
be
at
the
pains
to
procure
it
;
and
though
he
fall
into
Sins
,
he
will
not
repent
of
them
,
believing
that
he
cannot
be
damned
,
and
that
he
shall
one
Day
Repent
,
though
it
were
but
the
Last
of
his
Life
.
Consider
a
little
,
Sir
,
what
sloth
this
occasions
in
those
well-meaning
Persons
,
and
in
what
hazard
they
put
their
Salvation
!
For
it
is
a
Delusion
to
believe
,
that
we
shall
be
Saved
by
God's
Predestination
,
Live
as
we
please
;
for
God
will
never
Save
any
since
Adam's
Sin
,
but
those
who
of
their
Free-will
shall
resign
themselves
to
the
Will
of
God
.
Though
his
Goodness
Sav'd
all
Men
in
creating
them
,
without
any
Co-operation
of
theirs
,
yet
he
will
Save
none
without
it
,
after
they
have
their
Free-wils
to
make
choice
of
good
or
evil
.
God
could
indeed
Save
them
before
they
made
Resistance
,
and
while
he
was
absolute
Lord
of
all
Things
:
But
since
he
gave
them
this
Free-will
to
govern
themselves
and
so
many
other
Things
,
he
cannot
Save
them
without
themselves
.
Therefore
no
Body
should
flatter
himself
to
believe
that
he
shall
be
Saved
if
he
be
predestinated
;
seeing
this
Predestination
can
have
no
more
place
since
the
Sin
of
Adam
.
Every
one
must
[
h
](A28890-e56670-b)
h
Phil.
2.
12.
exercise
himself
to
work
out
his
Salvation
:
Because
no
Body
shall
obtain
it
but
he
who
of
his
own
Free-will
shall
yield
up
[
i
](A28890-e56680-b)
i
Psal.
31.
6.
into
God's
Hands
the
Free
Liberty
that
he
gave
him
:
These
are
the
Elect
:
Because
they
being
yielded
up
unto
God
,
none
can
pluck
[
l
](A28890-e56690-b)
l
John
.
10.
28.
them
out
of
his
Hands
,
unless
the
Person
himself
should
yet
[
m
](A28890-e56700-b)
m
Heb.
10.
38.
withdraw
from
God
:
Which
is
almost
impossible
:
Because
God
still
directing
him
,
his
Will
can
no
more
be
led
to
evil
,
than
that
of
God
is
,
unto
which
it
is
joyned
and
united
.
The
Goodness
of
God
replenishes
it
with
so
many
Graces
▪
[
n
](A28890-e56710-b)
n
Cant.
1.
4.
that
it
is
impossible
not
to
follow
them
.
How
could
the
same
Goodness
ordain
,
that
any
should
be
Reprobated
,
since
nothing
that
is
evil
can
proceed
from
it
?
Must
not
the
Reprobation
of
Men
of
necessity
come
from
their
evil
Will
?
Since
it
is
impossible
for
God
to
do
evil
,
it
is
consequently
impossible
for
him
to
Reprobate
so
much
as
one
Soul
.
If
it
be
,
it
is
still
its
own
Fault
only
,
and
not
at
all
a
Predestination
to
Damnation
:
Because
God
damns
no
[
p
](A28890-e56720-b)
p
Hos.
13.
9.
Body
,
not
even
at
the
Last
Day
of
Judgment
.
For
they
who
shall
be
then
absolute
Reprobates
,
shall
condemn
[
q
](A28890-e56730-b)
q
Wisd.
5.
2-15
.
themselves
;
when
the
Justice
of
God
shall
appear
to
them
,
their
Injustice
will
give
Sentence
against
themselves
,
and
confine
I
said
to
her
,
It
was
very
probable
,
that
God
can
damn
no
Body
,
since
he
is
all
good
,
and
can
do
no
Evil
;
that
notwithstanding
of
this
,
we
see
according
to
our
short
Prospect
of
Effects
as
if
Men
were
Predestinated
to
good
and
evil
:
As
in
the
Conversion
of
St.
Paul
[
r
](A28890-e56810-b)
r
Acts
9.
3.
,
and
of
[
s
](A28890-e56830-b)
s
Luke
7.
37.
Mary
Magdalen
;
and
on
the
contrary
,
in
the
Reprobation
[
t
](A28890-e56850-b)
t
John
17.
12.
of
Judas
,
and
[
u
](A28890-e56870-b)
u
Luke
23.
39.
of
the
wicked
Thief
.
She
said
:
Sir
,
These
different
Accidents
are
not
considered
in
their
Source
;
but
only
superficially
gone
over
,
and
judg'd
according
to
Humane
Sentiments
,
which
does
not
penetrate
the
Righteousness
of
God
:
St.
Paul
was
not
only
a
Chosen
Vessel
on
God's
part
,
but
also
on
the
part
of
his
own
Free
will
:
For
after
he
had
the
use
of
Reason
,
he
was
alwayes
[
x
](A28890-e56910-b)
x
Phil.
3.
6.
zealous
of
the
Law
of
God
,
and
't
is
very
probable
he
had
resigned
his
Free-will
to
God
according
to
his
Knowledge
,
because
all
that
moved
him
to
persecute
the
Christians
was
only
a
desire
to
maintain
his
Law
,
which
he
believed
was
more
perfect
,
as
being
given
by
God
;
and
imagining
that
the
Christians
aimed
to
destroy
it
,
he
would
maintain
it
,
and
believe
that
by
doing
this
he
greatly
pleased
God
,
who
seeing
this
good
Desire
[
z
](A28890-e56920-b)
z
1
Tim.
1.
13.
would
needs
draw
him
out
of
his
Ignorance
in
an
outward
and
extraordinary
manner
:
Because
it
is
God's
Property
to
abound
in
Grace
,
and
to
prevent
Men
of
good
Will
by
such
Means
as
whereby
they
may
discover
that
he
favours
them
.
Therefore
he
appeared
visibly
to
St.
Paul
,
by
some
Light
,
and
made
him
blind
,
asking
him
,
wherefore
he
persecuted
him
?
Making
him
understand
by
these
outward
Signs
the
State
of
his
Soul
;
by
the
Light
he
shews
him
,
that
he
was
in
darkness
;
by
the
Blindness
of
his
Eyes
,
the
Blindness
of
his
Mind
,
which
must
be
directed
to
some
one
who
might
make
him
see
the
Truth
;
and
by
the
Question
,
Wherefore
he
persecuted
him
?
to
shew
him
how
much
he
was
deceived
,
in
Prosecuting
the
Christians
who
were
the
People
of
God
.
This
he
knew
not
,
all
these
Things
fell
out
not
because
God
Magdalen
received
also
the
Grace
of
Conversion
though
she
was
a
Sinner
:
But
if
we
consider
well
her
inward
Disposition
,
we
shall
clearly
perceive
that
she
was
truly
disposed
to
resign
her self
to
God
notwithstanding
her
Sins
:
For
she
no
sooner
heard
the
Truth
from
her
Saviours
Mouth
,
but
she
quitted
her
Sins
[
a
](A28890-e57000-b)
a
Luke
7.
38.
and
bewailed
them
bitterly
,
detested
her
Vanities
,
and
followed
Jesus
Christ
through
all
.
How
many
other
Persons
heard
the
same
Truth
,
without
resolving
to
follow
him
?
A
Thousand
Persons
followed
Jesus
Christ
bodily
,
and
heard
the
same
Words
,
but
produced
not
the
same
Effects
.
This
cannot
come
from
God
,
who
has
still
the
same
Efficacy
▪
But
it
proceeds
from
the
Indisposition
of
Souls
who
do
not
receive
it
effectually
.
And
Men
not
being
able
to
dive
into
the
Interiour
,
imagine
that
this
is
done
by
God
independently
.
In
this
,
they
are
greatly
deceived
:
Which
they
shall
see
at
the
Last
Day
of
Judgment
,
wherein
many
shall
be
Saints
who
were
despised
and
condemned
in
this
World
;
and
many
others
shall
be
Reprobated
,
who
here
were
held
for
Saints
:
Because
Men
regard
only
the
outside
:
But
God
[
c
](A28890-e57010-b)
c
Rev.
2.
23.
tries
the
Reins
,
and
examines
the
Conscience
,
which
is
known
to
him
alone
.
Therefore
Men
ought
never
to
judge
nor
dispute
of
the
Works
of
God
:
Because
they
are
blind
and
ignorant
in
his
Matters
;
and
when
they
say
that
he
Saved
and
Reprobated
some
in
this
World
,
they
calumniate
him
,
and
blaspheme
against
his
Qualities
of
Righteousness
and
Goodness
.
That
Judas
was
damned
,
was
by
his
own
Free-will
,
and
not
by
the
Decree
of
God
,
who
spoke
more
to
him
to
convert
him
than
ever
he
did
to
St.
Paul
or
Magdalen
;
and
that
the
wicked
Thief
is
damned
,
was
by
his
obstinacy
in
Sin
:
For
if
he
had
acknowledged
his
Fault
,
he
would
have
been
saved
as
well
as
the
other
.
I
said
to
her
,
That
no
Body
thought
it
a
Blasphemy
against
God
to
say
,
That
none
can
be
saved
without
the
particular
Grace
of
God
,
and
that
some
have
it
,
and
some
have
it
not
;
and
that
he
gives
it
to
whom
he
pleases
.
She
said
:
These
Terms
of
speaking
,
Sir
,
make
nothing
as
to
the
reality
of
the
Thing
.
It
may
indeed
be
said
truly
,
that
none
can
be
saved
without
the
particular
Grace
of
God
:
But
to
say
that
God
gives
it
only
to
whom
he
pleases
,
and
to
understand
thereby
that
he
gives
it
to
some
and
denies
it
to
others
with
respect
of
Persons
,
is
Blasphemy
:
Because
he
bestows
it
alwayes
according
[
d
](A28890-e57120-b)
d
Psal.
111.
7
,
8.
to
his
Righteousness
,
not
according
to
his
own
Choice
:
For
this
is
only
the
way
of
passionate
Men
,
to
favour
those
for
whom
they
have
an
Inclination
:
God
gives
indeed
more
Grace
to
some
than
to
others
;
but
alwayes
[
e
](A28890-e57130-b)
e
Matth.
25.
15.
in
proportion
as
each
one
does
more
resign
himself
to
his
Will
:
For
he
sayes
;
[
f
](A28890-e57140-b)
f
ver.
21.
Be
ye
faithful
in
little
things
,
and
I
will
place
you
over
great
things
:
To
shew
that
he
encreases
his
Grace
alwayes
according
to
our
Fidelity
.
That
particular
Grace
which
we
stand
in
need
of
to
be
saved
,
was
given
to
us
all
in
the
Creation
of
Adam
:
For
he
could
not
create
us
to
Salvation
without
enduing
with
suitable
Grace
for
it
;
and
the
Grace
of
raising
us
up
again
after
Sin
was
also
given
us
in
Adam
,
which
we
might
enjoy
yet
provided
we
use
the
same
Means
of
his
Penitence
:
And
if
we
have
sinned
after
him
by
our
own
Will
,
it
shall
be
forgiven
us
provided
we
take
up
the
same
Penitence
,
which
consists
,
[
g
](A28890-e57180-b)
g
Gen.
3.
8
,
&c.
in
the
Shame
and
Confusion
that
Adam
had
,
in
the
Fear
he
had
of
God
,
not
daring
to
appear
before
him
,
and
in
the
Accepting
of
the
Pennance
of
Labouring
the
Ground
and
gaining
his
Bread
with
the
Sweat
of
his
Face
.
Many
Men
now
say
they
have
not
Grace
that
they
might
get
rid
of
their
Sins
:
And
if
they
would
examine
their
Consciences
well
,
they
would
find
it
is
because
they
have
no
Repentance
nor
Confusion
for
having
committed
them
;
nor
yet
the
fear
of
God
,
nor
a
desire
to
do
Pennance
for
them
:
And
that
they
may
not
acknowledge
so
great
Faults
,
they
say
,
they
have
not
the
Grace
of
God
that
they
might
amend
.
This
is
to
blame
God
for
their
own
Wickedness
.
For
very
often
they
love
their
Sins
,
and
are
only
afraid
of
the
Chastisements
which
these
have
deserved
:
So
that
if
God
had
not
a
Hell
to
chastise
them
,
they
would
never
forsake
them
,
so
far
would
they
be
from
desiring
to
do
Penitence
for
them
.
And
yet
notwithstanding
of
all
this
they
are
bold
to
say
,
that
they
have
not
the
sufficient
,
or
effectual
Grace
of
God
,
according
to
their
conn'd
Terms
,
upon
which
they
build
great
Disputes
,
which
being
well
examined
,
we
shall
find
them
to
be
founded
only
upon
Words
;
and
that
the
Truth
is
alwayes
true
;
and
that
God
gave
Graces
to
Man
in
Adam
but
too
sufficient
for
Salvation
,
and
even
generally
to
all
Men
[
h
](A28890-e57270-b)
h
Eccl.
18.
9
—
12.
2
Pet.
3.
9.
for
obtaining
the
Pardon
of
their
Sins
.
This
being
so
,
why
should
we
attribute
the
Loss
of
our
Salvation
,
or
the
not
amending
of
our
Lives
,
to
the
want
of
Gods
Grace
?
Is
it
not
a
particular
Grace
when
every
one
as
to
his
own
particular
has
received
sufficient
[
i
](A28890-e57280-b)
i
Isa.
5.
4.
to
forsake
his
Sin
if
he
will
,
and
to
work
out
his
Salvation
?
Whether
God
gave
these
Graces
at
the
Beginning
,
or
if
he
gives
them
only
at
present
,
they
are
still
from
the
same
God
,
the
Giver
of
all
good
,
as
well
in
one
Season
as
in
another
.
What
needs
disputing
whether
these
Graces
are
given
now
,
or
if
they
have
continued
with
us
since
Adam
?
It
is
enough
that
we
have
them
,
and
may
encrease
them
by
our
Fidelity
:
For
it
pleases
God
alwayes
[
l
](A28890-e57300-b)
l
Mat.
5.
48.
that
we
be
perfect
,
and
he
is
more
desirous
[
m
](A28890-e57310-b)
m
Psal.
81.
11
,
14.
John
16.
24.
to
encrease
his
Graces
than
we
are
willing
to
ask
them
:
And
if
we
have
them
not
in
abundance
,
it
is
certainly
because
we
have
not
sought
them
,
or
done
our
endeavour
to
obtain
them
:
For
God
on
his
part
is
alwayes
ready
[
n
](A28890-e57320-b)
n
Matth.
7.
7.
to
open
so
soon
as
we
knock
at
the
Gate
of
his
Mercy
,
which
is
abundant
to
all
those
who
seek
it
,
without
engaging
into
that
foolish
Perswasion
,
That
God
will
not
give
it
but
to
whom
he
pleases
;
since
he
is
not
partial
,
but
alwayes
does
good
[
o
](A28890-e57330-b)
o
Psal.
145.
9.
Eccl.
18.
12
,
13.
to
all
,
even
to
his
Enemies
[
p
](A28890-e57340-b)
p
Rom.
5.
6
,
10.
themselves
.
I
said
to
her
,
That
there
was
much
Ignorance
in
these
Disputes
:
That
every
one
maintained
his
own
Opinion
as
good
;
and
that
the
best
believed
Predestination
,
because
others
attribute
too
much
to
the
Creature
.
She
said
:
Sir
,
I
believe
that
no
Body
has
hitherto
discovered
the
Truth
as
to
the
Grace
of
God
:
For
it
cannot
be
true
that
God
has
predestinated
any
to
Damnation
,
for
the
Reasons
I
have
told
you
;
nor
yet
that
Man
has
the
Power
to
save
himself
when
he
pleases
:
Because
the
Habit
of
Sin
is
as
another
Nature
,
from
whence
we
cannot
deliver
our selves
.
Even
as
the
Souls
which
are
in
Hell
,
though
they
have
their
Free-will
cannot
use
it
in
good
,
because
they
have
given
loose
Reins
to
Evil
,
they
cannot
any
more
have
the
Will
to
quit
it
;
and
being
tied
and
united
to
all
sort
of
evil
Objects
,
they
cannot
find
the
means
to
do
well
,
even
though
they
should
have
the
Will
;
Even
so
in
proportion
,
those
who
are
yet
in
this
Life
,
who
would
not
resign
themselves
to
God
,
but
have
followed
their
own
Wills
,
are
so
habituated
to
evil
,
that
they
cannot
have
the
Will
to
do
well
,
but
with
great
endeavours
,
and
much
force
and
violence
to
pull
themselves
out
of
the
occasions
of
their
Evils
:
With
this
difference
nevertheless
,
that
Sinners
may
yet
in
this
World
obtain
Gods
Grace
,
and
the
Remission
of
their
Sins
:
Which
damned
Souls
can
never
do
:
Because
their
Sins
have
brought
on
the
Sentence
of
their
Eternal
Reprobation
.
Men
are
ignorant
of
many
Things
through
the
Presumption
of
their
Wisdom
.
If
they
would
become
Children
,
and
be
converted
to
God
,
they
would
be
far
more
wise
.
For
[
q
](A28890-e57390-b)
q
Mat.
11.
25.
God
reveals
his
Secrets
to
Little
ones
,
and
hides
them
from
the
Great
and
the
Wise
.
I
wish
all
the
Books
about
these
Disputes
were
burnt
,
and
that
every
one
would
return
into
the
primitive
Dependance
upon
God
,
which
comprehends
all
Divine
Sciences
:
For
he
who
is
resigned
to
God
,
is
[
r
](A28890-e57400-b)
r
Psal.
119.
99
,
100.
more
Learned
than
all
the
Doctours
of
the
World
.
What
can
be
ascribed
to
the
Creature
,
since
it
has
[
s
](A28890-e57420-b)
s
1
Cor.
4.
7.
nothing
▪
that
it
has
not
received
of
God
?
There
was
a
Time
when
it
was
not
;
and
when
it
came
to
be
,
it
's
God
who
gave
it
being
,
and
all
the
Powers
of
Soul
and
Body
:
The
Instinct
to
do
well
,
and
the
Liberty
to
love
God
come
also
of
his
Free
Gift
;
if
the
Creature
has
a
good
Thought
,
[
t
](A28890-e57430-b)
t
2
Cor.
3.
5.
it
comes
from
him
.
What
can
be
ascribed
to
the
Creature
,
since
it
is
come
of
nothing
,
and
can
do
no
good
thing
without
God
?
If
he
gave
it
that
Inclination
to
good
,
or
that
good
Thought
when
he
created
it
,
or
if
he
gives
them
as
yet
,
is
it
not
still
the
same
Giver
,
or
the
same
God
,
who
works
Salvation
in
his
Creature
?
Where
is
their
place
for
disputing
to
know
whether
Man
can
save
himself
,
since
he
is
nothing
[
u
](A28890-e57440-b)
u
2
Cor.
12.
11.
,
and
has
nothing
[
x
](A28890-e57450-b)
x
John
3.
27.
that
he
has
not
received
?
And
this
is
an
Eternal
Truth
;
that
Salvation
and
all
other
good
[
y
](A28890-e57460-b)
y
Hos.
13.
9.
,
comes
from
God
;
and
that
all
Evil
and
Damnation
comes
from
Man
;
and
he
who
is
saved
[
z
](A28890-e57470-b)
z
Psal.
72.
28.
cleaves
to
the
Grace
of
God
;
and
he
who
is
damned
resists
it
.
What
Argument
will
they
bring
yet
in
the
Dispute
about
Grace
after
so
clear
and
convincing
Reasons
?
If
Man
may
save
himself
when
he
will
,
it
is
alwayes
by
the
Grace
of
God
,
who
created
him
for
Salvation
,
and
imprinted
in
him
this
Inclination
to
good
,
and
this
desire
to
be
saved
.
How
can
they
attribute
any
thing
to
the
Creature
,
even
though
it
should
be
said
,
that
he
may
save
himself
when
he
will
;
since
this
Will
was
given
him
by
God
?
He
cannot
ascribe
it
to
himself
.
Whether
it
was
given
him
in
his
Creation
,
or
at
the
Hour
that
he
is
Converted
,
this
should
not
cause
so
many
Disputes
,
so
little
profitable
either
to
the
one
or
the
other
Party
:
Because
he
who
holds
that
his
Salvation
depends
upon
the
Predestination
of
God
does
certainly
conceive
a
Sloth
to
Good
,
being
perswaded
that
his
Salvation
is
decreed
,
do
what
he
will
;
and
on
the
contrary
,
he
who
believes
he
may
save
himself
when
he
pleases
,
would
not
be
at
much
trouble
to
advance
in
Vertue
;
since
he
believes
his
Salvation
depends
on
his
own
Will
,
he
will
imagine
that
he
shall
come
still
in
time
to
be
saved
,
though
it
should
be
at
the
end
of
his
Llife
.
And
hereby
these
Disputes
instead
of
bringing
any
good
to
Souls
,
do
cause
them
great
Mischiefs
of
Sloth
and
Negligence
as
to
Salvation
,
and
Mistakes
of
God
:
For
the
more
we
will
needs
know
him
by
Arguments
,
the
more
we
sink
into
Darkness
.
I
said
to
her
,
That
all
the
Schools
then
ought
to
be
overturned
,
since
the
Disputes
which
they
reckon
the
most
saving
make
us
to
mistake
▪
God
and
to
neglect
our
Salvation
.
She
said
:
Truly
,
Sir
,
this
is
very
desirable
,
that
Men
would
abandon
all
their
Studies
that
they
might
resign
themselves
to
the
Will
of
God
:
since
this
is
the
one
thing
necessary
,
upon
which
our
Salvation
depends
.
To
what
purpose
is
it
to
make
so
many
Books
,
so
many
Studies
,
so
many
Disputes
,
since
all
Perfection
,
the
Law
,
and
Salvation
,
consist
in
the
RESIGNING
of
our
Will
to
that
of
God!
All
other
Things
are
vain
or
useless
:
For
we
are
created
for
no
other
thing
but
for
ever
to
take
our
Delight
with
God
.
For
what
end
should
we
amuse
our selves
,
with
so
many
different
Things
,
and
fill
our
Minds
with
Studies
,
Sciences
,
and
Disputes
,
which
are
only
for
this
transient
Life
,
and
in
the
mean
time
give
great
Hindrances
to
the
RESIGNATION
that
we
ought
to
make
of
our
Will
to
that
of
God
?
For
as
long
as
Man
is
busied
in
Studies
,
Sciences
,
and
Disputes
,
he
acts
alwayes
by
his
own
Motion
:
Because
those
who
are
resigned
to
God
,
do
nothing
but
receive
from
him
,
and
while
they
do
not
affect
any
Sciences
,
[
a
](A28890-e57520-b)
a
Phil.
3.
7
,
8.
they
possess
more
of
them
than
all
they
can
Learn
in
the
Schools
,
which
are
alwayes
full
of
many
Defects
,
because
every
one
is
alwayes
concern'd
in
his
own
Opinion
,
which
can
be
only
Humane
,
Limited
,
and
Ignorant
:
And
all
these
so
imperfect
Things
hinder
the
Light
of
the
Holy
Spirit
,
which
only
enlightens
Souls
according
as
they
are
[
b
](A28890-e57530-b)
b
Wis.
1.
4
,
5.
emptied
of
all
Earthly
Objects
of
which
Studies
and
Disputes
are
the
most
Lively
to
fill
the
Faculties
of
the
Soul
.
This
has
occasioned
the
Holy
Doctours
to
continue
in
many
Errours
touching
God's
Dealings
:
Because
the
Pre-occupation
of
their
Studies
has
hindred
the
Light
of
the
Holy
Spirit
,
by
which
they
might
discover
all
Things
,
if
the
disturbance
of
their
Humane
Learning
had
been
removed
:
For
this
hindered
them
from
seeing
the
simple
Purity
of
Divine
Things
,
and
the
one
thing
needful
for
our
Salvation
,
which
is
,
the
RESIGNATION
of
our selves
to
GOD.
I
said
to
her
,
That
at
least
Divines
would
be
needful
,
to
expound
the
Scriptures
to
the
People
,
and
to
teach
them
saving
Truths
:
Since
we
are
born
in
ignorance
we
cannot
know
but
what
is
taught
us
.
She
said
:
These
Doctours
of
the
Law
put
to
death
Jesus
Christ
;
and
those
who
have
followed
them
,
have
taught
many
Errours
to
the
People
:
So
that
I
believe
if
many
of
them
had
been
Heathens
,
or
brought
up
in
unhabited
Deserts
,
without
being
instructed
by
any
,
they
would
have
attained
to
a
greater
Knowledge
of
God
,
than
what
they
have
acquired
by
the
Instruction
of
all
these
Doctors
,
who
have
often
taught
the
Doctrines
of
Men
,
instead
of
that
of
God
:
And
if
these
Persons
were
not
full
of
these
Doctrines
,
they
would
certainly
be
at
more
Liberty
to
resign
themselves
to
God
:
So
many
Laws
and
Means
which
they
have
taught
them
,
are
so
many
Ropes
and
Chains
which
withdraw
them
from
it
.
For
it
is
certain
that
one
who
has
been
taught
nothing
,
will
still
have
a
natural
Bent
and
Inclination
to
Good
:
Because
all
that
is
Good
,
is
Lovely
;
and
if
he
shall
apply
himself
never
so
little
to
consider
the
Works
of
God
,
he
must
of
necessity
be
brought
to
Love
him
:
For
he
would
see
that
all
that
he
made
,
is
Good
:
By
seeing
the
Sun
,
the
Moon
,
the
Stars
,
and
all
the
Heavens
,
he
must
confess
that
the
Authour
of
all
these
Things
is
perfect
;
and
looking
on
the
Earth
,
the
Trees
,
the
Plants
and
Elements
,
he
must
discover
an
incomprehensible
Divinity
,
who
had
the
Skill
to
make
all
these
admirable
Things
.
Which
obliges
all
that
are
Reasonable
to
Love
him
.
And
when
Man
considers
himself
,
and
sees
the
Art
there
is
in
the
Fabrick
of
his
Body
,
in
the
Faculties
of
his
Soul
,
in
the
Subtilty
of
his
Spirit
,
he
must
confess
that
there
is
a
God
the
Authour
of
all
this
,
to
whom
all
Things
ought
to
be
ascribed
:
Because
no
Creature
is
able
to
do
any
such
thing
.
By
all
which
things
[
c
](A28890-e57580-b)
c
Psal.
19.
1
,
&c.
,
a
Man
comes
more
perfectly
to
the
Knowledge
of
God
,
than
by
Sciences
and
the
Expositions
of
all
the
Doctors
of
the
World
,
who
have
nothing
but
Limited
Sciences
.
The
Twentieth
and
Third
Conference
,
Shews
,
That
it
is
by
Faith
only
that
we
can
be
Saved
,
which
coming
from
God
works
still
Resignation
:
Even
among
the
Heathens
,
&c.
I
said
to
her
,
That
all
this
Knowledge
of
God
was
nothing
but
the
Faith
of
a
Heathen
,
that
it
was
not
capable
to
work
Salvation
,
that
to
be
saved
we
must
have
a
Divine
Faith
.
She
said
:
Sir
,
You
are
ignorant
yet
of
a
great
many
Things
,
For
that
Faith
which
you
call
Heathen
is
Divine
;
because
it
comes
immediately
from
God
,
who
has
imprinted
in
the
Soul
of
all
Men
this
Divine
Light
[
d
](A28890-e57720-b)
d
Prov.
20.
27.
John
1.
9.
that
leads
them
to
the
Knowledge
of
the
true
God
.
This
is
a
Grace
infused
without
the
Concurrence
of
any
Men
,
which
is
much
more
perfect
then
the
Faith
we
give
to
the
Things
they
propose
to
be
believed
by
us
in
the
Roman
Church
,
many
of
which
are
very
absurd
,
and
neither
respect
the
Glory
of
God
,
nor
our
Salvation
.
They
give
us
for
an
Article
of
Faith
,
That
there
are
Three
Persons
in
God
:
Though
nevertheless
no
Creature
can
comprehend
what
is
in
God
,
but
by
his
Operations
which
we
see
with
our
Eyes
,
as
that
he
is
Almighty
,
that
he
is
All
▪
just
,
all
Good
,
and
True
:
Because
all
that
we
see
he
operates
in
us
,
and
in
other
Creatures
,
bear
these
Three
Qualities
:
But
to
know
if
there
be
Three
Divine
Persons
in
God
,
this
surpasses
our
Capacity
:
Because
God
is
an
incomprehensible
[
e
](A28890-e57740-b)
e
1
Tim.
6.
16.
Being
,
and
was
never
discovered
by
any
so
as
to
know
what
there
is
in
his
Divinity
.
They
propose
also
to
us
many
Things
for
Articles
of
Faith
,
which
are
not
of
its
true
Essence
;
seeing
no
Body
can
be
saved
without
Faith
,
and
they
continually
propose
to
us
new
Things
for
Articles
of
this
Faith
,
which
our
Forefathers
never
believed
as
such
:
And
if
we
cannot
have
true
Faith
now
without
believing
them
,
it
were
to
be
feared
that
our
Forefathers
were
not
Saved
,
since
they
did
not
believe
those
new
Things
which
are
now
proposed
to
us
as
Articles
of
Faith
.
They
never
believed
that
the
Virgin
Mary
was
conceived
without
Original
Sin
;
and
now
they
would
make
this
Belief
to
pass
for
an
Article
of
Faith
:
Though
nevertheless
,
there
is
no
appearance
of
Truth
in
it
:
For
the
Virgin
came
out
of
the
Masse
of
Adam
,
as
all
the
rest
of
Men
:
And
she
did
also
undergo
the
Penitence
common
to
all
the
Children
of
Adam
,
having
gained
her
Bread
by
Bodily
Labour
,
and
suffered
the
Malignity
of
all
the
Elements
;
and
her
Son
Jesus
himself
shiver'd
for
Cold
in
the
Stable
of
Bethelem
,
shewing
that
he
was
a
real
Man
descended
from
Adam
,
subjecting
himself
to
the
same
Penitence
that
our
First
Father
had
received
and
accepted
from
God
in
the
Remission
of
his
Sin
.
Why
should
they
now
lay
it
before
us
as
an
Article
of
Faith
,
that
the
Virgin
was
conceived
without
Sin
,
since
all
Humane
Creatures
which
are
born
of
Parents
who
live
under
the
Dependance
of
God
,
having
accepted
the
Penitence
that
God
enjoyn'd
Adam
,
are
all
born
in
the
Indulgence
that
God
gave
to
Adam
?
Wherefore
should
there
be
a
particular
Article
of
Faith
for
the
Immaculate
Conception
of
the
Virgin
;
as
also
for
the
Infallibility
of
the
Pope
;
seeing
all
these
Things
have
no
respect
to
the
true
Faith
,
which
must
work
out
our
Salvation
?
For
if
the
Virgins
Conception
was
Immaculate
,
or
if
the
Pope
be
infallible
,
this
makes
nothing
for
our
Salvation
,
nor
as
to
the
Knowledge
we
ought
to
have
of
a
God
upon
whom
all
Things
depend
.
This
Light
infused
in
my
Soul
,
is
true
Faith
;
and
the
Dependance
that
I
desire
to
have
upon
the
same
God
,
is
the
Work
of
my
Faith
.
What
need
is
there
to
add
yet
to
this
the
believing
that
the
Pope
is
infallible
,
since
I
have
the
same
Light
of
Faith
,
that
tells
me
,
No
Man
can
be
infallible
?
Since
Adam
created
in
Innocence
,
and
endued
with
all
the
Grace
and
Holiness
that
can
be
met
with
in
any
Man
,
did
fall
,
and
by
failing
so
grosly
shew
that
he
was
not
infallible
;
may
not
a
Man
who
is
a
Sinner
,
fail
or
err
?
All
these
Faiths
and
Beliefs
are
not
divinely
infused
by
God
into
our
Soul
,
as
that
Faith
is
which
makes
us
know
[
f
](A28890-e57830-b)
f
Heb.
11.
6.
a
God
above
all
Things
,
All
good
,
All-just
,
All-mighty
,
but
Incomprehensible
.
This
Faith
▪
Sir
,
which
you
call
Heathen
,
is
the
True
Faith
,
which
is
able
to
work
Salvation
in
all
those
who
in
consequence
of
it
do
through
Love
resign
themselves
to
the
same
God
.
I
asked
her
,
If
she
believed
the
Heathens
would
be
saved
,
since
they
are
not
baptized
?
She
said
:
Yes
,
Sir
,
All
the
Heathens
who
knew
God
by
his
Works
,
and
resigned
their
Will
to
him
,
shall
assuredly
be
saved
:
For
they
had
operating
Faith
,
True
Faith
,
in
believing
that
there
is
One
Almighty
God
,
who
created
the
Heaven
,
the
Earth
,
and
all
Things
,
and
they
had
the
Works
of
Faith
,
when
they
were
resign'd
to
the
Will
of
the
same
God
.
Which
appeared
in
all
those
who
despised
the
Things
of
this
Life
for
that
which
is
to
come
.
They
could
not
have
done
this
but
by
a
Divine
Light
,
that
God
infused
into
their
Souls
:
Because
the
Brutish
Senses
cannot
despise
the
Pleasures
of
this
Life
:
For
they
know
no
other
;
and
Nature
cannot
betray
it self
by
despising
what
is
good
for
it
,
to
choose
what
is
evil
for
it
.
When
we
see
one
who
may
have
Honours
,
Riches
and
Pleasures
in
this
Life
,
and
who
yet
quits
them
to
be
dispised
,
poor
and
afflicted
,
we
may
well
believe
that
he
has
the
Light
of
Faith
infused
by
God
into
his
Soul
:
Because
neither
the
Devil
,
nor
Nature
would
ever
induce
him
to
do
such
Things
:
For
no
Body
hates
his
own
Flesh
;
and
the
Devil
incites
alwayes
to
satisfie
Nature
.
And
if
we
see
one
whom
we
call
a
Heathen
,
quit
the
Conversation
of
Men
,
and
retire
into
a
Solitude
,
we
may
well
believe
that
he
has
the
true
Light
of
Faith
,
which
makes
Nature
break
off
conversing
with
its
like
:
For
Society
is
a
most
Lovely
Thing
:
Man
is
a
Sociable
Creature
above
all
the
other
Animals
;
and
if
the
Beasts
are
sad
when
they
are
alone
,
how
much
more
must
Man
be
so
when
he
Lives
according
to
Nature
,
unless
it
be
some
half-broken
spirit
,
who
through
Melancholly
loves
rather
to
be
alone
to
give
the
more
Liberty
to
its
Black
Humours
?
This
is
not
to
be
found
in
those
who
despise
Conversation
the
better
to
wait
on
God
,
and
to
be
delivered
from
the
Troubles
they
have
to
live
among
those
who
know
not
God
,
but
offend
him
every
Moment
.
[
h
](A28890-e57930-b)
h
Jer.
17.
10.
tries
the
Reins
,
would
he
not
save
them
,
for
not
having
observed
this
outward
Formality
,
which
is
done
in
the
sight
of
Men
?
We
have
not
a
Political
God
who
has
need
of
the
Testimony
of
Men
when
he
sees
the
Essence
of
Faith
living
in
our
Inward
Parts
.
I
reckon
such
Heathens
to
be
more
SAINTS
,
than
many
of
those
who
are
Canonized
by
the
Roman
Church
;
and
wish
,
Sir
,
that
you
had
attained
to
their
solid
Vertues
?
that
you
had
a
perfect
Contempt
of
this
Life
,
aspiring
after
another
which
will
deliver
us
from
so
many
Miseries
;
and
also
an
entire
Resignation
of
your
Will
to
that
of
God
,
in
which
alone
our
Salvation
consists
,
and
not
in
so
many
sorts
of
Means
which
they
set
before
us
as
necessary
Things
,
or
a
Blind
Faith
of
Things
which
often
respect
neither
God
,
nor
our
Salvation
.
For
though
indeed
it
be
Faith
to
believe
that
which
[
i
](A28890-e57960-b)
i
Heb.
11.
1.
we
do
not
see
,
nevertheless
that
is
not
to
say
that
we
must
blindly
believe
all
that
they
would
perswade
us
:
For
God
has
given
us
an
Understanding
to
comprehend
what
is
comprehensible
of
the
Works
of
our
Faith
.
For
Example
:
We
must
believe
in
God
Almighty
,
who
created
the
Heaven
and
the
Earth
.
We
do
not
so
see
this
God
in
whom
we
believe
;
but
nevertheless
,
we
see
evidently
that
there
must
be
an
Almighty
God
,
when
we
consider
the
Works
that
he
has
done
by
his
Almighty
Power
;
and
therefore
our
Faith
is
not
blind
,
since
it
gives
Light
to
see
the
Works
of
him
in
whom
we
believe
.
But
diverse
of
these
Things
which
they
propose
to
us
as
Articles
of
Faith
,
are
without
any
appearance
of
Truth
,
as
is
,
the
Infallibility
of
the
Pope
.
I
asked
her
,
If
one
might
be
saved
without
believing
all
the
Articles
of
Faith
in
particular
?
She
said
:
Yes
,
Sir
,
we
may
be
saved
by
the
General
Belief
[
l
](A28890-e58010-b)
l
Heb.
11.
6.
Psal.
36.
6
,
7
,
8.
that
there
is
one
only
God
the
Creatour
of
all
Things
,
provided
that
this
Belief
beget
in
us
the
resigning
of
our
Will
to
God
in
whom
we
believe
:
Because
in
this
all
Things
are
comprehended
:
since
by
being
[
m
](A28890-e58020-b)
m
Psal.
16.
8.
&
73.
23
,
24.
resigned
to
God
,
we
fulfil
all
the
Articles
of
Faith
,
all
the
Commandments
of
the
Law
,
and
the
Evangelical
Counsels
.
And
whereas
it
is
said
that
all
Christians
are
obliged
to
Learn
the
chief
Points
of
our
Belief
,
nevertheless
this
is
not
that
they
must
Learn
this
by
Rote
or
by
Words
:
For
it
is
enough
to
know
the
substance
of
them
,
that
we
may
observe
them
;
for
this
observing
of
them
is
more
than
to
be
able
to
tell
them
by
Rote
;
it
is
the
same
as
to
all
the
Articles
of
our
Faith
in
particular
.
It
is
of
little
moment
that
we
have
a
particular
Belief
of
so
many
Points
,
if
we
do
not
observe
them
all
in
general
by
the
resigning
of
our
Will
to
that
of
God
.
We
have
no
need
of
doing
any
other
thing
to
work
out
our
salvation
;
for
if
we
had
not
quitted
this
Dependance
upon
God
,
we
should
never
have
had
the
other
Commandments
,
nor
the
other
Articles
of
Faith
.
Our
sins
alone
have
occasioned
all
these
Articles
,
and
all
these
Commandments
,
and
other
Means
:
And
sin
ceasing
▪
we
should
have
no
need
of
other
Laws
.
So
that
our
sins
alone
have
engendered
the
Law
and
the
Articles
of
Faith
,
which
were
given
us
only
to
reduce
our
Understanding
to
a
DEPENDANCE
upon
God
.
The
first
thing
that
God
did
to
bring
back
Adam
to
this
Dependance
from
whence
he
had
withdrawn
himself
while
he
would
needs
become
wise
in
himself
,
he
asks
him
,
[
n
](A28890-e58050-b)
n
Gen.
3.
9.
Adam
where
are
thou
?
Not
that
God
could
be
ignorant
where
Adam
was
,
since
he
knows
all
things
▪
But
it
was
to
recal
his
Understanding
to
the
Consideration
of
what
he
had
done
in
disobeying
God
,
that
he
might
consider
the
miserable
state
to
which
he
had
brought
himself
while
he
would
needs
depend
upon
himself
.
The
first
Precept
that
God
gave
Man
,
was
to
make
him
know
the
state
of
his
Soul
,
asking
him
,
Where
art
thou
?
To
make
him
re-enter
into
himself
,
and
recollect
his
Senses
,
that
he
might
see
whither
he
had
strayed
from
a
Dependance
upon
his
God
,
in
which
if
he
had
continued
,
there
would
have
been
no
need
of
asking
,
where
he
was
;
since
he
would
have
been
still
in
his
presence
:
But
since
he
had
withdrawn
himself
,
it
was
needful
that
God
should
call
him
back
again
by
asking
him
,
where
he
was
.
But
as
soon
as
Adam
acknowledged
his
fault
,
and
offered
himself
to
God
,
saying
,
Here
am
I
,
Lord
,
all
confused
and
trembling
,
not
daring
to
appear
before
him
,
but
hiding
himself
as
a
Criminal
before
the
face
of
his
Judge
,
then
God
gives
him
the
second
Precept
,
saying
,
That
he
should
Till
the
Ground
,
and
gain
his
Bread
in
the
sweat
of
his
Face
.
This
was
the
Penitence
enjoyned
to
satisfie
for
his
sin
,
which
being
through
Grace
remitted
to
him
,
he
ought
nevertheless
to
suffer
some
temporal
Punishments
;
and
this
in
Justice
:
For
God
had
not
only
bestowed
on
Man
a
Divine
and
Reasonable
Soul
,
and
a
Free-will
to
love
him
;
but
also
many
Natural
and
material
Graces
:
Therefore
it
was
not
enough
for
Man
that
God
had
granted
him
the
Remission
of
his
Trespasses
against
him
,
in
restoring
him
by
a
second
Grace
his
Reason
and
his
Free-will
;
but
he
ought
also
to
satisfie
for
the
Natural
and
material
Graces
,
which
things
have
not
essentially
the
goodness
of
God
to
pardon
this
Injury
received
from
Man
.
God
,
who
is
good
,
pardons
him
the
Offence
he
had
committed
against
his
Majesty
,
and
even
makes
him
a
garment
to
cover
his
Nakedness
,
that
he
might
lessen
his
Confusion
,
he
takes
care
also
to
thrust
him
out
of
Paradise
,
for
fear
he
should
come
to
eat
of
the
Tree
of
Life
,
and
by
this
means
live
alwayes
miserable
.
All
these
Favours
come
from
the
Divine
Goodness
.
But
the
Elements
,
the
Earth
,
and
the
other
Creatures
,
not
having
in
them
this
goodness
,
set
themselves
against
Man
,
and
make
him
suffer
,
that
by
Penitence
he
might
pay
for
the
Rebellion
he
had
committed
against
their
Creator
.
This
the
Justice
of
God
own'd
,
by
ordaining
Adam
to
undergo
the
Pains
that
all
these
Earthly
Creatures
should
give
him
:
Because
they
are
justly
irritated
against
Man
,
who
was
constituted
their
Lord
to
whom
they
ought
to
be
subject
and
to
obey
:
But
since
he
was
a
Rebel
against
his
God
,
they
ought
in
like
manner
to
rebel
against
him
;
and
being
Creatures
uncapable
of
Mercy
,
of
necessity
Man
must
satisfie
them
by
a
corporeal
and
material
Penitence
like
unto
their
Nature
.
This
was
ordained
by
God
,
by
〈◊〉
Justice
,
from
which
he
never
departs
,
exercising
alwayes
his
goodness
in
that
which
respects
himself
,
and
his
●…ce
as
to
all
his
Creatures
.
Lo
this
is
the
reason
why
〈…〉
Precepts
to
Man
,
only
for
his
sins
,
and
this
out
of
his
great
Mercy
,
and
had
it
not
been
for
this
,
he
would
have
confined
Man
to
Hell
for
his
first
Disobedience
:
But
his
infinite
Goodness
has
at
all
times
exercised
Mercy
;
and
according
as
he
saw
Man
stray
from
him
,
and
quit
his
DEPENDANCE
,
he
called
him
back
still
by
Precepts
,
which
were
like
so
many
Voices
that
cried
,
Adam
,
where
art
thou
?
For
when
the
Children
of
Israel
gave
themselves
to
Idolatry
and
other
sins
,
he
gave
them
Ten
Commandments
,
to
let
them
see
,
that
all
the
Things
contained
in
them
are
those
which
withdraw
Man
from
a
Dependance
upon
his
God
.
And
afterwards
when
he
would
yet
stray
further
from
God
,
by
covering
Temporal
goods
,
or
Bodily
pleasures
,
or
by
coveting
the
Honours
[
o
](A28890-e58140-b)
o
John
5.
44.
&
12.
42
,
43.
which
Men
render
one
to
another
,
more
than
to
God
,
he
then
was
so
good
as
to
take
a
Humane
Body
that
he
might
teach
us
palpably
that
all
these
things
did
withdraw
us
from
a
Dependance
upon
God
,
setting
before
us
all
the
Evangelical
Precepts
as
means
to
return
into
this
Dependance
,
wherein
our
Salvation
consists
:
For
he
who
lives
in
this
DEPENDANCE
,
fulsils
all
the
Laws
,
which
cannot
save
us
without
this
Dependance
.
For
Faith
alone
operating
can
save
us
,
but
not
the
Laws
,
which
are
given
us
only
to
discover
our
sins
.
Faith
working
is
that
[
p
](A28890-e58160-b)
p
Heb.
11.
per
totum
.
which
makes
us
know
God
and
resign
our selves
to
him
,
and
it
contains
in
it
in
practice
all
the
Laws
and
the
Articles
of
Faith
:
For
he
who
has
resigned
his
Will
to
God
,
knows
well
where
[
q
](A28890-e58180-b)
q
Gal.
2.
20.
he
is
,
and
will
also
willingly
satisfie
[
r
](A28890-e58190-b)
r
Luke
23.
41.
his
just
Penitence
:
He
takes
good
heed
also
not
to
commit
the
things
which
are
forbidden
by
the
Ten
Commandments
,
and
not
to
omit
the
things
therein
commanded
,
and
he
punctually
follows
the
Counsels
of
the
Gospel
;
for
he
who
is
resigned
to
God
,
cannot
any
longer
have
affection
for
Father
,
Mother
,
Brother
,
Sister
,
Land
,
House
,
or
any
other
thing
;
since
God
who
holds
our
Will
has
no
need
of
Earthly
Possessions
,
but
requires
only
from
us
the
Divine
Things
which
he
bestowed
on
us
,
which
are
proportioned
to
his
Divine
Nature
;
he
can
be
no
more
satisfied
with
Temporal
things
than
a
Horse
can
be
fed
with
stones
,
which
are
not
a
food
suitable
to
his
Nature
.
In
short
,
He
who
has
yielded
up
and
resigned
his
Free-will
to
that
of
God
,
has
no
need
of
observing
in
particular
the
Articles
of
Faith
:
Because
he
is
restored
unto
the
first
Essential
Ordinance
of
God
;
and
while
he
continues
in
this
,
he
has
need
of
no
other
things
;
because
God
would
never
have
demanded
more
of
us
,
and
even
at
present
[
s
](A28890-e58200-b)
s
Prov.
23.
26.
demands
no
more
of
those
who
will
yield
up
themselves
to
him
.
Is
it
not
sad
,
Sir
,
that
Men
now
are
so
far
from
this
One
Thing
necessary
,
and
that
they
are
subjected
to
so
many
several
Laws
by
their
sins
?
Were
it
not
better
to
take
this
first
Liberty
that
God
gave
us
,
and
to
yield
it
up
into
his
Hands
,
than
to
subject
our selves
to
so
many
Laws
,
and
so
many
particular
Creeds
,
which
do
nothing
but
fill
our
Understandings
,
which
ought
only
to
be
applied
to
know
one
Almighty
God
,
the
Creatour
of
all
Things
,
and
to
be
resigned
wholly
to
him
?
For
our
Understanding
is
not
given
us
by
God
for
the
study
of
Letters
,
nor
for
Trafficking
in
Business
:
Because
God
has
nothing
to
do
with
all
these
Things
,
he
having
created
us
for
no
other
end
but
to
take
his
delight
with
us
,
which
can
never
have
its
compleat
Joy
but
by
the
resigning
of
our
Will
to
his
;
this
is
what
he
requires
of
all
Men.
I
said
to
her
,
That
we
find
it
not
written
that
God
precisely
demanded
of
Man
the
Dependance
of
his
Free-will
;
which
he
ought
to
do
,
in
case
it
were
so
necessary
for
Salvation
.
She
said
:
How
,
Sir
!
Would
you
make
more
reckoning
of
it
if
this
were
written
upon
Paper
,
or
carved
on
a
Stone
,
than
if
it
were
engraven
in
our
[
t
](A28890-e58250-b)
t
Deut.
30.
14.
Rom.
10.
8.
Heart
?
Who
is
there
in
the
World
that
has
not
engraven
within
himthe
necessity
there
is
to
depend
upon
God
,
since
all
know
they
have
received
their
Being
and
all
Things
from
him
?
Is
there
any
of
never
so
little
Reason
who
call
in
question
whether
to
be
saved
we
ought
necessarily
to
depend
upon
God
?
Because
none
can
give
us
Salvation
but
he
only
,
and
if
we
withdraw
from
him
,
and
subject
our
Divine
Free-will
unto
our
Passions
,
this
is
to
follow
our
Animal
Part
,
which
has
no
other
Salvation
but
the
affording
us
a
little
Beastly
Sensuality
.
Even
Natural
Reason
it self
may
abundantly
shew
us
the
need
we
have
of
depending
upon
God
:
Because
all
that
we
are
appertains
to
him
.
Can
we
in
good
Reason
deny
a
Person
what
belongs
to
him
in
property
?
Much
less
can
we
deny
God
the
Dependance
that
we
owe
him
.
It
is
true
he
gave
us
our
Free-will
to
use
it
to
good
or
evil
;
but
with
this
condition
,
that
in
case
we
should
turn
it
to
evil
we
should
suffer
the
Pains
that
our
Evils
engendered
.
And
who
could
ever
imagine
that
Man
should
be
such
an
Enemy
to
himself
as
to
withdraw
from
his
Dependance
upon
God
,
upon
whom
depends
all
his
Happiness
,
to
subject
himself
under
the
Dependance
of
his
own
Will
▪
which
is
so
vicious
,
and
capable
only
of
rendring
us
miserable
both
in
this
Life
and
in
the
other
?
A
Man
must
have
lost
his
Judgment
if
he
do
not
know
the
Obligation
he
has
to
continue
in
a
Dependance
upon
God
for
his
Salvation
,
even
though
God
had
not
precisely
testified
or
said
,
That
if
we
would
be
saved
we
must
be
subject
to
his
Will
;
since
Reason
,
Justice
,
and
Truth
,
do
dictate
to
us
a
Thing
so
reasonable
,
and
the
Brute
Beasts
themselves
[
u
](A28890-e58260-b)
u
Isa.
1.
3.
teach
us
,
to
submit
to
their
Benefactours
,
some
of
which
have
sometimes
acknowledged
all
the
Dayes
of
their
Life
some
particular
Benefits
received
from
Men.
Must
God
declare
to
them
by
Writ
the
Obligation
they
have
to
subject
their
Wills
to
his
?
He
abandantly
testified
that
such
was
his
Will
when
he
forbad
Adam
to
eat
of
the
Fruit
of
one
Tree
only
,
permitting
him
to
eat
of
all
the
rest
.
Must
he
say
precisely
,
that
he
would
have
Man
to
submit
his
Will
to
his
?
Nature
,
Reason
,
and
Understanding
were
capable
enough
to
comprehend
that
God
would
still
reserve
this
Dependance
upon
himself
,
reserving
for
an
outward
Sign
the
Fruit
of
one
Tree
only
.
All
the
World
knows
well
enough
that
God
has
no
need
of
any
Fruit
,
and
that
this
Prohibition
was
the
secret
Commandment
that
God
gave
him
not
to
withdraw
from
his
Dependance
:
Even
as
he
did
not
bid
Adam
in
express
terms
,
reflect
upon
himself
,
and
consider
the
Misery
into
which
he
had
plunged
himself
;
but
he
sayes
only
,
Adam
,
where
art
thou
?
These
few
Words
were
but
too
sufficient
to
make
Adam
understand
,
that
he
would
do
well
to
examine
himself
:
Just
so
it
was
not
needful
that
he
should
say
in
express
Words
,
It
is
my
Will
that
you
submit
your
Will
to
mine
.
This
ought
to
be
understood
sufficiently
when
he
sayes
,
I
forbid
thee
to
eat
of
this
Tree
.
Man
in
himself
had
no
other
Fruit
worthy
of
God
,
but
the
Disposal
of
his
Free-will
;
for
all
his
other
Things
were
either
Humane
,
or
Material
.
This
Free-will
alone
was
Divine
:
The
use
of
which
ought
to
be
reserved
for
God
alone
:
Even
though
he
had
never
declared
that
he
would
have
it
for
himself
,
yet
Man
was
certainly
obliged
both
by
Divine
and
Humane
Right
voluntarily
to
offer
it
to
him
.
The
Twentieth
and
Fourth
Conference
,
Shews
,
Why
Men
cannot
abandon
themselves
to
a
Dependance
upon
God
.
I
said
to
her
,
There
was
nothing
more
reasonable
,
nor
more
just
,
or
perfect
,
than
for
Man
to
resign
his
Will
to
that
of
God
,
asking
her
,
why
Men
had
difficulty
to
do
this
?
She
said
:
Sir
,
There
is
nothing
better
for
Man
than
to
resign
his
Will
to
that
of
God
,
and
we
see
nothing
less
practised
than
this
:
Because
no
Body
applies
his
Spirit
to
consider
this
Obligation
.
One
diverts
himself
by
his
Studies
;
another
by
his
Offices
;
another
by
his
Trade
:
Just
as
if
every
one
had
been
created
only
for
such
Employs
.
They
Rule
on
Earth
as
Little
Gods
,
without
thinking
on
this
DEPENDANCE
;
and
when
God
shall
come
at
the
Hour
of
our
Death
,
he
will
deride
the
Men
who
have
lived
thus
,
as
he
did
Adam
,
when
he
cloathed
him
with
a
garment
of
Skins
,
saying
to
him
,
[
y
](A28890-e58410-b)
y
Gen.
3.
22.
Behold
Adam
is
become
a
God
like
us
!
Men
now
may
indeed
at
Death
look
for
the
like
Reproaches
:
Because
God
has
placed
them
in
this
Valley
of
Misery
to
do
Penitence
;
[
a
](A28890-e58490-b)
a
Judg.
8.
6.
Original
,
and
the
first
essential
Commandment
that
God
gave
us
,
which
is
,
a
DEPENDANCE
upon
his
Will.
It
is
this
that
Jesus
Christ
sayes
,
[
b
](A28890-e58510-b)
b
Luke
13.
3.
Except
you
repent
,
you
shall
all
perish
.
The
trouble
that
we
shall
have
to
resign
our
Will
to
God
,
will
purge
our
Souls
;
and
by
this
Violence
we
shall
possess
them
.
I
said
to
her
,
That
none
had
ever
searched
so
deep
into
the
necessity
of
this
Dependance
upon
God
as
she
had
deduc'd
it
:
Which
notwithstanding
was
so
clear
and
true
,
that
no
Body
could
doubt
of
it
:
That
Man
owed
all
to
God
,
since
he
had
received
all
from
him
.
She
said
:
Sir
,
The
cause
why
they
do
not
penetrate
the
necessity
of
this
Dependance
upon
God
,
is
,
the
Blindness
of
Men
,
who
being
diverted
by
their
Worldly
Affairs
and
Business
,
do
not
apply
themselves
to
that
which
concerns
their
Eternal
Happiness
;
contenting
themselves
with
this
,
to
believe
blindly
what
is
laid
before
them
,
that
is
,
the
Reasons
and
Sentiments
of
Men
;
without
searching
into
the
Essence
of
the
Thing
,
or
the
Truth
of
their
Original
.
It
is
in
this
that
Jesus
Christ
said
,
[
c
](A28890-e58570-b)
c
Matth.
15.
14.
If
the
blind
lead
the
blind
,
both
shall
fall
into
the
ditch
.
They
teach
in
the
Roman
Church
a
great
many
Lawes
and
Commands
,
Counsels
,
Rules
,
Means
,
Cases
of
Conscience
,
and
a
Thousand
sorts
of
Inventions
,
to
please
God
,
which
of
themselves
are
not
capable
of
saving
so
much
as
one
Soul
:
While
in
the
mean
time
all
the
World
build
their
Salvation
upon
these
Things
:
But
they
are
deceived
,
since
nothing
can
obtain
it
but
a
DEPENDANCE
UPON
GOD
;
And
as
near
as
we
come
to
this
Dependance
,
we
come
as
near
to
our
Salvation
;
and
as
far
as
we
are
estranged
from
it
,
we
are
as
near
our
Damnation
.
We
ought
not
to
go
by
Four
Ways
when
there
is
but
one
that
is
straight
.
The
taking
so
many
different
Methods
to
go
to
God
,
are
only
By-ways
,
since
there
is
but
One
only
that
can
unite
us
to
him
.
That
is
the
DEPENDANCE
of
our
Will
upon
his
,
all
being
comprehended
in
it
;
because
this
is
the
Essence
of
all
Good
:
Since
nothing
is
good
[
d
](A28890-e58600-b)
d
Mat.
19.
17.
but
God
,
no
good
can
come
but
from
him
[
e
](A28890-e58610-b)
e
Jam.
1.
17.
alone
,
who
does
alwayes
well
,
and
never
ill
.
Nevertheless
he
will
not
act
in
us
any
good
but
in
so
far
[
f
](A28890-e58620-b)
f
Psal.
81.
12
—
15.
as
our
Free-will
is
resigned
to
him
.
He
does
alwayes
good
where
he
meets
with
no
opposition
,
and
he
will
never
do
it
[
g
](A28890-e58630-b)
g
Matth.
23.
37.
where
our
Will
opposes
it self
:
Because
it
is
he
who
gave
this
Liberty
to
the
Soul
;
and
he
will
never
repent
of
any
of
the
Works
that
he
has
done
.
If
we
could
speak
of
God
as
we
would
do
of
a
Man
,
we
would
say
,
that
he
is
very
sorry
,
when
Man
withdraws
himself
from
him
,
and
damns
himself
,
but
that
he
cannot
hinder
it
.
Not
that
the
Almighty
Power
of
God
does
not
reach
all
Things
,
or
that
his
Power
is
limited
;
but
it
is
because
it
pleased
him
to
give
Man
this
Free-will
when
he
created
him
,
that
with
it
he
might
love
him
;
and
Man
nevertheless
turns
away
from
loving
Him
to
love
some
Creatures
that
are
unworthy
of
him
.
This
is
an
occasion
for
him
to
repent
[
h
](A28890-e58640-b)
h
Gen.
6.
6.
,
to
speak
in
our
Gibberish
,
But
God
can
never
have
any
kind
of
Repentance
,
or
any
other
Passions
:
Because
he
is
[
i
](A28890-e58650-b)
i
Jam.
1.
17.
unchangeable
,
and
never
retracts
what
he
[
k
](A28890-e58660-b)
k
Rom.
11.
29.
has
once
done
.
The
first
and
last
Thing
that
he
demands
of
Man
is
,
that
he
acknowledge
in
all
things
the
Dependance
that
he
has
upon
God
;
and
that
he
so
love
him
,
as
to
yield
up
the
Free-will
he
gave
us
,
into
his
power
.
Lo
this
is
all
that
God
requires
of
Man
.
All
the
other
Precepts
,
Counsels
and
Commands
,
are
only
accessory
and
casual
,
not
at
all
necessary
for
him
that
fulfils
this
only
essential
Commandment
,
which
Men
now
have
forgot
because
of
the
Traditions
of
Men
,
which
has
so
filled
their
Spirits
that
no
Body
penetrates
now
into
the
Essence
of
Vertue
,
and
they
know
not
wherein
it
consists
.
Which
is
very
deplorable
.
I
asked
her
,
How
it
was
possible
that
Man
should
come
to
such
an
Ignorance
of
God
,
and
of
himself
,
and
to
such
a
forgetfulness
of
his
Salvation
?
She
said
:
The
Reason
is
,
Sir
,
that
whereas
Men
ought
to
apply
their
Reason
and
Understanding
to
know
the
Works
of
God
,
they
have
applyed
them
to
Earthly
Things
;
and
pried
into
the
Works
of
God
to
apply
them
to
Evil.
For
Example
:
We
see
some
Rod
or
Chastisement
befal
us
:
We
immediately
say
;
that
God
is
angry
,
and
that
he
afflicts
us
.
These
are
the
Sentiments
of
the
most
pious
,
and
they
are
much
better
than
those
who
ascribe
this
to
Fortune
,
or
Second
Causes
,
for
there
is
no
Solidity
in
this
;
whereas
the
first
has
some
regard
of
God
,
yet
nevertheless
it
is
so
imperfect
,
that
it
is
injurious
to
him
,
instead
of
being
honourable
.
For
if
we
speak
truly
of
God
,
it
cannot
be
said
that
he
is
angry
,
because
he
is
not
subject
to
any
Passion
,
no
more
to
Wrath
than
other
Passions
:
Neither
does
he
afflict
us
;
because
no
Evil
or
Afflictions
can
come
from
him
,
as
being
the
Source
of
all
Good
,
from
which
no
Evil
can
be
derived
:
But
these
Terms
are
used
even
in
the
Holy
Scripture
,
to
make
us
understand
something
of
God
according
to
our
Capacity
:
And
if
it
were
said
,
that
any
other
thing
than
God
afflicts
us
,
it
would
induce
Men
,
being
so
imperfect
,
to
Vengeance
,
instead
of
Repentance
.
It
is
better
therefore
to
use
Terms
which
do
rather
excite
us
to
Vertue
,
as
the
Scripture
way
of
speaking
does
wisely
;
but
we
must
not
infer
from
this
that
these
Terms
are
in
effect
true
;
but
only
to
give
us
some
signification
,
that
is
less
evil
,
of
the
things
that
we
ought
to
understand
.
And
nevertheless
,
they
insist
sometimes
upon
certain
Terms
,
and
thereon
build
Disputes
,
and
Questions
,
which
amuse
the
World
,
and
turn
them
away
from
the
knowledge
of
God
,
and
of
themselves
,
and
of
Eternal
Salvation
,
as
the
Debate
about
the
Grace
of
God
,
or
Predestination
has
done
.
They
found
it
upon
this
,
that
God
in
several
places
of
the
Sacred
Text
has
said
[
l
](A28890-e58710-b)
l
Rom.
9.
&c.
;
that
he
has
elected
one
,
and
reprobated
another
,
or
that
he
forsook
his
People
,
or
hardened
Pharaoh's
Heart
.
These
are
all
Terms
accommodated
to
our
Capacity
,
but
it
does
not
follow
that
they
are
so
really
:
For
God
Elected
all
Men
that
were
or
shall
be
to
Salvation
[
m
](A28890-e58770-b)
m
1
Tim.
2.
4.
,
and
none
to
Reprobation
:
Because
God
[
n
](A28890-e58780-b)
n
Mat.
5.
45.
does
always
good
to
all
,
without
respect
of
Persons
,
or
regard
of
Mens
Merit
or
Demerit
,
for
he
respects
himself
only
that
he
may
still
exercise
his
Goodness
,
from
which
there
cannot
proceed
so
much
as
the
Reprobation
of
one
Soul
:
For
where
there
is
nothing
but
all
good
,
there
no
evil
can
be
found
;
and
Reprobation
is
the
greatest
Evil
in
the
World
,
which
never
can
come
from
God
,
who
is
all
good
.
And
to
believe
that
God
gives
his
Graces
only
to
whom
he
pleases
,
is
also
to
render
him
partial
and
passionate
,
favouring
one
more
than
another
.
Which
cannot
be
found
in
God
,
who
is
always
just
as
well
as
always
good
,
and
never
favours
any
out
of
Preference
?
Though
the
Scripture
uses
these
Terms
,
nevertheless
the
Favours
of
God
are
still
enlarged
according
as
the
Soul
resigns
its
self
to
his
Will
,
and
no
farther
:
Because
his
Goodness
is
still
accompanied
with
Righteousness
.
He
still
abounds
in
Graces
,
and
denies
them
to
none
:
If
any
do
not
feel
the
Operations
of
them
,
it
is
because
he
uses
them
according
to
his
own
Will
,
applying
them
to
evil
;
as
is
done
in
Nature
,
when
they
abuse
their
Beauty
,
Health
,
Wealth
,
or
Honours
to
offend
God
;
who
notwithstanding
does
not
withdraw
these
Natural
Graces
because
of
their
Abuse
,
no
more
than
he
does
his
Spiritual
Graces
;
which
his
Goodness
still
bestows
,
though
we
abuse
them
:
For
God
can
never
cease
to
do
well
.
And
when
't
is
said
that
he
forsakes
his
People
,
this
is
also
but
a
way
of
speaking
:
Because
God
never
forsakes
any
thing
,
since
he
comprehends
in
himself
all
things
.
He
cannot
quit
or
abandon
any
thing
,
no
more
than
he
can
harden
the
Hearts
of
any
:
For
this
would
be
to
do
an
ill
thing
:
But
these
are
all
Terms
used
in
the
Scriptures
that
Men
may
not
interpret
to
an
evil
Sense
the
Works
which
they
see
fall
out
without
their
knowledge
:
For
if
the
Text
said
that
Men
have
the
Grace
of
God
,
and
also
their
Salvation
at
their
will
;
they
so
love
themselves
,
that
they
would
not
any
longer
acknowledge
God
,
but
would
ascribe
to
themselves
the
Power
of
saving
themselves
;
which
would
be
a
greater
Evil
than
to
say
,
that
our
Salvation
depends
immediately
upon
the
Grace
of
God
:
Because
this
is
true
,
but
not
in
the
way
that
Men
take
it
,
when
they
say
,
that
they
cannot
be
saved
without
the
Grace
of
God
,
as
if
God
had
not
given
his
Graces
to
all
Men
from
their
Creation
,
which
,
whatever
a
Man
do
,
will
never
be
taken
back
or
retracted
.
If
he
hardens
his
Heart
to
evil
,
this
is
when
he
will
irreconcilably
withdraw
his
Free-will
from
a
Dependance
upon
God
:
Then
the
Justice
of
God
cuts
short
this
Injustice
.
So
that
it
may
be
indirectly
said
,
that
God
hardens
Hearts
,
even
as
we
would
say
that
the
Fire
has
burnt
the
Wood
that
was
put
into
it
,
this
would
be
a
true
thing
:
For
the
Fire
consumes
all
that
is
capable
of
that
Element
;
but
if
nothing
be
put
into
it
for
its
Aliment
,
it
would
consume
its
self
,
instead
of
consuming
any
other
thing
.
Even
so
is
it
as
to
the
Justice
of
God
,
[
o
](A28890-e58790-b)
o
Isa.
27.
4.
which
devours
all
that
is
opposed
to
it
:
Unjust
Hearts
are
hardned
by
the
Justice
of
God
,
which
like
a
Fire
devours
all
that
is
thrown
into
it
.
When
a
wicked
Man
has
determined
to
run
to
evil
,
he
falls
into
God's
Justice
,
and
his
Heart
is
hardned
;
because
he
has
cast
himself
into
the
devouring
Fire
of
this
Justice
.
The
Twentieth
and
Fifth
Conference
,
Shews
,
That
all
the
Wisdom
of
Men
is
nothing
but
Ignorance
in
respect
of
the
Divine
Light
;
and
that
God
will
destroy
this
Humane
Wisdom
to
give
place
to
that
of
his
Holy
Spirit
.
I
said
to
her
,
That
she
overturned
all
the
Wisdom
of
the
Learned
,
and
that
there
was
no
more
place
for
Study
.
She
said
:
I
told
you
long
ago
,
Sir
,
that
the
Time
is
come
wherein
God
will
abolish
the
Wisdom
of
the
Wise
[
p
](A28890-e58880-b)
p
Isa.
29.
14.
.
'T
is
not
only
the
worldly
Wise
,
or
Humane
Wisdom
that
he
speaks
of
;
for
that
will
perish
of
its
self
;
but
it
is
of
the
Wisdom
of
those
who
believe
they
are
wise
in
the
Works
of
God
,
or
in
Theologie
.
This
Wisdom
will
be
destroyed
through
the
Goodness
and
Mercy
of
God
:
Because
many
of
these
are
Men
of
good
Inclinations
,
but
they
perish
through
Ignorance
:
For
they
maintain
the
Sentiments
of
Men
which
have
been
given
them
for
infallible
Truths
:
And
you
may
easily
perceive
,
Sir
,
that
they
are
not
such
,
nor
founded
upon
the
Wisdom
of
God
,
which
is
alwayes
the
same
.
If
you
consider
those
who
have
spoken
of
the
Grace
and
Works
of
God
,
you
will
find
them
different
in
Sentiments
,
though
divers
of
them
were
Saints
.
This
may
be
an
Evidence
to
you
that
their
Wisdom
was
not
Divine
,
and
that
their
Learning
has
darkned
the
Light
of
Truth
,
which
can
never
change
nor
contradict
it self
in
any
thing
:
And
because
this
Learning
is
a
Hindrance
to
the
Holy
Spirit
who
comes
now
to
illuminate
the
Souls
of
Men
of
good
Will
,
of
necessity
this
Learning
must
be
destroyed
in
them
.
This
the
Goodness
of
God
will
do
[
q
](A28890-e58900-b)
q
Psal.
8.
3.
perfecting
Praise
by
the
Mouth
of
Sucklings
and
Infants
.
The
Wisdom
of
God
is
our
Mother
,
from
which
we
ought
to
draw
all
our
Substance
,
which
Wise
Men
cannot
do
before
their
Wisdom
be
destroyed
.
This
the
Goodness
of
God
will
do
in
our
Time
,
destroying
the
Wisdom
of
the
Wise
,
and
abolishing
the
Prudence
of
the
Prudent
,
and
they
will
be
asked
very
shortly
,
[
r
](A28890-e58910-b)
r
1
Cor.
1.
20.
where
is
the
Wise
,
the
Scribe
,
and
the
Disputer
of
this
World
?
For
they
shall
not
be
found
any
longer
,
since
God
will
abolish
all
their
Prudence
and
Wisdom
by
the
Mouth
of
Infants
.
I
wish
,
Sir
,
you
were
the
first
,
and
that
I
might
say
to
you
with
the
Spouse
[
s
](A28890-e58920-b)
s
Cant.
8.
1.
Who
will
give
me
my
Brother
sucking
the
Breasts
of
my
Mother
,
that
I
might
find
him
without
,
and
might
kisse
him
!
The
Wisdom
of
God
is
the
Common
Mother
of
all
those
who
are
resigned
to
him
.
Suck
its
Breasts
boldly
,
they
will
fill
you
with
Delights
.
And
as
soon
as
I
shall
find
you
void
of
all
your
Sciences
,
I
will
salute
you
in
the
Unity
of
Divine
Wisdom
.
Quit
,
Sir
,
all
other
Wisdom
,
and
depart
from
your
own
Wisdom
and
Prudence
.
It
is
an
Instance
of
God's
Goodness
that
he
comes
to
deprive
you
of
them
.
Do
not
believe
,
as
the
Wise
of
the
World
do
,
that
your
Happiness
consists
in
your
Wisdom
.
Since
it
must
be
destroyed
before
you
receive
the
Wisdom
of
the
Holy
Spirit
,
and
you
confess
to
me
that
I
overthrow
the
Wisdom
of
the
Wise
,
and
judge
that
it
is
not
fit
to
Study
any
longer
,
walk
while
this
Light
lasts
[
t
](A28890-e58940-b)
t
John
12.
36.
,
fearing
lest
you
be
surprized
with
Darkness
,
which
is
now
spread
through
all
the
World
.
Get
out
of
it
,
for
all
is
corrupted
there
.
Keep
your self
solitary
;
for
the
World
at
present
is
a
Temporal
Hell
,
wherein
nothing
is
to
be
seen
but
Objects
which
incite
to
evil
.
God
is
not
any
longer
known
nor
loved
there
:
Nothing
is
to
be
heard
there
but
Blasphemies
:
The
most
Holy
will
say
that
they
have
not
the
Grace
to
do
well
,
and
that
God
has
predestinated
whom
he
pleased
;
that
all
these
Decrees
will
come
to
pass
do
what
they
will
;
with
many
other
Calumnies
which
they
utter
against
God
:
And
as
his
Name
is
blasphemed
in
the
Eternal
Hell
;
so
is
it
in
this
World
which
is
a
Temporal
Hell
,
where
St.
John
has
well
said
in
his
Revelation
,
[
u
](A28890-e58970-b)
u
Rev.
17.
3.
That
the
Whore
was
full
of
Names
of
Blasphemies
.
And
if
the
best
do
thus
blaspheme
the
Name
of
God
,
how
much
more
must
the
Wicked
do
so
,
who
deny
him
by
Word
or
Deed
,
by
denying
him
their
own
Wills
,
saying
,
they
are
their
own
Masters
,
and
that
they
may
dispose
of
all
that
belongs
to
them
,
or
sometimes
,
what
belongs
to
others
,
when
it
is
entrusted
to
them
?
So
that
he
who
would
take
Sanctuary
from
the
Perils
of
his
Salvation
,
must
retire
from
the
World
,
where
Salvation
is
no
longer
to
be
had
:
For
all
have
forsaken
God
,
and
no
Body
knows
him
any
longer
:
Every
one
having
made
an
Idol
of
his
own
Imagination
;
or
to
say
better
,
Every
one
makes
a
God
after
his
own
fashion
:
One
sayes
,
that
he
damns
;
another
,
that
he
forsakes
;
another
,
that
he
permits
evil
;
and
that
he
rejects
many
;
though
God
can
never
reject
any
,
seeing
he
is
greater
than
all
Things
,
and
comprehends
all
in
himself
,
and
can
never
do
evil
;
and
never
ceases
to
do
good
.
All
the
Qualities
of
God
are
unknown
to
Men
:
For
none
possesses
true
Wisdom
;
because
none
will
resign
their
Will
to
his
.
Every
one
follows
his
own
.
I
said
to
her
,
That
I
was
altogether
convinced
;
and
that
I
perceived
very
clearly
that
all
the
Wise
were
greatly
ignorant
of
the
Wisdom
of
God
;
that
all
Studies
and
Disputes
were
founded
only
upon
Terms
and
Words
,
or
upon
the
Sentiments
of
Men.
She
said
:
I
bless
God
,
Sir
,
that
he
gives
you
these
Lights
.
Do
not
look
back
any
longer
:
For
Men
are
deceived
,
and
do
deceive
one
another
.
They
have
long
agoe
quitted
the
Light
of
Truth
;
and
the
more
they
thought
to
find
it
,
by
Humane
Reasons
or
Arguments
,
the
farther
they
have
been
removed
from
it
:
Because
the
same
Wisdom
is
needful
[
x
](A28890-e59030-b)
x
1
Cor.
2.
11
,
12.
for
understanding
the
Holy
Scriptures
that
did
at
first
dictate
them
;
and
the
Men
who
are
wise
in
this
World
are
very
seldome
humble
[
y
](A28890-e59040-b)
y
1
Cor.
8.
1.
,
and
God
[
z
](A28890-e59050-b)
z
1
Pet.
5.
5.
resists
the
Proud
,
and
gives
his
Wisdom
[
a
](A28890-e59060-b)
a
Matth.
11.
25.
to
the
Humble
and
the
Little
Ones
.
Therefore
the
Wise
continue
ignorant
of
the
Wisdom
of
God
,
and
are
only
Wise
in
themselves
,
and
such
Wisdom
is
[
b
](A28890-e59070-b)
b
1
Cor.
3.
19.
Foolishness
before
God
;
for
it
is
of
no
use
for
the
knowledge
of
Eternal
Things
;
and
the
World
pass
will
away
with
all
its
Sciences
;
so
that
all
the
Wisdom
of
Men
is
nothing
but
Vanity
[
c
](A28890-e59080-b)
c
Rom.
1.
22.
,
upon
which
we
ought
never
to
build
our
Salvation
,
since
it
is
written
,
[
d
](A28890-e59090-b)
d
Jer.
17.
5.
Wo
to
the
Man
that
puts
his
confidence
in
Man
!
Which
nevertheless
all
Men
almost
do
now
:
For
it
seems
,
for
a
Man
to
be
sure
of
his
Salvation
it
is
enough
to
follow
the
Sentiment
of
some
Author
,
or
some
Saint
;
though
all
Men
may
err
and
fail
,
even
though
they
were
canonized
for
Saints
:
This
is
not
a
solid
Bottom
whereupon
to
found
our
Belielf
and
Salvation
;
because
there
is
but
one
only
Truth
,
which
is
God
;
and
he
who
is
not
united
to
this
Truth
,
is
in
Errour
and
Lies
;
and
still
walking
in
Darkness
,
he
knows
not
whither
he
goes
.
Learning
has
led
Men
into
great
Presumption
and
Pride
,
which
estranges
them
from
God
:
So
that
they
shall
never
know
the
Truth
but
by
becoming
Children
,
re-entering
into
the
Womb
of
their
Mother
,
which
is
the
Original
and
the
State
of
their
Creation
.
They
must
re-take
their
first
Aims
if
they
would
discover
the
Secrets
of
God's
Grace
,
the
Power
of
Free-will
,
the
Qualities
of
God
,
the
Love
that
he
bears
to
Men
,
and
the
way
how
he
Rules
and
governs
them
.
Nothing
of
all
this
has
been
known
hitherto
.
I
said
to
her
,
That
we
had
been
for
a
long
time
in
Errour
;
that
it
was
a
wonder
God
had
permitted
such
Ignorance
in
his
Church
.
She
said
:
Sir
,
God
never
permits
[
e
](A28890-e59150-b)
e
Eccles.
15.
20.
Evil
on
his
part
;
but
he
will
not
hinder
Man
to
use
his
Free-will
[
f
](A28890-e59160-b)
f
Psal.
81.
13.
Zech.
11.
12
to
do
evil
,
or
good
,
according
to
his
desire
.
If
Ignorance
entred
into
the
Church
,
it
is
not
he
that
brought
it
in
;
because
he
rear'd
it
up
in
Light
and
Divine
Wisdom
,
which
if
it
had
followed
,
it
could
never
have
fallen
into
Errour
:
Because
the
Wisdom
of
God
is
all
beautiful
,
and
without
Spot
;
but
Men
who
ought
to
receive
and
follow
it
,
have
withdrawn
themselves
from
it
,
and
embraced
the
Spirit
of
Errour
,
which
has
still
encreast
to
a
greater
Darkness
,
to
such
a
degree
,
as
that
no
Body
knows
now
where
he
walks
;
and
they
take
False
for
Real
,
and
Lying
for
Truth
,
and
which
is
worse
,
[
g
](A28890-e59170-b)
g
John
3.
19.
they
love
their
Darkness
and
Errours
rather
than
Light
:
Though
it
be
so
agreeable
,
yet
nevertheless
it
is
despised
by
Men
now
,
who
do
so
cleave
to
their
own
Wisdom
,
that
they
despise
the
Truth
that
is
presented
to
them
,
esteeming
more
their
acquired
Sciences
than
the
Wisdom
of
the
Holy
Spirit
,
which
is
the
only
Mother
that
can
nourish
our
Divine
Souls
,
which
is
at
present
despised
by
the
Learned
of
this
Age.
Yea
,
not
only
despised
,
but
even
shock'd
and
persecuted
:
For
it
is
ordinary
for
the
Wicked
to
persecute
those
who
do
not
follow
their
Iniquities
;
and
for
Fools
to
despise
what
they
understand
not
,
or
what
they
cannot
comprehend
.
The
Wise
of
this
World
will
never
comprehend
the
Wisdom
of
God
[
h
](A28890-e59180-b)
h
1
Cor.
3.
18.
till
they
believe
themselves
to
be
ignorant
,
as
they
truly
are
;
and
till
they
shall
become
Children
;
not
that
they
must
become
Fools
,
nor
yet
weak
in
Judgment
,
as
a
Little
Child
is
;
but
till
they
shall
submit
their
Wills
to
God
[
i
](A28890-e59190-b)
i
Psal.
131.
2.
as
a
Little
Child
submits
himself
to
his
Nurse
,
who
takes
him
up
,
and
lays
him
down
,
and
gives
him
his
Nourishment
according
as
she
judges
it
to
be
needful
,
without
the
Child's
opposing
himself
thereto
:
And
though
he
cry
sometimes
when
his
Nurse
handles
him
,
yet
nevertheless
she
ceases
not
to
do
those
necessary
Things
about
him
.
Even
so
would
God
do
with
our
Will
if
it
were
resigned
to
him
.
But
when
we
will
needs
rule
it
our selves
,
he
lets
us
erre
and
be
ignorant
of
what
we
are
obliged
to
know
:
Because
he
[
l
](A28890-e59210-b)
l
1
Pet.
5.
5.
resists
the
Proud
.
The
Twentieth
and
Sixth
Conference
,
Declares
the
necessity
there
is
of
becoming
Children
,
that
we
may
enter
into
the
Kingdom
of
Heaven
,
renouncing
all
worldly
Wisdom
,
and
all
Humane
Abuses
.
I
asked
her
,
How
it
was
possible
for
a
Man
to
quit
all
the
Sciences
acquired
after
the
manner
of
Men
,
that
he
may
become
a
Child
,
when
he
is
come
to
Age
?
She
said
:
Sir
,
If
you
do
it
not
,
you
shall
not
enter
into
the
Kingdom
of
Heaven
.
Jesus
Christ
[
m
](A28890-e59310-b)
m
Matth.
18.
3.
tells
this
:
And
he
cannot
lye
:
But
he
presses
this
necessity
of
becoming
a
Child
by
threatning
that
otherwise
we
shall
not
enter
into
the
Kingdom
of
Heaven
;
which
would
be
the
greatest
evil
that
could
befal
a
Man
.
It
were
better
never
to
be
born
than
not
to
be
saved
:
And
since
we
cannot
be
saved
without
becoming
Children
,
we
ought
to
become
so
at
what
Price
soever
.
Would
you
,
Sir
,
esteem
more
the
Honour
of
the
World
,
or
your
acquired
Sciences
,
than
the
Kingdom
of
Heaven
?
This
would
be
very
lamentable
;
since
all
the
Things
of
this
World
pass
away
like
a
Bird
that
cleaves
the
Air
,
and
leaves
no
Mark
of
its
Way
:
So
when
we
shall
have
past
through
this
World
,
nothing
shall
remain
to
us
of
our
Sciences
and
Learning
,
nor
yet
of
our
Honour
and
Reputation
:
All
ends
with
us
;
and
if
some
retain
still
an
esteem
of
our
Wisdom
,
after
Death
we
are
insensible
of
it
.
If
we
pleased
our selves
while
we
lived
here
,
the
suffering
for
these
Complacencies
wait
for
us
in
the
other
World
:
And
our
having
been
wise
here
is
so
sar
from
making
us
happy
,
that
't
is
a
great
unhappiness
to
have
lost
the
Kingdom
of
Heaven
by
this
Wisdom
.
Lay
aside
,
Sir
,
all
these
Humane
Considerations
,
and
become
a
Child
,
though
you
be
aged
.
You
have
need
to
make
the
more
haste
;
for
fear
lest
Time
and
Life
fail
you
.
Never
advise
[
n
](A28890-e59320-b)
n
Gal.
1.
16.
with
Flesh
and
Blood
;
for
they
deceive
and
corrupt
us
.
Let
us
only
consult
with
our
Divine
Soul
,
which
is
reasonable
,
and
it
will
tell
you
,
that
there
is
nothing
better
or
more
reasonable
than
to
resign
our
Free-will
to
God
,
who
gave
us
it
;
and
to
submit
it
to
his
government
as
a
Little
Child
:
That
on
this
our
Eternal
Happiness
depends
;
and
that
nothing
else
can
save
us
;
because
without
this
Dependance
there
is
no
Salvation
.
I
said
to
her
,
That
I
perceived
this
Truth
most
clearly
,
that
there
was
no
Salvation
without
a
Dependance
upon
God
:
asking
,
how
I
might
now
become
ignorant
of
the
Sciences
which
I
had
heretofore
acquired
,
since
I
could
not
make
my self
not
to
have
them
?
She
said
:
Sir
,
Nothing
can
hurt
you
,
if
all
be
subjected
to
God
.
You
cannot
be
ignorant
of
what
you
know
by
means
of
your
Studies
:
But
you
can
submit
all
these
Sciences
to
God
,
and
look
upon
them
as
Ignorances
,
as
in
effect
they
are
.
Do
not
apply
your
Mind
any
longer
to
the
Study
of
Sciences
;
and
believe
that
they
are
all
vain
in
respect
of
the
Wisdom
of
God
.
You
shall
know
that
you
are
resigned
to
his
Will
[
p
](A28890-e59370-b)
p
Psal.
73.
25
,
26.
when
you
seek
no
longer
for
any
thing
upon
Earth
,
neither
Learning
,
nor
Wisdom
,
nor
a
desire
to
know
any
other
thing
but
what
may
render
you
well
pleasing
to
God
.
For
he
who
is
resigned
to
him
without
guile
,
is
not
moved
with
any
thing
but
what
concerns
his
Glory
:
No
other
thing
touches
him
.
Whether
he
be
learned
or
ignorant
,
is
all
one
to
him
.
He
makes
use
of
Learning
in
what
respects
God's
Glory
,
and
not
at
all
to
rule
on
the
Earth
:
knowing
well
that
he
who
is
resigned
to
God
without
Learning
is
as
great
as
he
who
is
so
with
much
Learning
.
And
even
I
said
to
her
,
That
absolutely
and
irrevocably
I
resigned
my self
to
God
to
be
a
true
Child
;
but
that
I
found
yet
some
difficulty
to
forsake
the
Church
.
She
said
:
Soft
,
soft
,
Sir
,
You
must
never
renounce
the
Holy
Church
.
Rather
die
than
do
so
:
You
must
only
renounce
the
Abomination
which
is
crept
into
the
Roman
Church
now
.
Do
you
not
see
that
she
has
falsified
her
Faith
to
her
Lawful
Husband
Jesus
Christ
,
and
that
she
has
not
continued
faithful
to
Him
.
I
would
be
well
pleased
if
you
could
shew
me
so
much
as
one
Point
that
she
observes
of
the
Doctrine
of
Jesus
Christ
,
or
so
much
as
one
thing
that
she
practises
which
is
not
directly
contrary
to
the
Life
and
Doctrine
of
her
Lawful
Husband
,
who
came
down
from
Heaven
to
Earth
to
teach
her
them
,
both
by
Word
and
Deed
:
All
which
Things
are
despised
by
her
who
ought
to
be
his
Spouse
.
I
have
often
spoke
to
you
of
her
Excesses
and
her
Adulteries
.
Would
you
yet
hold
her
for
the
Holy
Church
since
the
Devil
[
q
](A28890-e59440-b)
q
2
Thess.
2.
4.
has
plac'd
his
Throne
in
her
?
What
Weakness
of
Spirit
is
it
,
to
feel
a
Repugnance
to
renounce
a
Thing
so
wicked
,
under
frivolous
Perswasions
that
she
is
Holy
?
When
God
gave
us
Understanding
and
Reason
,
this
was
for
no
other
end
,
but
to
make
us
discern
good
from
evil
,
that
we
might
not
perish
blindfold
:
And
now
you
would
change
the
Designs
of
God
by
stifling
your
Reason
and
Understanding
that
you
may
follow
evil
blindly
:
And
when
you
see
it
so
plainly
evil
you
form
some
foolish
Imagination
that
nevertheless
it
is
good
!
This
must
needs
come
from
a
pure
Infatuation
of
Spirit
:
For
even
Natural
Reason
discovers
to
us
manifestly
enough
that
the
Roman
Church
now
is
not
the
Spouse
of
Jesus
Christ
;
because
she
does
not
follow
her
Husband
in
any
thing
;
and
two
so
distant
Things
cannot
make
an
Alliance
.
How
can
you
have
a
Repugnance
to
quit
her
who
has
abandoned
her
God
?
If
the
Beasts
and
insensible
Creatures
,
and
all
the
Elements
,
did
rise
up
against
Man
when
he
quitted
his
Dependance
upon
his
God
;
How
should
not
Man
,
who
is
so
reasonable
,
rise
up
against
that
Church
,
who
has
quitted
the
Dependance
upon
her
God
because
she
will
not
depend
any
longer
but
upon
her self
.
One
should
rather
have
a
Repugnancy
to
remain
under
her
,
than
to
quit
her
:
Or
else
we
have
less
Resentment
of
the
Offence
that
is
done
our
Creatour
than
the
Elements
and
the
Beasts
,
or
inanimate
Things
,
who
have
still
resented
the
Wrong
that
was
done
their
Creatour
,
even
at
the
Death
of
Jesus
Christ
,
[
r
](A28890-e59460-b)
r
Matth.
27.
51.
the
Rocks
rent
,
and
the
Sun
was
darkened
.
Have
you
less
affection
,
Sir
,
for
your
God
,
than
these
Stones
,
that
you
do
not
resent
the
continual
Injuries
which
the
Church
does
to
God
?
It
a
beautiful
Angel
became
a
Devil
for
having
desired
in
his
Heart
to
be
equal
to
God
,
what
shall
she
become
who
prefers
her self
to
the
same
God
without
desiring
to
give
deference
to
him
in
any
thing
?
I
do
even
bewail
,
Sir
,
your
Blindness
in
this
Point
;
and
I
cannot
believe
that
your
Repugnancy
proceeds
from
your
Reasoning
;
but
from
some
Habitual
Concern
that
you
have
for
the
Church
:
For
if
you
applied
your
Understanding
to
consider
the
Original
of
this
Repugnancy
,
you
would
see
clearly
that
it
proceeds
from
the
pious
affection
that
you
have
for
the
Church
;
but
that
you
do
not
take
her
where
she
is
:
For
we
amuse
our selves
in
this
,
as
in
other
Things
,
with
Terms
and
Expressions
of
Men
:
And
when
we
hear
them
call
the
Roman
Church
,
the
Holy
Church
,
this
Word
begets
in
us
an
affection
for
her
,
without
discovering
,
if
it
be
she
of
whom
they
speak
.
When
they
would
beguile
a
Child
,
and
make
him
afraid
of
his
Father
,
they
put
his
Cloak
and
Hat
upon
a
Stick
in
some
obscure
Place
;
which
the
Infant
perceiving
,
believes
it
is
truly
he
;
and
fears
and
respects
him
.
But
if
he
draw
nearer
,
and
take
by
the
Cloak
,
he
perceives
easily
that
he
is
beguiled
,
and
that
what
he
took
for
his
Father
,
was
but
a
Piece
of
Wood.
Truly
,
Sir
,
in
the
Darkness
in
which
we
live
at
present
,
they
make
us
see
just
the
like
,
by
covering
Rome
with
the
Cloak
of
the
Holy
Church
,
and
muffling
her
with
the
Head
of
Jesus
Christ
;
we
Fear
and
Reverence
her
,
as
if
she
were
our
True
Mother
the
Holy
Church
,
Authorised
by
Jesus
Christ
,
and
his
Lawful
Bride
:
But
when
we
approach
nearer
,
and
lift
up
this
Cloak
,
we
shall
see
clearly
,
that
't
is
nothing
but
Wood
,
instead
of
Holiness
,
which
can
be
of
no
use
to
us
,
except
to
warm
us
in
the
Winter
Season
.
Truly
,
Sir
,
we
ought
not
to
be
so
much
Children
in
what
regards
our
Eternal
Salvation
.
We
ought
not
to
walk
blindly
in
so
important
an
Affair
.
If
Men
apply
their
Minds
wholly
to
make
a
Stocking
,
or
a
Shoe
,
why
should
not
we
apply
them
more
to
save
our
Souls
?
It
is
good
to
have
[
s
](A28890-e59500-b)
s
Mat.
10.
16.
the
Simplicity
of
the
Dove
with
respect
to
God
:
For
he
who
is
resigned
to
him
,
ought
to
do
nothing
but
let
himself
be
guided
by
him
as
a
Little
Child
:
But
we
must
have
the
Prudence
of
the
Serpent
,
to
take
heed
of
Men
,
who
may
deceive
,
or
be
deceived
:
And
when
they
say
,
Lo
the
Holy
Church
,
we
must
remark
narrowly
,
if
she
be
truly
so
,
or
if
it
be
a
Fagot
covered
with
her
Garment
.
It
is
for
this
only
that
God
gave
us
Understanding
,
that
we
might
still
discern
true
Good
from
what
is
false
,
precisely
in
the
matter
of
our
Salvation
:
Because
all
other
Things
are
vain
and
perishing
,
unworthy
of
a
serious
Application
of
Spirit
;
since
it
ought
to
apply
it self
only
to
Eternal
Things
,
for
which
we
were
created
:
And
our
Misery
arises
from
this
that
we
make
more
serious
Enquiries
to
discover
the
Turnings
and
Windings
of
the
Affairs
of
the
World
than
those
of
our
Salvation
.
In
which
the
Scripture
has
reason
to
say
,
that
[
u
](A28890-e59520-b)
u
Luke
16.
8.
the
Children
of
this
World
are
wiser
than
the
Children
of
the
Kingdom
:
Because
before
we
engage
in
any
Place
,
Office
or
Traffick
,
we
still
search
narrowly
if
it
is
profitable
The
Twentieth
and
Seventh
Conference
,
Shews
,
The
true
Marks
whereby
to
discover
where
the
True
Church
is
,
and
that
it
concerns
every
one
to
examine
it
.
I
asked
her
,
How
I
might
discover
where
my
true
Mother
,
the
true
Church
is
?
What
Marks
there
are
whereby
to
know
her
,
that
I
may
not
be
deceived
?
She
said
:
Sir
,
You
shall
discover
her
by
this
,
that
she
will
follow
the
Footsteps
of
Jesus
Christ
,
and
be
wholly
conformable
to
his
Doctrine
.
There
is
but
one
[
x
](A28890-e59650-b)
x
Eph.
4.
15.
Church
only
,
as
there
is
but
one
onely
God
;
and
there
is
so
strait
a
Bond
and
Alliance
between
God
and
the
Church
,
that
they
are
but
one
and
the
same
Thing
,
as
it
is
said
,
that
in
Marriage
[
y
](A28890-e59660-b)
y
Matth.
19.
5.
Two
are
but
one
Flesh
;
so
in
the
Alliance
of
God
with
the
Church
,
two
are
but
one
Spirit
[
z
](A28890-e59680-b)
z
1
Cor.
6.
15.
.
God
is
the
Bridegroom
,
and
the
Soul
is
the
Bride
:
As
it
is
said
concerning
Adam
;
[
a
](A28890-e59700-b)
a
Gen.
2.
18.
Let
us
make
a
Companion
meet
for
him
,
for
it
is
not
good
that
Man
should
be
alone
.
This
is
the
Figure
of
what
he
had
said
before
,
[
b
](A28890-e59720-b)
b
Gen.
1.
26.
Let
us
make
Man
after
our
own
Likeness
,
because
it
was
found
meet
that
God
should
delight
himself
with
something
that
was
like
to
him
.
For
this
cause
he
created
the
Divine
and
Eternal
Soul
,
and
plac'd
it
in
the
Body
and
Understanding
▪
of
Man
,
that
it
might
multiply
and
communicate
it self
:
For
it
is
the
Property
of
Good
to
be
communicative
.
This
Divine
Soul
being
form'd
in
Time
,
must
live
for
ever
,
else
it
should
not
have
been
Divine
,
nor
capable
of
being
united
and
ally'd
to
God
,
who
created
it
for
these
ends
.
And
as
Adam
and
Eve
ought
to
have
been
united
in
Heart
,
Body
and
Will
;
so
the
Soul
ought
to
be
united
in
Love
,
Understanding
,
and
Will
with
God
:
Not
that
Natural
Love
,
nor
that
Humane
Understanding
,
no
more
than
our
bounded
Will
:
Because
all
this
has
no
Sympathy
with
God
,
and
they
are
but
the
Case
wherein
God
has
shut
up
this
Divine
Soul
,
which
is
Free
and
Eternal
,
as
God
.
This
Divine
Reason
and
Free-will
,
make
the
Church
by
the
Alliance
that
God
makes
with
it
,
which
is
much
more
strait
than
the
Alliance
that
this
Divine
Soul
makes
with
the
Animal
Soul
of
Man
,
which
do
so
nearly
approach
one
another
,
that
no
Humane
Spirit
is
able
to
distinguish
them
,
no
more
than
any
can
distinguish
the
Free
and
Rational
Will
from
God
himself
:
Because
he
has
so
straitly
united
them
,
that
[
c
](A28890-e59760-b)
c
John
17.
23.
1
Cor.
6.
15.
the
Soul
is
God
,
and
God
is
the
Soul
;
as
the
Will
of
Eve
was
that
of
Adam
,
so
the
Will
of
the
Soul
is
that
of
God
.
By
which
you
may
still
discover
,
Sir
,
where
the
Spouse
of
God
,
or
the
True
Church
is
:
Because
where
she
is
to
be
found
,
she
carries
still
along
with
her
the
same
Qualities
of
her
Well
beloved
;
and
when
you
do
not
find
them
in
those
▪
who
call
themselves
the
Church
,
believe
firmly
that
they
are
all
Cheats
:
For
the
Spouse
of
God
will
be
alwayes
comely
,
and
there
can
be
no
Blemish
in
her
:
Because
she
shall
never
be
parted
from
the
Qualities
of
her
Husband
,
alwayes
Just
,
Good
,
True
,
and
All-powerful
.
And
when
you
shall
see
Sion
,
Jerusalem
,
Judea
,
or
Rome
,
such
as
you
call
the
Church
,
to
be
fallen
away
from
these
Qualities
,
never
believe
that
she
is
your
Mother
the
Holy
Church
.
Upon
these
Accounts
Jesus
Christ
has
so
often
[
d
](A28890-e59810-b)
d
Mat.
7.
15.
&
24.
4
,
5
,
11
,
24
,
25.
warned
you
to
beware
of
false
Christs
and
false
Prophets
:
For
they
come
to
delude
and
deceive
many
.
Do
not
let
your self
be
deluded
,
Sir
:
For
there
shall
never
be
but
one
True
Church
,
which
shall
be
united
to
God
:
Whosoever
has
not
this
Unity
,
is
not
the
Church
;
but
they
are
Seducers
of
the
People
;
who
under
this
Cloak
of
God's
Spouse
,
do
seduce
many
.
You
must
lift
up
your
Head
,
and
look
on
high
,
to
see
whence
the
Church
took
her
Original
;
and
you
will
perceive
that
the
Church
is
no
other
but
the
Alliance
that
God
made
with
the
Divine
Soul
of
Man
,
which
he
made
his
Spouse
,
though
she
was
unworthy
of
it
.
He
so
ennobled
her
that
he
would
joyn
himself
to
her
,
and
ally
with
her
by
an
indissoluble
Alliance
,
which
can
never
end
,
for
the
Two
Parties
are
Immortal
,
to
wit
,
God
and
the
Divine
Soul
:
But
to
take
for
the
Spouse
of
God
Persons
who
are
no
wayes
in
the
Spirit
of
God
,
nor
in
Union
with
him
,
and
to
reverence
them
as
the
Church
,
is
to
wrong
the
Honour
that
we
owe
to
God
.
To
see
a
Church
seek
the
Honours
,
Pleasures
,
and
Riches
of
this
World
,
and
to
believe
that
she
is
the
Spouse
of
God
;
is
to
derogate
from
her
Divine
Quality
,
and
to
ascribe
the
Honour
to
Vice
,
that
is
due
only
to
True
Vertue
.
We
should
not
thus
let
them
cover
our
Eyes
as
they
do
to
those
who
are
going
to
be
hanged
that
they
may
not
see
their
doleful
End
.
We
must
take
off
this
Bandage
,
that
we
may
look
about
us
,
and
learn
,
where
the
True
Church
is
,
which
can
save
us
;
and
not
suffer
our selves
to
be
led
on
blind-fold
to
Eternal
Death
by
Words
or
false
Appearances
;
since
Truth
only
is
capable
to
save
us
.
I
said
to
her
,
That
I
had
never
yet
discovered
Souls
united
to
God
;
and
that
nevertheless
I
believed
I
was
in
the
Church
?
She
said
:
Sir
,
You
are
deceived
:
For
the
Church
is
no
where
but
in
the
Souls
that
are
united
to
God
;
no
more
than
a
Woman
can
be
the
Spouse
of
a
Man
who
has
never
approached
her
.
We
must
not
believe
that
the
Church
consists
in
wearing
a
Garment
of
Purple
,
or
Red
,
or
Fine
Linnen
.
These
are
rather
the
Marks
of
the
Reprobation
of
the
[
e
](A28890-e59870-b)
e
Luke
16.
19.
falsely
Rich
Man
,
who
was
buried
in
Hell
,
and
the
Scripture
brings
no
other
cause
of
his
Damnation
than
these
Fashions
of
Apparel
,
and
that
he
was
Rich
,
and
a
Feaster
.
If
all
these
Things
were
Marks
of
his
Damnation
,
why
should
they
be
now
a
dayes
the
Marks
of
the
Holy
Church
?
God
is
not
changeable
.
He
cannot
now
unite
to
himself
what
he
then
Reprobated
and
Condemned
.
No
,
no
,
Sir
;
the
Spouse
of
God
will
never
be
vain
,
nor
proud
,
nor
polluted
with
any
sin
.
For
she
[
f
](A28890-e59880-b)
f
Cant.
4.
7.
is
all
pure
,
Do
not
think
that
you
are
in
the
Church
,
when
you
are
under
Persons
who
seek
Riches
of
this
World
;
for
such
Souls
are
Adulteresses
,
and
have
abandoned
their
lawful
Husband
,
and
live
in
Adultery
[
g
](A28890-e59890-b)
g
Rev.
17.
2.
with
the
Kings
of
the
Earth
.
Which
ought
to
make
you
abhor
her
,
instead
of
cleaving
to
her
.
If
you
have
never
met
with
Souls
resigned
to
God
,
you
have
never
found
the
True
Church
:
Because
there
never
was
any
other
,
and
never
will
be
hereafter
.
She
must
notwithstanding
be
somewhere
in
the
World
,
though
she
were
but
in
one
only
Soul
:
Because
the
Works
of
God
can
never
perish
.
He
has
made
this
Alliance
with
the
Soul
of
Man
,
and
he
will
never
retract
it
.
There
have
been
in
all
Times
some
who
have
been
his
True
Spouses
,
and
resigned
to
him
;
but
at
present
they
are
very
rare
.
Strive
,
Sir
,
so
to
do
as
that
yours
may
be
so
,
and
then
you
shall
not
need
to
seek
the
Church
without
you
.
For
as
soon
as
your
Will
is
resigned
to
God
,
he
unites
it
to
himself
,
and
makes
your
Soul
his
Spouse
.
Whether
others
whom
you
know
be
so
or
not
,
concerns
you
little
:
And
though
all
the
Souls
of
Men
were
God's
Spouse
,
if
yours
be
not
,
you
lose
all
.
I
asked
her
,
Whether
God
had
not
had
a
True
Spouse
still
since
the
Creation
of
Adam
;
and
if
the
People
of
Israel
,
the
Jews
,
or
the
Christians
,
were
not
his
Spouse
?
She
said
:
Sir
,
There
have
been
in
all
Times
some
Souls
among
these
People
▪
who
were
resigned
to
the
Will
of
God
.
These
in
particular
were
the
True
Church
;
but
not
all
that
People
:
Though
indeed
they
all
called
themselves
the
People
of
God
,
yet
nevertheless
they
were
not
so
:
For
it
is
said
somewhere
,
[
h
](A28890-e59980-b)
h
John
8.
39.
If
you
were
the
Children
of
Abraham
,
you
would
do
the
Works
of
Abraham
:
To
shew
,
that
all
God's
Children
are
not
his
Church
or
his
Spouse
;
but
those
only
who
do
the
Works
of
the
Spouse
:
That
is
to
say
,
who
are
joyned
by
a
Resignation
of
their
Will
to
that
of
God
.
Those
are
the
only
Spouses
of
the
same
God
.
This
Alliance
of
God
with
Man
was
first
of
all
made
when
Man
was
created
.
The
Soul
of
Adam
made
an
Alliance
with
God
,
and
became
his
Spouse
:
But
being
afterwards
in
the
Earthly
Paradise
,
the
Soul
of
Adam
,
though
Divine
,
falsified
its
Faith
to
its
Husband
;
and
instead
of
taking
its
delight
only
with
its
God
,
for
whom
it
was
created
,
it
joyned
it self
in
affection
to
the
Creatures
,
and
did
eat
of
a
Fruit
of
which
God
had
forbidden
him
to
eat
.
But
as
a
good
Husband
does
not
still
put
away
his
Wife
for
One
Fault
that
she
has
committed
;
so
also
God
,
the
Fountain
of
all
Goodness
,
does
not
cast
off
the
Soul
of
his
Alliance
,
though
she
had
but
too
much
merited
it
.
On
the
contrary
he
seeks
Her
,
and
calls
upon
Her
to
make
her
return
to
his
Friendship
.
He
cries
,
[
h
](A28890-e60040-b)
h
Gen.
3.
9.
Adam
,
where
art
thou
?
As
if
he
had
said
,
Wherefore
hast
thou
forsaken
me
?
He
shews
him
also
that
he
lov'd
him
,
by
covering
him
with
a
Garment
,
to
lessen
his
Confusion●
;
and
seeing
he
was
ashamed
and
repented
,
God
forgives
him
his
Fault
,
and
enjoynes
him
only
a
short
Penance
,
to
wit
,
That
he
should
be
deprived
of
his
Presence
,
during
this
Life
,
during
which
he
must
labour
for
his
Bread
.
But
he
does
not
at
all
break
the
Alliance
he
had
made
with
him
.
His
Soul
remains
still
the
Spouse
of
God
,
except
that
it
is
deprived
for
a
certain
time
of
its
wonted
sight
of
Him
,
being
restored
as
to
other
things
into
his
Grace
and
Friendship
:
For
God
will
never
destroy
[
i
](A28890-e60060-b)
i
Psal.
138.
8.
the
Works
that
he
has
made
:
And
the
Alliance
he
made
with
the
Soul
of
Man
was
not
broken
off
by
his
Sin
:
Because
the
Mercy
of
God
[
l
](A28890-e60070-b)
l
Psal.
145.
9.
surpasses
all
his
other
Qualities
.
His
Justice
might
have
condemn'd
Man
;
and
his
Goodness
ordains
him
only
Penitence
for
his
Sin
:
In
which
he
shews
the
Excesse
of
his
Mercie
and
the
Love
he
bears
to
Souls
,
leaving
them
all
in
Adam
free
to
be
his
Spouses
,
none
excepted
:
For
he
could
not
forgive
Adam
,
without
forgiving
all
his
Posterity
.
Because
he
held
the
Wills
of
all
Men
in
his
:
And
being
yet
but
one
Man
only
,
and
one
Will
only
,
he
could
not
pardon
one
without
another
:
For
neither
the
Body
,
nor
Will
of
Adam
were
divided
,
that
one
part
might
be
pardoned
,
and
another
reprobated
.
I
spoke
to
you
of
this
already
,
Sir
;
but
it
seems
you
did
not
sufficiently
conceive
it
.
Therefore
I
cursorily
repeat
it
,
that
I
may
the
better
shew
you
how
God
has
always
had
a
Spouse
or
Church
:
For
if
he
had
not
forgiven
Adam
,
none
could
have
been
the
Spouse
of
God
:
Because
all
were
become
his
Enemies
by
his
sin
:
Which
if
they
had
continued
to
be
,
he
would
not
have
been
so
unjust
as
to
thrust
Man
out
of
the
Earthly
Paradise
,
and
oblige
him
to
so
hard
a
Penitence
only
to
damn
him
at
last
,
as
Men
now
affirm
,
That
God
Reprobated
some
after
the
Sin
of
Adam
.
If
this
were
true
,
he
would
certainly
have
confined
them
to
Hell
from
the
Moment
of
their
Reprobation
,
instead
of
sending
them
yet
into
this
World
to
produce
a
perverse
and
reprobate
Generation
.
God
could
not
be
good
nor
just
in
doing
this
:
But
really
cruel
and
partial
towards
those
Reprobates
,
who
might
justly
murmure
against
him
with
more
reason
than
the
Labourers
[
m
](A28890-e60140-b)
m
Matth.
1.
1
,
15.
who
received
no
more
for
the
Work
of
a
whole
Day
,
than
they
who
had
wrought
but
for
One
,
Two
or
Three
Hours
:
For
they
had
no
reason
;
because
they
received
what
was
due
to
them
,
and
what
they
had
agreed
for
;
but
these
Reprobated
have
Laboured
as
much
as
those
Elect
,
since
they
have
all
equally
performed
the
Penitence
enjoyned
to
Adam
.
And
if
the
Father
of
the
Family
gives
as
much
to
the
Last
Comers
as
to
the
First
,
it
is
not
that
he
is
partial
,
or
that
he
savours
one
more
than
another
;
but
that
he
exercises
his
Goodness
towards
the
Last
because
they
had
been
no
sooner
called
to
Work
,
of
which
they
themselves
complain
,
saying
,
Lord
,
No
body
has
employed
us
.
So
that
God
exercises
towards
them
both
Goodness
and
Justice
.
But
if
out
of
the
Masse
of
Adam
he
had
fore-ordained
some
Elect
,
and
others
Reprobate
;
he
should
have
done
against
both
the
one
and
the
other
of
these
Qualities
.
Which
he
cannot
do
:
And
the
Goodness
and
Mercy
of
God
[
n
](A28890-e60180-b)
n
Psal.
145.
9.
spreading
themselves
alwayes
over
all
his
Works
;
he
did
assuredly
Elect
and
Pardon
all
Men
in
general
in
Adam
:
So
that
after
him
all
they
who
will
resign
their
Free-will
to
his
,
are
all
his
Spouses
and
his
Church
.
Therefore
in
all
Times
and
in
all
Ages
he
has
still
had
a
Church
upon
Earth
,
and
will
have
till
all
Evil
be
at
an
end
.
Since
Adam
,
many
Souls
have
been
resigned
to
the
Will
of
God
,
as
he
himself
was
after
his
Sin
,
having
never
more
re-taken
their
own
Free-will
,
but
left
it
still
to
be
governed
by
God
,
subjecting
themselves
voluntarily
to
the
Penitence
that
was
enjoyn'd
him
.
These
have
been
the
Church
and
the
Spouses
of
God
.
Adam
,
Eve
,
and
their
Children
until
they
had
the
use
of
their
Reason
,
were
the
First
Church
;
and
afterwards
Abel
,
Enoch
,
Noah
,
and
others
who
in
like
manner
resigned
their
Will
to
God
were
at
that
Time
the
Second
Church
;
and
thus
going
on
from
Time
to
Time
,
this
Church
has
always
continued
,
either
of
many
Souls
united
to
the
Will
of
God
,
or
of
few
.
This
makes
nothing
to
the
first
Design
,
that
God
had
to
Ally
himself
with
the
Soul
of
Man
.
It
is
still
his
Spouse
though
there
were
but
one
Soul
only
,
as
there
was
but
one
when
Adam
was
created
alone
.
This
Number
of
many
only
makes
those
Blessed
who
are
of
the
Number
:
For
God
on
his
part
,
takes
as
much
delight
with
one
Soul
only
that
is
resigned
to
Him
as
He
would
do
with
a
Hundred
Millions
:
For
there
is
nothing
to
do
with
Quantity
when
the
Business
is
about
Quality
.
If
an
Hundred
Millions
of
Souls
are
resigned
to
God
,
they
make
altogether
but
one
only
Church
,
which
could
consist
as
well
in
one
Soul
only
,
as
in
this
great
Number
:
Because
the
Spouse
of
God
[
o
](A28890-e60240-b)
o
John
17.
21
,
23.
is
One
:
And
as
in
Nature
a
Man
may
have
as
much
Contentment
in
Marrying
a
Wife
who
is
Little
and
Tender
,
as
one
that
is
Big
and
Lumpish
:
Without
comparison
God
is
as
much
Honoured
,
though
there
were
but
one
Soul
only
in
the
World
that
were
resigned
to
him
,
as
if
all
Men
in
general
were
so
;
who
only
can
receive
themselves
the
Honour
of
their
Happiness
,
every
one
for
his
own
particular
:
For
nothing
can
[
q
](A28890-e60270-b)
q
2
Cor.
2.
6.
17
,
18.
but
one
,
no
more
than
if
there
were
but
one
alone
.
After
this
manner
God
in
all
Ages
has
had
his
Church
upon
Earth
:
But
in
how
many
Souls
it
consisted
,
is
known
only
to
God
.
The
People
of
Israel
were
called
the
People
of
God
,
among
whom
there
were
assuredly
Souls
resigned
unto
him
.
These
made
up
the
Church
in
their
Time
,
and
no
others
.
Even
so
among
the
Jewish
People
,
and
also
the
Catholicks
.
The
Church
of
God
has
alwayes
been
among
them
,
since
Gods
Alliance
with
Man
could
never
fail
:
But
to
believe
that
all
that
Masse
of
People
who
call'd
themselves
the
People
of
God
were
the
Church
,
is
to
deceive
our selves
:
Because
there
never
will
be
any
other
but
the
Souls
which
of
their
Free-will
do
resign
themselves
to
the
Will
of
God
.
All
others
are
only
Carnal
and
Material
Churches
.
I
said
to
her
,
That
we
strayed
much
,
and
greatly
erred
,
in
believing
that
all
who
are
called
the
People
of
God
do
make
up
the
Church
,
and
that
at
present
she
consisted
of
Christendom
,
which
Jesus
Christ
authorised
,
and
said
,
that
[
r
](A28890-e60330-b)
r
Matth.
16.
19.
what
she
did
on
Earth
,
should
be
done
in
Heaven
.
She
said
:
Sir
,
Men
are
blind
,
and
walk
where
they
see
nothing
.
I
believe
that
the
Spouse
of
God
resides
among
Christian
People
,
though
it
were
no
more
but
in
one
Soul
alone
:
But
to
believe
that
this
Church
consists
of
that
great
Number
of
Persons
who
are
called
Christians
,
is
greatly
to
deceive
our selves
:
Because
of
them
God
may
say
truly
,
[
s
](A28890-e60380-b)
s
Jer.
2.
13.
My
People
have
forsaken
me
:
Which
appears
by
the
whole
Behaviour
of
these
Christians
now
,
who
live
wholly
as
if
there
were
no
God
,
every
one
being
so
wedded
to
his
own
Will
,
as
if
it
had
only
been
given
him
to
satisfie
himself
;
and
using
the
Authority
that
God
gave
his
Church
as
if
they
were
Soveraigns
and
independent
upon
him
.
All
which
things
are
inconsistent
with
the
Spouse
of
God
,
which
moves
not
but
by
the
Motion
of
her
Husband
,
of
whom
she
knows
she
holds
all
things
,
and
she
never
ascribes
any
thing
to
her self
.
How
should
this
Masse
of
Christians
compose
the
Church
,
since
among
them
we
do
not
observe
almost
any
who
will
resign
their
Wills
to
the
Will
of
God
?
And
those
who
make
their
Profit
of
the
Authority
that
Jesus
Christ
gave
his
Church
are
Robbers
,
and
take
what
belongs
to
another
:
For
when
Jesus
Christ
said
:
Whatsoever
you
shall
do
here
on
Earth
I
will
do
in
Heaven
,
He
spoke
to
his
Spouse
,
and
not
to
his
Enemies
,
as
those
Persons
are
who
cleave
to
their
own
Wills
,
who
do
very
impertinently
usurp
the
Title
of
the
Church
,
or
Spouse
of
God
:
For
his
True
Spouse
is
in
nothing
contrary
to
her
Husband
:
Being
united
by
a
Holy
and
Divine
Will
:
So
that
they
cannot
disclaim
one
another
,
and
therefore
what
she
shall
do
on
Earth
shall
be
done
also
in
Heaven
,
by
their
Unity
of
Wills
,
which
are
still
conformable
:
Though
this
Will
be
wrapt
up
in
the
Spirit
and
Body
of
the
Spouse
which
is
yet
on
Earth
,
it
is
nevertheless
united
to
that
of
her
Husband
which
is
in
Heaven
:
And
therefore
what
the
one
does
,
the
other
approves
:
Because
one
and
the
same
thing
cannot
be
against
it self
.
I
said
to
her
:
That
this
Quality
of
Vnion
of
Will
to
that
of
God
,
was
a
Divine
Thing
,
and
invisible
to
Bodily
Eyes
;
asking
her
,
how
I
might
discover
and
know
the
True
Church
and
Spouse
of
God
?
She
said
:
Sir
,
You
will
perceive
it
sufficiently
,
even
by
the
Eyes
of
the
Body
,
if
you
seriously
apply
your
Spirit
to
discover
her
Qualities
:
For
St.
John
in
his
Revelation
paints
out
all
her
Qualities
,
under
the
Figure
of
a
Woman
who
sits
in
the
Sun
,
and
has
the
Moon
under
her
Feet
,
and
upon
her
Head
Twelve
Stars
.
This
Woman
is
the
True
Church
,
and
the
only
Spouse
of
God
.
She
is
first
seated
in
the
Sun
,
that
is
,
that
the
Spouse
of
God
reposes
alwayes
in
the
Light
of
Truth
,
and
never
turns
aside
from
it
;
that
she
does
not
walk
therein
as
a
Passenger
,
but
sits
in
it
as
in
her
Place
of
Repose
.
Secondly
,
that
she
has
the
Moon
under
her
Feet
:
That
is
,
that
all
Things
that
are
mutable
and
changeable
as
the
Moon
,
such
are
the
Goods
,
the
Riches
,
the
Honours
and
Pleasures
of
this
World
,
are
all
trod
under
feet
by
the
Church
or
Spouse
of
God
.
Thirdly
,
That
she
bears
on
her
Head
Twelve
Stars
:
These
are
the
Twelve
Fruits
of
the
Holy
Spirit
,
with
which
the
Spouse
of
God
is
still
inseparably
adorned
,
because
the
Spirit
of
God
where
he
resides
is
never
barren
:
There
he
always
brings
forth
his
Fruits
,
and
there
also
he
still
bestows
his
Gifts
.
By
which
,
Sir
,
you
may
sufficiently
discover
in
what
Soul
the
Church
resides
.
If
you
do
not
find
all
this
Furniture
,
never
believe
blindly
that
the
Church
is
in
those
who
do
not
possess
these
Qualities
or
Conditions
,
which
are
the
True
Marks
of
the
Church
,
without
which
you
can
never
own
that
she
is
the
True
Spouse
of
God
:
For
these
Marks
are
inseparable
from
Her
;
and
where
you
shall
not
find
them
,
you
must
immediately
desist
from
believing
that
you
have
found
the
Church
:
Because
there
can
be
nothing
but
Delusion
where
they
say
she
is
without
these
Qualities
:
For
she
never
goes
without
them
.
And
therefore
be
not
amused
,
though
they
say
to
you
,
This
is
the
Church
here
,
or
there
.
Do
not
believe
it
;
no
more
than
if
they
said
to
you
,
[
u
](A28890-e60520-b)
u
Matth.
24.
23.
Lo
here
is
Christ
,
or
there
;
go
not
out
:
For
where
ever
He
is
,
He
operates
all
these
Vertues
with
which
you
see
the
Woman
in
the
Revelation
is
adorned
.
I
said
to
her
,
That
if
all
these
Qualities
were
required
in
the
Spouse
of
God
,
I
must
ingenuously
declare
,
that
I
do
not
know
the
Church
:
Because
I
know
no
Body
who
has
these
Qualities
of
the
Woman
in
the
Revelation
;
and
that
the
Roman
Church
was
directly
opposite
thereto
.
She
said
:
Sir
,
So
far
as
you
see
the
Roman
Church
opposite
to
them
,
so
far
you
see
her
removed
from
being
the
Spouse
of
God
,
which
never
goes
[
x
](A28890-e60620-b)
x
Psal.
45.
10
,
14
,
15.
without
these
Ornaments
.
She
is
always
true
,
and
these
Romanists
are
in
many
Lyes
.
They
often
condemn
Saints
for
Hereticks
:
And
if
they
knew
me
,
I
should
be
in
the
same
condemnation
.
For
they
cannot
endure
the
Truth
that
reproves
them
;
but
they
would
continue
to
Rule
as
the
Spouse
of
God
,
though
they
have
quitted
the
Truth
,
saying
;
What
they
bind
and
loose
,
shall
be
so
done
in
Heaven
:
Even
as
if
they
had
continued
the
Spouse
of
God
,
and
united
to
his
Will
!
From
which
they
are
far
removed
:
For
they
have
nothing
before
their
Eyes
but
their
own
Glory
.
They
are
also
very
far
from
having
the
Moon
under
their
Feet
:
For
Honour
pleases
them
;
and
they
wear
it
rather
on
their
Head
,
than
tread
it
under
Feet
;
and
they
delight
in
Pleasures
,
of
which
they
will
not
deprive
themselves
;
as
far
as
they
can
possess
them
,
they
will
not
put
them
under
their
Feet
;
no
more
than
Riches
,
which
they
carry
rather
in
their
Hearts
than
make
them
their
Footstool
.
By
which
you
may
assuredly
judge
that
the
Church
of
God
cannot
reside
there
;
but
the
Whore
,
who
has
falsified
her
Faith
to
her
Lawful
Husband
:
For
while
she
bears
the
Name
of
the
Church
,
she
lives
in
continual
Adulteries
,
which
she
knows
how
to
cover
so
well
with
Things
lawful
and
permitted
,
that
it
seems
to
all
who
have
no
good
Judgment
,
that
these
Whoredoms
are
Vertues
.
Must
not
one
have
lost
his
Judgment
if
he
have
a
Repugnance
to
quit
this
Infamous
Strumpet
,
who
has
for
so
long
time
by-gone
wallowed
in
all
sort
of
Filthiness
under
the
colour
of
Holiness
,
and
of
the
Spouse
of
God
,
without
having
discovered
her
Infamies
,
which
would
be
so
manifest
to
all
the
World
if
they
had
removed
that
Bandage
of
blind
Obedience
which
has
so
closely
shut
their
Eyes
?
If
you
know
none
,
Sir
,
who
has
the
Qualities
of
the
Woman
in
the
Revelation
,
you
may
say
in
truth
that
you
do
not
know
the
Church
;
and
pray
to
God
that
he
may
let
you
know
Her
.
The
Twenty
Eight
and
Last
Conference
,
Teaches
that
all
the
Lawes
,
as
well
that
of
Nature
,
as
that
of
Moses
,
and
of
the
Gospel
,
are
only
true
Means
to
attain
to
a
Dependance
of
our
Will
upon
that
of
God
:
That
this
is
the
old
Leaven
which
the
Woman
took
and
put
into
three
Measures
of
Meal
which
are
these
Three
Laws
given
by
God
in
divers
Times
,
which
Jesus
Christ
compares
in
his
Parable
to
Three
Measures
of
Meal
,
and
that
a
Woman
now
takes
this
Old
Leaven
of
Dependance
upon
God
to
put
it
into
these
Three
Laws
,
that
it
may
leaven
the
whole
Lump
,
and
make
Bread
of
it
for
the
Nourishment
of
Gods
Children
.
I
asked
her
,
How
I
should
behave
my self
,
since
I
knew
not
the
Church
,
which
I
ought
to
follow
and
love
?
She
said
:
Sir
,
The
Gospel
is
your
Mother
;
because
it
proceeded
from
the
Wisdom
of
God
,
this
is
what
you
ought
to
follow
,
without
seeking
for
an
imaginary
Church
among
Men
,
The
Word
of
God
is
the
Nourishment
of
our
Soul
:
The
Doctrine
of
Jesus
Christ
is
the
Rule
that
we
must
follow
to
become
the
Spouse
of
God
.
This
is
the
Seed
that
begets
that
Spouse
.
Do
not
search
[
y
](A28890-e60750-b)
y
Cant.
3.
2
,
3.
through
the
Streets
or
Corners
of
the
City
for
your
Well-beloved
;
for
you
will
be
beaten
by
the
Souldiers
that
stand
there
.
Enter
into
this
Closet
and
Doctrine
of
the
Gospel
;
and
there
you
will
find
the
Nourishment
of
your
Soul
,
and
the
Means
of
abandoning
your self
to
God
to
be
his
True
Spouse
,
and
his
Holy
Church
,
which
is
the
same
thing
.
The
Spouse
of
God
is
the
Church
,
and
the
Church
is
the
Spouse
of
God
;
and
nothing
can
be
it
but
they
who
have
abandoned
their
Free-will
to
the
Will
of
God
.
Therefore
I
conjure
you
never
to
tye
your self
to
any
other
Thing
:
For
God
still
forms
his
Spouses
by
[
z
](A28890-e60760-b)
z
1
Pet.
1.
22.
his
Word
.
When
Adam
offended
,
he
re-called
him
by
his
Word
;
which
being
by
him
heard
and
followed
,
he
thereby
returned
into
a
Dependance
upon
God
.
And
all
the
World
having
shaken
off
their
Dependance
upon
God
,
he
preserved
Noah
and
his
Family
therein
by
his
Word
;
which
being
heard
and
followed
,
they
were
saved
from
the
Waters
of
the
Deluge
:
And
the
Children
of
Israel
who
heard
this
Word
,
and
followed
it
,
escaped
the
being
drowned
in
the
Red-Sea
:
And
those
among
the
Jews
who
heard
the
Words
of
Jesus
Christ
became
his
Spouses
:
Whom
we
also
may
imitate
:
Because
the
same
Word
is
left
us
in
Writing
,
and
we
may
become
the
Church
,
or
Spouse
of
God
,
if
we
will
hear
and
follow
it
.
We
need
not
turn
here
or
there
;
but
rather
take
the
Thing
in
its
Source
,
and
see
the
Obligation
we
have
of
being
resigned
to
God
;
and
having
through
our
Perverseness
quitted
this
SELF-RESIGNATION
,
the
Means
of
recovering
it
are
marked
out
in
the
Gospel
,
which
Jesus
Christ
has
brought
us
upon
Earth
.
It
is
this
,
Sir
,
that
you
must
follow
.
I
said
to
her
,
That
Jesus
Christ
in
his
Gospel
had
not
directly
taught
this
Dependance
of
our
Will
upon
that
of
God
,
as
she
deduc'd
it
.
She
said
:
That
Jesus
Christ
had
no
other
Scope
in
all
his
Doctrines
but
to
bring
back
the
Soul
of
Man
into
that
Dependance
upon
God
,
from
whence
he
had
turned
away
;
and
that
if
he
taught
any
other
Thing
it
was
only
to
discover
to
Men
the
Things
they
had
done
,
or
might
do
in
Time
coming
,
which
hindred
this
Dependance
:
For
otherwise
,
He
would
never
have
taught
any
other
Thing
,
but
that
we
ought
directly
to
subject
our
Will
to
that
of
God
:
But
seeing
He
found
Men
so
far
from
this
Dependance
;
and
that
they
were
distracted
from
it
by
so
many
different
Means
,
it
was
necessary
that
He
should
let
them
see
in
particular
the
Things
that
withdrew
them
from
this
Dependance
upon
God
:
For
they
had
Lorded
it
with
their
own
Wills
,
therefore
he
tells
them
,
that
[
a
](A28890-e60850-b)
a
Luke
14.
26.
they
who
do
not
deny
themselves
cannot
be
his
Disciples
,
that
no
Body
might
flatter
himself
in
believing
he
might
be
saved
though
he
should
follow
his
own
Will
:
And
seeing
that
every
one
set
their
Affections
upon
the
perishing
Goods
of
this
World
,
he
sayes
to
them
,
[
b
](A28890-e60870-b)
b
Matth.
19.
21.
Sell
all
that
you
have
,
and
follow
me
:
Because
he
knew
no
Body
could
be
resigned
to
God
while
their
Affections
were
set
on
Earthly
Things
:
Because
the
Love
of
God
is
incompatible
with
the
Love
of
Riches
.
And
seeing
that
Men
had
such
Natural
Affections
towards
Father
and
Mother
,
Sisters
,
or
Brethren
,
or
Lands
and
Houses
,
he
sayes
,
[
c
](A28890-e60890-b)
c
Matth.
19.
29.
He
that
quits
all
these
things
for
my
Name
,
shall
have
a
hundred
fold
and
Life
everlasting
:
To
make
us
understand
,
that
he
who
should
abandon
all
these
things
,
would
be
well
disposed
to
resign
himself
to
the
Will
of
God
,
which
Self-resignation
would
assuredly
give
him
Life
Eternal
.
Thus
of
all
the
other
Evangelical
Counsels
.
They
were
taught
for
no
other
end
but
to
discover
to
Man
all
these
Things
which
might
remove
him
from
this
SELF-RESIGNATION
.
For
if
it
had
not
been
necessary
to
make
known
all
these
Things
in
particular
by
which
Man
was
entirely
withdrawn
from
God
;
He
himself
would
not
have
come
upon
the
Earth
;
but
would
have
caused
tell
by
some
Prophet
in
few
Words
,
That
to
be
saved
Man
must
resign
his
Will
to
that
of
God
;
as
he
had
often
spoke
in
this
manner
in
past
Times
by
the
Mouth
of
his
Prophets
.
But
the
Compassion
of
God
was
so
abundant
towards
the
Misery
of
Sinners
that
He
resolves
to
become
Man
Himself
,
that
he
might
palpably
teach
him
all
he
must
do
and
avoid
to
attain
to
this
RESIGNATION
of
our
Will
to
that
of
God
,
which
was
the
only
Thing
essentially
necessary
:
For
all
the
Commands
of
God
,
all
the
Prophets
,
and
the
Doctrine
of
the
Gospel
,
are
no
other
thing
but
Voices
which
cry
,
That
to
be
saved
we
must
resign
our
Will
to
that
of
God
,
though
by
accident
they
teach
the
particular
Means
to
attain
to
this
Self-Resignation
.
I
advise
you
,
Sir
,
to
take
up
in
their
plain
Literal
Sence
these
Counsels
of
the
Gospel
,
which
will
certainly
make
you
attain
to
this
so
much
desired
Dependance
upon
God
;
for
they
are
given
only
to
serve
as
most
profitable
Means
to
bring
us
to
this
End
.
Remember
alwayes
that
this
is
the
First
and
Only
Commandment
that
God
gave
us
,
and
the
only
End
for
which
we
are
created
:
For
if
we
have
not
resigned
our
Will
to
the
Will
of
God
,
we
can
never
be
his
Spouses
,
nor
take
our
delight
with
him
:
Because
our
Self-will
does
alwayes
resist
His
,
and
can
never
enter
in
a
perfect
Union
,
since
it
only
aims
at
and
respects
the
Earth
;
and
the
Will
of
God
only
tends
to
and
aims
at
Eternal
Things
.
There
can
never
be
a
Sympathy
and
Resemblance
between
Two
so
distant
Objects
,
as
Time
and
Eternity
are
.
By
which
you
may
see
,
Sir
,
that
all
the
Doctrine
of
Jesus
,
with
all
the
other
Laws
,
have
no
other
Scope
,
but
to
make
Men
return
to
a
Dependance
upon
God
,
after
they
have
turned
away
from
it
.
And
though
Jesus
Christ
does
not
say
directly
that
to
be
saved
we
must
thus
depend
upon
God
;
yet
He
sayes
it
indirectly
by
His
Words
and
Works
:
since
they
shew
what
we
must
do
and
avoid
to
attain
to
this
Dependance
,
which
is
the
only
Essential
Commandment
.
I
said
to
her
,
It
was
very
desirable
that
all
the
Men
of
the
World
should
hear
this
Lesson
,
That
to
be
saved
we
need
only
resign
our
Free-will
to
God
:
That
it
were
good
to
lay
aside
all
these
other
Means
of
Salvation
,
Precepts
and
Laws
,
even
that
of
the
Gospel
.
She
said
:
It
were
very
good
,
Sir
,
that
all
the
World
knew
that
only
Dependance
upon
God
is
necessary
to
Salvation
;
that
no
Body
might
any
longer
take
the
Means
for
the
End
:
But
to
lay
aside
all
Laws
,
and
even
that
of
the
Gospel
,
is
not
at
all
advisable
:
Because
God
did
not
give
them
unprofitably
;
but
as
True
Means
that
lead
to
this
Dependance
.
Make
a
little
Experiment
on
your self
,
Sir
,
to
see
if
you
can
come
to
this
Dependance
without
any
Means
.
I
fear
greatly
you
should
come
too
short
to
leap
so
far
all
at
one
Leap
.
If
you
do
it
effectually
,
in
a
good
time
:
you
have
no
need
of
other
Things
;
but
you
must
take
good
heed
,
that
you
be
not
deceived
:
Because
we
are
ordinarily
enclined
to
believe
well
of
our selves
.
One
will
sometimes
think
he
is
resigned
to
God
when
yet
he
has
still
some
Earthly
Affection
.
For
this
cause
it
is
better
to
make
a
Tryal
of
it
:
For
you
cannot
tell
if
your
Affections
be
set
upon
your
Parents
,
Friends
,
Land
,
House
,
Wealth
,
if
you
cannot
quit
them
without
Trouble
.
This
would
be
as
a
Touchstone
if
you
feel
your
Heart
so
disingaged
from
all
these
Things
,
that
you
can
willingly
lose
them
:
For
in
effect
,
when
a
Soul
is
truly
resigned
unto
God
,
all
these
Things
are
a
Burthen
to
it
,
and
become
often
a
Hindrance
;
and
in
his
Heart
he
wishes
to
be
delivered
from
them
,
if
such
were
the
Will
of
God
:
But
so
long
as
he
does
not
truly
feel
these
Dispositions
in
the
Bottom
of
his
Soul
,
it
were
better
for
him
to
embrace
every
one
of
the
Evangelical
Counsels
,
and
to
force
himself
to
practice
them
:
Not
as
the
End
;
but
as
the
true
Means
that
lead
to
the
End
.
If
we
understood
aright
the
Commandments
of
God
,
the
First
of
all
is
,
To
love
God
with
all
our
Heart
.
This
LOVE
is
that
necessary
DEPENDANCE
,
to
which
we
will
not
submit
but
by
this
Love
.
For
to
Depend
,
to
Love
,
and
to
Adore
God
,
or
to
be
Resigned
to
Him
,
is
all
the
same
Thing
.
We
can
never
resign
our selves
to
God
,
without
loving
and
esteeming
Him
,
and
also
we
cannot
love
and
adore
Him
without
resigning
our selves
to
Him
,
since
He
desires
it
:
For
we
willingly
give
our selves
to
Him
whom
we
love
and
honour
.
So
that
the
observing
the
Commandments
of
God
does
certainly
lead
us
to
this
Self-Resignation
,
as
the
Counsels
of
the
Gospel
do
also
;
for
he
that
denies
himself
and
all
that
he
possesses
,
must
of
necessity
depend
upon
God
:
Because
our
Heart
cannot
be
without
loving
something
;
and
if
we
no
longer
love
any
Created
Thing
,
we
shall
certainly
love
our
Creator
,
and
if
we
love
Him
,
we
shall
voluntarily
resign
our selves
unto
Him
.
So
that
he
who
observes
the
Commands
of
God
and
the
Evangelical
Law
,
is
certainly
resigned
to
the
Will
of
God
;
and
he
who
lives
in
this
Self-Resignation
,
does
assuredly
observe
the
Commandments
of
God
,
and
the
Doctrine
of
the
Gospel
,
even
though
he
should
not
Cull
them
out
in
particular
,
and
should
not
fix
precisely
upon
each
of
them
.
But
the
Misery
of
Men
now
is
,
that
they
neither
do
the
one
nor
the
other
.
They
do
not
observe
the
Commandment
of
loving
God
with
all
their
Heart
,
nor
yet
the
Evangelical
Counsels
.
And
in
the
mean
time
they
are
all
ready
to
raise
Quarrels
and
Disputes
about
this
Word
Dependance
,
because
it
is
not
precisely
set
down
in
the
Scripture
:
As
if
our
Salvation
depended
upon
Words
and
Terms
,
and
not
upon
the
Essence
of
the
Thing
,
which
in
it self
comprehends
all
the
Terms
that
can
signifie
it
:
For
when
it
is
said
that
our
Will
must
be
subjected
and
depend
upon
that
of
God
,
it
is
as
much
as
if
they
said
,
that
we
must
observe
the
Commandments
of
God
,
and
also
the
Counsels
of
the
Gospel
:
Because
both
of
these
consist
in
the
Resignation
of
our
Will
to
God
.
But
Men
are
so
degenerate
in
this
Age
,
that
they
are
enclined
more
to
dispute
than
to
discover
the
Essence
of
that
which
is
necessary
for
their
Salvation
.
If
this
were
not
the
Unhappiness
of
Men
now
,
no
Body
would
call
in
question
whether
Man
ought
to
resign
his
Will
to
that
of
God
if
he
desire
to
be
saved
:
Because
there
is
nothing
more
reasonable
,
nor
better
,
nor
more
just
,
than
that
a
Creature
resign
himself
to
the
Will
of
its
Creatour
,
and
depend
upon
him
from
whom
it
has
received
All.
I
said
to
her
,
That
there
was
no
debate
to
be
made
about
so
certain
Truths
:
That
every
one
ought
to
submit
their
Judgment
to
this
Dependance
upon
God
,
which
assuredly
was
necessary
in
all
Ages
and
under
all
Laws
.
She
said
:
Sir
,
Man
has
nothing
in
him
that
is
worthy
of
God
but
his
Divine
Soul
,
which
consists
in
Reason
,
and
Free-will
:
And
if
we
do
not
yield
it
up
to
the
Will
of
God
,
what
is
it
that
we
can
offer
or
give
Him
?
He
has
no
need
of
Gold
,
or
Silver
or
Land
,
or
Flesh
,
or
any
Thing
that
is
Natural
:
Because
his
Being
is
wholly
Divine
.
He
could
not
therefore
demand
any
other
thing
of
Man
but
this
Reason
and
Free-will
:
As
in
effect
he
has
not
demanded
,
and
will
not
demand
any
other
thing
.
When
he
said
in
his
Commandments
,
that
we
must
not
Kill
,
nor
Steal
,
and
so
forth
,
this
was
only
to
draw
Man
from
his
Self-love
,
which
led
him
to
all
these
Things
:
And
when
He
taught
so
particularly
by
the
Gospel
what
we
ought
to
do
and
avoid
,
it
was
because
Man
followed
his
own
Will
in
so
many
divers
things
:
It
was
needful
to
point
out
to
him
every
particular
wherein
he
went
astray
,
and
that
for
this
End
only
,
that
he
might
return
to
this
Dependance
upon
the
Will
of
God
:
For
otherwise
,
many
Things
that
Man
had
were
not
evil
in
themselves
,
as
Father
,
Mother
,
Brother
,
Sisters
,
Lands
,
Houses
,
Riches
;
all
which
Things
might
be
very
well
possest
,
if
there
were
a
Dependance
of
his
Will
upon
that
of
God
.
For
God
did
not
forbid
them
by
the
Ten
Commandments
;
because
Men
were
not
then
so
absolutely
Masters
of
their
own
Wills
as
they
became
since
,
for
they
are
not
satisfied
now
to
use
and
follow
their
own
Wills
during
some
Passion
of
Anger
,
or
Swearing
,
or
the
like
;
but
they
follow
them
in
all
Things
,
loving
Father
,
Mother
,
and
the
rest
,
out
of
pure
Self-love
:
For
if
this
were
not
Self-love
,
Jesus
Christ
would
draw
no
Body
from
it
:
since
he
sayes
,
That
we
ought
to
love
our
Neighbour
as
our selves
:
And
several
other
times
he
exhorts
,
that
we
[
d
](A28890-e61020-b)
d
John
13.
34.
love
one
another
:
By
which
it
appears
evidently
that
he
would
only
hinder
us
from
following
our
Self-will
in
all
these
Things
:
because
all
sorts
of
Sins
consist
in
the
following
our
own
Wills
;
as
all
Vertue
consists
in
resigning
our
Will
to
that
of
God
.
These
are
the
Two
Things
which
can
Save
and
Damn
us
:
Though
they
be
explained
all
at
length
by
the
Doctrine
of
the
Gospel
,
yet
they
are
all
abridged
by
the
resigning
of
our
own
Will
to
God
;
or
by
the
following
our
own
Will.
In
this
all
Good
and
Evil
does
consist
:
Of
which
we
are
free
to
make
a
Choice
,
and
to
follow
the
one
or
the
other
.
For
there
is
no
Salvation
without
resigning
our
Will
to
God
,
and
no
Damnation
without
following
our
own
Will.
Let
them
grow
old
in
Study
,
and
turn
over
all
the
Books
of
the
World
,
and
let
them
treasure
up
all
the
Sciences
,
they
can
never
find
a
Truth
more
clear
,
than
,
That
all
Vertues
and
Salvation
consist
in
the
Resignation
of
our
Will
to
that
of
God
;
and
that
,
All
Sins
and
Damnation
consist
in
following
our
own
Will.
This
is
an
Eternal
.
Truth
which
will
never
change
.
Every
one
should
lay
it
to
Heart
because
it
concerns
him
:
For
it
is
a
general
Rule
,
that
respects
every
one
,
Rich
,
Poor
,
Learned
,
Ignorant
.
Let
us
Work
,
and
Fast
,
and
Pray
,
and
do
all
that
we
can
;
if
withal
we
follow
our
own
Will
,
assuredly
we
shall
be
damned
:
And
on
the
other
hand
,
Let
us
take
rest
,
and
Eat
,
and
Drink
,
and
do
every
other
thing
in
a
Dependance
upon
the
Will
of
God
,
we
shall
certainly
be
saved
:
For
God
has
nothing
to
do
with
the
Offerings
of
Metals
,
but
that
of
our
Free-will
,
which
he
has
reserved
for
himself
:
Of
which
he
gave
a
Figure
by
the
forbidding
Adam
to
eat
of
One
Tree
only
;
Jesus
Christ
gave
us
this
Conclusion
also
when
after
so
many
Instructions
he
said
,
[
e
](A28890-e61080-b)
e
John
6.
38.
I
came
not
to
do
mine
own
Will
,
but
the
Will
of
him
that
sent
me
.
If
Jesus
Christ
himself
,
who
was
the
Word
of
God
,
lays
down
his
own
Will
,
and
sayes
that
he
came
not
into
this
World
to
follow
it
,
but
that
of
his
Father
;
what
then
ought
to
be
done
and
said
by
the
Reasonable
Creature
who
desires
to
save
its
Soul
,
since
it
is
the
Will
of
God
that
it
should
be
saved
?
Nevertheless
it
will
not
be
saved
without
this
Self-RESIGNATION
.
I
said
to
her
,
That
I
wish'd
from
the
Bottom
of
my
Soul
,
that
never
any
Body
had
taught
any
other
thing
but
the
Dependance
that
we
owe
to
God
;
since
in
truth
all
is
comprehended
in
it
.
She
said
:
Sir
,
I
hope
your
Wish
shall
very
shortly
be
accomplished
,
because
Jesus
Christ
promised
it
by
a
Parable
where
it
is
said
:
[
f
](A28890-e61140-b)
f
Matth.
13.
33.
That
the
Kingdom
of
Heaven
is
like
to
Leaven
which
a
Woman
took
,
and
put
into
Three
Measures
of
Meal
till
the
whole
was
leavened
.
And
because
now
we
are
not
far
from
the
Kingdom
of
Heaven
,
God
makes
us
to
understand
all
that
he
said
in
former
Times
by
Parables
,
for
then
the
Time
was
not
come
to
make
these
Things
be
manifestly
understood
,
because
the
World
who
then
liv'd
did
not
see
the
Things
signified
by
all
these
Parables
.
But
at
present
,
we
are
arrived
at
the
end
[
g
](A28890-e61160-b)
g
1
Cor.
10.
11.
of
the
Last
Times
,
and
[
h
](A28890-e61170-b)
h
Jer.
31.
24.
shall
see
the
Things
fulfilled
which
are
uttered
by
Similitudes
.
He
sayes
first
,
That
the
Kingdom
of
Heaven
is
like
to
Leaven
,
which
a
Woman
took
;
as
if
he
had
said
,
The
Kingdom
of
Heaven
will
be
proclaimed
by
a
Woman
,
who
taking
the
Old
,
the
First
and
only
Essential
Commandment
OF
RESIGNING
OUR
WILL
to
that
of
God
,
she
will
put
it
in
the
Law
of
Nature
,
and
in
the
Written
▪
Law
,
and
in
the
Evangelical
Law
;
which
are
the
Three
Measures
of
Meal
;
and
that
God
sent
his
Word
,
these
Three
several
Times
,
to
serve
for
Bread
and
Nourishment
to
our
Souls
.
And
it
seems
this
Word
,
though
sent
after
different
wayes
,
has
not
been
converted
into
Bread
;
because
so
few
have
nourished
their
Souls
by
it
;
and
this
Food
has
remained
in
the
Meal
even
till
now
.
Very
few
resigned
themselves
to
God
,
during
the
Law
of
Nature
;
since
at
the
Time
of
the
Deluge
,
Noah
only
with
his
Family
were
saved
,
and
only
[
i
](A28890-e61210-b)
i
1
Pet.
3.
20.
Eight
Persons
of
all
the
World
escaped
the
Flood
.
And
in
the
Written
Law
how
few
also
were
abandoned
to
God
?
Since
Moses
so
suddenly
broke
[
l
](A28890-e61230-b)
l
Exod.
32.
19.
the
Stone
because
he
saw
that
few
would
observe
the
Commandments
which
were
written
in
it
.
And
in
the
Gospel-Law
,
how
few
have
followed
the
Word
of
God
?
Twelve
Apostles
:
Among
whom
one
forsook
it
to
go
hang
himself
;
and
some
Disciples
,
among
whom
divers
[
m
](A28890-e61240-b)
m
John
6.
66.
also
abandoned
Jesus
Christ
.
So
that
this
Divine
Word
has
served
for
Nourishment
for
few
Persons
.
But
in
the
Fulness
of
Time
in
which
we
enter
at
present
,
this
Divine
Word
shall
have
its
full
[
n
](A28890-e61250-b)
n
Isa.
55.
10
,
11.
effect
,
and
the
Holy
Spirit
[
o
](A28890-e61260-b)
o
Joel
2.
28.
shall
be
poured
out
upon
all
Flesh
,
Young
and
Old
,
Great
and
Small
,
so
that
all
shall
Prophesie
,
and
speak
Languages
,
and
do
more
Wonders
[
p
](A28890-e61270-b)
p
Isa.
35.
than
Moses
did
with
all
the
Antient
Prophets
,
who
altogether
were
but
[
q
](A28890-e61290-b)
q
1
Cor.
10.
6.
&
2
Cor.
3.
7
,
11.
Heb.
10.
1.
Figures
of
the
Things
figured
which
we
shall
see
very
shortly
come
to
pass
,
which
will
be
more
perfect
than
all
that
the
Apostles
and
their
Disciples
did
,
yea
even
Jesus
Christ
himself
;
because
we
are
arrived
at
the
Fulness
of
Time
,
of
which
the
Apostles
says
,
[
t
](A28890-e61330-b)
t
1
Cor.
13.
10
,
12.
That
they
shall
understand
and
prophesie
in
full
perfection
.
What
they
only
did
in
part
,
shall
be
in
Fulness
and
Accomplishment
;
because
then
[
u
](A28890-e61350-b)
u
Jer.
31.
3
,
4.
Zach.
13.
8
,
9.
all
Men
in
general
who
shall
remain
on
the
Earth
shall
subject
their
Wills
to
that
of
God
,
who
will
govern
[
x
](A28890-e61360-b)
x
Isa.
33.
2.
Zach.
14.
9.
them
according
to
his
pleasure
and
without
the
contradiction
of
their
own
Wills
.
Then
there
will
be
no
longer
need
of
[
y
](A28890-e61370-b)
y
Jer.
31.
34.
Rev.
21.
22.
Laws
,
no
more
Constraint
,
no
more
Commands
,
no
more
Churches
of
Stone
,
no
more
Sacraments
,
no
more
Prayers
,
no
more
Desires
and
Aspirations
,
because
the
Souls
of
all
Men
shall
be
filled
with
the
Will
of
God
,
and
shall
have
nothing
more
to
ask
Him
by
Prayer
,
nor
have
any
more
need
of
the
Sacraments
to
obtain
his
Graces
,
which
are
all
contained
in
the
Accomplishment
of
his
Will
,
which
will
operate
in
them
without
having
need
to
go
to
Church
,
their
Soul
being
the
True
Temple
where
the
Will
of
God
[
z
](A28890-e61440-b)
z
Matth.
13.
44.
is
that
Hidden
Treasure
of
the
Kingdom
of
Heaven
,
and
he
that
discovers
it
ought
to
sell
all
that
he
has
to
obtain
it
.
It
is
to
be
bought
very
easily
.
There
is
no
need
of
being
Rich
or
of
Noble
Blood
:
No
need
of
Learning
many
Languages
,
nor
of
passing
the
Degrees
of
the
Schools
and
Universities
:
No
need
to
enter
into
Cloysters
of
strict
Observance
,
nor
to
crush
the
Body
with
hard
Discipline
,
Watchings
,
Fastings
and
other
Bodily
Mortifications
:
No
need
to
learn
to
Read
,
Write
,
or
any
other
Curious
Art
:
Nor
yet
is
there
need
of
perusing
so
many
Spiritual
Books
with
which
the
World
is
now
full
,
which
Teach
so
many
Methods
of
Perfection
,
so
many
Steps
to
ascend
to
Vertue
,
so
many
Means
to
find
God
.
No
,
Sir
,
all
these
Things
are
not
necessary
;
because
there
is
but
ONE
THING
ONLY
so
,
which
is
,
TO
RESIGN
OUR
WILL
TO
THE
WILL
OF
GOD.
Lo
this
is
the
Leaven
that
leavens
the
whole
Lump
of
the
Law
of
Nature
,
that
of
the
Jews
and
that
of
the
Gospel
:
Because
this
Subjection
of
our
Will
to
God
comprehends
all
in
it
,
and
gives
us
an
Entry
into
the
Kingdom
of
Heaven
.
Lo
this
is
all
I
have
to
say
to
you
,
and
bid
you
Adieu
for
ever
,
Remaining
your
very
Affectionate
in
a
Dependance
on
the
Will
of
God
.
At
Macklin
Sept.
15.
1667.
ANTHOINETTE
BOVRIGNON
.
Luke
xxj
.
5.
I
will
give
you
a
Mouth
and
Wisdom
which
they
who
shall
rise
up
against
you
shall
not
be
able
to
gainsay
nor
resist
.
Chap.
x.
18.
I
beheld
Satan
falling
from
Heaven
as
Lightning
.
THE
END
Of
the
Third
and
Last
Part
of
The
LIGHT
of
the
World
.
The
TABLE
of
the
Conferences
of
the
Third
Part
of
the
LIGHT
OF
THE
WORLD
.
-
I.
Conf.
SHEWS
,
That
God
never
demanded
any
other
thing
of
Man
but
the
Dependance
of
his
Will
upon
that
of
God
;
and
that
all
the
other
Laws
are
given
him
by
accident
,
and
to
discover
to
him
his
Sins
.
pag.
1
-
II.
Of
Free-will
:
That
it
is
the
only
thing
that
represents
in
Man
the
Infinity
and
Liberty
of
God
;
and
that
this
is
the
greatest
Gift
that
God
gave
to
Man
,
that
he
might
love
him
freely
and
infinitely
.
Which
is
the
greatest
Perfection
in
Grace
,
and
is
Typified
by
that
of
Marriage
in
Nature
.
p.
8
-
III.
Speaks
of
the
Perfection
and
Abuse
of
Marriage
.
p.
15
-
IV.
Of
the
Blindness
of
Men
,
who
amuse
themselves
with
the
outward
Things
which
are
delivered
them
without
informing
themselves
of
the
Truth
it self
in
its
depth
,
being
charm'd
and
detained
with
the
fear
of
displeasing
those
who
are
in
Vogue
.
p.
19
-
V.
Of
the
Destruction
of
Christendom
.
p.
24
-
VI.
Shews
the
Marks
by
which
it
appears
the
World
is
judged
,
and
that
Antichrist
Reigns
at
present
.
p.
29
-
VII
.
Shews
that
Jesus
Christ
will
come
in
Glory
,
else
he
would
not
be
the
SAVIOUR
OF
THE
WORLD
,
as
he
is
;
and
there
would
be
no
just
Recompence
of
the
Good
and
of
the
Wicked
.
p.
39
-
VIII
.
Shews
,
That
M.
ANTHOINETTE
BOURIGNON
is
sent
from
God
to
declare
the
Truth
to
Men.
p.
44
-
IX
.
Speaks
of
the
Sins
that
we
commit
in
another
;
And
that
to
declare
the
Truth
of
Evil
is
no
sin
.
p.
51
-
X.
Shews
what
Souls
shall
be
blessed
,
and
explains
the
Eight
Beatitudes
.
p.
61
-
XI
.
Shews
,
How
we
must
be
born
again
to
enter
into
the
Kingdom
of
Heaven
;
and
that
we
must
return
to
a
Dependance
upon
God
,
which
is
the
only
thing
that
He
does
essentially
require
of
Man
.
p.
67
-
XII
.
Shews
that
to
be
Saved
there
is
One
only
thing
to
be
done
.
p.
72
-
XIII
.
Shews
,
That
the
Doctrine
of
Jesus
Christ
is
the
Last
that
God
will
send
into
the
World
,
and
that
the
Holy
Spirit
comes
now
to
give
the
perfect
understanding
of
it
.
p.
79
-
XIV
.
Speaks
of
the
Alliance
that
God
will
make
with
Men
,
and
of
the
Coming
of
Jesus
Christ
in
Glory
,
and
that
to
have
a
share
in
it
we
must
necessarily
Resign
our
Will
to
God
,
and
re-enter
into
a
Dependance
upon
him
.
p.
83
-
XV.
Shews
how
we
must
make
use
of
all
things
to
keep
us
in
a
Dependance
upon
God
.
p.
88
-
XVI
.
Shews
how
the
Resignation
of
our
Will
to
that
of
God
is
a
continual
Prayer
;
that
it
supplies
all
particular
Doctrines
and
Exercises
,
and
that
the
Gospel
directs
us
only
how
to
remove
the
Obstacles
that
hinder
it
,
the
discovery
of
which
is
necessary
.
p.
102
-
XVII
.
Is
a
Recapitulation
of
all
the
foregoing
Matters
,
their
Scope
,
and
Vse
.
p.
108
-
XVIII
.
Speaks
of
Hell
and
of
the
Damned
,
which
will
be
they
who
shall
have
followed
their
own
Will
,
which
is
the
cause
of
all
Evil
;
and
that
few
were
disposed
to
quit
it
that
they
may
Resign
themselves
to
God
,
and
receive
the
Divine
Truth
.
p.
116
-
XIX
.
Shews
that
the
Spirit
of
ANTICHRIST
hinders
Men
from
discovering
the
saving
Truth
,
and
that
Heathens
are
more
Resigned
to
God
than
Christians
at
present
.
p.
122
-
XX.
Shews
that
very
few
among
the
Christians
will
be
converted
unto
God
,
and
return
to
a
Dependance
upon
him
;
and
treats
of
the
necessity
of
this
Dependance
.
p.
128
-
XXI
.
Speaks
of
the
Free-will
of
Man
,
in
which
alone
he
is
like
to
God
.
That
God
gave
it
Man
for
ever
;
that
he
annexed
thereto
all
his
future
Graces
;
and
that
never
any
Good
or
any
Evil
will
befal
any
Person
in
Time
,
or
through
Eternity
,
but
by
their
Free-will
,
according
as
they
will
yield
it
up
or
not
into
a
Dependance
upon
and
Resignation
unto
God
.
p.
137
-
XXII
.
Speaks
of
the
Disputes
that
are
concerning
Free-will
and
Predestination
.
p.
149
-
XXIII
.
Sayes
,
That
it
is
by
Faith
only
that
we
can
be
saved
;
which
coming
from
God
is
still
operating
by
Self-Resignation
,
even
among
the
Heathens
.
p.
166
-
XXIV
.
Shews
why
Men
cannot
resign
themselves
to
a
Dependance
upon
God
.
p.
175
-
XXV
.
Shews
that
all
the
Wisdom
of
Men
is
nothing
but
Ignorance
,
in
respect
of
the
Divine
Light
;
and
that
God
will
destroy
this
Humane
Wisdom
to
make
way
for
that
of
his
Holy
Spirit
.
p.
181
-
XXVI
.
Shews
the
necessity
of
becoming
Children
that
we
may
enter
into
the
Kingdom
of
Heaven
,
renouncing
all
worldly
Wisdom
,
and
all
Humane
Impostures
.
p.
186
-
XXVII
.
Shews
the
True
Marks
whereby
to
discover
where
the
True
Church
is
,
and
that
it
concerns
every
one
to
examine
it
.
p.
191
-
XXVIII
.
Shews
that
all
the
Laws
,
as
well
that
of
Nature
,
as
that
of
Moses
,
and
of
the
Gospel
,
are
nothing
but
True
Means
to
arrive
at
this
Dependance
of
our
Will
upon
that
of
God
:
That
this
is
the
old
Leaven
which
the
Woman
took
and
put
into
the
Three
Measures
of
Meal
,
which
are
those
Three
Laws
given
by
God
at
several
Times
,
which
Jesus
Christ
in
his
Parable
compares
to
Three
Measures
of
Meal
;
and
that
now
a
Woman
takes
this
old
Leaven
of
Dependance
upon
God
to
put
it
into
these
Three
Laws
,
that
the
whole
Lump
may
be
leavened
,
and
Bread
made
of
it
for
the
Nourishment
of
God's
Children
.
p.
202
FINIS
.